Thirty-third Sunday in Ordinary Time
Lectionary: 157
Lectionary: 157
When one finds a
worthy wife,
her value is far beyond pearls.
Her husband, entrusting his heart to her,
has an unfailing prize.
She brings him good, and not evil,
all the days of her life.
She obtains wool and flax
and works with loving hands.
She puts her hands to the distaff,
and her fingers ply the spindle.
She reaches out her hands to the poor,
and extends her arms to the needy.
Charm is deceptive and beauty fleeting;
the woman who fears the LORD is to be praised.
Give her a reward for her labors,
and let her works praise her at the city gates.
her value is far beyond pearls.
Her husband, entrusting his heart to her,
has an unfailing prize.
She brings him good, and not evil,
all the days of her life.
She obtains wool and flax
and works with loving hands.
She puts her hands to the distaff,
and her fingers ply the spindle.
She reaches out her hands to the poor,
and extends her arms to the needy.
Charm is deceptive and beauty fleeting;
the woman who fears the LORD is to be praised.
Give her a reward for her labors,
and let her works praise her at the city gates.
Responsorial Psalm PS 128:1-2, 3, 4-5
R/ (cf. 1a) Blessed are those who fear the Lord.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R/ Blessed are those who fear the Lord.
Your wife shall be like a fruitful vine
in the recesses of your home;
Your children like olive plants
around your table.
R/ Blessed are those who fear the Lord.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R/ Blessed are those who fear the Lord.
Blessed are you who fear the LORD,
who walk in his ways!
For you shall eat the fruit of your handiwork;
blessed shall you be, and favored.
R/ Blessed are those who fear the Lord.
Your wife shall be like a fruitful vine
in the recesses of your home;
Your children like olive plants
around your table.
R/ Blessed are those who fear the Lord.
Behold, thus is the man blessed
who fears the LORD.
The LORD bless you from Zion:
may you see the prosperity of Jerusalem
all the days of your life.
R/ Blessed are those who fear the Lord.
Reading 21 THES 5:1-6
Concerning times
and seasons, brothers and sisters,
you have no need for anything to be written to you.
For you yourselves know very well that the day of the Lord will come
like a thief at night.
When people are saying, "Peace and security, "
then sudden disaster comes upon them,
like labor pains upon a pregnant woman,
and they will not escape.
But you, brothers and sisters, are not in darkness,
for that day to overtake you like a thief.
For all of you are children of the light
and children of the day.
We are not of the night or of darkness.
Therefore, let us not sleep as the rest do,
but let us stay alert and sober.
you have no need for anything to be written to you.
For you yourselves know very well that the day of the Lord will come
like a thief at night.
When people are saying, "Peace and security, "
then sudden disaster comes upon them,
like labor pains upon a pregnant woman,
and they will not escape.
But you, brothers and sisters, are not in darkness,
for that day to overtake you like a thief.
For all of you are children of the light
and children of the day.
We are not of the night or of darkness.
Therefore, let us not sleep as the rest do,
but let us stay alert and sober.
Gospel MT 25:14-30
Jesus told his
disciples this parable:
"A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one--
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master's money.
After a long time
the master of those servants came back
and settled accounts with them.
The one who had received five talents came forward
bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.’
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.’
Then the one who had received two talents also came forward and said,
'Master, you gave me two talents.
See, I have made two more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.’
Then the one who had received the one talent came forward and said,
'Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.'
His master said to him in reply, 'You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has,
more will be given and he will grow rich;
but from the one who has not,
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.'"
"A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one--
to each according to his ability.
Then he went away.
Immediately the one who received five talents went and traded with them,
and made another five.
Likewise, the one who received two made another two.
But the man who received one went off and dug a hole in the ground
and buried his master's money.
After a long time
the master of those servants came back
and settled accounts with them.
The one who had received five talents came forward
bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.’
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.’
Then the one who had received two talents also came forward and said,
'Master, you gave me two talents.
See, I have made two more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.’
Then the one who had received the one talent came forward and said,
'Master, I knew you were a demanding person,
harvesting where you did not plant
and gathering where you did not scatter;
so out of fear I went off and buried your talent in the ground.
Here it is back.'
His master said to him in reply, 'You wicked, lazy servant!
So you knew that I harvest where I did not plant
and gather where I did not scatter?
Should you not then have put my money in the bank
so that I could have got it back with interest on my return?
Now then! Take the talent from him and give it to the one with ten.
For to everyone who has,
more will be given and he will grow rich;
but from the one who has not,
even what he has will be taken away.
And throw this useless servant into the darkness outside,
where there will be wailing and grinding of teeth.'"
Jesus told his
disciples this parable:
"A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one--
to each according to his ability.
Then he went away.
After a long time
the master of those servants came back
and settled accounts with them.
The one who had received five talents came forward
bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.'"
"A man going on a journey
called in his servants and entrusted his possessions to them.
To one he gave five talents; to another, two; to a third, one--
to each according to his ability.
Then he went away.
After a long time
the master of those servants came back
and settled accounts with them.
The one who had received five talents came forward
bringing the additional five.
He said, 'Master, you gave me five talents.
See, I have made five more.'
His master said to him, 'Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master's joy.'"
Scripture Study, Nov.
16, 2014
November 16, 2014 Thirty-Third
Sunday In Ordinary Time
This is the second last Sunday of this
liturgical year. This weekend, the readings call on us to give some thought to
our use of the spiritual goods with which God has blessed us. The first reading
asks me, “How have I made God’s Wisdom a practical and integral part of the way
I live my life?” The second reading brings to mind the ancient Christian
question, “Am I ready for the sudden return of Jesus?” In the Gospel Jesus
warns us to consider how we use the spiritual goods that God has given us. They
are to be worked with to further the interests of the Master, not statically
hidden or buried in the ground of my private life.
First Reading: Proverbs 31: 10-13, 19-20,
30-31 (In Canada 31:10-13, 16-18, 20, 26, 28-31)
10 When one finds a worthy wife,
her value is far beyond pearls.
her value is far beyond pearls.
11 Her husband, entrusting his heart to her,
has an unfailing prize.
has an unfailing prize.
12 She brings him good, and not evil,
all the days of her life.
all the days of her life.
13 She obtains wool and flax
and makes cloth with skillful hands.
and makes cloth with skillful hands.
[14 Like merchant
ships,
she secures her provisions from afar.
she secures her provisions from afar.
15 She rises while it is still night,
and distributes food to her household.
and distributes food to her household.
16 She picks out a field to purchase;
out of her earnings she plants a vineyard.
out of her earnings she plants a vineyard.
17 She is girt about with strength,
and sturdy are her arms.
and sturdy are her arms.
18 She enjoys the success of her dealings;
at night her lamp is undimmed.]
at night her lamp is undimmed.]
19 She puts her hands to the distaff,
and her fingers ply the spindle.
and her fingers ply the spindle.
20 She reaches out her hands to the poor,
and extends her arms to the needy.
and extends her arms to the needy.
[21 She fears not
the snow for her household;
all her charges are doubly clothed.
all her charges are doubly clothed.
22 She makes her own coverlets;
fine linen and purple are her clothing.
fine linen and purple are her clothing.
23 Her husband is prominent at the city gates
as he sits with the elders of the land.
as he sits with the elders of the land.
24 She makes garments and sells them,
and stocks the merchants with belts.
and stocks the merchants with belts.
25 She is clothed with strength and dignity,
and she laughs at the days to come.
and she laughs at the days to come.
26 She opens her mouth in wisdom,
and on her tongue is kindly counsel.
and on her tongue is kindly counsel.
27 She watches the conduct of her household,
and eats not her food in idleness.
and eats not her food in idleness.
28 Her children rise up and praise her;
her husband, too, extols her:
her husband, too, extols her:
29 "Many are the women of proven worth,
but you have excelled them all."]
but you have excelled them all."]
30 Charm is deceptive and beauty fleeting;
the woman who fears the LORD is to be praised.
the woman who fears the LORD is to be praised.
31 Give her a reward of her labors,
and let her works praise her at the city gates.
and let her works praise her at the city gates.
NOTES on First Reading:
The context of this reading is important in
order to appreciate what this particular image of Wisdom has to tell us about
being wise today. The Book of Proverbs begins with a depiction of God’s Wisdom
personified as a woman. Wisdom is, of course, an attribute of God and therefore
has no gender. However, the Jewish wisdom tradition often personified Wisdom as
feminine. Now at the very end of the book, this portrait of a woman who has
embraced wisdom in all the details of her life stands as a summary of the book.
It may be, as some scholars suggest, a portrait of Wisdom herself being settled
in her home and serving those who have accepted her invitation.
The reading is taken from an acrostic poem.
This is a poem in which each of the 22 verses begins with a different letter of
the Hebrew alphabet (There are only 22 letters in the Hebrew alphabet and they
are used in alphabetic order). The entire poem is included here. Brackets []
indicate those portions that are left out of the reading in the Lectionary for
the United States.
The poem, of course, reflects its own time and
culture in the tasks and lifestyle that are described in the text. The woman’s
relationship with her husband and way of life are generally much different from
that of women today but that should not keep us from appreciating the value of
wisdom described as being lived out in this life. It is the same wisdom that is
to be lived out in every culture and time.
* 31:10 This may be a rhetorical question to
emphasize the incomparable value of this woman. Wisdom is often compared to
jewels (3:15; 8:11, 19; 16:16; 20:15).
* 31:11-12 The woman’s value to her husband is
reminiscent of Wisdom’s value to her followers (3:13-18; 4:6, 8-9).
* 31:12 Good, and not evil actually means
prosperity, not adversity.
* 31:13-27 The poem focuses on the woman’s
extraordinary and tireless activity.
* 31:14 The word that is translated as
“merchant” literally means “Canaanite” (See Prov 31:24.) probably because the
merchant class had been composed chiefly of Canaanites.
* 31:18 Abundance of productive work and its
accompanying prosperity is indicated by “her lamp is undimmed.” (See Prov
20:20; Job 18:6.)
* 31: 21-23 This is an allusion to wealth and
nobility.
* 31:25 “Laughs at the days to come” indicates
anticipating the future with gladness free from anxiety.
* 31:30 Fear of the Lord indicates the woman’s
religious spirit which is the true charm of the ideal wife. Fear of the LORD as
a reverential fear and respect for God on account of His sovereignty, goodness
and justice is the foundation of religion. The book ends with the same theme
with which it began, the fear of the Lord.
Second Reading: 1 Thessalonians 5:1-6
1 Concerning times and seasons, brothers, you have no need
for anything to be written to you. 2 For you
yourselves know very well that the day of the Lord will come like a thief at
night. 3 When people are saying, “Peace and
security,” then sudden disaster comes upon them, like labor pains upon a
pregnant woman, and they will not escape. 4 But you, brothers, are not in darkness, for that day to
overtake you like a thief. 5 For all of you
are children of the light and children of the day. We are not of the night or
of darkness. 6 Therefore, let us not sleep as the rest
do, but let us stay alert and sober.
NOTES on Second Reading:
* 5:1-11 Although only a part of it is
included in the reading, this pericope (section) is easily divided into three
parts: Announcement of the topic (vv 1-3) Parenesis ( vv 4-10) Final
exhortation (v 11). In many ways this pericope is a doublet of 4:13-18 although
it approaches the issue from a different perspective. It is probably best seen
as an instructive complement to 4:13-18 by Paul rather than as a corrective
added to the letter by a later editor as some scholars think. In the first
section Paul deals with the fate of the dead, here he speaks of the meaning of
the eschaton (end time) for those who are alive.
* 5:2 The Day of the Lord is a Biblical image
taken from the prophetic tradition (Amos 5:18; Joel 2:1; Zeph 1:7) and also
used in the New Testament (Acts 2:20; 1 Cor 5:5). Later Paul identifies it as
the Day of the Lord Jesus (Phil1:6, 10).
The image of the thief in the night is a traditional (Mat 24:43-44; Luke 12:39-40) expression of the suddenness of the event.
The image of the thief in the night is a traditional (Mat 24:43-44; Luke 12:39-40) expression of the suddenness of the event.
* 5:3 Peace and security has a proverbial ring
(Jer 6:14; Ezek 13:10, 16) and may be a traditional apocalyptic motif taken
over by Paul.
Comparison to the pregnant woman is in contrast to the complacency implied by the saying and adds to the theme of suddenness and inevitability of the Day of the Lord.
Comparison to the pregnant woman is in contrast to the complacency implied by the saying and adds to the theme of suddenness and inevitability of the Day of the Lord.
* 5:4-5 Paul’s use of light and darkness as
spiritual symbols is common in biblical and other religious imagery (Job
22:11). Children of light is a Semitism used to set the Christian condition off
from others. This exclusionary language was common in Jewish texts of the time
as well as early Christian literature.
* 5:5 Children of the light refers to
Christians belonging to the light of God’s personal revelation. The same
imagery is developed in John 12:36.
* 5:6-8 These verses use traditional metaphors
and images: sleepers, drunkards.
Gospel Reading: Matthew 25:14-30
14 “It will be as when a man who was going on a journey
called in his servants and entrusted his possessions to them.15 To one he gave five talents; to another, two; to a third,
one–to each according to his ability. Then he went away. Immediately 16 the one who received five talents went and traded with
them, and made another five. 17 Likewise, the
one who received two made another two. 18 But the man who
received one went off and dug a hole in the ground and buried his master’s
money. 19 After a long time the master of those
servants came back and settled accounts with them. 20 The one who had received five talents came forward
bringing the additional five. He said, ‘Master, you gave me five talents. See,
I have made five more.’ 21 His master said to him, ‘Well done, my
good and faithful servant. Since you were faithful in small matters, I will
give you great responsibilities. Come, share your master’s joy.’ 22 (Then) the one who had received two talents also came
forward and said, ‘Master, you gave me two talents. See, I have made two more.’ 23 His master said to him, ‘Well done, my good and faithful
servant. Since you were faithful in small matters, I will give you great
responsibilities. Come, share your master’s joy.’ 24 Then the one who had received the one talent came forward
and said, ‘Master, I knew you were a demanding person, harvesting where you did
not plant and gathering where you did not scatter; 25 so out of fear I went off and buried your talent in the
ground. Here it is back.’ 26His master said to him
in reply, ‘You wicked, lazy servant! So you knew that I harvest where I did not
plant and gather where I did not scatter? 27 Should you not then have put my money in the bank so that
I could have got it back with interest on my return? 28 Now then! Take the talent from him and give it to the one
with ten. 29 For to everyone who has, more will be
given and he will grow rich; but from the one who has not, even what he has
will be taken away. 30And throw this useless servant into the
darkness outside, where there will be wailing and grinding of teeth.’
NOTES on Gospel:
* 25:14-30 A parallel to this story is found
in Luke 19:12-27. There is only a vestige of the story in Mark 13:34 and John
does not have it at all. The Lucan version has had some elements added to it
that complicate the more primitive and more original version found here.
Literally the story begins, “For just as a man who was going on a journey…” The comparison is never grammatically completed but the sense clearly is : The kingdom of heaven is like the situation Jesus describes. Faithfully using one’s gifts in the master’s interests will lead to participation in the fullness of the kingdom, lazy inactivity will bring exclusion from it. The phrase, “hand over” is a technical Jewish term for tradition. It is used in verses 14, 20 and 22 to indicate that a valuable item is passed from the master to the servant. Use of this term has led some to suggest that the story is an indictment of the Sadducean attitude of refusal to develop the religious tradition. It may be both a comment on what happened to Israel and a warning to Matthew’s church not to fall into the same trap.
Literally the story begins, “For just as a man who was going on a journey…” The comparison is never grammatically completed but the sense clearly is : The kingdom of heaven is like the situation Jesus describes. Faithfully using one’s gifts in the master’s interests will lead to participation in the fullness of the kingdom, lazy inactivity will bring exclusion from it. The phrase, “hand over” is a technical Jewish term for tradition. It is used in verses 14, 20 and 22 to indicate that a valuable item is passed from the master to the servant. Use of this term has led some to suggest that the story is an indictment of the Sadducean attitude of refusal to develop the religious tradition. It may be both a comment on what happened to Israel and a warning to Matthew’s church not to fall into the same trap.
* 25:15 The talent was a unit of coinage with
a high but varying value depending upon the metal (gold, silver, copper) of
which it was made and its place of origin. It is mentioned in the New Testament
only here and in Matthew 18:24.
* 25:18 In the rather unstable conditions of
most of the ancient world, including Palestine in Jesus’ time, it was not
unusual to guard valuables by burying them in the ground.
* 25:20-23 Although the first two servants have
received and doubled large sums, their faithful trading is regarded by the
master as fidelity in small matters only, compared with the great
responsibilities now to be given to them.
Share your master’s joy is probably a reference to the joy of the banquet of the kingdom. See Matthew 8:11.
Share your master’s joy is probably a reference to the joy of the banquet of the kingdom. See Matthew 8:11.
* 25:26-28 This man’s inactivity is not viewed
as negligible by the master but as seriously culpable. As punishment, he loses
the gift he had received. It is given to the first servant, whose possessions
are already great.
* 25:29 In the New Testament, the use of this
axiom of practical “wisdom” is common (see Matthew 25:29; Mark 4:25; Luke 8:18;
19:26). The reference transcends the original level. God gives further
understanding to one who accepts the revealed mystery; from the one who does
not, He will take away what he has. The text uses the “theological passive.”
God is the active agent in giving and taking.
This saying may also have been meant to be, to some extent, a condemnation of the religious establishment of Israel for refusing to accept the new and greater revelation of God in Jesus in spite of the revelation that God had given them in the Old Testament.
This saying may also have been meant to be, to some extent, a condemnation of the religious establishment of Israel for refusing to accept the new and greater revelation of God in Jesus in spite of the revelation that God had given them in the Old Testament.
* 25:30 The phrase, “wailing and grinding of
teeth” first occurs in this gospel in Mat 8:11-12. It is used frequently to
describe final condemnation (Matthew 13:42,50; 22:13; 24:51; 25:30). Other than
in Matthew it is found in the New Testament only in Luke 13:28.
Meditation: "The
master will settle his account with them"
What can economics and
productivity teach us about the kingdom of heaven? Jesus' story about a
businessman who leaves town and entrusts his money with his workers made
perfect sense to his audience. Wealthy merchants and businessmen often had to
travel abroad and leave the business to others to handle while they were gone.
Why did Jesus tell this story
and what can it teach us? Most importantly it tells us something about how God
deals with us, his disciples and servants. The parable speaks first of the
Master's trust in his servants. While he goes away he leaves them with his
money to use as they think best. While there were no strings attached, this was
obviously a test to see if the Master's workers would be industrious and
reliable in their use of the money entrusted to them. The master rewards those
who are industrious and faithful and he punishes those who sit by idly and who
do nothing with his money.
The essence of the parable seems
to lie in the servants' conception of responsibility. Each servant entrusted
with the master's money was faithful up to a certain point. The servant who
buried the master's money was irresponsible. One can bury seeds in the ground
and expect them to become productive because they obey natural laws. Coins,
however, do not obey natural laws. They obey economic laws and become
productive in circulation. The master expected his servants to be productive in
the use of his money.
What do coins and the law of
economics have to do with the kingdom of God? The Lord entrusts the subjects of
his kingdom with gifts and graces and he gives his subjects the freedom to use
them as they think best. With each gift and talent, God gives sufficient means
(grace and wisdom) for using them in a fitting way. As the parable of the
talents shows, God abhors indifference and an attitude that says it's not worth
trying. God honors those who use their talents and gifts for doing good. Those
who are faithful with even a little are entrusted with more! But those who
neglect or squander what God has entrusted to them will lose what they have.
There is an important lesson
here for us. No one can stand still for long in the Christian life. We either
get more or we lose what we have. We either advance towards God or we slip
back. Do you seek to serve God with the gifts, talents, and graces he has given
to you?
"Lord Jesus, be the ruler
of my heart and thoughts, be the king of my home and relationships, and be the
master of my work and service. Help me to make good use of the gifts, talents,
time, and resources you give me for your glory and your kingdom."
THIRTY-THIRD SUNDAY IN ORDINARY TIME,
NOVEMBER 16, MATTHEW 25:14-30
(Proverbs 31:10-13, 19-20, 30-31; Psalm 128; 1 Thessalonians 5:1-6)
(Proverbs 31:10-13, 19-20, 30-31; Psalm 128; 1 Thessalonians 5:1-6)
KEY VERSE: "For to all those who have, more will be given, and they will have an abundance" (v 29).
READING: Jesus' parable of the talents was an allegory on wise stewardship for his disciples while they awaited his return and anticipated the Last Judgment. In the story, each servant was given a different sum of money to invest. (A talent was a Greek coin worth about 6,000 denarii, equal to a year's wages. Its modern-day meaning of a special aptitude or gift is derived from the use of the word in this parable.) The first two servants made wise investments and doubled their money. The third servant, fearing his master's rebuke should he fail, buried the money for safe-keeping. When the master returned, each individual was asked to give an account of his stewardship. The wise servants were rewarded for their fidelity. They were given even greater responsibilities, and were invited to the heavenly banquet. The one who saw his master as a tyrant and therefore acted unwisely was punished, losing the gift that had been given to him.
REFLECTING: In what ways do I use my time, treasure and talents to further the kingdom of God?
PRAYING: Lord Jesus, help me to use the gifts you have given to me for the good of all.
Sunday 16 November 2014
33rd Sunday in Ordinary
Time. G. Proverbs 31:10-13, 19-20, 30-31. Happy are those who fear the Lord—Ps
127(128):1-5. 1 Thessalonians 5:1-6. Matthew 25:14-30 [St Margaret of Scotland;
St Gertrude].
Happy are those who fear
the Lord.
Lord, as we pray today and
reflect on the readings, we realise that we do not have to be a wife, or even a
woman, to practise those virtues that are described in Proverbs. We love and
serve you as the perfect wife loves and serves her husband: the perfect wife
loves and serves her husband because she loves and serves you.
Most of us are a long way
from the perfections of the perfect wife, but we are given the help we need to
be happy in loving and serving you. What does it mean to be happy in life
because we fear the Lord? Perhaps it means having peace and joy in our hearts,
no matter what happens, because we love and trust you.
MINUTE MEDITATIONS
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Supporting Others
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Pray for me occasionally that I may not lose courage; nay, more,
that I may be brave enough to hold up others who falter sometimes.
–St. Theodore Guérin
–St. Theodore Guérin
November 16
St. Margaret of Scotland
(1050?-1093)
St. Margaret of Scotland
(1050?-1093)
Margaret of Scotland was a truly liberated woman in the sense that
she was free to be herself. For her, that meant freedom to love God and serve
others.
Not
Scottish by birth, Margaret was the daughter of Princess Agatha of Hungary and
the Anglo-Saxon Prince Edward Atheling. She spent much of her youth in the
court of her great-uncle, the English king, Edward the Confessor. Her family
fled from William the Conqueror and was shipwrecked off the coast of Scotland.
King Malcolm befriended them and was captivated by the beautiful, gracious
Margaret. They were married at the castle of Dunfermline in 1070.
Malcolm
was good-hearted, but rough and uncultured, as was his country. Because of
Malcolm’s love for Margaret, she was able to soften his temper, polish his
manners and help him become a virtuous king. He left all domestic affairs to
her and often consulted her in state matters.
Margaret
tried to improve her adopted country by promoting the arts and education. For
religious reform she encouraged synods and was present for the discussions
which tried to correct religious abuses common among priests and lay people,
such as simony, usury and incestuous marriages. With her husband, she founded
several churches.
Margaret
was not only a queen, but a mother. She and Malcolm had six sons and two
daughters. Margaret personally supervised their religious instruction and other
studies.
Although
she was very much caught up in the affairs of the household and country, she
remained detached from the world. Her private life was austere. She had certain
times for prayer and reading Scripture. She ate sparingly and slept little in
order to have time for devotions. She and Malcolm kept two Lents, one before
Easter and one before Christmas. During these times she always rose at midnight
for Mass. On the way home she would wash the feet of six poor persons and give
them alms. She was always surrounded by beggars in public and never refused
them. It is recorded that she never sat down to eat without first feeding nine
orphans and 24 adults.
In 1093,
King William Rufus made a surprise attack on Alnwick castle. King Malcolm and
his oldest son, Edward, were killed. Margaret, already on her deathbed, died
four days after her husband.
Comment:
There are two ways to be charitable: the "clean way" and the "messy way." The "clean way" is to give money or clothing to organizations that serve the poor. The "messy way" is dirtying your own hands in personal service to the poor. Margaret's outstanding virtue was her love of the poor. Although very generous with material gifts, Margaret also visited the sick and nursed them with her own hands. She and her husband served orphans and the poor on their knees during Advent and Lent. Like Christ, she was charitable the "messy way."
There are two ways to be charitable: the "clean way" and the "messy way." The "clean way" is to give money or clothing to organizations that serve the poor. The "messy way" is dirtying your own hands in personal service to the poor. Margaret's outstanding virtue was her love of the poor. Although very generous with material gifts, Margaret also visited the sick and nursed them with her own hands. She and her husband served orphans and the poor on their knees during Advent and Lent. Like Christ, she was charitable the "messy way."
Quote:
"When [Margaret] spoke, her conversation was with the salt of wisdom. When she was silent, her silence was filled with good thoughts. So thoroughly did her outward bearing correspond with the staidness of her character that it seemed as if she has been born the pattern of a virtuous life" (Turgot, St. Margaret's confessor).
"When [Margaret] spoke, her conversation was with the salt of wisdom. When she was silent, her silence was filled with good thoughts. So thoroughly did her outward bearing correspond with the staidness of her character that it seemed as if she has been born the pattern of a virtuous life" (Turgot, St. Margaret's confessor).
LECTIO DIVINA:
33RD SUNDAY OF ORDINARY TIME (A)
Lectio:
Sunday, November 16, 2014
The Parable of the Talents
To live in a responsible way
Matthew 25, 14-30
To live in a responsible way
Matthew 25, 14-30
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures
with the same mind that you read them to the disciples on the way to Emmaus. In
the light of the Word, written in the Bible, you helped them to discover the
presence of God in the disturbing events of your sentence and death. Thus, the
cross that seemed to be the end of all hope became for them the source of life
and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) The division of the text to help in the reading:
Matthew 25, 14-15: The master distributes his goods among his
servants
Matthew 25, 16-18: The way of acting of each servant
Matthew 25, 19-23: The rendering of account of the first and second servant
Matthew 25, 24-25: The rendering of account of the third servant
Matthew 25, 26-27: Response of the master to the third servant
Matthew 25, 28-30: The final word of the master which clarifies the parable
Matthew 25, 16-18: The way of acting of each servant
Matthew 25, 19-23: The rendering of account of the first and second servant
Matthew 25, 24-25: The rendering of account of the third servant
Matthew 25, 26-27: Response of the master to the third servant
Matthew 25, 28-30: The final word of the master which clarifies the parable
b) Key for the reading:
In this 33rd Sunday of the Ordinary time we
shall meditate on the Parable of the Talents which deals with two very
important themes and very up to date: (i) The gifts which each person receives
from God and the way in which he receives them. Each person has qualities, talents,
with which he can and should serve others. Nobody is only a pupil, nobody is
only a professor. We learn from one another. (ii) The attitude with which
persons place themselves before God who has given us his gifts . During the
reading, we shall try to be very attentive to these two points: which is the
attitude of the three servants regarding the gifts received and which is the
image of God that this parable reveals to us?
c) Text:
14 'It
is like a man about to go abroad who summoned his servants and entrusted his
property to them. 15 To one he gave five talents, to another two, to a third
one, each in proportion to his ability. Then he set out on his journey. 16 The
man who had received the five talents promptly went and traded with them and
made five more. 17 The man who had received two made two more in the same way.
18 But the man who had received one went off and dug a hole in the ground and
hid his master's money. 19 Now a long time afterwards, the master of those
servants came back and went through his accounts with them. 20 The man who had received
the five talents came forward
bringing five more. "Sir," he said, "you entrusted me with five
talents; here are five more that I have made." 21 His master said to him,
"Well done, good and trustworthy servant; you have shown you are
trustworthy in small things; I will trust you with greater; come and join in
your master's happiness." 22 Next the man with the two talents came
forward. "Sir," he said, "you entrusted me with two talents;
here are two more that I have made." 23 His master said to him, "Well
done, good and trustworthy servant; you have shown you are trustworthy in small
things; I will trust you with greater; come and join in your master's
happiness." 24 Last came forward the man who had the single talent.
"Sir," said he, "I had heard you were a hard man, reaping where
you had not sown and gathering where you had not scattered; 25 so I was afraid,
and I went off and hid your talent in the ground. Here it is; it was yours, you
have it back." 26 But his master answered him, "You wicked and lazy
servant! So you knew that I reap where I have not sown and gather where I have
not scattered? 27 Well then, you should have deposited my money with the
bankers, and on my return I would have got my money back with interest. 28 So
now, take the talent from him and give it to the man who has the ten talents.
29 For to everyone who has will be given more, and he will have more than
enough; but anyone who has not, will be deprived even of what he has. 30 As for
this good-for-nothing servant, throw him into the darkness outside, where there
will be weeping and grinding of teeth."
3. A
moment of prayerful silence
so that
the Word of God may penetrate and enlighten our life.
4. Some
questions
to help
us in our personal reflection.
a)
Which is the point of this text which has pleased me the most and which has
struck me more? Why?
b) In the parable the three servants receive according to their capacity. Which is the attitude of each one of them concerning the gift received?
c) Which is the reaction of the master? What does he demand from his servants?
d) How should the following phrase be understood: “To everyone who has will be given more and he will have more than enough; but anyone who has not will be deprived even of what he has”?
e) What image of God does the parable reveal to us?
b) In the parable the three servants receive according to their capacity. Which is the attitude of each one of them concerning the gift received?
c) Which is the reaction of the master? What does he demand from his servants?
d) How should the following phrase be understood: “To everyone who has will be given more and he will have more than enough; but anyone who has not will be deprived even of what he has”?
e) What image of God does the parable reveal to us?
5. For
those who wish to deepen the theme
a)
Context of our text in the Gospel of Matthew:
The
“Parable of the Talents” (Mt 25, 14-30) forms part of the 5th Sermon of the New Law (Mt 24, 1 to 25,
46). These three parables clarify the context relative to the time of the
coming of the Kingdom. the parable of the Ten Virgins insists on vigilance: The
Kingdom of God can arrive from one moment to the next. The parable of the
talents orientates on the growth of the Kingdom: the Kingdom grows when we use
the gifts received to serve. The parable of the Final Judgment teaches how to
take possession of the Kingdom: the Kingdom is accepted, when we accept the
little ones.
One of
the things which exercise greater influence in our life is the idea that we
have of God. Among the Jews of the class of the Pharisees, some imagined God as
a severe Judge who treated the persons according to the merits acquired by the
observance of the law. That caused fear and prevented the persons from growing.
It prevented them from opening a space within themselves to accept the new
experience of God which Jesus communicated. To help these persons, Matthew
narrates the parable of the talents.
b)
Commentary on the text:
Matthew
25, 14-15: A door to enter into the story of the
parable
The parable tells the story of a man, who before setting out on a journey, distributes his goods to his servants, giving five, two and one talent, according to the capacity of each one of them. A talent corresponds to 34 kilos of gold, which is not a small amount! In the last instance, all receive the same thing, because each one receives “according to his capacity”. The one who has a big cup he fills it, the one who has a small cup, he also fills it. Then the master goes abroad and remains there a long time. The story leaves us a bit perplexed! We do not know why the master distributed his money to the servants, we do not know which will be the end of the story. Perhaps the purpose is that all those who listen to the parable must begin to confront their life with the story told in the parable.
The parable tells the story of a man, who before setting out on a journey, distributes his goods to his servants, giving five, two and one talent, according to the capacity of each one of them. A talent corresponds to 34 kilos of gold, which is not a small amount! In the last instance, all receive the same thing, because each one receives “according to his capacity”. The one who has a big cup he fills it, the one who has a small cup, he also fills it. Then the master goes abroad and remains there a long time. The story leaves us a bit perplexed! We do not know why the master distributed his money to the servants, we do not know which will be the end of the story. Perhaps the purpose is that all those who listen to the parable must begin to confront their life with the story told in the parable.
Matthew
25, 16-18: The way of acting of each servant.
The first two servants worked and doubled the talents. But the one who received one talent buries it, to keep it well and not lose it. It is a question of the goods of the Kingdom which are given to persons and to communities according to their capacity. All receive some goods of the Kingdom, but not all respond in the same way!
The first two servants worked and doubled the talents. But the one who received one talent buries it, to keep it well and not lose it. It is a question of the goods of the Kingdom which are given to persons and to communities according to their capacity. All receive some goods of the Kingdom, but not all respond in the same way!
Matthew
25, 19-23: The rendering of account of the first
and second servant
After a long time, the master returns to take an account from the servants. The first two say the same thing: “Sir, you gave me five / two talents. Here are other five / two which I have gained!” And the master responds in the same way to both: “Well done, good and trustworthy servant, you have shown that you are trustworthy in small things, I will trust you with greater, come and join in your master’s happiness”.
After a long time, the master returns to take an account from the servants. The first two say the same thing: “Sir, you gave me five / two talents. Here are other five / two which I have gained!” And the master responds in the same way to both: “Well done, good and trustworthy servant, you have shown that you are trustworthy in small things, I will trust you with greater, come and join in your master’s happiness”.
Matthew
25, 24-25: Rendering of an account of the third
servant
The third servant arrives and says: “Sir, I had heard you were a hard man, reaping where you had not sown and gathering where you had not scattered, so I was afraid, and I went off and hid your talent in the ground. Here it is, it was yours, you have it back!” In this phrase there is an erroneous idea of God which is criticized by Jesus. The servant sees in God a severe master. Before such a God, the human being is afraid and hides himself behind the exact and meticulous observance of the law. He thinks that acting in this way he will avoid the judgment and that the severity of the legislator will not punish him. This is how some Pharisees thought. In reality, such a person has no trust in God, though he trusts in himself and in his observance of the law. It is a person closed up in himself, far from God and does not succeed to be concerned about others. This person becomes incapable of growing like a free person. This false image of God isolates the human being, kills the community, does not help to live in joy and impoverishes life.
The third servant arrives and says: “Sir, I had heard you were a hard man, reaping where you had not sown and gathering where you had not scattered, so I was afraid, and I went off and hid your talent in the ground. Here it is, it was yours, you have it back!” In this phrase there is an erroneous idea of God which is criticized by Jesus. The servant sees in God a severe master. Before such a God, the human being is afraid and hides himself behind the exact and meticulous observance of the law. He thinks that acting in this way he will avoid the judgment and that the severity of the legislator will not punish him. This is how some Pharisees thought. In reality, such a person has no trust in God, though he trusts in himself and in his observance of the law. It is a person closed up in himself, far from God and does not succeed to be concerned about others. This person becomes incapable of growing like a free person. This false image of God isolates the human being, kills the community, does not help to live in joy and impoverishes life.
Matthew
25, 26-27: Response of the master to the third
servant
The response of the master is ironic. He says: “You wicked and lazy servant! So you knew that I reap where I have not sown and gather where I have not scattered? Well, then, you should have deposited my money with the bankers, and on my return I would have got my money back with interest!” The third servant was not coherent with the severe image which he had of God. If he had imagined God so severe, he would, at least, have deposited the money in the bank. This is why he was condemned not by God, but by the wrong idea which he had of God and which left him more terrified and immature than he was. It was not possible for him to be coherent having the image of God which he had, because fear paralyses life.
The response of the master is ironic. He says: “You wicked and lazy servant! So you knew that I reap where I have not sown and gather where I have not scattered? Well, then, you should have deposited my money with the bankers, and on my return I would have got my money back with interest!” The third servant was not coherent with the severe image which he had of God. If he had imagined God so severe, he would, at least, have deposited the money in the bank. This is why he was condemned not by God, but by the wrong idea which he had of God and which left him more terrified and immature than he was. It was not possible for him to be coherent having the image of God which he had, because fear paralyses life.
Matthew
25, 28-30: The final word of the master which clarifies
the parable
The master asks that the talent be taken away from him and given to the one who already has: For to everyone who has will be given more, and he will have more than enough; but anyone who has not, will be deprived even of what he has”. This is the key which clarifies everything. In reality, the talents, “the money of the master”, the goods of the Kingdom, are the love, service, sharing, the gratuitous gift. A talent is everything that makes the community grow and which reveals the presence of God. When one is closed in oneself out of fear of losing the little that one has, one loses even that little that one has, because love dies, justices is weakened, sharing disappears. Instead, the person who does not think in self and gives himself to others, grows and, surprisingly, receives everything which he has given and much more. “Because anyone who finds his life will lose it, but anyone who loses his own life for my sake will find it” (Mt 10, 39).
The master asks that the talent be taken away from him and given to the one who already has: For to everyone who has will be given more, and he will have more than enough; but anyone who has not, will be deprived even of what he has”. This is the key which clarifies everything. In reality, the talents, “the money of the master”, the goods of the Kingdom, are the love, service, sharing, the gratuitous gift. A talent is everything that makes the community grow and which reveals the presence of God. When one is closed in oneself out of fear of losing the little that one has, one loses even that little that one has, because love dies, justices is weakened, sharing disappears. Instead, the person who does not think in self and gives himself to others, grows and, surprisingly, receives everything which he has given and much more. “Because anyone who finds his life will lose it, but anyone who loses his own life for my sake will find it” (Mt 10, 39).
c)
Deepening:
The
different currency of the Kingdom:
There
is no difference between those who receive more and those who receive less. All
receive according to their capacity. What is important is that the gift is
placed at the service of the Kingdom and that it makes the goods of the Kingdom
grow, which are love, fraternity, sharing. The principal key of the parable
does not consist in producing talents, but indicates the way in which it is
necessary to live our relationship with God. The first two servants ask for
nothing, they do not seek their own well being, they do not keep the talents
for themselves, they make no calculations, they do not measure. Very naturally,
almost without being aware and without seeking any merit for themselves, they
begin to work, in order that the gift received bears fruit for God and for the
Kingdom. The third servant is afraid and, because of this, does nothing.
According to the norms of the ancient law, he acts in a correct way. He remains
within the established exigencies. He loses nothing, but neither does he gain
anything. Because of this he loses even what he had. The Kingdom is a risk. The
one who does not want to run risks, loses the Kingdom!
6.
Psalm 62
In God
alone there is rest for my soul
In God
alone there is rest for my soul,
from him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
from him comes my safety;
he alone is my rock, my safety,
my stronghold so that I stand unshaken.
How much longer will you set on a victim,
all together, intent on murder,
like a rampart already leaning over,
a wall already damaged?
Trickery is their only plan,
deception their only pleasure,
with lies on their lips they pronounce a blessing,
with a curse in their hearts.
Rest in
God alone, my soul!
He is the source of my hope.
He alone is my rock, my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
He is the source of my hope.
He alone is my rock, my safety, my stronghold,
so that I stand unwavering.
In God is my safety and my glory,
the rock of my strength.
In God is my refuge;
trust in him, you people, at all times.
Pour out your hearts to him,
God is a refuge for us.
Ordinary
people are a mere puff of wind,
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
important people a delusion;
set both on the scales together,
and they are lighter than a puff of wind.
Put no trust in extortion,
no empty hopes in robbery;
however much wealth may multiply,
do not set your heart on it.
Once God has spoken,
twice have I heard this:
Strength belongs to God,
to you, Lord, faithful love;
and you repay everyone as their deeds deserve.
7.
Final Prayer
Lord
Jesus, we thank for the word that has enabled us to understand better the will
of the Father. May your Spirit enlighten our actions and grant us the strength
to practice that which your Word has revealed to us. May we, like Mary, your
mother, not only listen to but also practise the Word. You who live and reign
with the Father in the unity of the Holy Spirit forever and ever. Amen.
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