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
PsalmPS 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.
AlleluiaJN 15:4A, 5B
R. Alleluia,
alleluia.
Remain in me as I remain in you, says the Lord.
Whoever remains in me bears much fruit.
R. Alleluia, alleluia.
Remain in me as I remain in you, says the Lord.
Whoever remains in me bears much fruit.
R. Alleluia, alleluia.
GospelMT 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.'"
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.
God rewards those who use their gifts for serving him
and the good of others
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.
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."
Daily Quote from the early church fathers: Eternal Joys, by Gregory the Great (540-604 AD)
"All the good deeds of our present life, however
many they may appear to be, are few in comparison with our eternal recompense.
The faithful servant is put in charge of many things after overcoming all the
troubles brought him by perishable things. He glories in the eternal joys of
his heavenly dwelling. He is brought completely into the joy of his master when
he is taken into his eternal home and joined to the company of angels. His
inner joy at his gift is such that there is no longer any external perishable
thing that can cause him sorrow." (excerpt from FORTY GOSPEL HOMILIES 9.2)
33rd Sunday in Ordinary Time – Cycle A
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Proverbs 31:10-13, 19-20, 30-31
The book of Proverbs is attributed to Solomon and is the oldest collection of inspired texts in the body of Wisdom literature. The book takes its name from the Hebrew word masal which means “a provocative saying;” a saying which gets the listener’s attention. In the early stages, these sayings were short in form – later they began to take the form of a parable or allegory. Being short and succinct, it was easy to remember and thus useful in oral teaching; in fact, parents used them for teaching their children.
The date of composition of the book of Proverbs is unclear. The introduction (chapters 1 through 9) appears to have been written last; perhaps around the 5th century B.C. (after the exile) but chapters 10 through 29 can be dated well before the exile. It is uncertain when chapters 30 and 31 might have been written.
Our first reading today praises the virtues of a good wife, painting a picture of the ideal woman who is lacking nothing in terms of perfection and integrity. With the qualities described and God’s grace she can face the future with optimism, knowing that God will watch over her and hers because she is so good. Obviously, if mothers are faithful to these virtues, society is going to have a good base. If we were to read each of the verses 10 through 31 instead of only a few, we would find a unique literary style – each of the 22 verses begins with a successive letter of the Hebrew alphabet; another mnemonic device which allows for easy memory in oral recitation and teaching.
10 When one finds a worthy wife, her value is far beyond pearls.
This emphasizes the incomparable value of this woman. Wisdom is often compared to jewels in the Proverbs (3:15; 8:11; 16:16; 20:15).
11 Her husband, entrusting his heart to her, has an unfailing prize. 12 She brings him good, and not evil, all the days of her life.
The wife’s value to her husband is like wisdom’s value to its followers (Proverbs 3:13-18; 4:6, 8-9).
13 She obtains wool and flax and makes cloth with loving hands.
With skillful hands… She is industrious.
19 She puts her hands to the distaff, and her fingers ply the spindle. 20 She reaches out her hands to the poor, and extends her arms to the needy.
Not only is she industrious, she is compassionate and charitable.
30 Charm is deceptive and beauty fleeting; the woman who fears the LORD is to be praised.
This is the only explicitly religious element in the entire poem. As is stated in Proverbs 1:7
“fear of the Lord is the beginning of wisdom.”
31 Give her a reward of her labors, and let her works praise her at the city gates.
2nd Reading - 1 Thessalonians 5:1-6
Today we finish our study of Paul’s first letter to the Thessalonians. Recall that this letter has been occasioned by questions which the Thessalonians have concerning the end times: will anyone have an advantage or disadvantage by having died before the parousia, and when will the parousia come?
Remember also that in last week’s reading Saint Paul answers the first question – no one will have an advantage as all will meet Jesus in their resurrected body at the same time. Saint Paul now goes on to discuss the second question, the timing of the parousia.
5:1 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
This is a Biblical image taken from prophetic tradition (Amos 5:18; Joel 2:1; Zephaniah 1:7). The traditional nature of the “day of the Lord” implies that the Lord is God (Yahweh). To further identify this day with Jesus Saint Paul writes in Philippians 1:6 “I am confident of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus.”
will come like a thief at night.
This imagery emphasizes the suddenness of the event rather than the timing.
3 When people are saying, “Peace and security,” then sudden disaster comes upon them,
The great threat to vigilance is complacency and false prophets of continued prosperity.
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.
In contrast to the complacency just described, the inevitability of the event is compared to the onset of labor for a pregnant woman – we know it is coming, but not when labor will start.
“Therefore, not to know the times is something different from decay of morals and love of vice. For, when the apostle Paul said, ‘Don’t allow your thinking to be shaken nor be frightened, neither by word nor by epistle as sent from us, as if the day of the Lord were at hand (2 Thessalonians 2:2),’ he obviously did not want them to believe those who thought the coming of the Lord was already at hand, but neither did he want them to be like the wicked servant and say, ‘My Lord is long in coming,’ and deliver themselves over to destruction by pride and riotous behavior. Thus, his desire that they should not listen to false rumors about the imminent approach of the last day was consistent with his wish that they should await the coming of their Lord fully prepared, packed for travel and with lamps burning (see Luke 12:35-36). He said to them, ‘But you, brothers, are not in darkness that the day should overtake you as a thief, for all you are children of light and children of the day; we are not of the night nor of darkness.’” [Saint Augustine of Hippo (ca. A.D. 418), Letters 199,1,2]
5 For all of you are children of the light and children of the day. We are not of the night or of darkness.
Christians are united to Christ, the light of the world. We are no longer subject to the assaults of darkness. In Judaism, light and darkness are seen as two opposing kingdoms; one good and the other evil.
6 Therefore, let us not sleep as the rest do, but let us stay alert and sober.
This does not say that one should not sleep or take a drink, it is a reminder that we must at all times be vigilant as there won’t be time to prepare.
Gospel - Matthew 25:14-30
Last week we heard the parable of the wise and foolish virgins; a reminder to us all to live out our faith every day so that we will be prepared for the day of the Lord; the day when we are admitted to the heavenly banquet. Today we hear the parable of the talents. A talent wasn’t just any old coin, it had a value of about 100 pounds of silver. In this parable the main message is the need to respond to grace by making a genuine effort right through one’s life. All the gifts of nature and grace which God has given us should yield a profit. It does not matter how many gifts we have received, what matters is our generosity in putting them to good use. A person’s Christian calling should not lie hidden and barren; it should be outgoing, apostolic, and self-sacrificing.
[Jesus told his disciples this parable:] 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.
The word play is evident here as the monetary term “talents” contrasts with the man’s abilities: his talents – his gifts, aptitudes, flairs. Although each has different talents, each man is given a portion to care for. This can be seen as God’s grace – everyone has a different size cup, but all are filled.
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.
Hid his light, guarded his gifts but did not use them.
19 After a long time the master of those servants came back and settled accounts with them.
This hints at the delay of the parousia and the settling of accounts at the last judgment (the general judgment).
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.
He engaged in trustworthy risk-taking. He maintained his faith and understanding through whatever trials he had encountered.
Since you were faithful in small matters, I will give you great responsibilities.
The reward of fidelity is a commission of even greater responsibility.
Come, share your master’s joy.’
The kingdom of God
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.’
Notice that even though the initial charge was less (two vs. five) the reward is the same.
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.’
The point of this whole parable is that the owner is demanding. This man has lost nothing, but he has gained nothing either.
26 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? 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?
This seems to favor moderate capitalism.
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.
The powers conferred on Christians grow with use and wither with disuse.
30 And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.’
The punishment is the same as that given the man without the proper wedding garment (last week’s gospel reading). He is cast out and is not admitted to the wedding banquet. The punishment for infidelity through neglect is the same as the punishment for lack of repentance. We are all given talents and God expects us to use whatever ones we have for the benefit of others.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Proverbs 31:10-13, 19-20, 30-31
The book of Proverbs is attributed to Solomon and is the oldest collection of inspired texts in the body of Wisdom literature. The book takes its name from the Hebrew word masal which means “a provocative saying;” a saying which gets the listener’s attention. In the early stages, these sayings were short in form – later they began to take the form of a parable or allegory. Being short and succinct, it was easy to remember and thus useful in oral teaching; in fact, parents used them for teaching their children.
The date of composition of the book of Proverbs is unclear. The introduction (chapters 1 through 9) appears to have been written last; perhaps around the 5th century B.C. (after the exile) but chapters 10 through 29 can be dated well before the exile. It is uncertain when chapters 30 and 31 might have been written.
Our first reading today praises the virtues of a good wife, painting a picture of the ideal woman who is lacking nothing in terms of perfection and integrity. With the qualities described and God’s grace she can face the future with optimism, knowing that God will watch over her and hers because she is so good. Obviously, if mothers are faithful to these virtues, society is going to have a good base. If we were to read each of the verses 10 through 31 instead of only a few, we would find a unique literary style – each of the 22 verses begins with a successive letter of the Hebrew alphabet; another mnemonic device which allows for easy memory in oral recitation and teaching.
10 When one finds a worthy wife, her value is far beyond pearls.
This emphasizes the incomparable value of this woman. Wisdom is often compared to jewels in the Proverbs (3:15; 8:11; 16:16; 20:15).
11 Her husband, entrusting his heart to her, has an unfailing prize. 12 She brings him good, and not evil, all the days of her life.
The wife’s value to her husband is like wisdom’s value to its followers (Proverbs 3:13-18; 4:6, 8-9).
13 She obtains wool and flax and makes cloth with loving hands.
With skillful hands… She is industrious.
19 She puts her hands to the distaff, and her fingers ply the spindle. 20 She reaches out her hands to the poor, and extends her arms to the needy.
Not only is she industrious, she is compassionate and charitable.
30 Charm is deceptive and beauty fleeting; the woman who fears the LORD is to be praised.
This is the only explicitly religious element in the entire poem. As is stated in Proverbs 1:7
“fear of the Lord is the beginning of wisdom.”
31 Give her a reward of her labors, and let her works praise her at the city gates.
2nd Reading - 1 Thessalonians 5:1-6
Today we finish our study of Paul’s first letter to the Thessalonians. Recall that this letter has been occasioned by questions which the Thessalonians have concerning the end times: will anyone have an advantage or disadvantage by having died before the parousia, and when will the parousia come?
Remember also that in last week’s reading Saint Paul answers the first question – no one will have an advantage as all will meet Jesus in their resurrected body at the same time. Saint Paul now goes on to discuss the second question, the timing of the parousia.
5:1 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
This is a Biblical image taken from prophetic tradition (Amos 5:18; Joel 2:1; Zephaniah 1:7). The traditional nature of the “day of the Lord” implies that the Lord is God (Yahweh). To further identify this day with Jesus Saint Paul writes in Philippians 1:6 “I am confident of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus.”
will come like a thief at night.
This imagery emphasizes the suddenness of the event rather than the timing.
3 When people are saying, “Peace and security,” then sudden disaster comes upon them,
The great threat to vigilance is complacency and false prophets of continued prosperity.
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.
In contrast to the complacency just described, the inevitability of the event is compared to the onset of labor for a pregnant woman – we know it is coming, but not when labor will start.
“Therefore, not to know the times is something different from decay of morals and love of vice. For, when the apostle Paul said, ‘Don’t allow your thinking to be shaken nor be frightened, neither by word nor by epistle as sent from us, as if the day of the Lord were at hand (2 Thessalonians 2:2),’ he obviously did not want them to believe those who thought the coming of the Lord was already at hand, but neither did he want them to be like the wicked servant and say, ‘My Lord is long in coming,’ and deliver themselves over to destruction by pride and riotous behavior. Thus, his desire that they should not listen to false rumors about the imminent approach of the last day was consistent with his wish that they should await the coming of their Lord fully prepared, packed for travel and with lamps burning (see Luke 12:35-36). He said to them, ‘But you, brothers, are not in darkness that the day should overtake you as a thief, for all you are children of light and children of the day; we are not of the night nor of darkness.’” [Saint Augustine of Hippo (ca. A.D. 418), Letters 199,1,2]
5 For all of you are children of the light and children of the day. We are not of the night or of darkness.
Christians are united to Christ, the light of the world. We are no longer subject to the assaults of darkness. In Judaism, light and darkness are seen as two opposing kingdoms; one good and the other evil.
6 Therefore, let us not sleep as the rest do, but let us stay alert and sober.
This does not say that one should not sleep or take a drink, it is a reminder that we must at all times be vigilant as there won’t be time to prepare.
Gospel - Matthew 25:14-30
Last week we heard the parable of the wise and foolish virgins; a reminder to us all to live out our faith every day so that we will be prepared for the day of the Lord; the day when we are admitted to the heavenly banquet. Today we hear the parable of the talents. A talent wasn’t just any old coin, it had a value of about 100 pounds of silver. In this parable the main message is the need to respond to grace by making a genuine effort right through one’s life. All the gifts of nature and grace which God has given us should yield a profit. It does not matter how many gifts we have received, what matters is our generosity in putting them to good use. A person’s Christian calling should not lie hidden and barren; it should be outgoing, apostolic, and self-sacrificing.
[Jesus told his disciples this parable:] 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.
The word play is evident here as the monetary term “talents” contrasts with the man’s abilities: his talents – his gifts, aptitudes, flairs. Although each has different talents, each man is given a portion to care for. This can be seen as God’s grace – everyone has a different size cup, but all are filled.
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.
Hid his light, guarded his gifts but did not use them.
19 After a long time the master of those servants came back and settled accounts with them.
This hints at the delay of the parousia and the settling of accounts at the last judgment (the general judgment).
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.
He engaged in trustworthy risk-taking. He maintained his faith and understanding through whatever trials he had encountered.
Since you were faithful in small matters, I will give you great responsibilities.
The reward of fidelity is a commission of even greater responsibility.
Come, share your master’s joy.’
The kingdom of God
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.’
Notice that even though the initial charge was less (two vs. five) the reward is the same.
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.’
The point of this whole parable is that the owner is demanding. This man has lost nothing, but he has gained nothing either.
26 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? 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?
This seems to favor moderate capitalism.
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.
The powers conferred on Christians grow with use and wither with disuse.
30 And throw this useless servant into the darkness outside, where there will be wailing and grinding of teeth.’
The punishment is the same as that given the man without the proper wedding garment (last week’s gospel reading). He is cast out and is not admitted to the wedding banquet. The punishment for infidelity through neglect is the same as the punishment for lack of repentance. We are all given talents and God expects us to use whatever ones we have for the benefit of others.
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
THIRTY-THIRD
SUNDAY IN ORDINARY TIME
SUNDAY, NOVEMBER 19, MATTHEW 25:14-30 or 25:14-15, 19-21
(Proverbs 31:10-13, 19-20, 30-31; Psalm 128; 1 Thessalonians 5:1-6)
SUNDAY, NOVEMBER 19, MATTHEW 25:14-30 or 25:14-15, 19-21
(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).
TO KNOW: 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.
TO LOVE: In what ways do I use my time, treasure and talents to further the kingdom of God?
TO SERVE: Lord Jesus, help me to use the gifts you have given to me for the good of all.
Sunday 19
November 2017
Psalter Week I. 33rd Sunday in
Ordinary Time.
Proverbs
31:10-13, 19-20, 30-31. Psalm 127(128):1-5. 1 Thessalonians 5:1-6. Matthew
25:14-30.
Happy are
those who fear the Lord — Psalm 127(128):1-5.
‘Well
done, good and trustworthy servant.’
Today’s readings could be seen as
instructions on how to live a good life.
The reading from Proverbs
describes the virtues of the perfect wife, and the psalm blesses those who
‘fear the Lord and walk in his ways’. Then Paul warns us to be watchful and
ready for God’s call. Using the analogy of the thief in the night he advises us
to stay in the light where our actions can be seen. These are the same words
Jesus spoke in the previous parable.
In today’s story of the talents,
Jesus makes it clear that if we don’t use the gifts we’ve been given for good
we’re no better than the foolish servant who buried his talent.
Let us take up the challenge in
today’s readings, and not bury our talents but use them to help build the
kingdom of God.
ST. RAPHAEL KALINOWSKI
Saint
Rapahel was born in 1835 as Joseph, son of Andrew and Josepha Kalinowski
in present day Lithuania. Saint Raphael felt a call to the priesthood early in
his life, but decided to complete his education. He studied zoology, chemistry,
agriculture, and apiculture at the Institute of Agronomy in Hory Horki, Russia,
and at the Academy of Military Engineering in Saint Petersburg, Russia.
Saint Raphael became a Lieutenant in the Russian Military Engineering Corps in 1857. During his post he was responsible for the planning and supervised construction of the railway between Kursk and Odessa. He was promoted to captain in 1862 and stationed in Brest-Litovsk. In Bret-Litovsk he started, taught, and covered all the costs of a Sunday school, accepting anyone interested.
In 1863 he supported the Polish insurrection. He resigned from the Russian army and became the rebellion's minister of war for the Vilna region. He only took the commission with the understanding that he would never hand out a death sentence nor execute a prisoner. He was soon arrested by Russian authorities, and in June of 1864 he was condemned to death for his part in the revolt. Fearing they would be creating a political martyr, they commuted his sentence to ten years of forced labour in the Siberian salt mines. Part of his sentence was spent in Irkutsk, where his relics have been moved to sanctify the new cathedral.
Upon his release in 1873, he was exiled from his home region in Lithuania. He moved to Paris, France, and worked there as a tutor for three years. In 1877 he finally answered the long-heard call to the religious life, and joined the Carmelite Order at Graz, Austria, taking the name Raphael. He studied theology in Hungary and then joined the Carmelite house in Czama, Poland. He was ordained on January 15, 1882.
Saint Raphael worked to restore the Discalced Carmelites to Poland, and for church unity. He founded a convent at Wadowice, Poland in 1889, and worked alongside Blessed Alphonsus Mary Marurek. He was a noted spiritural director for both Catholics and Orthodox. He was considered an enthusiastic parish priest and spent countless hours with his parishioners in the confessional. Saint Raphael died in 1907 and was cannonized by Pope John Paul II in 1991.
Source: Catholic-forum.com
Saint Raphael became a Lieutenant in the Russian Military Engineering Corps in 1857. During his post he was responsible for the planning and supervised construction of the railway between Kursk and Odessa. He was promoted to captain in 1862 and stationed in Brest-Litovsk. In Bret-Litovsk he started, taught, and covered all the costs of a Sunday school, accepting anyone interested.
In 1863 he supported the Polish insurrection. He resigned from the Russian army and became the rebellion's minister of war for the Vilna region. He only took the commission with the understanding that he would never hand out a death sentence nor execute a prisoner. He was soon arrested by Russian authorities, and in June of 1864 he was condemned to death for his part in the revolt. Fearing they would be creating a political martyr, they commuted his sentence to ten years of forced labour in the Siberian salt mines. Part of his sentence was spent in Irkutsk, where his relics have been moved to sanctify the new cathedral.
Upon his release in 1873, he was exiled from his home region in Lithuania. He moved to Paris, France, and worked there as a tutor for three years. In 1877 he finally answered the long-heard call to the religious life, and joined the Carmelite Order at Graz, Austria, taking the name Raphael. He studied theology in Hungary and then joined the Carmelite house in Czama, Poland. He was ordained on January 15, 1882.
Saint Raphael worked to restore the Discalced Carmelites to Poland, and for church unity. He founded a convent at Wadowice, Poland in 1889, and worked alongside Blessed Alphonsus Mary Marurek. He was a noted spiritural director for both Catholics and Orthodox. He was considered an enthusiastic parish priest and spent countless hours with his parishioners in the confessional. Saint Raphael died in 1907 and was cannonized by Pope John Paul II in 1991.
Source: Catholic-forum.com
LECTIO DIVINA: 33RD SUNDAY OF
ORDINARY TIME (A)
Lectio Divina:
Sunday, November 19, 2017
The Parable of the Talents
To live in a responsible way
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, and 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, and 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:
On this 33rd Sunday in
Ordinary time, we shall meditate on the parable of the talents which deals with
two very important themes and is very current: (i) The gifts which each person
receives from God and the way in which he receives them. Each person has
qualities and talents with which he can and should serve others. Nobody is just
a pupil, nobody is just 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 attentive to these two
points: what is the attitude of the three servants regarding the gifts
received, and what image of God does 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 in the bank,
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) What is the meaning of this text.
What has struck me most deeply?
b) In the parable, the three servants receive according to their capacity.What is the attitude of each servant concerning the gift he has received?
c) What 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, more will be given, 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.What is the attitude of each servant concerning the gift he has received?
c) What 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, more will be given, 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 24:1-25,
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 focuses on the growth of the Kingdom. The Kingdom grows when we use the
gifts we received in order 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 exerts a great
influence in our life is our concept of God. Among Jews of the
Phariseeclass, there was an image of God as a severe judge who treated
people according to the merits they acquired by observing the law.
This caused fear and prevented people from growing. It prevented them from
opening a space within themselves to accept the new experience of God which
Jesus communicated. To help suchtpeople, 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 no small amount! In the final analysis, all receive the same thing because each one receives “according to his capacity”. To the one who has a big cup, he fills it, and to 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 how the story will end. Perhaps the purpose is that all those who listen to the parable must begin to compare 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 no small amount! In the final analysis, all receive the same thing because each one receives “according to his capacity”. To the one who has a big cup, he fills it, and to 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 how the story will end. Perhaps the purpose is that all those who listen to the parable must begin to compare 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 itsecure and not lose it. 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 itsecure and not lose it. 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!” he 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!” he 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 judgment and the severity of the master who might punish him. This is how some Pharisees thought. In reality, such a person has no trust in Godbut rather trusts in himself and his observance of the law. It is a person closed in upon himself, far from God and unconcerned about others. This person becomes incapable of growing freely. This false image of God isolates the human being, kills the community and does not help people live joyfully ..
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 judgment and the severity of the master who might punish him. This is how some Pharisees thought. In reality, such a person has no trust in Godbut rather trusts in himself and his observance of the law. It is a person closed in upon himself, far from God and unconcerned about others. This person becomes incapable of growing freely. This false image of God isolates the human being, kills the community and does not help people live joyfully ..
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 consistent with the severe image which he had of God. If he had imagined God so severe, he should have deposited the money in the bank. This is why he was condemned not by God but by his wrong idea of God which left him terrified and immature. t It was not possible for him to act responsibly because his image of God left him paralyzed by fear.
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 consistent with the severe image which he had of God. If he had imagined God so severe, he should have deposited the money in the bank. This is why he was condemned not by God but by his wrong idea of God which left him terrified and immature. t It was not possible for him to act responsibly because his image of God left him paralyzed by fear.
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 some. 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 love, service, sharing, all gratuitous gifts. A talent is everything that makes the community grow and which reveals the presence of God. When one is closed in upon oneself out of fear, one loses even what little one has. For love dies, justice is weakened and sharing disappears. In contrast, the person who does not think of himself and gives to others grows and receives everything which he has been given and 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 some. 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 love, service, sharing, all gratuitous gifts. A talent is everything that makes the community grow and which reveals the presence of God. When one is closed in upon oneself out of fear, one loses even what little one has. For love dies, justice is weakened and sharing disappears. In contrast, the person who does not think of himself and gives to others grows and receives everything which he has been given and 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 by making the community t grow, in love, fraternity, and sharing.
The parable does not stress producingmore talents, but indicates
the way we are to live our life with God. The first two servants ask for
nothing. They do not seek their own well being. Tthey do not keep the talents
for themselvesand make no calculations. Very naturally, without
being aware, without seeking merit for themselves, they work,
for the Kingdom. Because the third servant is afraid,he does nothing. According
to the norms of the ancient law, he acts in a correct way. He remains within
the established norms. He loses nothing, but also gains nothing. As a result,
he loses even what little he had. The Kingdom entails a risk. The one who does
not risk 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 the will of the Father better. May your Spirit
enlighten our actions and grant us the strength to practice what your Word has
revealed to us. May we, like Mary your mother, not only listen to, but also
practice, the Word. You who live and reign with the Father, in the unity of the
Holy Spirit, for ever and ever. Amen.
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