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Thirty-third Sunday in Ordinary Time, Nov. 13, 2011 (33A)
By Fr. Thomas Rosica, CSB
Today's Gospel story presents us with the last of the three parables that form Jesus' final discourse in Matthew's Gospel. Each of the three parables relates a different kind of accountability required of Christians as they prepare for their glorious encounter with Christ. The well-known Gospel text of the master, the slaves and their talents (25:14-30) addresses what we do with the native abilities or talents that we have been given, those things which we hold most dear and that we have a tendency to possess too tightly. The central message of today's Gospel parable concerns the spirit of responsibility with which to receive God's Kingdom: a responsibility to God and to humanity.Why Jesus taught the parables
We must not forget that Jesus taught the parables based on the way he saw life being lived out before his very eyes. As he taught the different parables, he neither blessed nor condemned the behavior he described in each story. Rather he used the way that his contemporaries were carrying out their every day lives and activities, to teach and model appropriate behavior in view of God's in-breaking Kingdom.
Today's parable raises several questions and problems for us. The story seems to endorse a highly capitalistic mode of living regarding the use of one's wealth, and appears to be at odds with Jesus' teaching on the use of money elsewhere in the Gospels. A second problem surfaces regarding the master's method of reckoning upon his return. His behavior with his servants has some allegorical reference to the final judgment.
Through this parable, was Jesus illustrating differing human capacities regarding God's gift of the Kingdom? The first two slaves understand the gift that is freely given by a God who is so generous, and they therefore try to imitate the giver of all good gifts in the very ways that they live out their daily lives. Does God conform to the master as described by the unhappy third slave: a harsh man who reaps where he did not sow and gathers where he did not scatter (24)?
The poverty of the cautious slave
I have always been intrigued by the reaction of the third slave, whom I consider to be the "cautious" or "careful" slave. He seems to be an upright, honest man. He was not the smartest of the three, for he got the least amount of money, but if he weren't a decent person, his master would have hardly entrusted him with a share of his money at all. The first and second slaves were shrewd operators; they knew how to play the market and doubled their investment. The third slave lived in fear because his master was a greedy, demanding man who liked his money and did not look kindly upon the foolishness and failure of those in his employ. Deciding to play it safe, the third slave refused to take any risks and thus buried his money. The rabbinical tradition taught that burying one's money was the best security measure against theft or loss. I know many people who behave like this third slave.
The problem with this third slave is that he refused to take risks; he would not step out into the unknown. Filled with anxiety and fear, he projected his guilt upon his own master. In the end, he loses everything he owned. Had he acted with some degree of innocence, he may have received a much more understanding treatment from his master.The moral of the story for us
Those who have a poor, limited, negative or miserly image of God and God's dealings with human beings, will end up treating their fellow human beings in the same poor, limited and miserly ways. Such people are incapable of seeing the Kingdom of God unfolding before their very eyes and in their own time. Is this not the poverty and blindness of the third slave? He was incapacitated by fear, and was impeded from reaching out to those in need around him. Fear paralyzes each one of us and prevents us from reaching out to those in need around us.
The Good News of Jesus Christ is that we must abandon fear and be industrious, reliable and creative in doing God's will, lest we turn out to be like the third slave, "worthless, lazy louts"! To be a disciple of Christ, we have to lose our life in order to find it. If we risk ourselves to a Christ we cannot see, we risk perhaps more in committing ourselves to a Church we can see. If our faith is seen as something that has to be protected, it is probably not genuine -- and it certainly will not grow and mature if its fundamental approach is to "play it safe."
Next Sunday's magnificent Gospel scene of the last judgment presents us with the opposite example of the third slave. It will teach us that we find the deepest truth about ourselves when we move beyond our own fears and limitations and feed the hungry, give drink to the thirsty, welcome the stranger, clothe the naked, and visit the sick and imprisoned.The element of surprise in today's parable
From the beginning of today's parable, we are told that the master gave each slave a certain amount of money as pure gift. The master demonstrated a gratuitous generosity. The third slave pigeonholed his master and simply could not fathom that the master was being so generous. The slave seems to be basing his actions on some kind of strict or literal justice that enables him to justify his own miserly actions. In the end, the third slave loses everything.
When we apply this concept to God and Jesus, a lesson emerges for us. When we truly understand and appreciate the greatness of God's gift to us in his Son Jesus, we experience a special freedom and gratitude, and we are willing to take risks. To do God's will becomes an enterprising, risk-taking adventure, based on God's gratuitous generosity, justice, mercy and boundless trust in human beings. Today's parable emphasizes actions and enterprise, and helps us to prepare the way for the great works of mercy and justice in the final judgment scene of Matthew's Gospel.A treasure made to be spent, invested and shared
In his Angelus address of Sunday, Nov. 16, 2008, Pope Benedict XVI referred to today's parable and provides a rich teaching for us:
"The 'talent' was an ancient Roman coin, of great value, and precisely because of this parable's popularity it became synonymous with personal gifts, which everyone is called to develop. In fact, the text speaks of 'a man going on a journey [who] called his servants and entrusted to them his property' (Matthew 25: 14). The man in the parable represents Christ himself, the servants are the disciples and the talents are the gifts that Jesus entrusts to them. These gifts, in addition to their natural qualities, thus represent the riches that the Lord Jesus has bequeathed to us as a legacy, so that we may make them productive: his Word, deposited in the Holy Gospel; Baptism, which renews us in the Holy Spirit; prayer, the 'Our Father' that we raise to God as his children, united in the Son; his forgiveness, which he commanded be offered to all; the Sacrament of his Body sacrificed and his Blood poured out; in a word: the Kingdom of God, which is God himself, present and alive in our midst.
"This is the treasure that Jesus entrusted to his friends at the end of his brief life on earth. Today's parable stresses the inner disposition necessary to accept and develop this gift. Fear is the wrong attitude: the servant who is afraid of his master and fears his return hides the coin in the earth and it does not produce any fruit. This happens, for example, to those who after receiving Baptism, Communion and Confirmation subsequently bury these gifts beneath a blanket of prejudice, beneath a false image of God that paralyzes faith and good works, thus betraying the Lord's expectations. However, the parable places a greater emphasis on the good fruits brought by the disciples who, happy with the gift they received, did not keep it hidden with fear and jealousy but made it profitable by sharing it and partaking in it. Yes, what Christ has given us is multiplied in its giving!
"It is a treasure made to be spent, invested and shared with all, as we are taught by the Apostle Paul, that great administrator of Jesus' talents. The Gospel teaching that the liturgy offers us today has also had a strong effect at the historical and social level, encouraging an active and entrepreneurial spirit in the Christian people."
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[The readings for this Sunday are: Proverbs 31:10-13, 19-20, 30-31; Psalm 128:1-2, 3, 4-5; 1 Thessalonians 5:1-6; Matthew 25:14-30]
* * *Basilian Father Thomas Rosica is chief executive officer of the Salt and Light Catholic Media Foundation and Television Network in Canada.