What to do about those weeds?

 ‘Let both of them grow together until the harvest’ (Matt 24:30)

Matthew 13:24-43 (Year A: Sixth Sunday after Trinity 23^nd July 2017)

We take up the story of seeding – again – following last Sunday’s reading from the opening verses of chapter 13 of the gospel of Matthew. Having heard (and re-heard) the story of seeding on four different soils (The Generous Sower of the Four Soils) we now hear three more stories: the weeds among the wheat, the mustard seed and the leavening of yeast.  Note the development from seed to wheat to preparation of bread. The series of stories leads – typically and somewhat uniquely for Matthew – to an extended explanation by Jesus of its inner meaning and application. 

The art of story-telling (seanchaíocht)

The role of story-telling, parable and song throughout the sacred scriptures is vital. The Psalmist declares in Psalm 77:1-2:

Give heed, my people, to my teaching; turn your ear to the words of my mouth.
I will open my mouth in a parable and reveal hidden lessons of the past.

In this parable, Matthew divide the audience into the ‘crowds’ and the ‘disciples’. For the former audience story-telling grounded in real life was the main approach while for the latter audience a more theological explanation is on offer to those ready to listen and understand (the disciples). Could Matthew, here, be reflecting the conversations and concerns among the early Christian communities in which Matthew and his literary sources were developing? Making sense of stories was important and someone needed to spell it out. Yet, one of the great advantages of parables is that they can admit of more than one explanation or analogy. The early ‘Christian Fathers’ (the ‘Mothers’ hardly got a look in on official story-telling) were most creative and inventive in building the stories into connecting narratives relating the ordinary to the big themes of death, resurrection, church, end-time and so on. 

A good story-teller needs: (i) a competent story-teller (the seanchaí in ancient Irish custom), (ii) a receptive audience that is eager to listen and relate with the story and its teller and, (iii) a connecting story that echoes the concerns, hopes, experiences, insights and struggles of the audience. (The seanchaí might be seen as an ancient Celtic psalmist or file [poet] telling the story of her people in riddle and drama as well as personal anguish and hope).

Four horsemen lurking

For us listening, again, to the story of seeding, growing and harvesting the challenge is to connect our struggles to the story. Indeed, if the story does not in some way connect to our experience, memory, understanding and will then it remains for us something like a weed among precious plants. Rather than dividing ourselves into parties of good plants and bad weeds we might think again about how these stories invite us to look within and find a mix of things there. What are those feelings and thoughts of which we are scarcely aware of or which we would never readily share with another human being? For each one it might be different in detail but remarkably similar in the general pattern. If we stop, listen and look we may discern the choking weeds of guilt, sadness, anger and anxiety. If we are honest, we will find these ‘four horsemen of death’ (cf. Revelation 6) within ourselves. Translated to particular relationships we meet the four horsemen of criticism, contempt, defensiveness and stonewalling. These weeds choke even the best of people and kill the life of trust, respect and faithfulness. Yet, best efforts notwithstanding, these ‘horsemen’ can kill many a relationship at home, at work or in the community (yes and also churches!).

The wisdom of love

The idea of separating wheat from weeds is intuitively obvious. The wisdom of waiting ‘until harvest time’ before sorting out one from the other also makes sense. The parable is explained in terms of separating the good from the evil. 

In our daily living we encounter good and bad within ourselves and within others. Sometimes it is hard to tell one from the other. Moreover, it is too easy to rush to judgment especially when it concerns the behaviour or supposed intentions of others. Sometimes it is best to wait for the right occasion to address the ‘unwanted weeds’ bearing in mind, also, that we can get it wrong because ‘weeds’ have been described as ‘unloved flowers’. Stressing the positive in ourselves and others may be the first step to tackling what is not positive.

However, we also need to face up to the very reality of evil when it involves exploitation, oppression, lies, violence and hatred. Too often institutions, leaders in church, state and civil society avoided confronting evil by turning a blind eye or claiming defence of the good name of the entity as whole. In some cases leaders, officials and others were complicit in the very evil itself directly or indirectly through omission of steps to protect those whom they should have protected.

In any situation of conflict, challenge and moral contestation those involved need to show tact, patience and courage in doing what needs to be done. Leaving matters to others is not a right option. Neither is a one-sided blinkered approach that supposes we know who is in the right and who is in the wrong. Typically it is not black and white even though a misuse of the parable of the wheat and the weeds from this Gospel passage  sees ‘them’ (all in wrong and evil) and ‘us’ (all in the right and good).

Spotting and tending the weeds in our own hearts and souls is a good starting place. But, it does not stop there.

Is the best and only response that of ‘direct attack’? We need to be very careful in discussing general principles wrapped up in parables and metaphors. Context and big picture matter. Suffice it to say that ‘direct attack’ might actually make the situation worse. There is a time and a place for ‘direct attack’ on the ‘weeds’ (and not, it must be emphasised, on persons no matter who they are).  As a general principle, we do well to cultivate the positive seeds of gentleness, compassion, listening and affirmation.  Randomly scattered here and scattered there, carefully tended and given sustained effort we might see miracles in ordinary everyday living. Then again we might see nothing but the seeds sprout at another time and in ways we never imagined such as in the mustard tree where others rest.

Smiling at the weeds?

We might, circumstances depending, even go further and ‘smile’ at those weeds but not yield to them.  Now, one is not suggesting condoning bad behaviour or destructive thoughts in ourselves and others. But, there are times when the best policy is to smile at a negative but not dwell with it or surf it or give it authority or status. This is easier said than done. Sowing and cultivating ‘positives’ is, perhaps, the best defence and best way forward. The weeds wither away (but rarely die altogether and look for opportunities to grow again) and the positives take over in our hearts and minds. And this positive growth cannot avoid having some spill-over and influence on others.