Hear today some wisdom from Thich Nhat Hanh:
“When you plant lettuce, if it does not grow well, you don’t blame the lettuce. You look for reasons it is not doing well. It may need fertilizer, or more water, or less sun. You never blame the lettuce. Yet, if we have problems with our friends or family, we blame the other person. But if we know how to take care of them, they will grow well, like the lettuce.
“Blaming has no positive effect at all, nor does trying to persuade using reason and argument. This is my experience. No blame, no reasoning, no argument, just understanding. If you understand, and you show that you understand, you can love, and the situation will change.”
When 21-year-old Sharif Said was gunned down near the Trainyards in Ottawa four years ago, his uncle spoke to the media on behalf of the family.What surprised me in his testimony was how he defended not only his nephew, around whom rumours swirled that he was involved in a gang.
But then he defended those arrested for his nephew’s murder. He said that they were also victims. Khalid Mohammad and Abdulaziz Abdullah, both in their twenties and arrested for Said’s murder, were victims themselves of a “senseless violence”, the uncle said. As a result they could not value life as “precious”.
A subtle twist in the tone of the message changes the direction of the conversation about these things. Making sense of any criminal act, to begin with, can leave us confused and hopeless. And we desperately seek to be on the right side of ‘right and wrong’. We do that most effectively by assigning blame.
Then, you throw into the mix a statement coming from ‘the victim’ that offers sympathy to the perpetrators, a word that levels the moral playing field, we don’t know what to do with that.
Are we all, each and every one of us, part of a culture that creates these problems? Do we all participate on both sides—all sides—of the moral equation? Isn’t that too confusing and wishy-washy? Forgiveness, and mercy, wreak havoc on any common-sense pursuit for laying blame. An act of kindness and forbearance in the midst of senseless tragedy takes the wind out of retribution.
Admittedly, we may feel more at home with the way the ancient prophets used the image of a barren fig tree.One way we tend to lean is towards despair. The prophet Micah feels lonely and depressed in the face of scarcity and evil:
‘Woe is me! For I have become like one who, after the summer fruit has been gathered, after the vintage has been gleaned, finds no cluster to eat; there is no first-ripe fig for which I hunger.’
Or, we lean towards vengeance. You can hear it in Isaiah’s tone when he speaks of his ‘beloved’ vineyard. Despite all his hard work to create conditions for abundant growth it yielded only wild, undesirable, grapes:
‘And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down …’
Indeed aren’t these the usual go-to’s when bad things happen to good people—we either slip into despair or shake our fists in anger against someone or something we blame?
When an Ethiopian airliner filled with people crashes and all are killed including eighteen Canadians onboard. When Galileans are slaughtered in cold blood by the hand of Pilate and the Tower of Siloam falls and kills innocent pilgrims at the pool of healing.When randomly, bad things happen, and we can’t really make sense of it. Well, we try.
Do you despair? Or do you get angry and try to find who or what to blame? The people in the Gospel text today tried to get Jesus in on their blame-game and despair-mongering ways.
And Jesus comes back to the ancient, scriptural image of the fig tree again. When he first mentions the fig tree, the crowd must have gotten really excited. Because they knew where this story was going, knowing their prophets Micah and Isaiah: Despair. Vengeance. The lead-up sounds good.
But Jesus pulls the rug out from underneath their expectations. The twist Jesus offers to the familiar image of the barren fig tree is his emphasis on forbearance and mercy. Staving off a swift impulse to cut the tree down after three years of neglect and barrenness, the vineyard’s stewards will give the fig tree yet another year’s chance to bear fruit. The fig tree is given yet another second chance. The hope is that the fig tree will be rehabilitated.
It is important to note, moreover, that in the parable it is the gardener who allows for the possibility of fruitfulness. Not the fig tree. It can’t do anything, by itself. It is stuck in a cycle of barrenness (aka poverty, violence). First, the gardener has to plead his case, be the tree’s advocate, to the owner of the field. Then, the gardener has to do the work. By constant care, digging around the roots and applying manure, the gardener employs all the gifts and resources at their disposal to allow for a positive outcome.
The fig tree calls to us. Who or what does the fig tree represent in our lives? Now, parables are not meant to be taken literally, so we can rule out any divine gardening tips here. This parable won’t appear in a google search for ‘how to grow a fig tree’.
Who is the barren fig tree in your life?
When and where do you sense in your life or another’s, a feeling of being at wit’s end? When all resources have been explored and used up. When a group of people or individual cannot to do it on their own any longer. When someone is stuck in cycles of behaviour that they cannot see the way out, by themselves. When a call for help is evident by a lack of fruitfulness in their lives.
You will notice that this parable comes to a rather abrupt end. The narrative is not neatly tied up into a certain, ‘happy’ ending. We just don’t know whether the fig tree will produce after all this advocacy and gardening work is done. You could say, it’s up to us to write the ending to this story. Will it be judgement? Or, salvation?
Every time we worship together, though, we pray not ‘mykingdom come’, not ‘our kingdom come’, but ‘Thy kingdom come’. Jesus tells a parable about a gardener determined to tend a fruitless fig tree because he is open to a future possibility that he does not control.
Our task, as American Episcopalian Bishop Michael Curry says it best, “is to labor, without having all the answers, to acknowledge the deep mystery of it all. The task of the disciple is to witness and then wait, to take our best step and leave the rest to God. We labor now for a future we are not meant to control.”
When forgiveness and mercy dictate public discourse in the media and in response to horrific, tragic and painful events around the world and in our lives, we may not be able to explain it easily. But maybe that’s not our job.
Maybe our job is to seek understanding in the other, and thereby show our love. Maybe our job in the church and as Christians is to speak and work for God’s values for the sake of others amidst pain and suffering.
And in hope and trust, let God write the end of the story.
cbc.ca, posted May 7, 2015
Micah 7:1; Isaiah 5:1-7
Luke 13:1-9, Gospel for the Third Sunday in Lent, Year C, Revised Common Lectionary (RCL).
Daniel G. Deffenbaugh in David L. Bartlett and Barbara Brown Taylor, eds., Feasting on the Word: Preaching the Revised Common Lectionary (Kentucky: WJK Press, 2009), p.96.
Michael B. Curry in Feasting on the Word, ibid., p.95-97.