Fr. Roger J. Landry
St. Agnes Church, Manhattan
Septuagesima Sunday, Extraordinary Form
January 31, 2021
1 Cor 9:24-27.10:1-5, Mt 20:1-16
To listen to an audio recording of today’s homily, please click below:
The following text guided today’s homily:
- Today the Church marks Septuagesima Sunday, the beginning of the period of pre-Lenten preparation in the Extraordinary Form that tells us that Ash Wednesday is only 17 days away. There are two main ways to which people across the centuries have responded. The first is to say that Septuagesima begins the period of Carnival and the generalized sense of licensed indulgence for which it’s infamous, in New Orleans, Rio de Janeiro and other places. Thankfully in 2021, because of the pandemic, this hedonist form of preparation is being downplayed. The second response is that it is the time in which faithful Catholics seek to prepare for the intense spiritual discipline of Lent. The priest, like in Lent, wears purple vestments. There is no Gloria or Alleluia. And the readings the Church gives us each year are meant to help us warm up for the spiritual battle that takes place during the quadragesimaor 40 days when we join Jesus in the desert. Because the ongoing reductions caused by the COVID, it is possible for the Judean desert to extend even to our own homes. But each of us has to decide which form these next 17 days are going to take. And the readings today prepare us to focus on that choice and choose well.
- In today’s epistle, St. Paul speaks to us of the most important goal in life and the zeal and focus we should have to seize it. He had been explaining to the Corinthians that he had made himself “a slave to all so as to win over as many as possible,” that “to the weak I became weak, to win over the weak. I have become all things to all, to save at least some. All this I do,” he explained, “for the sake of the Gospel, so that I too may have a share in it.” He then gives us various sports metaphors, indicating that if athletes can do so much to win individual or team championships, we ought to be willing to pay the price to capture the far more important and lasting goal of redemption and to help Christ’s team the Church win the salvation of the world. He asks, “Do you not know that the runners in the stadium all run in the race, but only one wins the prize? Run so as to win. Every athlete exercises discipline in every way. They do it to win a perishable crown, but we an imperishable one. Thus I do not run aimlessly; I do not fight as if I were shadowboxing. No, I drive my body and train it, for fear that, after having preached to others, I myself should be disqualified.” That’s extraordinary commitment. No athlete coasts to championships. They earn them. Those who take success for granted often don’t taste it. St. Paul reminds the Corinthians that so many Israelites had walked through the Red Sea with Moses, ate the manna from heaven, and drank the water from the rock, but God, he says, was not pleased with most of them. Most of them, he implies, were just along for the ride and hadn’t been changed, hadn’t been transformed by faith and gratitude by what God had done, hadn’t put worship of God and love of others first, and had eventually suffered the consequences. St. Paul, on the other hand, was someone who ran to win, who disciplined himself to be a disciple, and who sought to train the first Christians not to be benchwarmers but Hall of Famers through seeking, likewise, to become all things to all people to save as many as possible. As we mark Septuagesima Sunday, St. Paul is giving us his annual summons for us to be ambitious in the right way for the right things —to be great, not mediocre, in seeking to live for God’s kingdom and to help as many as possible enter it. He calls us, like athletes with a shot at greatness, to compete to win an imperishable crown. He tells us not to shadow box but to fight for real, to do more spiritual exercises than a sports star does physical ones. Do we approach Lent, and our spiritual life in general, with this type of purpose? With this type of interior resolve, commitment and courage?
- And yet in today’s Gospel Jesus seems to be suggesting the opposite. He appears to be saying that it doesn’t matter how hard we strive for his kingdom. He seems to be telling us that, tather than wasting our time seeking to be first, “The last will be first, and the first will be last.” In other words, the winners will be losers and the losers champs. He appears to be communicating that no matter how hard we work for his kingdom under the brutal sun within his vineyards, we’ll get no advantage at all over those who, like the Good Thief, steal the prize at the end. Are Jesus’ words short-circuiting St. Paul’s message? The answer is obviously no, but in order to see why it’s no, and why Paul is actually underline Jesus’ message, we have to enter into the Parable and see what Jesus is affirming and what he’s not.
- Let’s first try to understand the parable. When we compare the men who worked twelve hours and those who worked for one, we think that the latter group had it better, especially since they all received the same pay. But this manifests the jaundiced view many of us have of human work, which certainly influences our reaction to Jesus’ story. Most of us have come to think about work as a burden rather than a blessing, even though we know that God gave us the vocation to work — to “subdue the earth” and have “dominion” over all animals — beforethe Fall (Gen 1:28). Work is a part of our vocation, how God has us grow and develop. As we do honest work, we not only make something, but we make ourselves, we build our character, through the qualities we bring to our work. If we understand the way work happened in the ancient world, we see clearly how great a gift work actually was. Men used to go to the market place in the morning hoping to be hired as day workers. They did all they could to be chosen, arriving with all their tools, running up to meet those who were hiring, selling themselves as hard-workers, much as men in our country did during the Great Depression and many people perseveringly applying for jobs today after pandemic layoffs. In the ancient world, many men and their families were living on the semi-starvation line. To be unemployed for a day was to court disaster. If they were not picked at dawn, they would be filled with anxiety. If they were not picked later, at 9, they would have been concerned about letting their wife and children down. If they were not selected by noon, they would have begun to wonder if any sandals and deprecations would be hurled in their direction upon their embarrassed return! If they were not hired by three, they would have begun seriously to worry that their family, and especially their children, might go to bed ravenously hungry and malnourished. It’s not like those who were not hired would have been playing cards, smoking, drinking and gawking at passersby in the market place. Most of them would have been dying of apprehension. They easily would have traded in 11 hours of hard labor in the fields for the eleven hours of anxiety waiting in the square.
- These considerations bring us to the first application of the parable. Jesus was using this story to preach to the Jews about salvation. By the time of Jesus, the Jews had already been God’s chosen people for about 1800 years, since the time of Abraham. For thirteen hundred years, they had been committed to keeping a covenant with God based on the faithful fulfillment of the Mosaic law. All of a sudden a carpenter from Nazareth, who was working all types of miraculous signs to back up the authority of his potent preaching, was saying that others were going to get the same “life’s wage” that they were. He stated that the prostitutes, if they repented and accepted his Gospel, were going to receive the full pay of salvation. He said that tax collectors, hated by observant Jews for their complicity with the Romans, would receive the same if they accepted the Gospel like Zacchaeus or Matthew. Most shocking to their phylactery-covered ears was Jesus’ assertion that even the Gentiles would be saved. It just didn’t seem fair to them. They resented — to use the words of the parable — that others were being made “equal” to them. Even though Jesus was underlining that his Jewish listeners, too, could be saved if they accepted the fulfillment of all God had been doing among them and embraced the Gospel he was proclaiming and enfleshing, many of his listeners were convinced the “system” was unfair. After all, weren’t those who had kept the Mosaic Law with such exactitude and rigor for thirteen hundred years entitled to something special? Didn’t they who had borne the greater “burdens” and “scorching heat” of the moral law from the dawn of their life have a right to something more than the Johnny-come-latelies — who up until that time had never kept the covenant or, in the case of the Gentiles, hadn’t even heard of it? The Lord’s generosity in freely offering salvation to others, like he would to Dismas on the Cross, was making them jealous and angry.
- Through this parable, Jesus was exposing a serious flaw in the way they looked at the Covenant with God and with the religious life in general. Just like sometimes we can view work as a burden rather than a blessing, so they looked at their keeping of the precepts of the Covenant more as a yoke than a grace. They failed to see that they had alreadyreceived more than the others were being offered because of the great gift of having been able to walk in the Lord’s ways up until then. We Christians can often be guilty of the same flaw. We can be secretly jealous of those who have lived a wild and sinful life, those who pretend life is one big Carnival, but who, because of God’s mercy, converted before it was too late. We can behave like the older brother in the Parable of the Prodigal Son who resent that the Father treats our profligate siblings with the same love with which he has treated us who have never disobeyed his commands, at least in a flagrant way. We can resent, like those who had worked all day did, that the Master is making others “equal to us” who have shouldered the weight of fidelity to the law all along. But this envy happens because our vision has become distorted. The expression the Master in the Parable says today, “Are you envious because I am generous?,” is a loose translation of the Greek St. Matthew employs, which says, “Is your eye evil because I am good?” The generosity of another, especially of God, makes us angry because we think that if we are to win, others must lose, that we can’t be happy and enjoy the fruits of our work unless others, especially the lazy bums who haven’t made the same choices we have, are unhappy. The first lesson that the Lord wants us to take from this parable is that he in his mercy and generosity continues to call others into his vineyard to join those whom he called earlier. Jesus’ heart is so moved with compassion for the crowds that he begs us to pray to the Harvest Master for laborers for his fields, and we are called to pray and rejoice when others respond, even if they respond at the last minute. We need to let people know, and ourselves to take seriously, how many job openings there still are in the vineyard of the world!
- But there’s a second, equally important lesson from the parable. When many of us “cradle Catholics” hear this parable, we initially seem to relate to those hired at 6 am in the story, because we think we’ve been in the vineyard from the day of our baptism. But the Lord wants us — or at least many of us — to recognize that we may still be in the market place! Many of us may not yet have begun really to work for his kingdom: we’re bodies in his vineyard, not laborers. There’s the famous quip of St. John XXIII about how many people work in the Vatican? Rather than give a number of employees, he replied, “About half.” Half worked. Half pretended to be laborers. Many Catholics aren’t working to build up God’s kingdom. The majority aren’t even coming to Mass. They’re not learning the faith to pass it on. Many are not only not living it in the middle of the world, but actually living opposed to it, as some of the most famous Catholic politicians sadly show us. The Lord is calling all of us to labor in his vineyards, to pray to the Harvest Master together with Jesus at the Mass, to work up a sweat trying to bring Jesus and his teaching to others, and to help to bring others — including the unborn, including notorious sinners, including those who might seem to be far from the Gospel — to Christ. We can sometimes think we’re carrying our weight by the simple fact we come to Mass, put something in the basket, say our prayers and avoid mortal sins. Or we think we’re doing heavy-lifting by comparing ourselves to those who barely lift a finger or who are working to dismantle what God and his church have built. God, however, wants us to each of us to become a real laborer, a true hard worker, in and for his kingdom, with sleeves rolled up. In this Year of St. Joseph, as we ponder his work ethic, we ask for the grace to bring his virtues to our work, our apostolate and everything we do.
- God calls us, and never ceases to call us, to share in his mission of saving the world. In the parable, we see how the Master, representing Jesus, exhausts himself even in comparison to the workers who were hired first thing in the morning. Despite the fact that he had a foreman whom he could have sent to do the hiring, the Master himself goes out to hire at 6, 9, 12, 3 and 5. He was even willing to lose moneyto hire people at the end of the day, not only because he cared about taking in the harvest — which represents the ever urgent harvest of souls — but because he didn’t want anyone excluded from the work of and in his kingdom. Notice that he doesn’t give things out of charity to the people sitting idle in the marketplace. He gives them something to do. His question to those hired at 5 pm, “Why do you stand here idle all day?,” shows his passion that everyonecome to his vineyard to work; after all, he had already come out four times that day to hire everyone who was present. Their response, “Because no one has hired us!,” shows in a sense how so much inactivity had led to a self-pity that had made unresponsive and irresponsible. Did they not realize that the Master of the Vineyard was hiring everyone? Even if they were in the ancient “out house” the first four times he was hiring, did they not grasp that everyone was being summoned to work in the fields? Many times we can say that the reason why we have never gotten involved is, “No one asked me.” With regard to the harvest, however, God never wants us to say that. He wants us to grasp that he is hiring all of us, that there’s room in the vineyard for everyone willing to work, that he’s counting on all our help. And he’s passionately and continuously coming out in search of all of us to summon us to labor with him for the salvation of the human race. The essential lesson of the parable is that to be in the Kingdom of God means to be working together with God and together with others, some who have entered the fields before us and some who have come after us. But there’s much work to do and God wants each of us doing working as hard as talented athletes strive to make the pros. We see in the Parable that remaining idle on the sidelines when God’s hiring us all to do his work is not merely the worst of missed opportunities, but rather a lack of the life God of the Kingdom God wants us to share. He wants us not only objectively to share in the work of the harvest, but he wants to form us as harvesters, because our life, like that of the day laborers in the marketplace, is purposeless unless we grasp that we’re hired and get down to work. Our failure to recognize and to respond to his call deprives us of this good. These 17 days of preparation for Lent are an opportunity for us to get ready to do the work of harvesting in his vineyard, of seeking to bring to God all those he loved enough to die for, those he loved enough to choose us so that he might send us into their path.
- Today, as we mark Septuagesima Sunday and begin our preparations for the spiritual boot camp of Lent geared toward our thorough spiritual renewal, Jesus is looking at each of us straight in the eye and saying, “You, too, go to work in my vineyard!” Today, he is saying to each of us, just like he shockingly said to Paul on the Road to Damascus, “You’re hired!” If we respond to the blessing of that calling, if we roll up our sleeves, and help him spread and strengthen the faith, then he will give us each not just a denarius, not just a full day’s wage, but the abundantly generous reward of eternal life. We don’t have to wait that long to see that generosity, however. This morning, before we engage in seeking to do his work through this upcoming week, he already gives us something far greater than an extravagant salary. The reward he gives is the greatest expression of his generosity he could. He gives himself… as our food! As we prepare to receive him today, we thank him for never stopping to come to meet us in the marketplace to remind us of the work to which he’s calling us; we beg him to strengthen us on the inside to respond wholeheartedly to that summons; and we ask him for the grace that like St. Paul we may see that truly to live is to live in Christ, to fight the good fight and to finish the race as a champion by keeping the faith, living it, and spreading it, so that we may share his joy in bringing in a great harvest of souls to rejoice with him and with us forever. There’s much work to do and out of love for others and for us God is sending us to do it. No matter how long we’ve been in the race, let’s now resolve togetherto run so as to win and to help as many as we can pass the finish line triumphant!
The readings for today’s Mass were:
A reading from the First Letter of St. Paul to the Corinthians.
Do you not know that the runners in the stadium all run in the race, but only one wins the prize? Run so as to win. Every athlete exercises discipline in every way. They do it to win a perishable crown, but we an imperishable one. Thus I do not run aimlessly; I do not fight as if I were shadowboxing. No, I drive my body and train it, for fear that, after having preached to others, I myself should be disqualified. I do not want you to be unaware, brothers, that our ancestors were all under the cloud and all passed through the sea, and all of them were baptized into Moses in the cloud and in the sea. All ate the same spiritual food, and all drank the same spiritual drink, for they drank from a spiritual rock that followed them, and the rock was the Christ. Yet God was not pleased with most of them, for they were struck down in the desert.
The continuation of the Gospel according to St. Matthew
At that time, Jesus said to his disciples this parable, “The kingdom of heaven is like a landowner who went out at dawn to hire laborers for his vineyard. After agreeing with them for the usual daily wage, he sent them into his vineyard. Going out about nine o’clock, he saw others standing idle in the marketplace, and he said to them, ‘You too go into my vineyard, and I will give you what is just.’ So they went off. [And] he went out again around noon, and around three o’clock, and did likewise. Going out about five o’clock, he found others standing around, and said to them, ‘Why do you stand here idle all day?’ They answered, ‘Because no one has hired us.’ He said to them, ‘You too go into my vineyard.’ When it was evening the owner of the vineyard said to his foreman, ‘Summon the laborers and give them their pay, beginning with the last and ending with the first.’ When those who had started about five o’clock came, each received the usual daily wage. So when the first came, they thought that they would receive more, but each of them also got the usual wage. And on receiving it they grumbled against the landowner, saying, “These last ones worked only one hour, and you have made them equal to us, who bore the day’s burden and the heat.’ He said to one of them in reply, “My friend, I am not cheating you. Did you not agree with me for the usual daily wage? Take what is yours and go. What if I wish to give this last one the same as you? [Or] am I not free to do as I wish with my own money? Are you envious because I am generous?’ Thus, the last will be first, and the first will be last.”
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