For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business until I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, "Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"

 

- Luke 19:11-27 

 

Yesterday we read that, going on the road toward Jerusalem, Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business until I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, "Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"  In St. Matthew's Gospel, Jesus tells a similar parable, but using talents (a much larger currency) rather than minas.  Both talents and minas were weight measures for silver or gold, and this is the way that currency was calculated in the ancient world.  A talent in Christ's time was worth twenty years' work by a laborer.  A mina was worth less than a talent, but it was still a considerable sum.  According to one estimate, one mina at Christ's time was worth approximately one fourth of a year's wages for an agricultural worker.  My study Bible comments that the parable illustrates the use of gifts given by God.  Each single sum of money represents the goodness bestowed by God on each person.  The amount each receives is based on that person's abilities, my study Bible says (Romans 12:4-7).  The wicked servant could not evade responsibility for ignoring his talent; my study Bible says that idleness is as much a rejection of God as outright wickedness.  To put the money in a handkerchief is symbolic of burial in the ground (a 'handkerchief' being suggestive of a burial shroud) is symbolic of using one's God-given gifts for earthly pursuits, without spiritual value.  The bank is the Church, where there are other faithful people to whom this man could have turned to help him invest his capabilities wisely.  Since help was available to him there, he has no excuse.  

 

As Jesus and the disciples travel toward Jerusalem, Jesus prepares them with this parable.  It's important to note that what the text tells us here is that they all expected the kingdom of God to appear immediately.   One thing is clear that Jesus teaches in this parable is that something is being invested in them, in preparation for the future which they will have a stake in.  The rewards of the future -- those things the king will give as rewards -- will depend upon the work that is done while the king is away.  That is, the question becomes, what will be produced as profit by those to whom the nobleman has entrusted his money?  Jesus Himself, after His Passion and Resurrection, will be going to a far country in order to receive a kingdom, and return.  Not only that, but there will be a judgment, a reckoning that happens when the nobleman returns.  Even those who are his good servants will receive a reward commensurate with what they have earned for him while he is gone away, and has left his gifts in their charge.  For the one who spends his life only in fear of the nobleman, assuming the worst, there will be a reward commensurate with his negative expectations.  Jesus explains the rationale to the reward:  "For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me."  The ones who have rejected Him are outright excluded from this Kingdom, and will not inherit the eternal life of its promise.  Today's parable invites us to think about what talents and resources we're given, and what we plan or seek to do with them during the times of our lives -- before Christ's kingdom, and judgment, arrives.  It's interesting to look at the language in the parable.  In the Greek of the text, the man who makes ten minas is said to have "begotten" them in some sense, while the one with five "made" them.  The man with ten is given authority, but the Greek word translated as such also contains the meanings of worth and value.  The man with five minas is put "over" five cities.  All told, there are several layers to this parable, layers of meaning in terms of how faithful each was, what they created and did not create, and then again, those who rejected the nobleman as king.  It tells us a story about merit, faith, a depth of effort and commitment, those who care, and those who don't.  The man who, out of fear, simply hid his mina, wound up with less than that, with nothing.  But even the man with ten minas is said by the master to have been faithful "in a very little" -- but in the Greek this word corresponds to the "least" he could do.  All in all, results are exacting, and not at all concerned with equality of outcomes, but rather each person's use of their faith and their efforts in serving the master.  And, as Jesus tells us, "For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him."  As for those who reject his rule even before He journeys away for a time, John's Gospel tells us they have already rejected life in that Kingdom (John 3:18).

  

For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?"  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"

 

- Luke 19:11-27 

 

Yesterday we read that Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

 

  Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?"  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"  Let us first note that the text tells us the purpose of Jesus telling this parable:  because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  So we must consider why Jesus tells the disciples this story at this time, and what it means for them.  My study Bible comments that the parable illustrates the use of gifts given by God.  Indeed, in the version of this parable in Matthew's Gospel, the sums of money are given in talents rather than minas.  Both were a great deal of money (a talent was larger), but we should understand how our modern English word came into being from this parable.  According to some, a mina was worth several months' wages for a typical worker, so this is not a trivial sum but is equal to a significant commitment of the time of one's life and labor.  Here, my study Bible says, the minas represent the goodness God has bestowed on each person.  The amount each receives is based on that person's abilities (Romans 12:4-7).   The wicked servant could not evade responsibility for ignoring what he was given, as idleness is as much a rejection of God as outright wickedness, my study Bible says.  Keeping it in a handkerchief is symbolic of earthly pursuits; this word for handkerchief can also be used for the shroud covering a face or head for burial.  The bankers represent other faithful people to whom the man could have gone to help him use his resources properly and wisely.  Since help was available to hin in the Church, my study Bible says, the man has no excuse.  

Jesus speaks a parable which refers to God-given wealth.  Of course, we might consider wealth to be of a variety of substances, from our own gifts and talents, to our capacity for hard work, our time, and any number of things we could consider.  But first let's ponder the text's telling us that Jesus gave this parable because He was close to entering Jerusalem, and some thought that the kingdom of God would appear immediately.  So, He's telling this parable in the face of expectations that this heavenly kingdom was near in a material sense, which He would receive and establish in Jerusalem.  But Jesus prepares the disciples for the time to come by giving this parable teaching that our outcomes depend upon what we do with our resources.  As disciples, we are considered to be servants to the Master, to work for this kingdom and for its manifestation, and in this we take our substance.  God invests us with abilities, capacities for all kinds of things we can do as we live our lives, and we are expected to bring a "profit" out of them.  Are we capable of love?  Of the pursuit of humility which leads to the virtues Christ speaks about?  Do we have material wealth, and do we use it in the ways we're taught by Christ, especially through charitable giving?  What do we do with the resources we're given to work for that Kingdom, making a profit for it?  God's love and the gifts of the Spirit are another kind of currency which we can invest in the world and through which we build the Kingdom also, for even if we think we have nothing else, God's love makes it possible for us to love in return, inexhaustible in its Source.  The authority bestowed as reward is an authority in the Kingdom, a Christian equivalent to the positions political allies or servants might gain when a government of their party comes into power.  But authority in the kingdom of God is something else altogether, a part of the blessings of the Kingdom distributed by Christ in ways mysterious to us, and perhaps for a future not revealed to us.  In the meantime, we have spiritual investments and profits to make for the Lord while we still live our earthly lives.  Jesus is teaching here that the time of our lives is not simply a space or stretch of existence to pass and to fill us, but something that forms the ground  of all the ways we might build up the Kingdom, and that each resource we have is precious in God's sight.  Are we faithful in living and carrying out Christ's commands?  How do we invest or spend our time and talent, our resources of life, our energies?  How do we pass our time in ways profitable for the kingdom of God -- or do we spend it all in earthly pursuits of the flesh alone?  All of these things will count in the fullness of the Kingdom He will manifest at His return.  How do you invest your talent, time, and gifts?  On this day of Thanksgiving in the United States, let us consider all the ways we have a wealth of things to give, God's good work to pursue in God's name, and consider ourselves truly blessed.

 

 

For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them.'"

 

- Luke 19:11–27 

 

Yesterday we read that Jesus entered and passed through Jericho, as He continues on His way toward Jerusalem.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."   

 

  Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them.'"   My study Bible comments that this parable illustrates the use of gifts given by God.  In Matthew's Gospel, this parable is told using the example of the monetary unit called "talents" (τάλαντα/talanta in Greek).  A talent was a very large sum of money (originally it was a weight equivalent measure for pure metal such as silver or gold).  According to this numismatic website, one drachma or denarius was a day's wage; a talent at the time of the New Testament was worth 6,000 denarii.  Here in Luke's Gospel, Jesus tells this story using mina as the currency, which was worth less than talents but still substantial enough.  A mina was worth 100 drachmae, so the equivalent of 100 work days for one of these servants.  At any rate, our modern use of the word "talent" comes from the parable found at Matthew 25:14-30.    These large sums of money (either talents or minas) represent the goodness which God has bestowed on each person.  According to my study Bible the amount that each receives is based on that person's abilities (Romans 12:4-7).  It says that God does not show partiality in the ultimate reward, for all are invited to share in the same reward (authority over a city for each mina earned).  The wicked servant could not evade responsibility for ignoring the mina entrusted to him.  My study Bible comments that idleness is as much a rejection of God as outright wickedness.  To put away the mina in a handkerchief is symbolic of burial clothes, or treating the mina in a very "earthly" way.  Putting the money in a bank could represent the Church, where there are collective resources to guide us to use our natural abilities and resources wisely.  My study Bible comments that since help was available to him in the Church, the man has no excuse. 

In Matthew's Gospel, the parable of the Talents is given just prior to Jesus' discourse on Judgment (Matthew 24:31-46).  In that context, it's a reminder about how we use our resources, including time, talent, skills, and effort -- as well as material resources -- in terms of the Judgment and exercising compassion and care, especially toward the "least of these."  Here in Luke's Gospel, this parable appears just prior to Jesus' entrance into Jerusalem, and so the setting poses this parable within the context of establishing Christ's Kingdom in this world.  It also is told just prior to His Passion, death, and Resurrection, and so the parable also works to teach us -- and the disciples -- about what He expects from them, and us, while He is away in a far country to receive for himself a kingdom and to return.  As such, we are His servants, and we are asked to be profitable servants while we await His return.  In the final verse of the parable, the nobleman says, "But bring here those enemies of mine, who did not want me to reign over them, and slay them."  So there are those who serve him, and those who do not, and we read the reward to each, including the faithless.  Our nominal faith is meant to be exercised, lived, and expressed through our skills, talents, resources, abilities -- and not hidden away.  This gives us an impression of what it is to be part of living Kingdom.  This not an ideas-bound idea of faith in the kingdom of God.  That is, this parable does not teach that faith is just an assent to a set of ideas or a code.  Rather, Jesus teaches us active participation, and participation that is meant to go somewhere, to grow and to generate new resources, profitable returns on investment, and a dynamic strength, even met with great reward -- and one presumes, then, new investment and profit to be generated.  If we stop to consider who this "nobleman" is, and what sort of kingdom we're talking about, we come to the conclusion that this is not meant to illustrate a worldly kingdom, but rather a spiritual one.  And so, in that light, we must consider that these are gifts of the Spirit, the kind of wealth that belongs first of all in potential for the faithful, and so must be made the most of.  When Jesus says, "For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him," He is echoing statements made earlier within the context of asking for spiritual gifts.  In chapter 11, Jesus tells the disciples, "So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you," and, "If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!" (see Luke 11:9-13).  When Jesus is explaining the purpose of speaking in parables to His disciples, He tells them, "Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him."  This is clearly in reference to spiritual understanding and spiritual gifts.  Later on, He says, "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more" (Luke 8:18; 12:48).  So spiritual gifts are not only precious, but must be used and work to maximize potential, yielding much more than might be expected -- and for the Kingdom, this is the natural order of things.  It is the unnatural order that such gifts remain buried or hidden, put away and not used -- and most definitely those with no faith whatsoever miss this equation entirely.  What Jesus seems to promise in this story is that for each of us there are particular gifts waiting to be used -- and when those gifts are spiritual in nature, they are of a substance to multiply.   This is exemplified in the miracles of the loaves and fish.  Moreover, our own capacity for spiritual gifts means that God will seek to give us more challenges to meet, more "authority," so to speak, capacities within which we can use those gifts for His Church.  Let us rise to meet those challenges to which we're called, for Christ always promises us more.

For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"

 

- Luke 19:11-27 

 

Yesterday we read that Jesus entered and passed through Jericho on His way toward.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, 'He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."   

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"  My study Bible comments here that this parable, like the one in Matthew 25:14-30, illustrates the use of gifts given by God.  (In Matthew's version, the currency is "talents" -- in Greek, ταλαντα -- a very valuable ancient currency.)  Minas were also an ancient currency; one of slightly lesser value than a talent, but still considerable within the framework of the parable.  Each designated a particular weight's worth of precious metal, gold, or more frequently, silver.  Each mina, according to some sources, was worth approximately 100 days' wages for a worker.   The money, whether in talents or minas, represents the goodness which God has bestowed on each person, my study Bible says.  It comments that the amount each receives is based on that person's abilities (Romans 12:4-7).   Let us note that in God's reward, considerable authority was given in return for being "faithful in a very little."   But the wicked servant could not evade responsibility for basically ignoring the money entrusted to him.  My study Bible comments that idleness is as much a rejection of God as outright wickedness.  To leave the money in a handkerchief is suggestive of two things.  First of all, the same term translated here as handkerchief was also the term for a shroud, a burial covering for the head.   We understand this term therefore to be associated with bodily refuse, decay, and death; in other words, things which are entirely earthly.  Therefore we could consider the resources with which he was entrusted were used for purely earthly pursuits.  The bank represents the Church, to which he could have turned to help him use his gifts wisely.   Since this was available to him, he therefore has no excuse.  

Let us keep in mind that Jesus is now journeying near Jerusalem, and also that we have just read the story of Zacchaeus, the rich chief tax collector, and prior to that the story of the rich young ruler.  The text tells us also that this parable is told because the disciples thought the kingdom of God would appear immediately.  Let us remember also that the disciples have several times asked about their positions in Christ's kingdom.  If their expectation is of a worldly sort of kingdom, with Christ as a messiah-king, then we understand their curiosity about the positions they may hold in that expected kingdom.  But Jesus has over and over again taught them about humility and service, especially in response to their questions regarding who will be great in this kingdom (see Luke 9:46-48, 17:5-10, 22:24-27).   So putting these teachings together with the recent readings which involved wealth and authority, we can discern first of all a direction in terms of what we do with worldly resources.  That is, for whom and for what do we use those resources?  A dedication to Christ asks us to put things in proper order through the lens of faith, first.  We can observe the difference in Zacchaeus and the rich young ruler.  Compare these also to the recently-given lesson of the parable of the Pharisee and the Tax Collector.  Do we know how we stand before God?  Do we know what we really need, and what we really need to do with what is at our disposal?  Moreover, today's parable is distinctly directed toward the disciples, who expect that, as they are about to enter into Jerusalem, Jesus is on the brink of establishing a worldly kingdom.  We know already their curiosity and expectation of important places in this kingdom, and Christ's teachings about humility.  But what of this parable?  It teaches us again about responsibility and about resources.  He's telling them that He expects them to be good servants, good stewards -- to produce spiritual fruits and "profits" from whatever talents and resources they have, from the teachings He's entrusted to them, and the responsibilities these confer.  In some sense, it's a magnified repetition of the teaching regarding service:  "So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do'" (Luke 17:10).  Only this time, He expects more than service, He expects them to be "profitable" -- to multiply the blessings and produce of the kingdom of God to the best of their ability, or with the help and assistance available to them in the Church.  So let us consider, then, what might be the investments God has made in us?  Do you have a talent, a gift for something?  Are you intelligent, or possibly persistent?  Can you endure difficulties?  Do you have patience?  Were you blessed with an ability to make material profits or to produce material goods?  Whatever way in which you have gifts given by God, there is a way to make them profitable for the kingdom of God.  There is a way to see God's blessings on all that one does or has, and to make this the focus on one's life.  Christ leaves the disciples -- and the rest of us who seek to follow Him -- with this magnificent direction in our lives.  We're not to remain idle and await His return in expectation.  We're to seize the day, the here and the now, and remember there is always something to be done in His name.  Whether we give love to someone who needs it, a good word, a donation, our time and effort, our intelligence -- it really makes no difference what the resource or capability is -- we are expected to be working to produce a profit, a gain, to increase even a hundredfold if possible (see Luke 8:8).  We build up the kingdom of God by our participation in it, by shoring up our own faith and that of others, by glorifying God in whatever way is open to us, be that something we think is small or great.  Let us be grateful for the opportunities we're all given to do so.

 

 

For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him

 

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'   And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'   And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"

 

- Luke 19:11–27 

 

Yesterday we read that Jesus entered and passed through Jericho, on His way toward Jerusalem.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor, and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

 

  Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Let us first observe that the parable given in today's reading is given in response to the disciples' understanding that the kingdom of God would appear immediately as Jesus would enter Jerusalem.  So the parable is meant to illustrate this time in which we await Christ's second coming.

Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading."  This parable (similarly to the parable given in Matthew 25:14-30, in which the sums given are talents, the name of a large currency) is meant to illustrate the use of gifts which are given to us by God.  A mina was a unit of currency worth about one sixth of a talent, still a large sum of money.  My study bible says this money (or rather a unit of weight of precious metal) represents the goodness God has bestowed on each person.  According to Wikipedia, one mina would have been equivalent to the purchasing power of the wages of a worker for one quarter of a year.

"And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'   And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'   And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"   My study Bible says that the wicked servant could not evade responsibility for ignoring the gift of the mina given to him, as idleness is as much a rejection of God as outright wickedness.  To put away the mina in a handkerchief symbolizes using one's gifts for earthly purposes:  the word for handkerchief, in the context of the time, was used either for wiping fluids such as persperation for the body, or even more to the point, it meant a death shroud for burial.  The bankers, my study Bible says, represent other faithful people to whom the man could have turned to help him use his gift wisely.  Since help was available to him in the Church, this man doesn't have an excuse.

When Jesus tells this story in Matthew's Gospel, He uses the currency of talents, which was a larger sum than the mina.  (This does not change the meaning of the story, however.)  But it is from this story that we get the current popular meaning of the word "talent" in English.  The gifts of God include all the capacities we have, whatever their nature.  That would include our energy, capacity for work, for thinking, creativity, and an unnamable number of additional capabilities.  The story clearly sets out our personalities and aspects of our talents as gifts.   That is, gifts which are given from God.  A good servant would be a disciple of Christ, who uses their lives and individual unique abilities for the kingdom of God, in pursuit of their faith.  Recently I read of a woman, Ann Russell Miller, who led a rather remarkable life.  When she was young, she wanted to be a Roman Catholic nun.  But she fell in love with a man and was married.  He became the Vice President of Pacific Gas & Electric Company, a public utility that served the state of California.  She had ten children, was a socialite known for her entertainment skills, many friends, and philanthropy.  She also smoked, drank, and played cards.  But after her husband died, she realized her ambition to become a nun.  After giving away all of her possessions, she became a cloistered nun, known as Sister Mary Joseph.  She is quoted as saying that she had devoted her first 30 years of life to herself, the second 30 to her children and that the last third of her life would be dedicated to God.  But I would venture to say that such a life is possible to have been lived faithfully all along, with each season of life devoted to that which she felt God had guided her at that time.  It is but one example of the power of life and the gifts that we're given.  The variety and uniqueness of her life is a statement about the variety of gifts and uniqueness of each life.   Although in some ways one could call her life conventional, in other ways it certainly was not, and is stamped with the uniqueness of conviction to live with the fullness of capacities God had given her, whether that was to bear and raise children, to support others with philanthropy, and I would say even a life in which her many friends played a role.  I can't venture to know all of her personal motivations, but it would seem to me that each life must be carved out in the unique way one is led to use talents and capacities through faith, regardless of what that looks like.  This woman does not strike me as having buried her talent or "mina" in a handkerchief, a slave to the world and to convention or selfish materialism.  The saints that we know in the Church are each unique, with great potency of personality, and the expression of faith as borne out in their lives, and this is something important to remember.  To pursue a life of holiness is all about allowing God to help us understand how to express our faith in ways pleasing to God, and that simply won't look identical for every person, but will be a path that is meant to teach that the uniqueness with which our Creator has endowed us is meant for expression of our love of God in the world.   Ann Russell Miller became Sister Mary Joseph in one of the strictest cloistered monasteries, with very little contact with the outside world.  On the other hand, I offer the example of the various podcasts and internet posts of Sister Vassa, an Orthodox nun found at this site.   Although having been a committed nun from a very young age, Sister Vassa reaches out to the world through modern media, and expresses her faith in this way.  She also shows us the uniqueness of persona and a life lived in commitment and expression of her faith to the world in ways that benefit others.  I might offer one more unique life of a woman whom I know in Athens, Greece, who serves as the custodian of a tiny ancient church in the center of the metropolis.  She's an extremely humble person, but thousands of people come to her and speak of their lives and their unique problems.  She offers each a space of sanctuary, prayer, and seems to know each one personally, with a great gift of love and consoling.  As Sister Mary Joseph, the former Ann Russell Miller prays for the world inside the sanctuary of the monastery; Sister Vassa lives a life of prayer, and also uses her unique position to help teach others about prayer.  My friend whom I shall not publicize sits through all the prayers and hears the problems and circumstances of so many who come to pray and find sanctuary and faith in the tiny but powerful church, and her heart offers wisdom.  These are just three examples of lives lived in pursuit of faith and the use of capacities and talents in service of that faith, and each woman is striking for her uniqueness and individuality in doing so.  Let us contrast the mina hidden in a "handkerchief" in the parable -- possibly meaning a shroud covering one who has died -- with the vibrant, expressive, and creative variety of the  lives of these women who serve as but two examples of those who lived in ways that expressed their faith.  It remains my observation that the energy which God gives us in faith serves as a kind of light of uniqueness, each set of potential "talents" having its own expression that lights up the world with color and variety and intelligence.  Let us remember our own capacity for love will also be expressed in unique ways as given by God and is part of a "talent set."  Let us consider what it means to be a good servant, each in our own way with what we've been given.

For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'   And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"

- Luke 19:11-27

Yesterday we read that Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

 Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'"   As they go toward Jerusalem, expectations regarding the manifestation of the kingdom of God -- and the Messiah entering Jerusalem -- are very high.  We can't escape this understanding of the time of the Incarnation in Israel.  Jesus responds to such expectations by giving a parable which illustrates and emphasizes the use of our own gifts given by God.  It is important to note that while in this story the currency is one called a mina (a single mina was equivalent to about three months' wages for a laborer), this story in Matthew (Matthew 25:14-30) is illustrated with a currency called a talent (a very large weight of gold or silver, worth 60 minas).  It is no accident that through that version of the parable, we gain our modern English meaning of the word "talent."  The amount each one receives, my study bible says, is based on his or her abilities (Romans 12:4-7). 

"But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'   And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew that I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'"   And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"   The citizens who hate and reject the nobleman refer to those who will reject and put Jesus to death in Jerusalem; the return after receiving His kingdom clearly refers to Christ's second coming and to the ultimate judgment.  My study bible says that this wicked servant couldn't evade responsibility for ignoring his gifts, as idleness is as much a rejection of God as outright wickedness.   To put away the mina in a handkerchief is not only to fail to use it, but the word for handkerchief in this case begs us to think about its meaning.  It indicates not just a cloth used for perspiration of blowing one's nose, but was also used as a shroud for the head of a corpse.  In Matthew's version of the parable, this wicked servant says he buried the talent he was given, and this is in some sense equivalent.  Whatever the meaning, he has wasted his talent on things worth discarding or burying; one interpretation of burial is to say he used his talent only for earthly pursuits.  Additionally, a bank in this case would represent the Church, a place where the mina would be put to use, and there are others to consult to help to use it wisely. 

 So what are wise uses of talents or gifts?  Jesus does not give us an image of barter here.  The nobleman doesn't leave people with commodities to trade.  These gifts given to the individuals are all the equivalent of a form of exchange, of currency, money.  That is, they can be turned into many possibilities, and can always be used no matter what the "market" seems to demand.  In this sense, the money (whether that be "minas" or "talents" in the ancient currencies of Christ's time) is something that can be used in all kinds of ways, and through our own choice, and at any time.  It is up to each person what he or she will do with it.  This is an important distinction, as we tend to think of talent in the modern sense as meant for one thing or another.  In this sense, a gift from God might be, for example, intelligence.  What are we going to use our intelligence for?  Another gift could be the gift of understanding or insight into people.  Are we going to use that gift of understanding to help and heal, to direct to the purposes of God -- or to manipulate, coerce, and use others for more "earthly" goals?  A currency stores value and is, as well, a medium of exchange.  Even the reference to the bank is an ancient Greek word for "table" (and used, still, to mean "bank" in modern Greek).  But its root indicates the table of exchange -- and a place where we may take advice on what to trade that currency for, how to put it to work, where to invest it or purchase with it, and even to make it grow so that others may use it later.  In this sense, the bank as symbolic for Church teaches us that when we don't quite know what to do with our time, talents, capacities, and direction in life, we go to pray.  In prayer, we may "park" our abilities in a place where they may grow and bear interest.  We place our faith in the vault of the whole of the Church, the Body of Christ, from which we seek guidance, where we can trust such an investment will bear interest for the Kingdom.  If we think of all that we have as currency -- that which is inherently of great value, and capable and meant for exchange -- then we start to think of ourselves as agents.  That is, we are always left with the question of what we choose to do, where we place our trust, invest our time and effort, and perhaps most importantly, where we can go without wasting time and ability when we await the clear understanding of what we are to do.  Prayer, in this sense of investment, becomes something we can always do with our free time ("pray without ceasing" - 1 Thessalonians 5:17), as well as an intentional use of our God-given capacities for doing good.   Our lives as endowed with tremendously valuable gifts by God become, in the sense of the currency or medium of exchange of the parable, means by which we may choose what fruit they will bear -- and our intentions and choices create real outcomes.  Faith becomes, in this perspective, the indispensable way to invest in what we truly need to create lives that build something worthwhile in the world.  Indeed, with this given point of view, it is faith that will make all the difference in the outcome.  In what do you invest and put your faith and trust?  Where does your effort go?  Let us remember prayer as a constantly available means of directing our energies and effort, and seeking the way to create the best outcome for our lives and our world.   To be given a gift in the form of currency indicates that within the infinite choices for exchange lies a command for creativity and imagination -- and in that vein, who knows what valuable opportunities exist even in the elements of our lives we consider to be impediments, handicaps, even flaws?  There is the proverbial lemonade -- or why not even lemon chiffon pie? -- that comes from lemons, as the American idiom goes.  Let us learn to make of our lives what our faith can help us to make, for the glory of God.