Christian shrewdness: sense of duty and of the fair 'Master'

(Lk 16:1-8)

We ask ourselves: is there another way of life, beyond the habit of asserting oneself in all circumstances? What is it that generates so much friction without rest or criterion, even in times of submission? What is the solution for building a common house? And the first concrete step for the future?

Luke speaks very clearly, chiselling a catechesis probably taken from a living experience that has marked the environment of believers.

In "The Death of Peregrinus" [De morte Peregrini, 13] the irreverent Lucian of Samosata - a polemicist of the 2nd century - expresses himself with regard to Christians as follows:

"Their first Lawgiver persuades them that they are all brothers among themselves, and as they convert, denying the Greek gods, they worship that wise Crucified One, and live according to his laws. For something they despise all goods equally and believe them to be common and do not care when they have them. Therefore if a shrewd impostor arose among them who knew how to handle them well, he would immediately become rich, mocking these gullible and foolish people".

Let us hypothesise the situation, probably referring to a veteran of the Judeo-Christian circle [considered in the Gospels to be that of the "Pharisees" returning to the assemblies of the early times] (cf. Lk 16:14).

A manager, a community leader [cf. v.14], is accused of profiting from the position of steward of God's and the church's property.

The Torah, specific regulations, and all the official customs of the ancient East forbade charging interest on supplies (or loans) of foodstuffs.

But in fact and under the table, landlords used blackmail. By withholding undue and lavish fees, on transactions.

The skimming rate depended on the ability to scrutinise needs and raise the interest rate - even on wheat, oil and staple food.

Even the church coordinator had allowed himself to be seduced by the current malpractice, for easy profit (on people's hunger).

Having turned a deaf ear for a long time, the scandal emerges (among leaders and groups bearing the Christian name!).

The leading man is cornered for a transparent accounting.

Then the 'pinched' man chooses to recalculate and align the accounts - renouncing the illicit income that he had fondly enjoyed himself.

Everything should have been put at the disposal of the faithful and the common good, without (uncontrolled - usual) scheming.

Although accustomed to going head over heels in society, the guy finally chooses not to stubbornly continue in the stubborn imbroglio of additional dues he was not entitled to.

The (God's) treasures are to be shared, without private mark-up - so he avoids grasping at straws, pirouetting, seeking the support of accomplices or gangs [cf. v.14] and groups of sharers.

He seizes the opportunity that comes his way. This is the point that Lk emphasises. And he promptly decides not to continue corrupting himself and others: a valid option.

Things are obvious and he does not advance the kind of explanations - as unfortunately happens - that chronicle and degenerate the situation.

He is therefore praised (v.8) because instead of going back to feeding himself and his tail... he notices another possibility.

There is an Elsewhere to be perceived, here; with foresighted inner tension and equitable 'shrewdness', this time not aleatory.

The Spiritual Path has a stark crossroads: to ask oneself whether to start again in the accumulation-and-retreat style, or to focus on the quality of relationships.

No more intimidation such as: "You don't know who I am"; "You don't know who and how many of us there are" - and attempts tacked on to the bottom line.

No more shenanigans to conceal and destructive subterfuges for the sake of cheerful administration: better to disfigure personally than to be an active and omerto accomplice of another 'god' (the one who gives orders opposite to the Father's advice).

The excellent work of Faith in Church experience - and the threshold of joy - is to transform resources into Life and Relationship.

This is our Guide for tomorrow and happiness, always.

Justice and the universal destination of goods are not mere additions to the devout goings-on, the meaning of which may be blurred - even where community appurtenances are the prerogative of those who have their hands and feet all over the place: cliques with good manners and bad habits.

There is another utility and functionality of the old uninhibited profits: not those of the liberal economy and private property, but of free friendship, which does not hold back - the ability to recreate balances where they are not; to cultivate equality and transparency, happiness and widespread life.

Sentimental spiritualism is not enough. Balances must be healed.Having re-established the truth, and without looking into the face of any primate, or 'fellow travellers' or pressure groups, here is a beautiful method to 'purify' even unequal wealth: use it for the recipients.

It is the only fair valuation, which annihilates malpractice and the strange competitions between dowry-less and upside-down poor who seem destined only to fry.

We are called upon to use 'our' energies and resources to expand everyone's existence, instead of continuing to peck and paw at each other to show who is in charge.

This is - despite the mistakes we may make - giving the decisive breakthrough, for a beautiful life.

In short, the fullness of the Kingdom of God is realised through encounter, and goods have meaning as a possibility for human development (cf. vv.9-13).

In the encyclical Fratelli Tutti we read in n.120:

"the Christian tradition has never recognised the right to private property as absolute or untouchable, and has emphasised the social function of any form of private property. The principle of the common use of goods created for all is the first principle of the whole social-ethical order, it is a natural right, original and overriding. All other rights to the goods necessary for the integral realisation of persons, including that of private property and any others, must therefore not stand in the way, but, on the contrary, facilitate its realisation [...] The right to private property can only be considered as a secondary natural right derived from the principle of the universal destination of created goods, and this has very concrete consequences, which must be reflected in the functioning of society. It frequently happens, however, that secondary rights are placed above primary and original rights, depriving them of practical relevance'.

This right-base is without frontiers, and the same applies to the functioning of church society - neither co-opted nor concealed.

Even more so than private individuals, it is accountable without tricks: it manages goods that are in themselves common, varied, sacred and not exclusive.

Church leaders are the first to overcome the one-sidedness of the role and resources, let alone manage them as if they were selective property or reserved clubs.

Therefore, spiritual leaders must be the first witnesses of this social, humanising and divine function.

They are called upon to dispose of the resources to be 'broken' in a way that is not cheerful and carefree, but with a strong sense of responsibility - without any shadow.

"Renzo gladly embraced this opinion; Lucia approved it; and Agnes, proud of having given it, took the poor beasts out of the room one by one, put their eight legs together as if she were making a bunch of flowers, wrapped them up and tied them with a string, and handed them into Renzo's hand; who, having given and received words of hope, went out into the garden, so as not to be seen by the boys, who ran after him, shouting: the bridegroom! the bridegroom! So, crossing the fields or, as they say there, the places, he went off down the lanes, trembling, thinking over his misfortune, and ruminating over the speech to be made to Doctor Azzecca-garbugli. I leave it to the reader to think how those poor beasts must have been travelling, so tied up and held by the legs, head downwards, in the hand of a man who, agitated by so many passions, accompanied with gestures the thoughts that passed through his mind in turmoil. Now he stretched out his arm in anger, now he raised it in despair, now he thrust it in the air, as if to threaten, and, in every way, he shook them fiercely, and made those four heads jump; which in the meantime were endeavouring to peck at each other, as happens all too often among companions in misfortune" [I Promessi Sposi, ch.3].

To internalise and live the message:

In your community, is the administration of goods public, regular and transparent or the chronic prerogative of individuals and groups without control?