The Art of Making Friendships for Heaven

Gospel Commentary – Twenty-Fifth Sunday in Ordinary Time

I – The Good Example of a Bad Steward

This Sunday’s Gospel centres on the well-known parable of the unfaithful steward; it has always intrigued Church Fathers, Doctors and commentators, due to the difficulties surrounding its interpretation. Many prominent authors find it not only mystifying, but even impossible to grasp. It is, in fact, sui generis for, proposing the fraudulent dealings of a steward as an example, seems to suggest, at first glance that Our Lord is praising this bad conduct. However, when contemplated from the proper perspective, which completely excludes this superficial impression, this parable loses its complexity. The Liturgy for the 25^th Sunday in Ordinary Time offers this perspective with wisdom, in the Collect that says: “O God, who founded all the commands of your sacred Law upon love of You and of our neighbour, grant that, by keeping Your precepts, we may merit to attain eternal life.”¹ The entire Law is summarized in these two points, by which we gain eternal happiness. But this happiness will escape us if, instead, we cede to our nature’s terrible tendency to want for ourselves not only what belongs to God, but also what belongs to others. The clash between human egoism and love of God, waged on earth since Adam and Eve were expelled from Paradise, is a struggle that will endure until the end of the world. All men conceived in original sin must undergo this struggle, and it is the subject matter for this Liturgy’s Gospel.

The danger of becoming comfortable in one’s position

From the dawn of humanity until the end of time there have been and will be business dealings in the world, with their incumbent dreams of ambition, thirst for boundless wealth and the temptation to appropriate that which belongs to others… evils of every age, stemming from original sin. From the first verse of this Gospel, Our Lord’s divine teaching presents a vivid scene, bringing this universal problem to the fore. A certain steward acted wrongly in managing the goods of a wealthy man, squandering the fortune placed in his care. It may be presumed that, having lived an idle life, and not having been held accountable for his service, he was careless and unwittingly misspent his master’s money. Confident that nothing would happen, he became comfortable in his position, never dreaming that the consequences of his actions could result in his dismissal. In fact, those who take on tasks without a sense of responsibility will fulfil them according to whim. The owner of the goods was alerted to the situation, perhaps by someone who harboured hatred or envy for the bad steward. Given the gravity of the accusations and the likelihood of falling into bankruptcy, the master became alarmed and decided to take action, disqualifying the steward from managing his patrimony, and demanding that he return all goods and leave.

The lazy man rises up like a lion

The unjust steward, dismissed without warning and with no right to appeal, realized that he would be stripped of all the privileges that went with his position. Time had run out, and now he faced charges. But like all sluggards whose whims are threatened, he became a lion in his own defence. In fact, those with the vice of laziness are indolent in relation to God and their own obligations, but not concerning their own interests, for in removing the Lord from the centre, they set themselves up in His place, like other gods. With the de facto loss of his administration, the steward faced an uncertain future. Owing to advancing age, or perhaps to his indolence, he lacked the strength necessary for manual labour, making it improbable that he would be hired for such. Following the normal course of events, he would fall into penury and would have to beg, but being a proud man he could not bear this thought. Therefore, he needed the help of those who would sympathize with him and support him. To ensure this, he needed friends who would repay him for benefits received…

The solution: making friends

Financial administration of that time gave much scope to the steward, who effectively became the freeholder of the money, later paying accounts to its legitimate owner, returning it with the profit. Therefore, the protagonist of the parable could dispose of the money as he saw fit. When this corrupt fellow saw himself on the brink of ruin yet still with goods in his control, he took advantage of this to act in his own favour, although unjustly, since the patron would be cheated as a result. With cunning, he forged friendships using the owner’s money. In striking deals with the debtors, he significantly reduced their debts for everything was recorded in writing. Essentially, he committed theft and fraud, squandering his master’s fortune even further. But as he had been the steward, the debtors did not suspect the villainy and naturally became his fast friends! We can imagine that Our Lord’s description of the steward’s conduct riveted His listeners’ attention, for those children of the Chosen People had, at that time, become obsessed with financial matters. No doubt, just by putting themselves in the position of the master or the steward, they vicariously experienced sheer horror at the enormous damage inflicted on the former and unconfessed admiration for the adroitness of the latter. What was the Teacher’s intention with this specific narrative?

The moneychanger and his wife, by Marinus van Reymerswale - Prado Museum, Madrid

In praise of prudence, not of fraud

It is the words of this verse, that have, over the centuries, posed such difficulty for interpreters of the parable. It may first appear that Our Lord is praising a sin. This is not so, for He could never applaud an offence against His divine Law. The praise uttered by His sacred lips was aimed neither at the fraud, nor at the theft, nor the dishonesty perpetrated by the bad steward. When he learned of the steward’s manoeuvres, the master commended him, despite his wrongdoing. So theft is prudence? Of course not. But the owner noted the outstanding diplomacy of his steward in using the debts to secure a decent position for himself when he was dismissed from his position. In effect, he had shaken off his torpor and set to work as never before; obviously not for love of God, but to save his own skin. His aim was not to obtain money for himself, but to forge friendships, which he managed to do with undeniable success. It was this skill that the master extolled, tacitly indicating the superiority of the art of diplomacy over the artifices of the world of finances… Our Lord Jesus Christ created this scenario to show how the unjust but clever steward ably used money to make friendships against the future, and how the sons of darkness are adept at serving their own interests, in order to draw the conclusions that follow. In fact, the sons of darkness are deft at applying rules suited to obtaining their desires, for they have an uncommon capacity to succeed in their dealings. We stress that Our Lord is not commending their acts, but rather their sagacity. We, the sons of light in a frequently hostile society, should outshine the wicked in these qualities, within the observance of God’s Law, for the sons of darkness must not surpass the true followers of Jesus Christ in any field. Accordingly, let us employ the sharpness of the steward in dealings and interactions and, above all, to succeed in our most important deal, called eternal salvation. Let us strive to secure the best spots in Heaven in order to be closer to God, united with Him and devoted to adoring Him perpetually. In conclusion, Our Lord expresses on this occasion His desire to see the good develop the capacity for diffusion which, lamentably, the wicked have shown throughout the course of history. This is the philosophy of today’s Gospel!

II – Dangers and Advantages of “Dishonest Money”

After this vital teaching on the sagacity that the sons of light should have, the Divine Master draws on the theme of the parable to deal with a key problem of the spiritual life: the use of goods received from Providence, and more specifically of money, which is among those that most often lead people astray from the path of God. Our Lord uses an expression in this verse which jars contemporary ears, as it did those of every age: “dishonest wealth”. Do financial resources merit this adjective in absolute terms? What did He have in mind in saying this? Let us consider this facet of His infinite wisdom from two perspectives. First, Jesus uses this figure to symbolize all the resources that Divine Providence confides to our care. Not only money, but other gifts as well: supernatural goods, such as grace, the infused virtues and gifts in Baptism; spiritual goods such as the powers of our soul, intelligence, will, imagination, memory, sensibility; cultural goods, our body, our health, material goods, time and so many others! Like the steward of the parable, we are also called to administrate them for a Lord who possesses infinite riches – God Himself. Now, since the just man sins seven times a day (cf. Prv 24:16), we end up using them dishonestly. When does this happen? In reality, everything is given to us by God, for all beings come from Him, are His creatures and, therefore, belong to Him. To such a point that, if He were to slumber even for a second, the work of creation would disappear, for it is He who constantly maintains it. Accordingly, we may not use these goods as our own, but rather we ought to apply them to His service. Now, from the moment in which we believe ourselves to be absolute owners of any of these goods and use them not for the benefit of God and neighbour, but with the intention of satisfying our own interest and egoism, they become a perfect symbol of that which Our Lord calls in this parable “dishonest wealth”!

Money also belongs to God

In addition to this allegorical meaning, Our Lord refers to money itself. This, incredible as it may seem, also belongs to God. However, it is among those things to which man is most inclined to attach himself and to claim ownership, judging himself a god, which is not legitimate. Anyone, from a beggar to a magnate, if not virtuous, will pounce upon a coin he receives. Those who act in this way steal from God, and money is therefore qualified as dishonest by the Saviour. It was just when it left God’s hands and will remain so if it is used as Our Lord Jesus Christ and Our Lady would do… in other words, if placed in the hands of a Saint. Money is given us not only to administer it. As creatures, and like faithful stewards, we must use it for the glory of the Creator, who is the owner. Therefore, any use that is not for benefitting souls, spreading the Kingdom of God or for one’s upkeep, but by reason of Him, makes it dishonest.

Jesus teaching His disciples - St. Martin’s Charterhouse, Naples (Italy)

Making friendships that yield eternal interest

Our Lord then concludes the parable showing the need to “make friends” with this same “dishonest wealth”. This suggests a beautiful application of the sagacity of the sons of darkness, previously mentioned, to the realm of the good and of virtue. How should the Saviour’s counsel be understood? All the above-mentioned goods, including money, are not meant to be hoarded… On the contrary, we must have the sagacity to “apply them” to the benefit of others and, by this means forge good friendships. Who are these friends? The deal of which Our Lord speaks is extra-temporal… Firstly, His intention was that we understand the importance of “winning” God’s friendship. But not only His; also that of all those who can help us attain our ultimate goal, eternal happiness. The steward won the sympathy of those whose debts he had partially pardoned and even the admiration of the owner of the fortune. Likewise, Our Lord will tally up and take into account our actions done for the benefit of our neighbour for love of God, using the gifts that Providence has given us, or even “dishonest wealth”. Similarly, the Guardian Angels of those benefited and the other Angels and Blessed enjoying the beatific vision will be pleased with this conduct and will look upon us with sympathy and benevolence. A strong friendship will be formed, which will be of great help at the moment we appear before the Divine Judge, that is, when our money “fails”, for at death we will no longer have a way to use it, not even for good. Therefore, they can return to us the “money” invested, with good interest! It is fitting to consider a beautiful principle Our Lord gives in saying: “you will be welcomed into eternal dwellings.” This means that heavenly friends will implore God for the salvation of those who used the dishonest wealth in this way. Therefore, there is a mediation of affection in Heaven for, as St. Thomas Aquinas affirms,² proximity to Him who has everything confers greater possibility of intercession, just as in a kingdom, the closer to the king an intermediary is, the more readily will he obtain what he seeks for his protégés. Thus, it will be worthwhile to have made this assemblage of friends, offering them “measures of oil” and “kors of wheat” during life, so that they return with interest the efforts we have made for the good on this earth. This is exactly the meaning of the proverb: “He who is kind to the poor lends to the Lord” (Prv 19:17). The goods of this world must be taken and used with the diplomacy of the steward, without ever, evidently, straying from the path of morals. By dedicating ourselves to the apostolate that will gain us friends in Heaven, in the hour of our need we will them to help us, intercede for us and procure special graces for us. It is advantageous, then, to make good deals in the supernatural realm, strengthening this type of friendship! How dreadful, in contrast, is the plight of one who acts otherwise… On the day of his death it will be of no use to have a particular sum stored in the bank only for his own interest. If he stands before the judgement of God in a state of mortal sin, this money will be burning in expectation of his soul, which will be condemned forever.

The daily routine is preparation for great occasions

What are the small matters to which Our Lord alludes in this verse? They are that which we have in our hands here on earth, from sublime gifts to merely material things, and which we have already considered in analyzing the expression “dishonest wealth”. All of these can become objects of attachment, and we should treat them with sights on the true good: the state of grace, vigilance against temptations, sanctity and the supernatural world. The things of this life are as nothing compared with those that lead us to the beatific vision, the eternal possession of God. If we are faithful in the administration of small things, using them in observance of the Law to love God above all things and our neighbour as ourselves, we will be likewise in the great moments. If, instead, we are unfaithful, we will not have the mettle of soul to administer graces of greater category. It is necessary to have complete parity between both levels of management. To conclude this important thought, Our Lord highlights that we should, for love of Him, love others as we love ourselves. In truth, all that exists is for God and for our neighbour, in the sense that it should concur for their good. Now, if we do not act in this way, how can we receive that which is due to us at the end of our earthly life?

The true God and the god of money

The last verse of this Gospel contains the pith of the teaching which Our Lord wishes to transmit. There are two antagonistic gods: the true God with a capital “G”, and the other “god” with small “g”, money, the symbol and the all-absorbing commodity of an idol, who is the person, and the religion called self-worship. In fact, there are only two laws on the face of the earth:³ the law of love of God taken to the point of forgetting oneself, and the law of egoism taken to the point of forgetting God. There is no third law. And it is also impossible to fall into idolatry of oneself and subsequently wish to adore the true God. It is either one or the other, as Our Lord decisively affirms: “You cannot”! This is because our capacity to love is limited. When the latter is applied with attachment to any creature, it is difficult to give it only a portion of our love; instead, we end up depositing all of our love there, as a pretext to adoring ourselves. Nothing remains with which to love God… At most, there remains a pseudo-love consisting of self-interest. Now, among these two loves, self-love has greater dynamism, wherefore this attribute very rarely adorns the love of God. In today’s Gospel Our Lord invites us to reverse this sad constant of history and assume an analogous dynamism. Therefore, He gives as an example nothing less than the virulence of evil.

Detail of the Last Judgement - Amiens Cathedral (France)

III – Supernatural Transactions!

We know that earthly transactions, when skilfully carried out, yield interest and benefits. But, in the best case scenario, they can be of merely material use and only until the hour of death. Supernatural transactions, on the other hand, produce wealth appointed for all eternity, and are not subject to the fluctuations of financial enterprises here below. This is the best enterprise: to store up treasure in Heaven, not being concerned with the goods of this life, other than to apply them on behalf of the wealthy Lord who gave them to us to administer. At the moment of our judgement, when all our wretchedness is placed on a scale and we fear a sentence of condemnation, we will have others to come to our aid and say to Our Lord: “He is our friend! He made a friendship with us with the ‘dishonest wealth’, for he constantly applied it for Thy greater glory.” Therefore, it is a good deal to give oneself entirely to serving God, in the desire to praise Him, sanctify our souls and save others. Let us learn to make supernatural transactions! ◊  

Notes

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¹ TWENTY-FIFTH SUNDAY IN ORDINARY TIME. Collect. In: THE ROMAN MISSAL. English translation according to the Third Typical Edition approved by the United States Conference of Catholic Bishops and confirmed by the Apostolic See. Chicago: Liturgy Training Publications, 2011, p.485.

² Cf. ST. THOMAS AQUINAS. Summa Theologiæ. II-II, q.83, a.11.

³ Cf. ST. AUGUSTINE. De Civitate Dei. L.XIV, c.28. In: Obras. Madrid: BAC, 1958, v.XVI-XVII, p.984.