Talents, mines - Gifts of the new Kingdom

(Lk 19:11-28)

How can a community reveal the Presence of God? By enhancing and accentuating the facets of life, defending them, promoting them, and rejoicing.

Why is it that some grow and others do not? Why is it that those who advance less than others, precisely on the 'religious' path, risk ruin?

We all have unique strengths, bullets, qualities and inclinations. Everyone receives gifts as a stepping stone [even if only one - like his or her Calling] and can fit into church services.

Everyone - even the normally excluded like Zacchaeus (vv.1-10) - has a wealth of unparalleled resources that he can pass on, for the enrichment of the community.

Luke tells this parable because he notices that some converts in his assemblies have difficulty unlocking themselves and triggering an evolution that also affects their neighbours.

Some just do not flourish, clinging to their ministry, character, roles, precedence and hierarchy.

To put it plainly and clearly, a competition arises among them concerning the importance of ecclesial assignments [this is the true evangelical meaning of the "talents according to ability" of the parallel text Mt 25:15].

These tasks are also undermined by the onslaught of those coming from paganism, who are less intimidated and looser than the somewhat museum-like Judaizing faithful.

The resulting punctiliousness stiffens the internal atmosphere, accentuates difficulties in collaborating and exchanging gifts, resources - enriching one another.

Vain and competitive situations we know.

We all receive some accent of the Kingdom, goods to be multiplied by passing on, for example (as here) the Word of God.

A unique gift, but not rare: immense prosperity and extraordinary life-promoting virtues... for each and all.

Thus the spirit of service and sharing, the aptitude for discernment and appreciation of unique uniqueness, and much more.

Of course, the community grows not if it produces, showcases, 'fruits' and yields. It is made up of members who know how to place themselves spontaneously!

Women and men of Faith do not seek merit, they do not keep for themselves; they relate to God and neighbour in a wise manner.

Even not in 'correct' terms and formulas - according to the instruction booklet.

Unfortunately, in order to force compliance with the boards and configuration, and to follow the custom... the veterans leveraged the popular inclination not to get into trouble.

Situation and 'perception' to the contrary, which paralysed even inner life.

Since the time of Jesus, there has been no lack of situations dominated by serious fears, and a desire to avoid blackmail [my mother used to say in amazement of our local, provincial leaders (the dishonest ones): "They use religion as a weapon!"].

The very idea of God as lawgiver and judge (vv.21-22) induced believers not to grow or pass on, rather to close themselves off and distance themselves from the Father's project.

On pain of social exclusion, it is often still (even) forbidden to welcome new experiences of God...

Very serious, to authentically encounter oneself, to open personal (even radically vocational) spaces, to trace one's own path.

Thus for centuries. Identification and that is all.

To understand the meaning of v.22 where in the CEI translation the King would seem to reiterate the petty idea of the uneducated washerman, just insert the question mark.

The original Greek codices had no punctuation:

"He says to him: From your own mouth I judge you, wicked servant! Did you know that I am a stern man, that I take what I have not deposited and that I reap what I have not sown?"

As if to say, "But who taught you this, unlearning?!"

The same applies to the parallel passage of Mt 25:26: "But answering, his Lord said unto him, Thou wicked and slothful servant.... Did you know that I reap where I have not sown and gather where I have not scattered?"

The Lord emphatically reiterates that a deformed idea of Heaven can affect the character lines and ruin people's existence.

This is if they perceive Freedom and the risk of Love as a guilt and in any case a danger of sin that could lead them to the deleteriousness of no longer being considered 'in the grace of God'.

The religions of antiquity also needed followers who were immature and obtuse, without nerve - who were content to avoid danger, and clung to the petty securities of the daily grind.

Instead, the Father desires adult hearts, who undertake and risk for love and for love's sake.

If the God of folklore needs dull and servile flocks, Christ needs daring friends, family and collaborators, capable of walking on their own legs, who do not dehumanise [others].

The pastoral of consensus - 'I will give you what you want'; or the fashions of single thought à la page - presupposes obedient and devout masses, deprived of personality and dreams.Instead, the Lord desires Family, where no one is alarmed, restrained, blocked, and put in the hole.

Perhaps this inhibition is also accepted by people for fear of losing the family tranquillity, the little place someone has, the fake security they have carved out for themselves - or taken in handouts.

Christ does not want conquests to frighten us and hold us back, but that as consanguineers of our eternal side we should be the first to vibrate with prophetic ideals.

And ramming the false certainties that do not disturb [indeed, they put us into lethargy] to stimulate grander ideal realms - in terms of breathing quality and humanisation.

Even the little we have can be invested - through a contribution to be made available to all, in the community that values us...

This is the ministerial Church: the 'bank' of v.27 - which projects and endlessly expands resources, the broken Bread, the goods of the Kingdom.

In short, that which promotes the assemblies and reveals the Presence of God is personal and unique, yet it must not remain rare.

Everyone has an opportunity for apostolate, his or her own attitude of friendship and unrepeatable skills: but these are to be explored without limits, so that they may be shared, made sapiential and propulsive.

As the Pontiff declared:

"The inability of experts to see the signs of the times is due to the fact that they are closed within their system; they know what can and cannot be done, and they stay safe there. Let us ask ourselves: am I only open to my own things and my own ideas, or am I open to the God of surprises?"

Anyone who keeps up to date, confronts, takes an interest, makes a contribution - without getting overwhelmed by routine, fear, fatigue - sees their human and spiritual richness grow, flourish.

Conversely, no one will be surprised that rearguard situations - exhausting, exhausted, spineless and just plain boring - suffer further downturns and finally perish without leaving regrets (vv.24-26).

In this catechesis, Lk reminds us that Jesus was not the type to be put under escort, but an involved, willing figure.

He did not let things slide, but got inside... in matters - nor did He say: what am I doing there?

Nor did he merely fight for legal change - appreciable and necessary - but stood at a safe distance.

Instead, he embodied the gift of self, tracing the path of social choice in the first person, with an arduousness to undertake it - without placing anything in the safe, for fear of persecution and failure.

Paraphrasing the encyclical Fratelli Tutti (No. 262) we would say: he knew that even norms were not enough 'if one thinks that the solution to problems consists in dissuading through fear'.

The Lord in fact frequented those outside the circle and those in between. He kept away from envious and smelly circles.

He acted in a hard-working, 'artisanal' (FT no.217) manner and put his face to it.

Did he have alternatives? Certainly: not to move, not to guard the least, to limit oneself, to keep one's mouth shut; possibly to open it, but only to flatter the powerful, the established and well-connected.

It was enough to lay down ideals and actions of freedom:

By giving up the struggle and taking tortuous paths, he would have no problems.

And if he had added omertà to the common mediocrity of the spiritual leaders of the time, he could very well have had a career.

It also applies to us: playing it down, playing it safe, atrophies personal and social life, does not grow a new kingdom - it loses it.