In order to lift up those who are living on the underside of justice, we must continue to act creatively in exposing the injustice of the status quo. Therefore, we must recognize that the personal sacrifice of choosing to hide our talents, which the empire seeks to exploit, is an act of subversion. In our gospel today, The Parable of the Talents, we can look to the third servant for wisdom in seeking a model to follow. 

William R. Herzog II’s book Parables as Subversive Speech; Jesus as Pedagogue of the Oppressed provides critical exegesis of the parables which are read through the lens of Paulo Friere’s Pedagogy of the Oppressed. Herzog wants us to ask: “What if the parables of Jesus were neither theological nor moral stories but political and economic ones?” and “What if the parables are exposing exploitation rather than revealing justification?” In this reading of the parable the term ‘talent’ is understood both within its historical context as an ancient Greek term indicating a unit of weight used for something like gold, or another precious substance, and with a modern understanding of talents as a natural gift or skill. This allows for an economic analysis of the parable to be in conversation with the question of how to share our gifts with the world. 

Throughout this book, Herzog expresses his discontent with the way that the parables have been historically interpreted. He argues that we must not default to interpreting the master in each parable as a God figure, but rather that we must analyze each character as they “belong to identifiable social classes” (84). Herzog also argues that the characters in the parables are not solely meant to be individuals on their own but rather are meant to be representative of a social type within the larger agrarian society of the time. Therefore it is crucial to understand that “the parables cannot be understood without first attending to the social construction of reality that they apply” (54). 

Now, utilizing wisdom from Herzog, let us look more closely at the Parable of the Talents (If one only hears the shortened version of this gospel they will not fully hear the master’s response to each servant, so it will be important to be familiar with Mt 25:14-30). When listening to a sermon on this parable one will likely hear a message more in line with capitalistic notions of success than having to do with building God’s beloved kingdom. Preachers are then tasked with providing justification for the actions of the master in this parable, especially considering his harsh words towards his third servant. 

In contrast to these interpretations, Herzog pays close attention to the social-historical context. By doing so, he troubles the assumption that the “man going on a journey” is a God figure. He is then able to recognize the systems of exploitation the master is able to benefit from. Therefore, Herzog’s interpretation of this parable is from the perspective of the third servant who has been marginalized, not only within the context of the setting of the story, but also within the history of interpretation of the parable itself. Therefore, this is an interpretation from below. 

To set the scene, Herzog states that “the opening scene depicts a wealthy aristocrat assigning to three retainers proportions of his assets” (158). He states that the servants, or more accurately described as retainers, are within the “most trusted inner circle” of the aristocrat, who is the “man going on a journey.” Therefore this “situation is one of the powerful becoming more powerful through successful execution of their orders” (159). This is all to say that all of the characters in this parable are wealthier than the many impoverished Israelites, while the servants must do the master’s bidding to maintain their class status, and are exploiting those in the lower class. This context is important for understanding the master’s response to each servant. 

To the first two servants, the ones who used their talents in order to double them, the master responds in the following manner:

‘Well done, my good and faithful servant.
Since you were faithful in small matters,
I will give you great responsibilities.
Come, share your master’s joy.’

If we are to recognize that this master is one who is exploiting his workers, then we must question this ‘joy’ that the servants will share with the master. Herzog speaks to this passage by saying the master “is inviting his clients into a celebration of their plenty in the midst of others’ deprivation and want” (163). We must therefore ask; What does it mean to experience joy when that joy comes by means of others suffering? These servants are caught up in systems of violence, just as we are today, which lead them to seek ‘joy’ in the wrong places. Therefore we can learn that until one recognizes their complicity in the exploitation of others, one cannot experience true joy. 

The master’s response to the third servant is quite intriguing. Herzog clearly states that “The hero of the parable is the third servant” (167). This is because the third servant has in a sense ‘woken up’ to his role within a system of suffering. “By digging a hole and burying the aristocrat’s talent…the third retainer dissociates himself from the system he has so cleverly exploited to attain his position of power and influence” (167). He dared to question the authority and the intentions of the master, with recognition that it would be at a personal sacrifice. “He realizes that he will pay a price, but he has decided to accept the cost rather than continue to pursue his exploitative path” (167).

The complex character of the third servant can be a model for us to follow. It is important to note that he did play a role in exploiting others, as many of us do. But then he recognized this, and took actions in order to lessen his complicity within the systems of suffering, by hiding his talent. This action was done at a personal sacrifice, and was done with recognition of solidarity. This servant knew that he could not experience any ‘joy’ as long as others continued to suffer. This servant lessened himself in order that others may be brought up, and their own burdens may be lessened. This was his work toward making a more inclusive community, one that may resemble God’s beloved kingdom.

Pause here to consider how the readings for today, and of this reflection, are landing within your body. Take a moment to quiet your heart and your mind. Take a couple of deep breaths, and recognize yourself in the presence of God. 

Parables have been described as earthly stories with heavenly meanings. Jesus’s way of storytelling allows us to interpret and to continuously make meaning out of our lives through His. 

Think for a moment about how you would tell a parable about God’s beloved Kingdom. 

How does God manifest in your daily life? What is a story you could tell others which sheds light upon the beloved community? Where are places in which you have seen heaven here on earth? 

Take a few moments to continue to reflect on these questions, and to write down a story, a parable, which you would tell others in order to communicate the nature of God’s kingdom, or kindom. 

Catholic Women Preach is a project which uplifts the talents of women within the Catholic Church. This is critically important within our patriarchal institution, which historically has not made space for women to share their gifts and talents. Catholic Women Preach recognizes that until we are able to hear preaching from the entire body of the church, we will be lacking crucial understanding of each other, and therefore of God. 

To speak of peace, or try to love one another, or attempt to build bridges toward understanding, are the only ways toward experiencing true joy, a joy that is built on love of one’s neighbor. Just as the third servant did, we must wake up to the complex reality of the systems of suffering we are living within, and hide our talents from the empire in an effort toward peace and love. As Elvis Costello sings, “What’s so funny?” we too know that we may never be understood, and even laughed at, in this road towards justice.