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WE ARE ONLY ON LOAN TO OURSELVES – AT ALL TIMES WE REMAIN GOD’S PROPERTY

We are not our own

“We all are familiar with the concept of stewardship, of responsibility of another’s property which may be entrusted to our care. The manager of a chain store is the steward of the corporation which owns the store. The corporation’s board of directors are the stewards of the stockholders. A banker is the steward of his depositors and a pastor of his parishioners.

The obligation of a steward is to administer wisely the property which is entrusted to his care. He must guard it vigilantly, use it prudently and keep always in mind the best interests of the owner.

There are few of us who do not find ourselves in a position of stewardship

There are few of us who do not find ourselves in a position of stewardship, at least some times and at least in some small matters. It is to our credit that most of us do discharge conscientiously our duties of stewardship. There are frauds and embezzlements, true enough. But it is only because such betrayals of trust are exceptional that they rate newspaper headlines.

Our obligations of stewardship to God

We understand clearly and take seriously the obligations of stewardship as far as our neighbour is concerned. It seems somewhat surprising, therefore, that we pay so little heed to our duties of stewardship as far as God is concerned.

We acknowledge readily enough our indebtedness to God for all that we are and have. We never would question for a moment the fact that we owe to God our existence, our religious faith, our physical and mental endowments and all that is good and desirable in our lives. We are decently grateful to God, and pray that He will continue to bless us with His loving care.

Too few of us, however, develop a functioning realisation of our stewardship to God. Freely admitting all that He has done for us, we still do not operate on the recognised premise that we belong to God, in ourselves and in all that we are and have.

We shall be called upon to give God an account

We are not our own. We remain God’s absolute property. We are only on loan to ourselves. When we finally face God in judgment, it will not be to give an account of our gift. Usage has hallowed that expression, but strictly speaking there have been no gifts, only investments. In judgment we shall be called upon to give God an account of the dividends, in love and service, which His investments have garnered in our hands.

The unawareness of our role of stewardship shows itself in a hundred ways. For example, we often say (or think) ‘I owe it to myself to do this’, when the real basis of our decision should be, ‘I owe it to God to do this.’ Similarly we ponder, ‘How much can I afford to spend?’ or, ‘How much can I afford to give?’ when a more precise question would be, ‘How much of His money would God want me to shell out here?’ A still better question would be, ‘How much of His money would God want me to spend on myself while others lack enough to eat?’

Much of the loose writing and talking that is done concerning sex, in and out of marriage, stems from the forgetfulness of God’s ownership rights. The power of procreation has been entrusted to us by God to be used for His purposes. He has not abandoned His dominion over that power. The recommendations of sociologists, physiologists, physicians and psychologists can be valid only to the extent that they recognise God’s proprietary rights.

The power of procreation has been entrusted to us by God to be used for His purposes

God certainly wills the enhancement of His property. To put it more conventionally, God certainly wills the good of His beloved creature, man. But it is the good as God sees it and the good which God wants, which must be sought.

The development of a sense of stewardship will make our lives more fruitful

The development of a sense of stewardship will make our lives more meaningful, more fruitful. Almost always we are more careful with the property of another than we are with our own. If we see ourselves, our possessions, our health, our time and our talents as really belonging to God, there will be much less waste and misuse than when we see ourselves as the absolute master of our assets and resources.

It will make quite a difference, too, in our final accounting.”

– Fr Leo J. Trese, One Step Enough, 1966

 

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THE SALVATION HISTORY OF ALL MEN AS REVEALED IN THE BIBLE: THE RANSOM FOR MANY

The Gospel according to Mark, chapter 10

WHAT MOTIVE COULD EXPLAIN THIS SEEMINGLY FOOLISH RESOLVE?

“Caiphas and the enemies of Jesus had resolved to put Jesus to death. The feast of the Pasch was approaching, and Jesus expected to attend the feast at Jerusalem. To avoid the plot of Caiphas, after restoring life to Lazarus at Bethany, Jesus withdrew to Ephraim, a village twenty miles north of Jerusalem. He remained there until it was time to start the journey to Jerusalem for the Pasch.

When Jesus started on the road to Jerusalem the Apostles were both puzzled and frightened. They knew of the enmity of Caiphas for Jesus; they had taken the sojourn of Jesus at Ephraim to mean that Jesus was seeking to avoid the traps of Caiphas. Now Jesus seemed determined to walk into the clutches of His enemies. What motive could explain this seemingly foolish resolve?

Jesus, knowing their fears, said to them, ‘Behold, we are going to Jerusalem, and the Son of Man will be betrayed to the chief priests and the Scribes; and they will condemn him to death and will deliver him to the Gentiles; and they will mock him, and spit upon him, and scourge him, and put him to death; and on the third day he will rise again’ (Mark 10:33-34).

THE APOSTLES SEEMED TO HOPE IN A GLORIOUS MESSIAS

Jesus knew that His time had come, the time appointed by His Father for Him to die. He foretold it to His Apostles and disciples. He also told them that He would come back to life again on the third day after His death. Both of these predictions were mystifying to the Apostles. They understood neither of them. Their minds were so filled with visions of Jesus as a glorious, triumphant Messias, that they could not perceive any significance in the picture of a suffering, defeated Messias, even if He were to rise again.

‘YOU DO NOT KNOW WHAT YOU ARE ASKING FOR’

That the minds of the Apostles were blinded by their own hopes for a glorious Messias is shown by the incident which immediately followed the prediction of the death of Jesus. The mother of the two sons of Zebedee, John and James, came to Jesus and asked Him, ‘Command that these, my two sons may sit, one at Thy right hand, and one at Thy left hand, in Thy kingdom.’ Jesus, addressing John and James, said, ‘You do not know what you are asking for. Can you drink of the cup of which I drink, or be baptised with the baptism with which I am to be baptised?’ Believing that Jesus would lead them to a glorious triumph, the sons of Zebedee answered, ‘We can’ (Mark 10: 35-40; Matthew 20:23).

Jesus knew that they misunderstood Him. They had not seen that Jesus was to enter His own glory only after passing through death. Hence He asked them if they were ready to drink of the chalice which He Himself had to drink, that is, the cup of misfortune and death. Even though they did not understand, their loyalty to Jesus remained firm and they answered that they were ready to drink the same cup. Jesus then told them, ‘Of my cup you shall indeed drink; but as for sitting at my right hand and at my left, that is not mine to give you, but it belongs to those for whom it has been prepared by my Father’ (Matthew 20:23).

The other Apostles who had followed the conversation became indignant at the ambition of the two brothers. Jesus took the occasion to enlighten all the Apostles on the true nature of His mission. ‘You know,’ He said to them, ‘that the rulers of the Gentiles lord over them, and their great men exercise authority over them. Not so is it among you. On the contrary, whoever wishes to become great among you shall be your servant; and whoever wishes to be first among you shall be your slave; even as the Son of Man has not come to be served but to serve, and to give his life as a ransom for many’ (Matthew 20:25-28).

THE PRICE TO BE PAID TO GOD FOR THE RESTORATION OF DIVINE LIFE TO MEN, THE SALVATION OF MEN

In these words Jesus gently rebuked all the Apostles for their worldly dreams of power. If they were to be His faithful disciples, they must not seek to lord it over their fellowmen, but rather to serve them. Jesus Himself has not come into this world to rule an earthly kingdom, but rather to serve mankind. In fact, He is to give up His life as a ransom for all men. Jesus had already predicted His death three times, the last time just before the ambitious request of the sons of Zebedee. Now, for the first time, He says clearly that His suffering and death will be offered as a ransom for men. He had already hinted at this aspect of His death when He compared Himself to a Good Shepherd and said that the Good Shepherd lays down His life for His sheep. A ransom is the price paid to liberate someone, and the Good Shepherd lays down His life to save the lives of His sheep. Jesus, therefore, is saying that His life is the price which will be paid for the salvation of men. It is the price to be paid to God for the restoration of divine life to men, the salvation of men, the establishment of the Kingdom of God among men.

‘LORD, SON OF DAVID, HAVE MERCY ON US’

The Apostles probably did not understand the words of Jesus, but they followed Him on His way to Jerusalem. As they drew near to Jericho, they were met by two blind men. When the blind men heard that it was Jesus of Nazareth who was passing by, they cried out, ‘Lord, Son of David, have mercy on us.’ Though some would have prevented them from disturbing Jesus, He commanded that they be brought to Him. He asked them what they wished of Him. When they asked Him to restore their sight, Jesus, moved by compassion, touched their eyes, and immediately their sight was given to them.

Shortly afterwards, as they were passing through Jericho, a great crowd filled the street to see Jesus. One of the townspeople, a certain Zacchaeus, a rich publican, climbed a sycamore tree to be able to see Jesus. Now publicans, tax gatherers, were regarded by the people as sinners, as extortioners. It was therefore surprising to the crowd when Jesus, seeing Zacchaeus in the tree, called to him, ‘Zacchaeus, make haste and come down; for I must stay in thy house today’ (Luke 19:5). Zacchaeus, sinner that he was, was overjoyed at the thought that the Wonderworker, Jesus of Nazareth, condescended to accept the hospitality of his house. But some of the people, probably those opposed to Jesus, murmured that Jesus did not hesitate to be the guest of a sinner. This gesture of Jesus, however, moved Zacchaeus to repentance, and he said, ‘Behold, Lord, I give one half of my possessions to the poor, and if I have defrauded anyone of anything, I restore it fourfold’ (Luke 19:8).

THE PARABLE OF THE TALENTS

Tax gatherers, publicans, worked for the Roman authorities, gathering taxes for them. For that reason, they appeared to the people as traitors of Israel. The gesture of Zacchaeus in returning the monies he had gained by his trade showed his sincere repentance. Jesus recognised this and said, ‘Today salvation has come to this house since he, too, is a son of Abraham. For the Son of Man came to seek and save what was lost’ (Luke 19:9-10).

In these last words Jesus repeats the lesson He had already given His Apostles. He has come, not to establish an earthly kingdom but to save the souls of sinners. He will give His life for the salvation of men.

Either during or after the meal in the house of Zacchaeus, Jesus told the parable of the talents or the gold pieces. The people were looking on Jesus as a political Messias, who would restore the kingdom of Israel. Jesus knew that their hopes would be disappointed when He died an ignominious death at Jerusalem. He tried, in this parable, to correct their false hopes and lead them to a better hope.

A nobleman, He told them, went to a far country to obtain a kingdom for himself. This would probably recall to the people the history of Herod, who went to Rome to obtain from the Romans the title of King of Judea. The nobleman, before leaving, sent for his servants and gave each of them some gold pieces which they were to use to gain profit for their master. But his enemies sent a delegation after him that they did not desire him to be their king. On his return as king he sent for his servants and demanded an accounting of the gold pieces. One servant had gained ten gold pieces, another five. He rewarded them by giving them positions of power and influence. But one of the servants had been afraid to hazard the piece given him, and so he returned only this piece, without any interest whatsoever. The king took even this piece away from him because he had been a useless servant. The citizens who had opposed him he put to death.

THE MEANING

In this parable Jesus was trying to describe the relations between Himself and His own people. He was the Messias, seeking to establish His own kingdom in the world. But he was to do so only by dying, by leaving His people for a time. In His absence His enemies will work to keep His kingdom from Him. But He gives His Apostles and disciples gold pieces, the means of building up His kingdom for Him. They must work for Him, even in His absence, to build up His kingdom. Even though He Himself is absent from them, they must persevere in His interests with hope and courage.

THE OINTMENT OF GREAT VALUE

After this warning Jesus continued on His journey to Jerusalem. Six days before the Pasch Jesus arrived in Bethany. Here He met Simon the Leper, Lazarus and his sisters Martha and Mary. While they were reclining at table, Mary took a pound of ointment, spikenard, an ointment of great value. She anointed the head of Jesus with the spikenard, and then, since there was some left over, she anointed His feet also. Judas Iscariot, one of the Apostles, the treasurer of the band of Apostles, objected to this waste. The ointment, he claimed, could have been sold for three hundred denarii and the money given to the poor.

St John tells us that Judas said this, not because he had any great love for the poor but rather because he was avaricious and sought money for himself. It is possible that Judas, of all the Apostles, was the most interested in the establishment by Jesus of an earthly kingdom, a kingdom in which Judas himself would become rich and powerful. He may, at this time, have become discouraged at the refusal of Jesus to seek to establish such a kingdom. In such case the journey of Jesus to Jerusalem, the stronghold of His enemies, would have seemed to Judas to be madness, and so he was already prepared to betray the ‘madman’ who disappointed his hopes.”

– Martin J. Healy S.T.D., 1959

 

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