Saturday, 14 November 2026
Sunday, November 15, 2026 - Using our talents for His people
To read the texts click on the texts: Prv 31:10-13,19-20, 30-31; I Thess 5:1-6; Mt25:14-30
A
story is told of an old man who, because he thought he had dedicated his whole
life to God, wanted God to help him in his old age. He read the passage in
Matthew and Luke where Jesus says that we must ask to receive and began to pray
to God that he win the lottery. When the results were declared he found that he
had not won and was upset with God. “God”, he said, “I have dedicated my whole
life to you and I asked you for a simple favour which, for you, would be so
easy to do and yet you have refused me. Why dear Lord, why?” “My son”, God
replied, “If you want to win the lottery, at least buy a ticket”. The point is
that if one wants to win, then one has to play.
The
connection between the second reading and Gospel is clearer today than it
usually is and the first reading seems only distantly connected with the
Gospel.
The
word “talent”, though often understood to mean the gifts and abilities that a
person possesses, is here clearly a large sum of money. According to some
calculation one talent was equal to 15 years’ wages for a day labourer. The
master gives no instructions to the servants about what they are to do with the
money. Each servant is left to decide what he must do with what is given to
him. All three think that the money belongs to the master and is given to them
only in trust. The first two take active responsibility to trade with what is
given to them and earn more than they had before. Both are rewarded
appropriately and it is in the giving of the reward that we realize that the
money given to them initially was actually given to them as their own.
Although
the parable alludes to a delay in the master’s return, the attention of the
reader is directed not to the surprise of his sudden return but more directly
the servants’ conduct during the time he has been away. The parable sets the
responsibility of the servants in terms of money but the symbolism points to
something obviously more comprehensive.
At
first glance it might seem that the guilty servant has acted carefully. He has
not lost or squandered the money given to him. He seems to have even acted
responsibly by burying the money in the ground so that he could return it
safely to his master. So the reaction of the master is surprising. Not only is
the money taken back from him, but also he is thrown into the outer darkness.
However, the reaction of the master will not be so surprising when we realize
first that what was given was not given merely in trust but as the personal
property of the concerned servant and second, that to be “good and faithful” is
not passive waiting, or even merely obeying rules and regulations or even being
obedient to the letter of the law but active responsibility that takes
initiative and risk. He didn’t gain but just preserved what was given. Fear had
motivated this servant, the fear of failure and losing the talent he had been
given. He continued to regard the money as his master’s and not his own,
whereas the first and second servants responded actively to the grace given to
them freely by the master. They were active, alive and awake.
Paul
invites the Thessalonians to a similar attitude, in view of the imminent
parousia or coming of the Lord. Since this day will come at any time, the best
response is to be ready at all times and all the time. This readiness has to be
shown in the actual life that one leads – in one’s actions. Since Jesus has
made them children of the light, they must act as such and not as children of
darkness who never knew the light.
The
worthy wife extolled in the first reading is an example of such living. The
qualities mentioned are such as must be assimilated by everyone who hopes to be
a child of light or to be regarded as a good and faithful servant. The worthy
wife does not sit idle all day, but is active doing what she has to do to
ensure that the household runs smoothly. Her concern extends not merely to her
household but also to the poor and the needy to whom she reaches out.
If
the modern use of talents has any relation to the text, it is at the level of
allowing God to work in us and with us and putting our talents, qualities and
natural abilities at God’s disposal. God has given each one of us gifts and
talents. Some have talents of one kind, others of another kind. Some are
blessed with more than one, others have just one. However, the fact is that
everyone has at least one.
This
means that we have to respond to this gift of God, which is latent in us. We
will only be brought to fulfillment, when we utilize it and especially for the
good of others. We will not be able to do this if, for any reason, we compare
who we are or what we have with who others are and what they have. Each of us
is unique and special. We are thus responsible and accountable for the way we
use what God has given us. We will be affirmed if it is used well and
especially for the good of others, and we will condemn ourselves if we bury it
in the ground.
Friday, 13 November 2026
Saturday, November 14, 2026 - Do you believe that God will answer your prayer? Do you give in too easily when your prayers are unanswered? What keeps you from persevering in prayer?
To read the texts click on the texts: 3 John1:5-8; Lk 18:1-8
This
is a parable found only in the Gospel of Luke. While some focus on the judge
and term it as the Parable of the Unjust Judge, others focus on the widow and
so call it the Parable of the Persistent Widow. Luke introduces this parable as
a parable on prayer. The judge is described as a man “who neither feared God
nor had any respect for people” (18,2). It is difficult to imagine how such a
man can be worthy of being a judge. The widow is introduced as someone who is
going repeatedly to the judge for justice. The text does not state the nature
of her complaint, nor does it tell us why the judge refused to listen to her
for a while (18,3-4). The judge finally relents and decides to grant her
justice, because the woman is constantly bothering her and because he does not
want to be worn out by her constant petitions.
If
one focuses on the judge, then the point of the parable is that if the judge
who was unjust could grant the woman justice, then God who is just and judge
over all will surely heed the cries of those who call on him.
If
on the other hand the focus is on the widow, then the parable calls for
persistence in asking and not giving up or giving in.
The
final verse of this section ends with a question from the Lucan Jesus about
whether he will find faith on earth when he comes. Since Luke introduces the
parable as one, which speaks about persistence and constant asking, he may have
felt the need to end with the question of faith.
Prayer
can and does “change” the mind of God.
Thursday, 12 November 2026
Friday, November 13, 2026 - How would you fare if the Son of Man were to judge you at this moment?
To read the texts click on the texts: 2 Jn 1:4-9; Lk 17:26-37
This
section starts with the examples of the days of Noah and Lot (17,26-29). Just
as in the days of Noah and Lot the life of the people at that time proceeded
normally and people were going about their daily business until all of a sudden
the flood and brimstone and fire respectively destroyed the people, so it will
be on the day when the Son of Man is revealed. This means that decisive action
is absolutely necessary. There will be no turning back. Lot’s wife who turned
into a pillar of salt when she looked back (Genesis 19, 26) is given as an
example of the dangers of looking back. When the Son of Man does indeed come,
then the choice of those who will be taken and those who will be left will be
made.
In
answer to the disciples’ question, “Where, Lord?” (17,37), Jesus answers with
an enigmatic proverb, “Where the corpse is, there the vultures will gather”
(17,37). The point of this proverb here seems to be that just as it is sure
that vultures will gather where a corpse is found, as surely will the judgement
of the Son of Man fall upon on the wicked.
Decisive
action does not mean desperate action. It means steady and regular action. If
one is at any given moment in time doing what one is supposed to do, it may be
regarded as decisive action. A person engaged in such an activity is always
ready.
Wednesday, 11 November 2026
Thursday, November 12, 2026 - Instead of focussing too much on the afterlife, will you focus on life here and now?
To read the texts click on the texts: Philemon 1:7-20; Lk 17:20-25
The
first two verses of this section (17,20-21) are exclusive to Luke though
Matthew 24,23 and Mark 13,21 contain part of Luke 17,21. In Luke the Pharisees
pose the question about the future coming of the kingdom. In his response,
Jesus speaks not of the time when the kingdom will come, but about the very
nature of the kingdom. Since the pronoun “you” is plural, Jesus’ saying that
the kingdom is “among you” is unlikely to mean that the kingdom is within a
group of individuals. Rather it seems to mean that the kingdom is in Jesus who
is among them at that time.
The
next verse (17,22) begins the discourse of the coming of the Son of Man. There
will be a long period when the disciples long to see even a glimpse of their
deliverance (one of the days of the Son of Man). Though some will point here
and others there, the disciples must not be taken in. When the Son of Man does
appear he will be visible to all everywhere. However, before he comes, he will
have to endure suffering. The Son of Man who comes will be the Son of Man who
has suffered and been rejected.
Obsession
with the afterlife does not help us to live fully the life we have here and
now. Too many questions about death and what will happen after death result in
life passing us by. While as Christians we do believe in the life to come, we
are also instructed in many places in the Gospels that the life to come will
not be a totally different kind of life, but a life which will continue in a
fuller way the present one we have. Our focus therefore ought to be on living
this life fully at every moment of every day.
Tuesday, 10 November 2026
Wednesday, November 11, 2026 - How often have you thanked God for the wonder of your life? Will you do that today? How?
To read the texts click on the texts: Titus 3:1-7; Lk 17:11-19
The
miracle of the healing of ten lepers is found only in the Gospel of Luke. The
mention of Samaria at the beginning of this miracle story prepares us for the
Samaritan who gave thanks at the end.
Lepers
were not allowed to live within the city limits and had to live outside
(Numbers 5:2-3). They also had to cry out that they were unclean when anyone
approached them (Leviticus 13:45-46). This is why Luke has the lepers in this
story stand at a distance (17:12) and call out in unison addressing Jesus as
Master, which only disciples do in the Gospel of Luke. Their cry for mercy
would ordinarily have been a cry for alms, but in this case, it seems to be for
much more. When Jesus sees them, he issues a command that they go and show
themselves to the priests and as they obeyed this command, they were made
clean.
It
is interesting to note that the healing here, takes place after they obey
Jesus’ command. One of the ten on realising that he was healed began to praise
God and his action of falling prostrate at Jesus’ feet is an indication that he
recognised God as acting in and through Jesus. Though ten were made clean, only
one of them and that too a Samaritan who was despised by the Jews and regarded
as an outcast and foreigner has returned to thank God. The faith of the man
here, is shown not before but after his healing. This results in the man
receiving not just healing, but salvation.
Gratitude
does not come naturally to many of us. Before the favour can be done for us, we
are willing to do anything for the person who can do us that favour. However,
often once the favour has been done, we forget to thank. While the person
concerned might not expect any thanks from us, it is our responsibility to
acknowledge our gratitude by our thanks.
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