Catechism Links[1]
CCC 2006-2011: Our merits for good works come from God’s goodness
CCC 1038-1041: Our works manifested at the Last Judgment
CCC 1048-1050: Keeping busy as we await the Lord’s return
CCC 1936-1937: Diversity of talents
CCC 2331, 2334: Dignity of woman
CCC 1603-1605: Marriage in the order of creation
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| “The Parable of the Unfaithful Servant” by an UNKNOWN German Master, c. 1580 |
Commentary:
Reading 1: Proverbs 31:10-13, 19-20, 30-31
Commentary on Prv 31:10-13, 19-20, 30-31
This entire section (Proverbs 31:10-31) is an acrostic poem (each strophe starting with the next letter of the Hebrew alphabet). It is sincere praise for the virtuous wife (unlike Ecclesiastes 7:28 in which the author finds guile) and is intended to be a model for the good Hebrew wife to follow. The strophes selected emphasize first the esteem in which she is to be held by all (not just her family), and next the example of diligence in the tasks she performs. The concluding strophe is praise for the woman who “fears the Lord,” as indicated earlier in Proverbs 9:10 and 1:7. Fear of the Lord is the beginning of wisdom.
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Responsorial Psalm: Psalm 128:1-2, 3, 4-5
R. (cf. 1a) Blessed are those who fear the Lord.
Commentary on Ps 128:1-2, 3, 4-5
Psalm 128 is a song of thanksgiving. It begins here with the typical blessings given to those following and having faith in the Lord. This selection uses the analogy of the family and the blessing it brings to the faithful, using the symbolism of vines and olives, imagery commonly used in sacred scripture.
It also supports the creation of woman and the marriage theme in Genesis 2:18-25. It is the logical extension of the two becoming one flesh and the children flowing from that union.
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Reading II: 1 Thessalonians 5:1-6
Commentary on 1 Thes 5:1-6
St. Paul takes up the theme of vigilance and preparedness with the Thessalonians in this selection. He reminds them that the hour and the day of the Lord’s coming are not known, and that, unlike those who live in darkness (the pagans), they are children of the light. His tone makes it clear that his expectation is that the Parousia (the second coming of Christ) is coming soon.
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Gospel: Matthew 25:14-30
Commentary on Mt 25:14-30
The Parable of the Talents comes to us as part of Jesus’ dialogue about being prepared and vigilant. It combines two different but connected logions or morals/teaching points. The first is to use the gifts God has given for the benefit of God, who is represented by the “Master” in the parable. The second is vigilance. This parable, directed at the disciples, exhorts his servants to use the gifts God has given them to the fullest, for the benefit of others (as well as God). It is an exclamation point to Jesus' earlier statement: “those to whom much is given, even more will be expected” (see also Luke 12:48).
CCC: Mt 25:14-30 546, 1936; Mt 25:21 1029, 1720, 2683; Mt 25:23 1029, 1720
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Commentary on Mt 25:14-15, 19-21
This shorter form of the Gospel focuses narrowly on the need for the faithful to use the gifts God has given them to the fullest for the benefit of others (as well as God). It is an exclamation point to Jesus' earlier statement “those to whom much is given, even more will be expected.”
CCC: Mt 25:14-30 546, 1936; Mt 25:21 1029, 1720, 2683; Mt 25:23 1029, 1720
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Reflection:
In the modern day and age the first scripture passages we are given today will be considered to be “stereo-typical and sexist,” since the picture painted of the “worthy wife” is one who is industrious in what might be called “homey” things. We would point out, however, that the image painted is no more guilty of stereotyping women – wives as home-bodies – than other scripture is about painting the role of men in strictly decision-making roles. We accept the literary form offered as it was intended, to provide guidance and wisdom to the faithful, and to be appreciated, taking into account the social structures and conventions of the time, and audience for which they were originally intended.
Does that mean that all people who disregard and discredit the conservative attitudes expressed in these poems are correct? No; it also does not mean that those who take these images literally and attempt to enforce them today are correct, especially if they use these passages as excuses to exercise dominance or control over another. Where then does the truth lie? For according to Church teaching (Dei Verbum, 11.), we believe as St. Timothy said: “All scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness, so that one who belongs to God may be competent, equipped for every good work.” (2 Timothy 3:16-17)
We look to the underlying principle that stimulated this praise of virtue. The values extolled in this passage are those we should value in all persons, regardless of gender or station in life. Beyond the first part of the poem in which praise is expressed for the worthy person, the principal virtues are twofold. First is industriousness. The person is not slothful, they do not sit around doing no work, taking no part in the effort of providing for the comfort of the family. The worthy wife in this example exercises her skill in clothing and feeding the family (in past ages this was done directly, in the modern era it is frequently done by all adult members of a family by doing a job that provides financial support for the family).
The second virtue mentioned in the selection from the poem in Proverbs is faith in God: “fear of the Lord.” The person without faith has not learned the important lessons of the wise. Most specifically the lessons include mutual love and respect. With love of God comes humility before God. With humility before God comes respect for like-minded followers of the Lord, including one’s spouse. With respect and love comes a sacramental union, indestructible by the vicissitudes of this world.
Not surprisingly, the themes of diligence and faith are the two lessons taught by St. Matthew’s telling of the Parable of the Talents. This story of course seems to apply to men rather than women. Hopefully the point made above was not lost when moving from Old to New Testaments. Jesus' great lesson in this parable is that diligence in using the gifts God gives each of us is expected. The servants who used what the master had left in their charge most effectively were rewarded. The servant who did not use what was left in his charge out of “fear” was punished.
We can now come to a reasonable understanding of the main message today. Regardless of station or gender, we are all expected to use the gifts God has given us – to his greater glory. This last part is critical, and that point is made in both the Old and New Testaments. When we start to think that we can use those gifts for our own benefit, forgetting who our master is (using the terms of the parable), we find ourselves the butt of another parable – see the parable of the unfaithful steward, Luke 12:45-48.
Today as we reflect in thanks upon the gifts God has given us, we rededicate ourselves to working diligently to please God and to bring about His Kingdom on earth.
Blessed Solanus Casey, Pray for us!
[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014
[2] The picture used today is “The Parable of the Unfaithful Servant” by an UNKNOWN German Master, c. 1580
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