Today we celebrate the feast of All Saints and both our readings speak of those saintly ones who have been through suffering. Revelation 7:9-17, tells of those who have been through tribulation but now, God blesses them and wipes the tears from their eyes. In the New Testament it is not just the few who have experienced persecution who are called saints but the whole community of believers. In Matthew’s version of the beatitudes, Matthew 5:1-12, those who suffer: the hungry, the oppressed, the bereaved, are blessed not because of their suffering but because their suffering is addressed: blessed are the hungry, not because they are hungry, but because they shall be filled. Here it is not God who will wipe the tears from their eyes but the peacemakers and those who hunger and thirst for righteousness. In a community of saints there is no longer any need for Saints, particular, special, venerated individuals, because there is no need for the one to be sacrificed for the many – instead the many work together to ensure that the one never has to be sacrificed.

Today we celebrate Harvest Festival. It is a time to give thanks for all we have and a time to share our abundance with others but more than this it is time to consider where our real security lies. In our Gospel, Luke 12:16-30, Jesus tells the parable of the wealthy farmer who stores up more and more produce. He is not a fool because he is successful, he is not gained his wealth by dishonest or unethical practise. He is a fool because, when his goods are all stored up he thinks he has achieved his goal; his wealth is not a means to an end, to live well, it has become an end itself. He was a fool because he was insular, fixed on his goal. Note how he talks to himself using “me”, “my”, “I”, over and over again. He has no understanding of his dependence on God or others or their dependence on him. In Deuteronomy 8:7-18, God is happy to bless her people with abundance but warns us not to think: “my power and the might of my own hand have gained me this wealth”. True security, real abundance is found in our relationships with God, with one another, with the earth on which we depend.

Both of today’s readings are set in a vineyard, the Biblical symbol of community, the place where people work together in order that life may flourish and grow. Growing, harvesting, processing and enjoying the fruits of the vine are a community effort. In Isaiah 5:1-7, the vineyard is not producing good fruit and in response God promises to tear the whole place down. In Jesus’ re-telling, Matthew 21:33-46, the problem is not that the vineyard is not producing fruit but that the fruit is not being shared. Here the vineyard is not destroyed but it is taken away and given to others. At the heart of both stories there is failure to recognise what properly belongs to whom; the tenants think that the fruit is just for them and then that the land itself is just for them. Jesus’ message goes beyond realising that all that we have is a gift from God, it is that all that we are is a gift. Our lives are not about us, they are not for us, we are the gift that is given by God for the building up of the whole community.

What makes us do the things we do? Who or what has authority over us? In Matthew 21:23-32, the temple leaders ask Jesus whose authority he is acting on, God’s? his own? It is clear that he is not acting on their authority. In reply Jesus tells them the story of a father asking his sons to do as he says. Every parent knows that this is not straightforward, you may have given birth to them, fed them, clothed them, protected and cared for them but they are still not guaranteed to do as you ask. Jesus is pointing out that the leaders are asking the wrong question: not who has God’s authority, but rather, who is doing God’s will and why? The son changes his mind and so do the tax collectors and prostitutes that Jesus ministers to. A child will do as their parent asks, not because they have authority over them but because they love them and the child responds in love. The will of God is to practise all-inclusive love; it does not matter what words you use to describe it. When we act out of love God’s will is done.

How many times must I forgive my brother, as many as seven times?” Both of today’s reading are about forgiveness: the cost of forgiving and, more importantly, the cost of not forgiving. In Genesis 50:15-21, Joseph’s brothers are suddenly fearful of what will happen if Joseph “pays us back in full for all the wrong we did.” When the brothers had power over Joseph they used it to their own advantage but now that Joseph has power over them he refuses to use it instead he uses his power to raise them up, to care for them. In the parable that Jesus tells in Matthew 18:21-35, the king has enormous power over his servant who owes him the equivalent of his wages for the next 150,000 years! By forgiving the debt he no longer has any power over the servant. He is free. The servant, on the other hand, cannot bear to free his fellow servant, he still wants power over him. Yet he is the one who ends his days in suffering. Forgiveness frees not just the one who is forgiven but also the one who forgives. The point of the huge numbers in the gospel reading, the 10,000 talents, the 70 x 7, is to make a mockery of the sums: if we are looking for pay-back we are missing the point. Forgiveness is not transactional, it is relational, it is the grace that restores us to one another.

Jesus promises us that when two or three are gathered in his name, he will be there with us. It is a joy to know that Christ is always present and yet it is often a struggle to get two or three people to agree about anything! Yet this is our calling. Both of our readings this week remind us that we are in it together, that what harms one harms all and what heals one heals all. Ezekiel 33:1-11 reminds God’s people that salvation is not for the individual but for all. The people of God are called to be responsible for one another. Jesus echoes this in Matthew 18:15-20, “whatever you bind on earth will be bound in heaven and whatever you loose on earth will be loosed in heaven.” We are to work for the freedom and well-being of all God’s children, the ones we get on with and the ones we disagree with.

What is in the way often IS the way. Sometimes in life what seems like the obvious path to success ends in failure; yet failure, when it comes, can leads us down unexpected new paths. In Matthew 16:21-28, Jesus yells at Peter, calling him a stumbling block: a hindrance, an obstacle. This same Peter will later be called the rock, the strong foundation on which the church will be built. No one wants to be a stumbling block for others, no one wants to trip and fall but it is when life brings us to our knees that we acknowledge how dependant we are on God and how much we have to learn. For Peter the cross is a stumbling block yet without it there is no resurrection, no new life. Jesus asks us to look at life, its successes and failures, through God’s eyes: where is the kingdom of God being revealed? What do we have to learn? What do we need to let go of before we can receive the new life that God is putting in our hands?

I love today’s gospel reading, Matthew 15:21-28, it has swearing, it has jokes, what’s not to like? It is also a painful read: here is Jesus ignoring, talking over and abusing a woman who comes to him for help because she is a foreigner of a different faith. He does, however, listen and respond to her quick-witted reply. He calls her a dog (a common insult that Jews would throw at Canaanites), he has come not to feed the dogs but the children of Israel. What she points out is that God has enough for everyone. This story is sandwiched between the two miraculous feedings (one of the 5,000 and one of the 4,000); miracles that revel in the super abundance of God’s grace. Jesus’ final response is excessive he commends her “great faith” having previously lambasted Peter’s “little faith”. As Isaiah tells his people in Isaiah 56:21-26, no one is excluded from God’s grace: the foreigner, the eunuch, those who were excluded from the Temple are included in God’s presence. Human beings are genius at excluding, we want our resources, our time, our energy spent on OUR people; the church does not have the best of records in challenging this tendency but Jesus (and Isaiah) are clear, there is more there enough for everyone: we just need to stop viewing the world through the lens of scarcity and open our eyes to the excessive, generous abundance of God’s love.

As you all know I have a special fondness for Mary, mother of our Lord. Not the perfect Mary so often depicted in Catholic iconography but the real, earthly Mary of the Orthodox Tradition in which she is presented as everywoman. Mary is not an idol, she is a role model. Our readings begin with the great cosmic battle between good and evil of Revelation 11:19-12:6,10. Here Mary is clothed with the sun and crowned with the stars yet she is also in agony and fleeing for her life. In the gospel, Luke 1:46-55, Mary is also fleeing: she is fleeing the shame, disgrace, punishment of being an unwed mother, of disappointing everyone. In both readings she finds shelter, a place to rest and reflect. And here she changes: once safe with her cousin Elizabeth (another woman who understands what it is like to be a disappointment and a disgrace) she is suddenly confident, powerful, able to see herself, not in eyes of her disapproving family and society, but in the eyes of God. She moves from despair to hope, from fear to freedom. She does this by accepting herself just as she is and honesty sharing all of herself with another. She grasps that this transformation is not just liberating for her but is liberating for all those who are cast down, ignored and oppressed. She role models for us the transforming possibilities of showing up, letting ourselves be seen (warts and all) and allowing God to use our suffering and our struggles to bring about change for us and those around us.

How can we hold onto hope in times of trouble and insecurity? The beautiful passage from Isaiah 55:1-5 speaks to a people who have witnessed the destruction of their homeland and the scattering of their people, yet it promises abundance, plenty, security. Moreover, these blessings will not come as a result of their own hard work but as free gifts from God. The prophet speaks in the present tense, this is not a vision for the distant future, this is something that is available now, even in the midst of difficulties. Four times the prophet repeats the imperative: “come”: come and see, come and eat, come and listen, come and live. The gospel echoes the call to participation: In Matthew 14:13-21, the disciples cannot envisage how they are to feed the people who have come to see and to listen. Jesus tells them to just bring whatever they have (even though they say that they have “nothing”). The feast of the loaves and fishes enjoyed by those gathered in a deserted place recalls the feeding of the people of Israel in the wilderness but what is key in this story is the leftovers. The fact that there are any leftovers is a symbol of God’s abundant provision but more than this the leftovers fill 12 baskets. The magic number 12, symbol of the people of God. We need everyone, all the scraps and left overs of humanity, to be gathered in for the kingdom to come. Our job is just to show up, bringing whatever we have, however insignificant, and God will do the rest.

How do we know good from evil? It is not an easy task. In 1 Kings 3:5-12, Solomon asks God for the gift of discernment between good and evil. The parables Jesus tells, in Matthew 13: 31-33, 44-52, explore this task: Last week the parable of the wheat and the weeds warned us that we are not always best ones at judging. This week we have a similar parable about the nets of fish: all are gathered in, the good and the bad together. The other parables compare the kingdom of God to mustard seeds and leaven (yeast); whilst both tiny things that produce remarkable transformations they are also both considered dangerous and were heavily regulated under Jewish law. It was forbidden to sow mustard seed in a crop field, perhaps because the mustard seed runs amok, taking over everything, growing without boundaries, just as leaven cannot be stopped from causing fermentation and change. Why is the kingdom of God compared to these forbidden things? Perhaps to alert us to the presence of God working in very unexpected people and places. When Solomon asks for “an understanding mind” the literal translation of the Hebrew term is “a listening heart”. Again and again, we are instructed not to judge but rather to grow to understand the world as God does, with a listening heart.