September 22, 2013

Twenty-fifth Sunday in Ordinary Time

Reading 1 Am 8:4-7

Hear this, you who trample upon the needy
and destroy the poor of the land!
“When will the new moon be over,” you ask,
“that we may sell our grain,
and the sabbath, that we may display the wheat?
We will diminish the ephah,
add to the shekel,
and fix our scales for cheating!
We will buy the lowly for silver,
and the poor for a pair of sandals;
even the refuse of the wheat we will sell!”
The LORD has sworn by the pride of Jacob:
Never will I forget a thing they have done!

Responsorial Psalm Ps 113:1-2, 4-6, 7-8

R. (cf. 1a, 7b) Praise the Lord who lifts up the poor.
or:
R. Alleluia.
Praise, you servants of the LORD,
praise the name of the LORD.
Blessed be the name of the LORD
both now and forever.
R. Praise the Lord who lifts up the poor.
or:
R. Alleluia.
High above all nations is the LORD;
above the heavens is his glory.
Who is like the LORD, our God, who is enthroned on high
and looks upon the heavens and the earth below?
R. Praise the Lord who lifts up the poor.
or:
R. Alleluia.
He raises up the lowly from the dust;
from the dunghill he lifts up the poor
to seat them with princes,
with the princes of his own people.
R. Praise the Lord who lifts up the poor.
or:
R. Alleluia.

Reading 2 1 Tm 2:1-8

Beloved:
First of all, I ask that supplications, prayers,
petitions, and thanksgivings be offered for everyone,
for kings and for all in authority,
that we may lead a quiet and tranquil life
in all devotion and dignity. 
This is good and pleasing to God our savior,
who wills everyone to be saved
and to come to knowledge of the truth.
For there is one God.
There is also one mediator between God and men,
the man Christ Jesus,
who gave himself as ransom for all.
This was the testimony at the proper time. 
For this I was appointed preacher and apostle
— I am speaking the truth, I am not lying —,
teacher of the Gentiles in faith and truth.

It is my wish, then, that in every place the men should pray,
lifting up holy hands, without anger or argument.

Gospel Lk 16:1-13

Jesus said to his disciples,
“A rich man had a steward
who was reported to him for squandering his property. 
He summoned him and said,
‘What is this I hear about you? 
Prepare a full account of your stewardship,
because you can no longer be my steward.’
The steward said to himself, ‘What shall I do,
now that my master is taking the position of steward away from me? 
I am not strong enough to dig and I am ashamed to beg. 
I know what I shall do so that,
when I am removed from the stewardship,
they may welcome me into their homes.’
He called in his master’s debtors one by one. 
To the first he said,
‘How much do you owe my master?’
He replied, ‘One hundred measures of olive oil.’
He said to him, ‘Here is your promissory note. 
Sit down and quickly write one for fifty.’
Then to another the steward said, ‘And you, how much do you owe?’
He replied, ‘One hundred kors of wheat.’
The steward said to him, ‘Here is your promissory note;
write one for eighty.’
And the master commended that dishonest steward for acting prudently.
“For the children of this world
are more prudent in dealing with their own generation
than are the children of light. 
I tell you, make friends for yourselves with dishonest wealth,
so that when it fails, you will be welcomed into eternal dwellings.
The person who is trustworthy in very small matters
is also trustworthy in great ones;
and the person who is dishonest in very small matters
is also dishonest in great ones. 
If, therefore, you are not trustworthy with dishonest wealth,
who will trust you with true wealth? 
If you are not trustworthy with what belongs to another,
who will give you what is yours? 
No servant can serve two masters. 
He will either hate one and love the other,
or be devoted to one and despise the other. 
You cannot serve both God and mammon.”

Or LK 16:10-13

Jesus said to his disciples:
“The person who is trustworthy in very small matters
is also trustworthy in great ones;
and the person who is dishonest in very small matters
is also dishonest in great ones.
If, therefore, you are not trustworthy with dishonest wealth,
who will trust you with true wealth?
If you are not trustworthy with what belongs to another,
who will give you what is yours?
No servant can serve two masters.
He will either hate one and love the other,
or be devoted to one and despise the other.
You cannot serve both God and mammon.”

From: Amos 8:4-7

Exploiters denounced

[4] Hear this, you who trample upon the needy,
and bring the poor of the land to an end,
[5] saying, “When will the new moon be over,
that we may sell grain?
And the Sabbath,
that we may offer wheat for sale,
that we may make the ephah small and the shekel great,
and deal deceitfully with false balances,
[6] that we may buy the poor for silver
and the needy for a pair of sandals,
and sell the refuse of the wheat?”

[7] The Lord has sworn by the pride of Jacob:
“Surely I will never forget any of their deeds.
[8] Shall not the land tremble on this account,
and every one mourn who dwells in it,
and all of it rise like the Nile,
and be tossed about and sink again, like the Nile of Egypt?”

*********************************************************************************************
Commentary:

8:1-14. The fourth vision, that of the ripe fruit (vv. 13), introduces a denunciation
of injustices (vv. 4-8 and a further description of the “day of the Lord” (vv 9-14).
The three things are interconnected. In the vision, the prophet plays with the
words (v. 2) “summer fruit”, qayits, and “end”, qets (see notes q and r). In this
way he is saying that Israel’s rottenness has run its course (vv. 4-8); nothing can
be done about it now – nothing but wait for the day of the Lord’s judgment (vv. 9-
14).

In his denunciation of injustices, Amos mentions, specifically, fraud (v. 5) and
exploitation of others when they are suffering need (v. 6). Church catechesis
uses this and other passages (cf. Deut 24:14-15; 25:13-16; Jas 5:4) to spell out
what the virtue of justice involves: “We should not dedicate our lives to the
accumulation of money and wealth when there are so many others who struggle
to survive in abject poverty; thus shall we heed the warning contained in the
words of the prophet Amos: Hear this, you who trample upon the needy, and
bring the poor of the land to an end, saying, ‘When will the new moon be over,
that we may sell grain? And the Sabbath, that we may offer wheat for sale’”
(St Gregory Nazianzen, De pauperum amore [Oratio, 14], 24).

*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States

From: 1 Timothy 2:1-8

God Desires the Salvation of All

[1] First of all, then, I urge that supplications, prayers,
intercessions, and thanksgivings be made for all men, [2] for kings and
all who are in high positions, that we may lead a quiet and peaceable life,
godly and respectful in every way. [3] This is good, and it is acceptable
in the sight of God our Savior, [4] who desires all men to be saved and to
come to the knowledge of the truth. [5] For there is one God, and there
is one mediator between God and men, the man Christ Jesus, [6] who
gave himself as a ransom for all, the testimony to which was borne at the
proper time. [7] For this I was appointed a preacher and apostle (I am
telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.

Men at Prayer, Women at Prayer

[8] I desire then that in every place the men should pray, lifting holy
hand without anger or quarreling.

*********************************************************************************************
Commentary:

1. St Paul here establishes regulations for the public prayer of all
the faithful; it is up to Timothy, as head of the church of Ephesus, to
specify these in detail, and to preside over them. He refers to four
types of prayer; however, since the first three are almost synonymous,
he is probably just stressing the key importance of prayer in the
Christian life. St Augustine uses this text to explain the various
parts of the Mass: “We take as ‘supplications’ those prayers which are
said in celebrating the Mysteries before beginning to bless (the bread
and wine) that lie on the table of the Lord. We understand ‘prayers’
as meaning those prayers that are said when (the offering) is blessed,
consecrated and broken for distribution, and almost the whole Church
closes this prayer with the Lord’s prayer [...]. ‘Intercessions’ are
made when the blessing is being laid on the people [...]. When this
rite is completed and all have received this great Sacrament, the whole
ceremony is brought to an end by ‘thanksgiving’—which is also the word
which concludes this passage of the Apostle’s” (”Letter 149”, 2, 16).

St Paul orders that prayers be said for all, not just for friends and
benefactors and not just for Christians. The Church helps people keep
this command by the Prayers of the Faithful or at Mass when “the people
exercise their priestly function by praying for all mankind” and “pray
for Holy Church, for those in authority, for those oppressed by various
needs, for all mankind, and for the salvation of the entire world”
(”General Instruction on the Roman Missal”, 45).

2. This desire to lead “a quiet and peaceful life” does not in any way
imply a relaxation of the demands St Paul makes in other letters. He
specifically says that prayers have to be said “for kings and all who
are in high positions” because they are responsible for ensuring that
civil law is in line with the natural law, and when it is citizens are
able to practise religious and civil virtues (to be “godly and respectful”).
Rulers have a heavy responsibility and therefore deserve to be prayed
for regularly.

St Paul’s instruction to pray for kings and others is particularly
interesting if one bears in mind that when he was writing this letter, Nero
was on the throne—the emperor who instigated a bloody persecution of
Christians. St Clement of Rome, one of the first successors of St
Peter at the see of Rome, has left us touching evidence of intercession
for civil authority: “Make us to be obedient to your own almighty and
glorious name and to all who have rule and governance over us on earth
[...]. Grant unto them, O Lord, health and peace, harmony and security,
that they may exercise without offense the dominion you have accorded
them [...]. Vouchsafe so to direct their counsels as may be good and
pleasing in your sight, that in peace and mildness they might put to
godly use the authority you have given them, and so find mercy with
you” (”Letter to the Corinthians”, 1, 60-61).

If one bears in mind the injustices and brutality of the world in which
Christians lived when St Paul wrote this letter, the tone of his teaching
shows that Christianity has nothing to do with fomenting political or
social unrest. The message of Jesus seeks, rather, to change men’s
consciences so that they for their part can change society from
within by working in an upright and noble way. The Church, through
its ordinary magisterium, teaches that “the political and economic
running of society is not a direct part of (the Church’s) mission (cf.
“Gaudium Et Spes”, 42). But the Lord Jesus has entrusted to her the
word of truth which is capable of enlightening consciences. Divine
love, which is her life, impels her to a true solidarity with everyone
who suffers. If her members remain faithful to this mission, the Holy
Spirit, the source of freedom, will dwell in them, and they will bring
forth fruits of justice and peace in their families and in the places
where they work and live” (SCDF, “Libertatis Conscientia”, 61).

3-4. God’s desire that all should be saved is a subject which appears
frequently in the Pastoral Epistles (cf. 1 Tim 4:10; Tit 3:4), and so
he is often given the title of “Savior” (cf. note on 1 Tim 1:1-2). Here
it is given special emphasis: pray for all men (v. 1), particularly those
in high positions (v. 2), that all may be saved (v. 6).

Since God wants all men to be saved, no one is predestined to be
damned (cf. Council of Trent, “De Iustificatione”). “He came on earth
because “omnes homines vult salvos fieri”, he wants to redeem the
whole world. While you are at your work, shoulder to shoulder with so
many others, never forget that there is no soul that does not matter to
Christ!” ([St] J. Escriva, “The Forge”, 865).

God desires man to be free as intensely as he desires his salvation;
by making man free he has made it possible for man to cooperate in
attaining his last end. “God, who created you without you,” St
Augustine reminds us, “will not save you without you” (”Sermon”, 169,
13).

In order to attain salvation, the Apostle lists as a requirement that
one must “come to the knowledge of the truth”. “The truth” is firstly
Jesus (cf. Jn 14:6; 1 Jn 5:20); knowledge of the truth is the same as
knowing the Christian message, the Gospel (cf. Gal 2:5, 14). The
human mind needs to come into play if one is to be saved; for, although
affections, emotions and good will are also involved, it would be wrong
to give them so much importance that the content of the truths of faith
is played down. As the original Greek word suggests, this “knowledge”
is not just an intellectual grasp of truth: it is something which
should have an impact on one’s everyday life; knowledge of the faith
involves practice of the faith.

“The Church’s essential mission, following that of Christ, is a mission
of evangelization and salvation. She draws her zeal from the divine love.
Evangelization is the proclamation of salvation, which is a gift of God.
Through the word of God and the Sacraments, man is freed in the
first place from the power of sin and the power of the Evil One which
oppress him; and he is brought into a communion of love with God.
Following her Lord who ‘came into the world to save sinners’ (1 Tim
1:15), the Church desires the salvation of everyone. In this mission,
the Church teaches the way which man must follow in this world in
order to enter the Kingdom of God” (SCDF, “Libertatis Conscientia”,
63).

5. Verses 5 and 6 compress a series of statements into the rhythmic
format of a liturgical hymn, a kind of summarized confession of faith
containing the truths one needs to believe in order to be saved (cf.
v. 4).

“One mediator between God and men, the man Christ Jesus”: the
Apostle lays stress on Christ’s humanity, not to deny his divinity (which
he explicitly asserts elsewhere: cf. Tit 2: 13) but because it is as man
particularly that Christ is mediator; for if the function of a mediator is
to join or put two sides in touch, in this particular case it is only as man
that he is as it were “distant both from God by nature and from man by
dignity of both grace and glory [...], and that he can unite men to God,
communicating his precepts and gifts to them, and offering satisfaction
and prayers to God for them” (”Summa Theologiae”, III, q. 26, a. 2).
Christ is the perfect and only mediator between God and men,
because being true God and true man he has offered a sacrifice of
infinite value (his life) to reconcile men to God.

The fact that Jesus is the only mediator does not prevent those who
have reached heaven from obtaining graces and helping to build up the
Church’s holiness (cf. “Lumen Gentium”, 49). Angels and saints,
particularly the Blessed Virgin, can be described as mediators by
virtue of their union with Christ: “Mary’s function as mother of men
in no way obscures or diminishes this unique mediation of Christ, but
rather shows its power. But the Blessed Virgin’s salutary influence on
men originates not in any inner necessity but in the disposition of
God. It flows forth from the superabundance of the merits of Christ”
(”Lumen Gentium”, 60).

6. “Ransom”: in the Old Testament God is said to ransom or redeem
his people particularly when he sets them free from slavery in Egypt
and makes them his own property (cf. Ex 6:6-7; 19:5-6; etc.). The
liberation which God will bring about in the messianic times is also
described as redemption (cf. Is 35:9) and implies, above all,
liberation from sin: “he will redeem Israel from all his iniquities” (Ps.
130:8). The same idea occurs in this verse: Jesus “gave himself”
in sacrifice to make expiation for our sins, to set us free from sin
and restore to us our lost dignity. “Unceasingly contemplating the
whole of Christ’s mystery, the Church knows with all the certainty
of faith that the Redemption that took place through the Cross has
definitively restored his dignity to man and given back meaning to
his life in the world, a meaning that was lost to a considerable extent
because of sin” (John Paul II, “Redemptor Hominis”, 10).

“At the proper time”: God’s plan for man’s salvation is eternal, it did
not start at a particular time; however, it unfolds gradually in God’s
good time (see the note on Eph 1:10).

8. The raising of the hands at prayer is a custom found among both
Jews (cf. Ex 9:29; Is 1:15; etc.) and pagans; it was also adopted by
the early Christians, as can be seen from murals in the Roman
catacombs.

External stances adopted during prayer should reflect one’s inner
attitude: “we extend our arms”, Tertullian explains, “in imitation of
the Lord on the Cross; and praying we confess Christ” (”De Oratione”,
14). St Thomas Aquinas, referring to liturgical rites, comments that
“what we do externally when we pray helps to move us internally.
Genuflections and other gestures of that type are not pleasing to God
in themselves; they please him because they are signs of respect
whereby man humbles himself interiorly; similarly, the raising of the
hands signifies the lifting of the heart” (”Commentary on 1 Tim, ad
loc.”).

Everyone should pray regularly (vv. 1-2) and be sure to have the right
dispositions; men need to make sure that they do not approach prayer
with their thoughts full of earthly ambition; and women need to be sure
vanity does not creep in. “Holy hands” refers to the need to pray with
a calm conscience, free from anger and spite. We already have our
Lord’s teaching that “if you are offering your gift at the altar, and there
remember that your brother has something against you, leave your gift
there before the altar and go; first be reconciled to your brother, and
then come and offer your gift” (Mt 5:23-24).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Luke 16:1-13

The Unjust Steward

[1] He (Jesus) also said to the disciples, “There was a rich man who
had a steward, and charges were brought to him that this man was
wasting his goods. [2] And he called him and said to him, ‘What is this
that I hear from you? Turn in the account of your stewardship, for you
can no longer be steward.’ [3] And the steward said to himself, ‘What
shall I do, since my master is taking the stewardship away from me? I
am not strong enough to dig, and I am ashamed to beg. [4] I have
decided what to do, so that people may receive me into their houses
when I am put out of the stewardship.’ [5] So, summoning his master’s
debtors one by one, he said to the first, ‘How much do you owe my
master?’ [6] He said, ‘A hundred measures of oil.’ And he said to him,
‘Take your bill, and sit down quickly and write fifty.’ [7] Then he said
to another, ‘And how much do you owe?’ He said, ‘A hundred measures
of wheat.’ He said to him, ‘Take your bill, and write eighty.’ [8] The
master commended the dishonest steward for his prudence; for the
sons of this world are wiser in their own generation that the sons of
light. [9] And I tell you, make friends for yourselves by means of
unrighteous mammon, so that when it fails they may receive you into
the eternal habitations.

[10] “He who is faithful in a very little is faithful also in much; and
he who is dishonest in a very little is dishonest also in much. [11]
If then you have not been faithful in the unrighteous mammon, who will
entrust to you the true riches? [12] And if you had not been faithful
in that which is another’s, who will give you that which is your own?
[13] No servant can serve two masters; for either he will hate the one
and love the other, or he will be devoted to the one and despise the
other. You cannot serve God and mammon.”

*********************************************************************************************
Commentary:

1-8. The unfaithful steward manages to avoid falling on hard times. Of
course, our Lord presumes that we realize the immorality of the man’s
behavior. What he emphasizes and praises, however, is his shrewdness
and effort: he tries to derive maximum material advantages from his
former position as steward. In saving our soul and spreading the
Kingdom of God, our Lord wants us to apply at least the same ingenuity
and effort as people put into their worldly affairs or their attempts
to attain some human ideal. The fact that we can count on God’s grace
does not in any way exempt us from the need to employ all available
legitimate human resources even if that means strenuous effort and
heroic sacrifice.

“What zeal people put into their earthly affairs: dreaming of honors,
striving for riches, bent on sensuality. Men and women, rich and poor,
old and middle-aged and young and even children: all of them the same.
When you and I put the same zeal into the affairs of our souls, we
will have a living and operative faith: and there will be no obstacle
that we cannot overcome in our apostolic undertakings” ([St] J. Escriva,
“The Way”, 317).

9-11. “Unrighteous mammon” means temporal good which have been
obtained in some unjust, unrighteous way. However, God is very merciful:
even his unjust wealth can enable a person to practice virtue by making
restitution, by paying for the damage done and then by striving to help
his neighbor by giving alms, by creating work opportunities, etc. This
was the case with Zacchaeus, the chief tax collector, who undertook to
restore fourfold anything he had unjustly taken, and also to give half
his wealth to the poor. On hearing that, our Lord specifically declared
that salvation had that day come to that house (cf. Luke 19:1-10).

Our Lord speaks out about faithfulness in very little things, referring
to riches—which really are insignificant compared with spiritual
wealth. If a person is faithful and generous and is detached in the
use he makes of these temporal riches, he will, at the end of his life,
receive the rewards of eternal life, which is the greatest treasure of
all, and a permanent one. Besides, by its very nature human life is a
fabric of little things: anyone who fails to give them their importance
will never be able to achieve great things. “Everything in which we
poor men have a part—even holiness—is a fabric of small trifles which,
depending upon one’s intention, can form a magnificent tapestry of
heroism or of degradation, of virtues or of sins.

“The epic legends always relate extraordinary adventures, but never
fail to mix them with homely details about the hero. May you always
attach great importance to the little things. This is the way!”
([St] J. Escriva, “The Way”, 826).

The parable of the unjust steward is a symbol of man’s life.
Everything we have is a gift from God, and we are His stewards or
managers, who sooner or later will have to render an account to Him.

12. “That which is another’s” refers to temporal things, which are
essentially impermanent. “That which is your own” refers to goods
of the spirit, values which endure, which are things we really do
possess because they will go with us into eternal life. In other words:
how can we be given Heaven if we have proved unfaithful, irresponsible,
during our life on earth?

13-14. In the culture of that time “service” involved such commitment
to one’s master that a servant could not take on any other work or
serve any other master.

Our service to God, our sanctification, requires us to direct all our
actions towards Him. A Christian does not divide up his time,
allocating some of it to God and some of it to worldly affairs:
everything he does should become a type of service to God and
neighbor—by doing things with upright motivation, and being just and
charitable.

The Pharisees jeered at what Jesus was saying, in order to justify their
own attachment to material things; sometimes people make fun of total
commitment to God and detachment from material things because they
themselves are not ready to practice virtue; they cannot even imagine
other people really having this generosity: they think they must have
ulterior motives. See also the note on Matthew 6:24.

[The note on Matthew 6:24 states:

24. Man’s ultimate goal is God; to attain this goal he should commit
himself entirely. But in fact some people do not have God as their
ultimate goal, and instead choose wealth of some kind—in which case
wealth becomes their god. Man cannot have two absolute and contrary
goals.]

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

Readings at Mass

First reading

Amos 8:4-7 ©

Listen to this, you who trample on the needy

and try to suppress the poor people of the country,

you who say, ‘When will New Moon be over

so that we can sell our corn,

and sabbath, so that we can market our wheat?

Then by lowering the bushel, raising the shekel,

by swindling and tampering with the scales,

we can buy up the poor for money,

and the needy for a pair of sandals,

and get a price even for the sweepings of the wheat.’

The Lord swears it by the pride of Jacob,

‘Never will I forget a single thing you have done.’

Psalm

Psalm 112:1-2,4-8 ©

Praise the Lord, who raises the poor.

Alleluia!

Praise, O servants of the Lord,

praise the name of the Lord!

May the name of the Lord be blessed

both now and for evermore!

Praise the Lord, who raises the poor.

Alleluia!

High above all nations is the Lord,

above the heavens his glory.

Who is like the Lord, our God,

who has risen on high to his throne

yet stoops from the heights to look down,

to look down upon heaven and earth?

Praise the Lord, who raises the poor.

Alleluia!

From the dust he lifts up the lowly,

from the dungheap he raises the poor

to set him in the company of princes,

yes, with the princes of his people.

Praise the Lord, who raises the poor.

Alleluia!

Second reading

1 Timothy 2:1-8 ©

My advice is that, first of all, there should be prayers offered for everyone – petitions, intercessions and thanksgiving – and especially for kings and others in authority, so that we may be able to live religious and reverent lives in peace and quiet. To do this is right, and will please God our saviour: he wants everyone to be saved and reach full knowledge of the truth. For there is only one God, and there is only one mediator between God and mankind, himself a man, Christ Jesus, who sacrificed himself as a ransom for them all. He is the evidence of this, sent at the appointed time, and I have been named a herald and apostle of it and – I am telling the truth and no lie – a teacher of the faith and the truth to the pagans.

In every place, then, I want the men to lift their hands up reverently in prayer, with no anger or argument.

Gospel Acclamation

cf.Ac16:14

Alleluia, alleluia!

Open our heart, O Lord,

to accept the words of your Son.

Alleluia!

Or	2Co8:9

Alleluia, alleluia!

Jesus Christ was rich,

but he became poor for your sake,

to make you rich out of his poverty.

Alleluia!

EITHER:

Gospel

Luke 16:1-13 ©

Jesus said to his disciples, ‘There was a rich man and he had a steward denounced to him for being wasteful with his property. He called for the man and said, “What is this I hear about you? Draw me up an account of your stewardship because you are not to be my steward any longer.” Then the steward said to himself, “Now that my master is taking the stewardship from me, what am I to do? Dig? I am not strong enough. Go begging? I should be too ashamed. Ah, I know what I will do to make sure that when I am dismissed from office there will be some to welcome me into their homes.”

Then he called his master’s debtors one by one. To the first he said, “How much do you owe my master?” “One hundred measures of oil” was the reply. The steward said, “Here, take your bond; sit down straight away and write fifty.” To another he said, “And you, sir, how much do you owe?” “One hundred measures of wheat” was the reply. The steward said, “Here, take your bond and write eighty.”

‘The master praised the dishonest steward for his astuteness. For the children of this world are more astute in dealing with their own kind than are the children of light.

‘And so I tell you this: use money, tainted as it is, to win you friends, and thus make sure that when it fails you, they will welcome you into the tents of eternity. The man who can be trusted in little things can be trusted in great; the man who is dishonest in little things will be dishonest in great. If then you cannot be trusted with money, that tainted thing, who will trust you with genuine riches? And if you cannot be trusted with what is not yours, who will give you what is your very own?

‘No servant can be the slave of two masters: he will either hate the first and love the second, or treat the first with respect and the second with scorn. You cannot be the slave both of God and of money.’

OR:

Gospel

Luke 16:10-13 ©

Jesus said to his disciples, ‘The man who can be trusted in little things can be trusted in great; the man who is dishonest in little things will be dishonest in great. If then you cannot be trusted with money, that tainted thing, who will trust you with genuine riches? And if you cannot be trusted with what is not yours, who will give you what is your very own?

Pray a Rosary each day for our nation.

Pray the Rosary

1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)

5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.

Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.

End with the Hail Holy Queen:

Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!

O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.

Final step -- The Sign of the Cross

The Mysteries of the Rosary

By tradition, Catholics meditate on these Mysteries during prayers of the Rosary.
The biblical references follow each of the Mysteries below.

The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]

Our Blessed Lady's Sorrows

Sea of Sorrow

Oh! on what a sea of sorrow
Was the Virgin-Mother cast,
When her eyes with tears o'erflowing
Gazed upon her Son aghast,
From the bloodstained gibbet taken,
Dying in her arms at last.

In her bitter desolation,
His sweet mouth, His bosom too,
Then His riven side beloved,
Then each hand, both wounded through,
Then His feet, with blood encrimsoned,
Her maternal tears bedew.

She, a hundred times and over,
Strains Him closely to her breast
Heart to Heart, arms arms enfolding,
Are His wounds on her impressed:
Thus, in sorrow's very kisses,
Melts her anguished soul to rest.

Oh, dear Mother! we beseech thee,
By the tears thine eyes have shed,
By the cruel death of Jesus
And His wounds' right royal red,
Make our hearts o'erflow with sorrow
From thy heart's deep fountainhead.

To the Father, Son, and Spirit,
Now we bend on equal knee:
Glory, sempiternal glory,
To the Most High Trinity;
Yea! perpetual praise and honor
Now and through all ages be.

Novena Prayer To Our Sorrowful Mother

Most Blessed and afflicted Virgin, Queen of Martyrs, who didst stand generously beneath the cross, beholding the agony of thy dying Son; by the sword of sorrow which then pierced thy soul, by the sufferings of thy sorrowful life, by the unutterable joy which now more than repays thee for them; look down with a mother's pity and tenderness, as I kneel before thee to compassionate thy sorrows, and to lay my petition with childlike confidence in thy wounded heart. I beg of thee, O my Mother, to plead continually for me with thy Son, since He can refuse thee nothing, and through the merits of His most sacred Passion and Death, together with thy own sufferings at the foot of the cross, so to touch His Sacred Heart, that I may obtain my request,
For to whom shall I fly in my wants and miseries, if not to thee, O Mother of mercy, who, having so deeply drunk the chalice of thy Son, canst most pity us poor exiles, still doomed to sigh in this vale of tears? Offer to Jesus but one drop of His Precious Blood, but one pang of His adorable Heart; remind Him that thou art our life, our sweetness, and our hope, and thou wilt obtain what I ask, through Jesus Christ our Lord. Amen.

Hail Mary
Virgin Most Sorrowful, pray for us
(Seven times each)

Mary, most holy Virgin and Queen of Martyrs, accept the sincere homage of my filial affection. Into thy Heart, pierced by so many swords, do thou welcome my poor soul. Receive it as the companion of thy sorrows at the foot of the Cross, on which Jesus died for the redemption of the world. With thee, O sorrowful Virgin, I will gladly suffer all the trials, contradictions, and infirmities which it shall please Our Lord to send me. I offer them all to thee in memory of thy sorrows, so that: every thought of my mind and every beat of my heart may be an act of compassion and of love for thee. And do thou, sweet Mother, have pity on me, reconcile me to thy Divine Son, Jesus; keep me in His grace and assist me in my last agony, so that I may be able to meet thee in Heaven and sing thy glories.

Most holy Virgin and Mother, whose soul was pierced by a sword of sorrow in the Passion of thy Divine Son, and who in His glorious Resurrection wast filled with never ending joy at His triumph, obtain for us who call upon thee, so to be partakers in the adversities of Holy Church and the Sorrows of the Sovereign Pontiff, as to be found worthy to rejoice with them in the consolations for which we pray, in the charity and peace of the same Christ our Lord. Amen.

Litany of the Seven Sorrows

For private use only.

Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.

God the Father of Heaven,
Have mercy on us.
God the Son, Redeemer of the world,
Have mercy on us.
God the Holy Spirit,
Have mercy on us.
Holy Trinity, One God,
Have mercy on us.

Holy Mary,
Pray for us.
Holy Mother of God,
Pray for us.
Holy Virgin of virgins, etc.
Mother crucified,
Mother sorrowful,
Mother tearful,
Mother afflicted,
Mother forsaken,
Mother desolate,
Mother bereft of thy Child,
Mother transfixed with the sword,
Mother consumed with grief,
Mother filled with anguish,
Mother crucified in heart,
Mother most sad,
Fountain of tears,
Abyss of suffering,
Mirror of patience,
Rock of constancy,
Anchor of confidence,
Refuge of the forsaken,
Shield of the oppressed,
Subduer of the unbelieving,
Comfort of the afflicted,
Medicine of the sick,
Strength of the weak,
Harbor of the wrecked,
Allayer of tempests,
Resource of mourners,
Terror of the treacherous,
Treasure of the faithful,
Eye of the Prophets,
Staff of the Apostles,
Crown of Martyrs,
Light of confessors,
Pearl of virgins,
Consolation of widows,
Joy of all Saints,

Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world,
Have mercy on us.

Look down upon us, deliver us, and save us from all trouble,
in the power of Jesus Christ. Amen.

Let Us Pray.
Imprint, O Lady, thy wounds upon my heart, that I may read therein sorrow and love
--- sorrow to endure every sorrow for thee, love to despise every love for thee. Amen.

Conclude with the Apostles Creed, Hail Holy Queen, and three Hail Marys,
in honor of the Most Holy Heart of Mary.

Stabat Mater Dolorosa

Stabat mater dolorosa
iuxta Crucem lacrimosa,
dum pendebat Filius.

Cuius animam gementem,
contristatam et dolentem
pertransivit gladius.

O quam tristis et afflicta
fuit illa benedicta,
mater Unigeniti!

Quae maerebat et dolebat,
pia Mater, dum videbat
nati poenas inclyti.

Quis est homo qui non fleret,
matrem Christi si videret
in tanto supplicio?

Quis non posset contristari
Christi Matrem contemplari
dolentem cum Filio?

Pro peccatis suae gentis
vidit Iesum in tormentis,
et flagellis subditum.

Vidit suum dulcem Natum
moriendo desolatum,
dum emisit spiritum.

Eia, Mater, fons amoris
me sentire vim doloris
fac, ut tecum lugeam.

Fac, ut ardeat cor meum
in amando Christum Deum
ut sibi complaceam.

Sancta Mater, istud agas,
crucifixi fige plagas
cordi meo valide.

Tui Nati vulnerati,
tam dignati pro me pati,
poenas mecum divide.

Fac me tecum pie flere,
crucifixo condolere,
donec ego vixero.

Iuxta Crucem tecum stare,
et me tibi sociare
in planctu desidero.

Virgo virginum praeclara,
mihi iam non sis amara,
fac me tecum plangere.

Fac, ut portem Christi mortem,
passionis fac consortem,
et plagas recolere.

Fac me plagis vulnerari,
fac me Cruce inebriari,
et cruore Filii.

Flammis ne urar succensus,
per te, Virgo, sim defensus
in die iudicii.

Christe, cum sit hinc exire,
da per Matrem me venire
ad palmam victoriae.

Quando corpus morietur,
fac, ut animae donetur
paradisi gloria. Amen.

Prayer To Our Lady of Sorrows, by St. Bridget

O Blessed Virgin Mary, Immaculate Mother of God, who didst endure a martyrdom of love and grief beholding the sufferings and sorrows of Jesus! Thou didst cooperate in the benefit of my redemption by thine innumerable afflictions and by offering to the Eternal Father His only begotten Son as a holocaust and victim of propitiation for my sins. I thank thee for the unspeakable love which led thee to deprive thyself of the Fruit of thy womb, Jesus, true God and true Man, to save me, a sinner. Oh, make use of the unfailing intercession of thy sorrows with the Father and the Son, that I may steadfastly amend my life and never again crucify my loving Redeemer by new sins, and that, persevering till death in His grace. I may obtain eternal life through the merits of His Cross and Passion. Amen.

Mother of love, of sorrow and of mercy, pray for us.

Saint Alphonsus Liguori's Prayer To The Mother Of Sorrows

O, my Blessed Mother, it is not one sword only with which I have pierced thy heart, but I have done so with as many as are the sins which I have committed. O, Lady, it is not to thee, who art innocent, that sufferings are due, but to me, who am guilty of so many crimes. But since thou hast been pleased to suffer so much for me, by thy merits, obtain me great sorrow for my sins, and patience under the trials of this life, which will always be light in comparison with my demerits; for I have often deserved Hell.
Amen.

Stabet Mater Dolorosa (catholic/orthodox caucus)
[CATHOLIC/ORTHODOX CAUCUS] Spirituality: Our Lady of Sorrows
The Seven Swords Rosary Of Our Lady Of Sorrows [Catholic Caucus] Prayer and Meditation
The Rosary of the Seven Sorrows [Catholic Caucus] Prayer/Devotion
Our Lady of Sorrows, part I: "Her Martyrdom was longer and greater than that of all the martyrs"

Lists Every Catholic Should be Familiar With: The 7 Sorrows (Dolours) and 7 Joys of Our Lady
The Seven Dolors (Sorrows) of Mary [Catholic/Orthodox Devotional]
Apparition in Africa: Our Lady of Sorrows [Catholic/Orthodox Caucus]
Feast of the Seven Sorrows of the Blessed Virgin Mary [Catholic Caucus Devotional]
Feast of Our Lady/Mother of Sorrows
Homilies on Our Lady of Sorrows
Starkenburg:Pilgrimage to Our Lady of Sorrows Shrine
Our Mother of Sorrows
ST. ALPHONSUS LIGUORI, OF THE DOLOURS OF MARY, The Glories [Sorrows] of Mary
Our Lady of Sorrows - Sep 15

From Zenit.org

Pope Francis' Beautiful Mind

Deeper Into the Interview

Atchison, Kansas, September 20, 2013 (Zenit.org) Dr. Edward Mulholland | 2001 hits

Pope Francis grabbed headlines with the publication of a long interview yesterday. The superficial analysis has been done. Let’s go a bit deeper.

In the film “A Beautiful Mind,” John Nash doesn’t go to classes or do homework. As a grad student in math at Princeton, he doesn’t want to live grad school business as usual. He wants to find something deeper, something wide-ranging, a discovery that will make history. He is searching for a “governing dynamic.” The one paper he wrote in grad school formed the basis of his Nobel Prize winning game theory. (Of course, he also goes a bit crazy in the process. And the faithfulness of his wife throughout is the real charm of the film.)

Surely you have read the Pope’s interview. If not, go do it. Now. Maybe you have read the secular press speculation about a lot of what the Pope said. Don’t believe most of it. In general, don’t listen to what other people say about your parents. Be a true son or daughter and listen to them directly.

Fr. Zuhlsdorf has done a great job of getting deeper into the interview. He nails it in one sentence: “Francis’ pontificate is going to be about evangelization and putting a motherly face on the Church.”

I want to take one more step. What does it say about Pope Francis’ mind? Well, it’s a beautiful one, and it’s a fatherly one. That’s what pope means, right? Papa… dad!

He speaks a great deal about discernment, as a great gift of St. Ignatius to the Church. He is taking things slow. It certainly hasn’t been business as usual in Rome, and Francis says he has not spoken about certain things on purpose, even though he has taken flack for it (like John Nash not handing in homework.) What is he waiting for?

One of the most overlooked lines in the interview may be one of the most important: “We must not focus on occupying the spaces where power is exercised, but rather on starting long-run historical processes.”

What does this mean? It means that Francis, in his heart and in his beautiful mind, is discerning a foundational dynamic. He wants to start a long-run historical process. He wants to do this, very possibly, because he sees the long-run historical process of modernity in crisis. This is something the Church discerned during the Second Vatican Council. Francis is not about trying to win a shouting match with the world about moral issues. He wants to start a process that will last centuries.

And that process starts with putting things in order. Francis may irk conservatives by not seeming to care much about an order of doctrines or addressing moral concerns in order of absoluteness. The reason is that, as a pastor, as a father, there are no abstract questions, there are only souls to save. That is why Francis is more concerned about homosexuals than he is about homosexuality. And he says God the Father is, too.

The Pope knew this interview was going to make a splash this week. So last Sunday in his Angelus message he spoke of the Church as Mother who listens, who waits, (who discerns, we could say,) and who prays unceasingly.

No mother whose son has fallen into drugs says “My son the drug addict.” Drug addiction is not some abstract issue to be confronted, nor is it her son’s identity. It is something that has stolen him from her and which prevents him from being the fullness of himself, from living out the full truth of who he is. It is an obstacle to his ultimate fulfillment and happiness. That is how Francis addresses moral issues. And it is very important.

At the beginning of the interview, he spoke of why he didn’t want to live in the Apostolic Palace. It was a narrow door with a big space. He says, “like an inverted funnel.” He likes open doors and narrow spaces.

That is Francis, and that is the dynamic he wants to start establishing in the Church. We must start with a proclamation of Christ, of what He has done in our lives. Catechesis and moral doctrine come after that. In our Faith, a “no” is always in service of a yes. We can’t teach people “no” until they understand the yes. God didn’t give the Commandments until after He saved them from Pharaoah.

It is not a question of wanting the world to say “Ok, you’re right, abortion is wrong.” With that we win an argument. It is about healing souls. He calls the Church a “field hospital.” Academic debates about disease are not prevalent in field hospitals. It’s triage and saving lives. And it's not because those deabtes are not relevant, it's a matter of urgency and emphasis.

Read the interview again. Keep the deeper issues in mind. Don’t look at it like a lobbyist to see if his pet issues, be they righty or lefty, gained any yardage.

Pope Francis is the Universal Pastor of all Christians. He is slowly looking for, and slowly finding, a long-run process to set the Church upon for decades. And his doing so is a proof of the fidelity of the Church, Mother and Teacher.

A mother draws a child tightly to her heart, but only after a wide-armed embrace.

This is going to be one mother of a pontificate.

Arling Catholic Herald

Focus on eternity

Fr. Robert J. Wagner

In the Gospel this Sunday, Jesus describes a genuinely unlikeable person in the parable of the unjust steward. This steward is about to be fired after his master learns of his dishonest ways. With unemployment looming, the steward calls in his master’s debtors and lowers the amount each of them owes, a scheme the steward hopes will obtain their trust and gain him future employment with one of them after he is fired. At the end of the parable we expect this dishonest steward to be severely punished. Instead we hear Jesus tell us that the master commends this unjust steward for “acting prudently.”

No doubt we are uncomfortable with this outcome. It is contrary to our God-given sense of justice. However, Jesus says that this steward’s actions are worthy of imitation by those who seek the path of righteousness. But what lesson could we possibly learn from this scoundrel?

One attribute worthy of imitation is how this steward responds when his future is threatened. After he learns that he will be fired, he boldly deals with whatever and whoever he can in order to regain his security. While his injustice is despicable, his shrewdness and decisiveness are indeed admirable. By praising the steward, Jesus is saying that we, too, must act prudently and boldly in order to protect our future well-being. However, Jesus is not referring to our future here on earth. Instead, as “children of light,” we need to set our sights on securing our well-being in the next life.

In the Gospels, Jesus often speaks about death and the judgment that awaits each of us. It may be unsettling to hear Him say that we “must be prepared, for at an hour you do not expect, the Son of Man will come” (Lk 12:40). However, such a warning puts things in perspective, for when we meet Jesus, the work we have done to attain the things of this world means nothing if it has distracted us — or worse yet, driven us — from Jesus.

Looking at our lives, we find that many of our efforts are directed toward obtaining comfort, pleasure and security. While there is nothing wrong with seeking these goals, it is more important that we act prudently as to attain the final goal of eternal life in heaven. In his spiritual exercises, St. Ignatius of Loyola speaks plainly of the prudence we need as Christians in what he calls the “First Principle and Foundation.” He says that man is created “to praise, reverence and serve God Our Lord, and by this means to save his soul;” therefore he must use the things of the world that help him attain heaven and avoid the things that keep him from that goal. This idea is masterful in its simplicity, but in practice, we find that we do not live by this simple truth nearly enough. However, it is the wisdom of the saints, who were prudent in the things of this world because they always had their eyes fixed on heaven.

The unjust steward acted decisively when he recognized his future was in danger. We are called to do the same in our lives, with our focus on eternity. We must act deliberately, boldly and sometimes with great urgency. This may mean we have to deal with worldly things by breaking the sinful habits that endanger our eternal souls and damage our relationships with God and others. It may mean we urgently seek the grace the church offers in her sacraments, especially the Eucharist and confession. It may mean we deal with others by forgiving someone we have shunned for too long, or offering prayers and penance for a friend whose soul may be in danger. In many other ways, acting prudently means changing how we spend our money and our time so we can work with what the Lord gives us that we man gain salvation.

Jesus wants us to be bold and deliberate in securing our future. Let us pray that we be prudent with the things of this world, always acting that we may achieve our goal of becoming great saints and joining Our Lord in heaven for all eternity.

Fr. Wagner is Arlington Bishop Paul S. Loverde’s secretary.

The Work of God

You cannot serve God and money.

Catholic Gospels - Homilies, Matthew, Luke, Mark, John - Inspirations of the Holy Spirit

Year C

- Luke 16:1-13

1 AND he said also to his disciples: There was a certain rich man who had a steward: and the same was accused before him, that he had wasted his goods.
2 And he called him, and said to him: How is it that I hear this of you? give an account of your stewardship: for now you can not be steward any longer.
3 And the steward said within himself: What shall I do, since my lord takes away from me the stewardship? To dig I am not able; to beg I am ashamed.
4 I know what I will do, so that when I will be removed from the stewardship, they may receive me into their houses.
5 Therefore calling together every one of his lord's debtors, he said to the first: How much do you owe my lord?
6 But he said: A hundred barrels of oil. And he said to him: Take your bill and sit down quickly, and write fifty.
7 Then he said to another: And how much do you owe? Who said: A hundred quarters of wheat. He said to him: Take your bill, and write eighty.
8 And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light.
9 And I say to you: Make unto you friends of the money of iniquity; that when you shall fail, they may receive you into everlasting dwellings.
10 He that is faithful in that which is least, is faithful also in that which is greater: and he that is unjust in that which is little, is unjust also in that which is greater.
11 If then you have not been faithful in the unjust money; who will trust you with that which is the true?
12 And if you have not been faithful in that which is another's; who will give you that which is your own?
13 No servant can serve two masters: for either he will hate the one, and love the other; or he will hold to the one, and despise the other. You cannot serve God and money.

Inspiration of the Holy Spirit - From the Sacred Heart of Jesus

The love of riches, power and self-love has been the downfall of many. Some work very hard to achieve success in their lives at the cost of their own salvation. They make money their false god who cannot save but condemn. In the process they appear to be smarter than other men who struggle to survive in a world full of competition.

This is the wisdom of the children of the world, which is so revolting in my sight. All the riches that I have created are for the common benefit of mankind, not for the selfish growth of individuals who take advantage of others. In the previous parable it is shown how man is desperate for the high opinion of others and disregards the opinion of his master. It illustrates how a man is so inadequate to administer the riches that are given from above. Indeed, money has been the reason for corruption throughout the ages because it gives power and buys friends, but it is the weakness of the man who being so rich can not enter the kingdom of God, who amasses his fortune at the price of injustice and who places himself on a high place at the cost of charity.

The riches of this world are really nothing compared to the riches of everlasting life, therefore if a man cannot give a good account of the little wealth that he receives here; it is very difficult for him to receive more, since this may be the cause of his misfortune. The problem with the rich man is that he becomes obsessed with money, to such an extent that he forgets about the kingdom of Heaven. He becomes the slave of his own destruction.

I have come to give an example of detachment, self-denial and acceptance of the will of God. He who insists in becoming rich may obtain his goal but at the cost of his own salvation unless he practices charity and justice. It is easier for a camel to pass through the eye of the needle than for a rich man to enter the kingdom of heaven.

Author: Joseph of Jesus and Mary

Archdiocese of Washington

On Being Faithful in a few things before being ruler over many things. – A Sermon for the 25th Sunday of the Year.

By: Msgr. Charles Pope

The Lord Jesus gives a penetrating analysis of the state of the sinner and some very sobering advice to we would-be saints in today’s Gospel. Let’s look at the Gospel in two stages: The Analysis of the Sinner and the Advice to the Saints.

I. ANALYSIS OF THE SINNER - The Lord Jesus describes a sinful steward in the opening lines of this gospel. Let’s look at the description:

A. DELUSION (of the sinner)- Jesus said to his disciples, “A rich man had a steward – Notice he is called a steward not an owner. God is the owner of everything, we are but stewards. A steward must deal with the goods of another according to the will of the owner. This is our state. We may have private ownership in relation to one another. But before God we own nothing, absolutely nothing.

Part of the essence of sin is to behave as though we were the owner. We develop an arrogant attitude that what I have is really mine to do with as I please. We think, “It’s mine, I can do what I want with it…..I call the shots…..I can do as I please with my own body….” and so forth. But the fact is everything belongs to God.

Scripture affirms, The earth is the LORD’S, and the fullness thereof; the world, and they that dwell therein (Ps. 24:1). Even of our bodies which we like to think of as ours, Scripture says: You are not your own; you were bought with a price. So glorify God in your body (1 Cor 6:19). And old song says, “God and God alone created all these things we call our own. From the mighty to the small, the glory in them all is God’s and God’s alone….” So the Lord defines the sinner as a steward, though the steward acts as if he were an owner.

B. DISSIPATION (of the sinner) - who was reported to him for squandering his property. The Lord here describes the essence of many of our sins: that we dissipate, we squander the gifts of God. We waste the gifts we have received and using them for sinful ends.

For example in greed we hoard the gifts he given us to help others. Instead of helping, we store them up only for ourselves. Yet all the goods of the world belong to all the people of the world and they ought to shared to the extent that we have excess.

Other examples of squandering the things of God are in gossip, lying and cursing wherein we misuse the gift of speech; in laziness wherein we misuse the gift of time; in all sin wherein we abuse and squander our freedom. This is dissipation, this is the squandering of God’s goods.

God has given us many good things, and instead of using them to build the Kingdom, we squander them and dissipate the kingdom.

C. DEATH (of the sinner) – He summoned him and said, ‘What is this I hear about you? Prepare a full account of your stewardship, because you can no longer be my steward.’ – Here the Lord teaches and reminds us that someday we will all be called to account and our stewardship will end. Elsewhere scripture reminds us So whether we are at home or away, we make it our aim to please him. For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body (2 Cor 5:9 ).

We have an appointed time to exercise our stewardship but our stewardship will end and the books will be opened. Here too Scripture reminds: And books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. (Rev 20:11)

While it is true that many pay little heed to the fact of judgement Scripture warns Say not, “I have sinned, yet what has befallen me? For the Lord bids his time. Of forgiveness be not over-confident, adding sin upon sin. Say not, “Great is his mercy, my many sins he will forgive.” For mercy and anger are alike with him; upon the wicked alights his wrath. Delay not your conversion to the Lord, put it not off from day to day. For suddenly his wrath flames forth; at the time of vengeance you will be destroyed (Sirach 5:4).

Every steward (us) will die, our stewardship will end, and we will be called to render an account. It thus follows that we ought to listen to the advice which the Lord next gives.

II. ADVICE TO THE SAINTS- After analyzing the sinner the Lord has some advice for those of us sinners who want to be saints. He gives Four principles we ought to follow:

A. Principle of INTENSITY - The text says, The steward said to himself, ‘What shall I do, now that my master is taking the position of steward away from me? I am not strong enough to dig and I am ashamed to beg. I know what I shall do so that, when I am removed from the stewardship, they may welcome me into their homes.’ He called in his master’s debtors one by one. To the first he said, ‘How much do you owe my master?’ He replied, ‘One hundred measures of olive oil.’ He said to him, ‘Here is your promissory note. Sit down and quickly write one for fifty.’ Then to another the steward said, ‘And you, how much do you owe?’ He replied, ‘One hundred kors of wheat.’ The steward said to him, ‘Here is your promissory note; write one for eighty.’And the master commended that dishonest steward for acting shrewdly. For the children of this world are more shrewd in dealing with their own generation than are the children of light. –

The Lord is telling us here many of the worldly are more crafty in what matters to them than the Spiritually minded in what (supposedly) matters to them. The fact is many of us are very intense and organized when it comes to worldly matters. We spend years of preparation in college training for careers. We work hard and are dedicated to climbing the company ladder.

In worldly expertise many are dedicated to developing skills, and becoming incredibly knowledgeable. In earning money and holding a job many display great discipline, getting up early to go to work, working late and hard to please the boss.

But when it comes to faith many of the same people display a third grade knowledge of things spiritual and show little interest in advancing in the faith or of praying. They will please the boss, please man, but not God. Parents will fight for scholarships for their children to get into the best schools. Students will compete for scholarships. But when it comes to saving truth, the pews are empty, Sunday School is badly attended.

To all this, the Lord says to us here that the spiritually minded ought to show the same intensity, organization, dedication and craftiness that the worldly show in their pursuits. We ought to be zealous for the truth, for prayer, for opportunities to sharpen our spiritual skills and increase our holiness. We ought to be as zealous to be rich in grace as we are to be rich in money. So the first principle the Lord gives us is intensity.

B. Principle of INVESTMENT - I tell you, make friends for yourselves with dishonest wealth, so that when it fails, you will be welcomed into eternal dwellings. -

As to what the Lord means by “dishonest wealth”, read here: What does the Lord mean by “Unrighteous Mammon”

The Lord tells of how the dishonest steward made use of the money at his disposal to make friends who would help him in the next stage of his life. How about us? Are we willing to use our money and resources to bless others, especially the poor, who can bless us in the next stage of our life?

On the day of your judgment will the poor and needy be able to speak up on your behalf? Will they be among the angels and saints who welcome you to eternal dwellings? I don’t know about you, but I am going to want the poor to pray and speak to God on my behalf the Day I am judged. Scripture says that the Lord hears the cry of the poor and needy.

In this world the poor need us, but in the next world we are going to need them. In this world those with money and power get heard, in the Kingdom it is the poor and suffering who get heard. It is a wise investment to bless the poor and needy.

In effect the Lord Jesus tells us to be wise in our use of worldly wealth. Just as the world tells us to take our wealth and invest it wisely so that it will reap future rewards, so the Lord says the same thing. He says, “Use your money wisely. Invest it well.” How? By storing it up it up in up in heaven. How do we do that? By giving it away! Then it will really be yours.

You can’t take it with you but you can send it on ahead. Scripture elaborates this elsewhere: Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. (1 Tim 6:17) Notice how the passage says that through their generosity here the rich lay up treasure in heaven.

This is the scriptural principle and the great paradox in the Kingdom of God: that we keep something eternally by giving it away. We save our find our life by losing it, we keep out treasure and store it in heaven by giving it away.

So invest my friends, invest wisely! Store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. (Matt 6:20)

C. Principle of INCREASE – The person who is trustworthy in very small matters is also trustworthy in great ones; and the person who is dishonest in very small matters is also dishonest in great ones. If, therefore, you are not trustworthy with dishonest wealth, who will trust you with true wealth? If you are not trustworthy with what belongs to another, who will give you what is yours?

What is the “small matter” of which the Lord talks and in which we can prove trustworthy? The small matter is money. We make money the most important thing in life. But Spiritual matters are more important.

Scripture attests to this clearly: The Book of 1st Peter says our faith is more precious than fire-tried gold. The Book of Psalms (19:10) says The words of the Lord are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb.

So God says let’s see how you are in the small but significant matter of money, then I’ll see if you are able to able to handle bigger blessings. Do you think you can handle heaven and the spiritual blessings of holiness? Well let’s see, if you are trustworthy with worldly wealth, God will give you true wealth. If you’re trustworthy is what belongs to God, he’ll give one day what is yours.

You want more even here? Use well what you’ve already received. Then God will know he can trust you with more. You want increase? A gospel song says: You must faithful over a few things to be ruler over many things. Be faithful unto death, and God will give you a crown of life.

D. Principle of INDIVISIBILITY – No servant can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve both God and mammon.

Pay attention. To serve, means to obey. Most people obey money, affluence and worship the American standard of living before they obey God. They meet their world obligations first and then give God what is left over.

But we are called to obey God alone, to have an undivided heart. The wording here is strong You CANNOT obey the world (money) and think you’re also going to obey God. You have to choose what will be more important.

Now don’t tell me we don’t need a lot of grace and mercy here! Money and the lure of the world is very powerful. It’s to get on our knees and pray for a miracle to prefer God to the world.

This song says, You must faithful in a few things to be ruler over many things. Be faithful unto death, and God will give you a crown of life…. The sung builds to wonderful refrain: Well done good and faithful servant, Well done!

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