More praise! All of them had increased their capital except one. This man, obviously an anti-capitalist, had buried the talent in his fear. He gave back the one talent he had received. Then his master said:
'Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strewed (26). Thou oughtest therefore to have put my money to the exchangers, and then at my coming, I should have received mine own with usury (27). Take therefore the talent from him, and give it unto him which hath ten talents (28). For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath (29). And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth (30).'
This story cannot suit the Jesus People with their ideology, of the anti-capitalist Jesus, but it is the lesson read in church on the 27th Sunday after Trinity. Capitalists of all countries, praise the divine word! Multiply your talents!
One last puzzle from Matthew (28:16-17). Eleven disciples (twelve minus Judas) climb the mountain near Galilee where Jesus had bidden them go. They saw him and worshipped him. 'But some doubted.'
Since my Bible studies I can find no answer to the question what they could have doubted when
faced with a human being who had been crucified and buried, but now stood before them as large as life. Did they not believe their eyes. did they think he was a ghost?
St. Mark tells some remarkable stories. He states plainly that Jesus has brothers (3:31-32) who appeared on the scene with his mother when Jesus was sitting at table with his disciples.
The presence of the wonder-worker had spread abroad and crowds were gaping curiously in the street.
'When his friends heard of it' (3:21), they went out to lay hold of him, saying: 'He is beside himself.'
Did they think that Jesus was temporarily sub-normal? (Today psychology could give a plausible reasons for this.) The master did not want to have anything to do with his mother and brethren who were asking for him outside. Dismissing them, he put the rhetorical question: 'Who is my mother, or my brethren?' (33) only to answer it in general terms:'... whosoever shall do the will of God, the same is pay brother, and my sister, and my mother!' (34). We cannot find any feeling here of gratitude to the mother who had brought him into the world in ticklish circumstances.
John baptized in the Jordan, where people flocked to him. To all of them he preached: '... the baptism of repentance for the remission of sins' (1:4). We know - it occurs; later in Mark - that Jesus followed this appeal and was baptized. Surely we should ask: the Son of God have sins to forgive?
Already in verse 13, he is angry with his disciples because they do not understand a parable: 'Know ye not this parable? and how then will ye know all parables?'
It is open to question whether the apostles ever understood exactly what Jesus meant. According to Matthew (13:11), Jesus said.'... it is given unto you to know the mysteries of the Kingdom of heaven, but to them it is not given.' He raises the disciples above the others who do not understand him, because 'blessed are your eyes, for they see: and your ears, for they hear' (16). Hence we must assume that communication in the inner circle was so immediate that the code in which Jesus spoke every day was understood. Not a bit of it! Even the learned Peter had to ask: 'Declare unto us this parable' (15:
15). Jesus asks in astonishment: 'Are ye also yet without understanding?' (16). Did they understand
'God's word' or not? Presumably not, for even after the Resurrection, when they could not ask the master for further explanations, John says that the disciples did not understand.
Mark relates that John had told Jesus that the disciples had seen a man casting put devils in the holy name and that they had forbidden him to do so (9:38). Jesus readily answered: 'Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me' (39). This is put differently in Matthew. In his gospel, others have prophesied, driven out devils and acted in Jesus'
name (7. 22). Then comes the typically demagogic answer: 'And then I will profess unto them. I never knew you: depart from me, ye that work iniquity' (23). Those may be the methods of the maquis - but it is not worthy of God to give people tasks only to deny their existence later.
In the revelation of the holy word it is said that Jesus is the only begotten son of God, and that he admitted as much at a hearing before the
High Council. In fact the correct translation of Jesus' remark is not: 'I am', but 'Thou sayest so'. It is twist-ing reason not to understand what is meant, namely: I have never claimed it, you have attributed it to me! In Mark we also read: 'And Jesus said unto him, why callest thou me good? there is none good but one, that is, God (10:18). Jesus clearly points out the he is not God, but of course, he did not know what the decrees of the Councils would soon make out of him.