Sunday Sermon

The abundant providence of the Lord is for all people The liturgy of the twenty-eighth Sunday in ordinary time, is based on the following readings: Isaiah 25:6-10a; Psalm 23; Philippians 4:12-14, 19-20; Matthew 22:1-14. The main point stressed in our liturgy deals with two perspectives of the same reality: The abundant providence of the Lord for all people as shown by Isaiah, and the date set in the future when people will rejoice on seeing God and experiencing His salvation. In a very colourful poem, psalm 23; the psalmist describes his journey in a way most of us would envy. On his way to ‘the house of the Lord’ the psalmist experiences the light and sustenance of the Lord’s presence. He sings looking at his shepherd who always protects him and foresees all his needs even when he has ‘to walk in the dark valley’ (Ps 23:4). Like Isaiah, the Psalmist teaches us a lesson on the abundant providence of the Lord for all people. In his usual style, St. Paul talks of the abundant providence of the Lord for all people from the point of view of his own experience. He tells us how he experienced the strength and support of God who enabled him to persevere in the midst of many varied and difficult circumstances, which on his own he would not have overcome. And again in a very personal way, St Paul sums up this abiding presence of the Lord in his life, in the phrase ‘I can do all things in him who strengthens me’ (Phil 4:13). Like Isaiah, he tells the Christians at Philippi that what the Lord did for him, he would do as well for all who trust in him like the Philippians: ‘My God will fully supply whatever you need’ (Phil. 4:19). St. Matthew’s Gospel gives a twist to the straight-forward Old Testament trust in the future day of God’s coming. Perhaps incredibly, the Lord Jesus tells in parable form the indifference and disdain with which God’s Kingdom is greeted by the selected guests. Most have other things to do; some, perhaps out of jealousy and ambition, actually kill God’s prophets. God then opens his invitation to whoever is to be found. All are accepted, on condition of being worthy, that is, of wearing ‘the dazzling white linen, linen made of the good deeds of the saints’ (Rev 19: 8). Behind that twist mentioned above which seemed to be directed to the Old Testament, there is a great challenge to those living in the New Testament. The Gospel reminds us that today we are still holding the invitation of the Lord into the Kingdom. How are we answering to this invitation? Are we among those who have other things to do? Are we among those perhaps out of jealousy and ambition, actually killed God’s messengers? Or are we among those who accept with awareness that we must be worthy and ready to put on ‘the dazzling white linen, linen made of the good deeds of the saints’(Rev 19: 8). From the doctrinal point of view, our liturgy reminds us that it is only in the experience of God that we find the full meaning and fulfillment of our desires. In the Old Testament the prophets warn God’s people time and again not to substitute the worship and trust in God for fabricated idols. And the question for us today is to find out what might be your or my fabricated idols. What kind of pleasure is it for you? This has nothing to do with condemning pleasure by itself. It has to do with the measure of it, which must find its meaning and measure in reference to God. The Gospel shows us with all clarity, how we can deliberately become distracted from the true source of life and happiness. Today, the modern man understands this point too well to pose further questions. It is a call for us today for a certain purification and elevation of our desires so that we can recognize and choose God’s invitation among the many other clamoring and colourful interests of life. From a pastoral point of view, these readings call to mind two points which are equally important, especially in our part of the world where the gap between the ‘haves’ and the ‘have-nots’ is very wide. While the lack of material need can easily make our lives difficult, the constant bombardment of material goods may create in us a harmful anxiety which may substitute the truly basic material needs of human existence for artificial needs hence making man unnecessarily miserable. Hence our liturgy warns us that as far as the option for or against God, for or against others is concerned, we all choose freely. But experience shows that our disposition may be influenced by our ‘material’ state. And that is the point made by our liturgy; that at the end of it all, it matters to remember that God is for us all. Ends