THE PARABLE OF THE TALENTS IN MATTHEW 25:14–30

BY ESAYAS EMENE ENICHA (REV.)

in use of talents among the congregations of the SWS because of its initial evangelism approach. As stated in the forward, Mafo congregation was established by indigenous evangelists who consciously integrated use of talents understood as diaconal work as an essential part of Christian life when starting evangelism.

Therefore, it seems appropriate to integrate our evangelism strategy with use of talents in order to empower congregations to fulfill the holistic calling of the church.

5.3.3. UNDERSTANDING THE USE OF TALENTS FROM AN ESCHATOLOGICAL POINT OF VIEW

In the bckground discussion of chapter one, it is described that I have been involved in the ‘Use Your Talents’ project since 2013. Likewise, it is presented that the essence of ‘Use Your Talents’ is to start from the congregation and to go into the community, using what we have here and now in order to fulfill the holistic responsibility of the church and to realize this objective. This project is based on the biblical text Matthew 25:14-30.

However, the exegesis of Matthew 25: 21, 23, 28-30 in chapter three and the empirical analysis of reward and punishment in chapter four expresses that the Parable of the Talents communicates the church’s responsibility in using God’s gift here in this world, and also discloses the consequence of being productive or unproductive for our responsibility in awaiting the Parousia.

Since the ‘Use Your Talents’ approach is mostly embraced by the faith communities (congregations) and depends on the Parable of the Talents in Matthew, the approach could also be conscious of the eschatological aspect of the text, especially its relation to the final judgment (cf. 25:31-46). If the approach focuses only on ethical, developmental, and physiological aspects (‘use your talents to the best of your ability’), which does not take into account the eschatological horizon (the return of the master and the accounting; see the Form/ Genre in chapter two), the full meaning of the text is not covered.

5.4. ETHICAL CONCERNS OF THE TEXT AND PRAXIS IN THE CONGREGATIONS OF THE SOUTH WEST SYNOD

5.4.1. USE OF TALENTS AND HELPING THE NEEDY

The succeeding context of the Parable of the Talents, the Parable of the Sheep and the Goats in Matthew 25:31-46, exhibit the reward of those who have good merits and the punishment of those who lived for their own benefit (see chapter two). Likewise, as explained in the exegesis of vs. 16-17, the NT is critically opposed to normal economic orientation of profit in so far as profit is looked for out of selfish motives (cf. Matt. 16:26; Jas. 4: 13). But theologically, gain signifies losing one’s privilege for the sake of the wellbeing of others (cf. Phil. 2:5ff; 3:8).

Conversely, according to the field research in the congregations of the SWS, though the congregations are able to influence the community economically, socially and spiritually, there are street children who are subjected to suffering, there are old and sick people dying in the street because of lack of basic needs, no fair economic distribution in the community, and a social crisis has developed. Moreover, the bad news is that Protestantism is perceived by needy people as the way of neglecting to support the poor (see chapter four).

However, in every Sunday worship, the liturgy of EECMY instructs to pray for the poor, sick, the oppressed, and the orphans in the community. 277 Likewise, helping the needy and working for the development of the community is described in the constitution of EECMY SWS as one of the main responsibilities and duties of the synod. 278

But practically, as discussed in the empirical research, the congregations are not supporting the needy. Thus, this point needs a strong emphasis among the congregations in the SWS.

5.4.2. USE OF TALENTS AND THE GUIDANCE OF THE CHURCH

As mentioned in the form/genre chapter on the parable, the Parable of the Talents is a warning for disciples to work diligently in the present and to avoid laziness and fear in the face of the Son of man’s coming (see chapter two about the Form of the Text).