28th Sunday of Year A, Oct. 15, 2017

May the rich graces of the good Lord be yours in abundance this Sunday to enable you accept  always and joyfully God's offer of salvation. 

Happy Sunday!  + John I. Okoye

DOCTRINE AND FAITH

(Isaiah 25, 6-10a; Philippians 4, 12-14.19-20; Mathew 22,1-14: 28th Sunday of Year A, Oct. 15, 2017)

Today’s reading taken from the prophecy of Isaiah is one of the Old Testament texts that offer a glimpse of hope for an era of bliss when God shall restore harmony in creation and set before his people a wonderful banquet. The idea of banquet here, in God’s own mountain, suggests fullness of life, emanating from God’s benevolence, munificence and care.  It is on this very mountain that God destroys death along with the pall and shroud that are symbols of death. Here death does not refer merely to the final demise but also anything that diminishes life. The reproach of God’s people certainly diminishes their full life. Removing that reproach is another case for rejoicing. The beneficiaries are not just the chosen people of God – the Israelites alone; but for all peoples. Two things come to mind here. First, it is God who, in his infinite love, takes the initiative. Secondly, the fact that all peoples without exception would be part of this great banquet underlines the universality of this offer.

An interesting aspect of this universal invitation to the divine banquet could be seen in the today’s gospel reading in the parable about the kingdom of God which Jesus narrates. Jesus likens the kingdom of God to a king who threw a wedding party for his son. When every thing was ready he sent his servants to call in the invitees. But the invitees make excuses which prevent them from taking part in the wedding feast. Insisting, the king sent another group of servants to persuade them to participate in the wedding feast. But the invitees still refused. They had interest in other matters. Some went to their farms and others to their businesses. They had no interest in the king’s invitation. Moreover, they were even hostile to the servants of the king. They insulted some and killed others. The king could not contain these and sent his troop to burn their town. As the banquet was already prepared, the king sent his servants to call in people who were not initially invited. As the king went round to see the guests he discovered one who was not wearing the wedding garment. At the order of the king, he was bound up and taken out of the banquet hall.

The parable lends itself to an allegorical interpretation that highlights various theological aspects. The king is certainly God who planned the eschatological (eschatology: the part of theology concerned with death, judgement, and the final destiny of the soul and of humankind and deals with the final triumph of Christ when all creation will be subjected to him) banquet. The king’s son was Jesus. The servants were the prophets and other religious leaders who served God by calling others to union with God. This mission cost some of them their lives. The first set of guests, those who were originally invited, appear to have been respectable people who, when the final call came, were preoccupied with their own affairs Their culpable negligence or indifference was no insignificant matter. To refuse the invitation of the king was tantamount to political insubordination. The people who finally filled the wedding banquet hall were picked up at random. They were street people, both good and bad. They may not have enjoyed the social status of the first group of invitees, but they, at least,  accepted the invitation. The meaning of the wedding garment, which some interpret as  being in the state of grace, represented some aspect of righteousness. It shows that even though the invitation was given freely, there were still standards for its enjoyment. Note is to be taken of the final statement of Jesus: For many are called, but few are chosen. It captures the essence of the parable. The invitation to the wedding banquet was an offer to all. However, a much smaller number of people, actually, enjoyed participating in the celebration. The point that Jesus makes is that enjoyment of the eschatological time of fulfilment is open to all but guaranteed to none. 

One may blame the initial invitees to the banquet for their negligence and disregard to the king and clear selfish attitude: I cannot come! But is such an attitude not verifiable in our lives today? An invitation to the eschatological banquet, like the invitation to Holy Mass, to catechetical and bible lessons, to the regular meeting of the  CMO, CWO, CYON and other church engagements does not seem as important as sports events (eg. Chelsea v. Liverpool); social events like Igba Nkwu (traditional marriage ceremony ), funeral celebrations) and their likes. So much of our time and energy is spent trying to do the things that will lead to the acquisition of wealth and attaining heights in the social ladder. One does not say that the concerns of life are ignoble. But the fact remains that, even if we are interested in the banquet, we do not seem to afford the time and energy it might require. And so we send our regrets: I cannot come. Let us be reminded that everything is tending towards the end; time is moving toward the time of the banquet. All of our plans, interests, and distractions will one day cease. Only the banquet will remain, and we would have turned down our invitation. Who are the people who eventually came to the banquet? They were the street people. Those who finally came to the banquet are not necessarily better than those who turned down the invitation. However, they are the ones who recognised the value of the invitation, and they were also well aware of their own need. It seems that all God asks of us is that we receive the blessings that have been prepared for us. We need not work for them. In fact, we cannot work for them on our own. All we can do is to enjoy them. 

In the three readings of today, the part God plays shines out. Both in the first and the gospel readings, it is God who spreads the table and invites the people. His generosity and benevolence is seen in his patience in trying to persuade the first invitees to participate in the banquet. It is God who also punished those who were indifferent to or antagonistic toward the eschatological banquet. Paul testifies that it  is God who supplies whatever we need in whatever circumstances as he affirms in the second reading: In return my God will fulfil all your need, in Christ Jesus, as lavishly as only God can.  We do not therefore, have to bargain with God or make reservations. All we have to do is accept what God has to offer. Happy Sunday! +John I. Okoye