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Its that time again boys and girls, its time for a bible study with the church fathers. We are concerned about the passages of Luke ch 16 verses 1-8. Here is what the fathers have to say about it from the Catena Aurea compiled by St. Thomas Aquinas:
PSEUDO-CHRYSOSTOM: There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and accordingly we seize them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house but as guests and strangers, led whither we would not, and a time we think not of. He who is now rich, suddenly becomes a beggar. Therefore whoever thou are, know thyself to be a dispenser of the things of others, and that the privileges granted thee are for a brief and passing use. Cast away then from thy soul the pride of power , and put on the humility and modesty of a steward.
THEOPHYLACT:Next, then when we exercise not the management of our wealth according to our Lord’s pleasure, but abuse our trust to our own pleasures , we are guilty stewards.
PSEUDO-CHRYSOSTOM:For as often as a man, perceiving his end approaching, lightens by a kind deed the load of his sins, either by forgiving a debtor his debts or by giving abundance to the poor, dispensing those things which are his Lord’s, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation.
AUGUSTINE:The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. We ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms.
ORIGEN:It is also said in Genesis that the serpent was the wisest animal, wherein he does not make wisdom a virtue, but evil minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly.
AUGUSTINE: On the other hand this parable is spoken, that we should understand that if the steward who acted deceitfully, could be praised by his lord , how much more they please God who do their works according to His commandment.
THEOPHYLACT:By the children of this world then he means those who mind the good things which are on the earth; by the children of light , those who beholding the divine love, employ themselves with spiritual treasures.
St. Louis-Marie de Montfort,
Pope St. Pius X,
St. Joseph,
St. Ambrose of Milan,
St. Thomas Aquinas,
St. Francis (and St. Clare),
St. Catherine of Siena,
St. Alphonsus Ligouri,
St. John Chrysostom,
I guess that the meaning of the parable still isn’t blindingly obvious from this commentary by the Fathers, is it? Are we meant to think highly of the steward for the way he acted in the end, or poorly?
It does seem that we are taught to win friends for ourselves here, by alms deeds, but how much will these friends avail us when we are dead? St. Alphonsus reminds us that after death, we are soon forgotten.
I can understand the alms deeds part, but when it comes in the context of that parable, it becomes confusing to me, because the steward seems to be acting dishonestly when he lowers the amount owed to the master.
I remember my mentor Vin Lewis (of whom I am quite unworthy) interpreting this passage in terms of indulgences.
“It does seem that we are taught to win friends for ourselves here, by alms deeds, but how much will these friends avail us when we are dead? St. Alphonsus reminds us that after death, we are soon forgotten.”
By their prayers, indulgences, and testimony before the Judgment Seat of God, these friends that we win in life by our alsmgiving will acquit us of many sins. “Charity covereth a multitude of sins.” “Many sins are forgiven her for she hath loved much.”
“I can understand the alms deeds part, but when it comes in the context of that parable, it becomes confusing to me, because the steward seems to be acting dishonestly when he lowers the amount owed to the master.”
Pseudo-Chrysostom’s second comment may help here. If we really follow through on identifying ourselves as stewards, then all the debts that others owe us are owed to God. If we forgive others their trespasses against us (which are really trespasses against our Master, God), then we are literally being unjust. Mercy really does mitigate what justice requires. And this type of “injustice” as it were, requiring less than we are owed, is what we need to do in order to be forgiven our own trespasses against God — “Forgive us our trespasses as we forgive those who trespass against us.”
I think we are to think highly of the steward, at least insofar as he knows what he is doing and is shrewd about it. Our Lord also showed favoritism for publicans and harlots as opposed to Scribes and Pharisees, although all were guilty of sin. Maybe because the publicans and harlots could not afford to be hypocritical about what they were doing? — just a tangential speculation. I hope this helps . . .