Jean de Dieu Rafalimanana The Kingdom of Heaven and the Use of Talents

The Kingdom of Heaven and the Use of

Talents

(Matthew 25:14-30)

Jean de Dieu RAFALIMANANA, PhD. SALT / OML Ivory FIANARANTSOA

Title: The Kingdom of Heaven and the Use of Talents

Author: Jean de Dieu Rafalimanana

Publisher: Digni, Arbins gate 11, 0253 Oslo Norway – www.digni.no

Facilitated by: NMS – Use Your Talents Institutional Development Project

Design: The KIT – Ivar Oftedal and Kjell Inge Torgersen

Completition date: May 11, 2023

ISBN: 978-82-93052-17-3

Complete, unchanged text can be copied and distributed without permission from the publisher.

THE KINGDOM OF HEAVEN AND THE USE OF TALENTS (MATTHEW 25:14-30)

Preface

The Malagasy Lutheran Church (MLC) has several mission partners, and NMS is one among those appreciated by MLC. Both of them work on several common projects. One of these projects is “Use Your Talents”, implemented by the MLC’s Development Department called FANILO, which aims for the holistic development of people within the church and in the community.

The American theologian John Douglas Hall (1991), in his book “The Steward: A Biblical Symbol Come of Age” pages 4 and 16, reiterates that Christian stewardship is God’s special gift to the American Christian church, and he shared his opinion with Christian churches in Europe and Africa.

Indigenous revival movement is God’s special gift to the MLC, and so is the Use of Talents since 2007. The MLC has not withheld the latter but has shared it with many churches in Europe, Africa, and Asia.

“Use Your Talents” (UYT) is the name given to a specific project and the theme of various teaching and training sessions within the MLC. The UYT project team has travelled to many MLC regional synods to teach and train about its principles, reaching training centers for catechists, i.e., Bible Schools, and for Pastors, i.e., Regional theological seminaries.

The Use Your Talents project has recruited many volunteers for development work at the grassroots level. These volunteers, called MAFI, used their own talents and urged people in the church and the community to use theirs, bringing good results in the church as well as in the development of society.

The Use Your Talents project of the MLC, together with the related department of the NMS headquarters in Norway, led by Mr. Sigurd Haus, taught and trained about the UYT principles in several places in Europe and Africa. Later on, they invited researchers from Europe, Asia, and Africa to attend training sessions held in Europe and in Africa. Such meetings resulted in the recommendation to universities and theological seminaries in those continents to introduce UYT into their curricula, as SALT (Lutheran Graduate School of Theology) had already done with the syllabi of its five departments.

UYT has already been the topic of research undertaken by some SALT students in their dissertations for the bachelor’s degree, and also a theological subject for students reading for the Baccalaureate in Theology in the six regional seminaries of the MLC.

Here, Dr. Rafalimanana Jean de Dieu, New Testament teacher at SALT, OML, has carried out research on the Use of Talents in the Greek and Roman world. The usage of the original words by the Greeks and the Romans has been investigated, the “Patronage-Clientage system” in the Greco-Roman environment scrutinized, and key words such as paterfamilias, clients, benefactors, and charis carefully studied.

Therefore, since the textbook stems from the original words about the use of talents, it will provide many readers with the original sense. It is also useful for correcting the misuse of the principles involved and for providing the right ones to future researchers on this topic for the latter to use them in a suitable way in their writings, as well as in the teaching and education they give to the church, at theological seminaries and many universities worldwide.

The application of the Use of talents to the Christian church, i.e., God’s Kingdom, is wonderful and interesting, with God the Father as the Patron, the Lord Jesus Christ as the Son, the believers as the clients, etc. The author has even extended its application to the Missional Church and the Talents, Diakonia and the Talents, The MLC and Use Your Talents in Practice.

Special thanks go to Dr. Rafalimanana Jean de Dieu for the present textbook he has written on The Kingdom of Heaven and the Use of Talents. Writing an academic textbook like this one is not an easy task, as it consumes a lot of the author’s time and energy. He has left his family and his work at SALT, OML, for three months to write this textbook at Lovasoa, Antsirabe. We wish to acknowledge him for such commitment and for completion of this book. It will benefit not only people in Madagascar, but also in the whole world. In the person of Dr. Rafalimanana Jean de Dieu, the MLC has given a concrete example of how to use one’s talent in writing this textbook on The Use of Talents in the Kingdom of God.

May this book bring about holistic development to all people, in many churches and societies worldwide.

To God alone be the Glory!

Rev. Dr. Lotera Fabien, Practical Theology teacher, Dean of SALT General Secretary of the MLC’s Theological Education Committee (KSFFTL).

Abbreviations

1. BOOKS IN THE BIBLE

1.1. OLD TESTAMENT

1.2. NEW TESTAMENT

2. OTHER ABBREVIATIONS

BAT: Bakalorea amin’ny Teolojia (Fr. Baccalaureat en Theologie)

BDAG: Bauer’s, Danker, Arndt and Gingrich.

BCE: Before the Common Era

CE: Common Era

cf.: compare

DANMISSION: Denmark Mission

DNA: Deoxyribonucleic Acid

ELCA: Evangelical Lutheran Church of America

Eng.: English

etc.: etcetera (and so on)

FAFAFI: Fanentanana Fambolena sy Fiompiana (Agriculture Department)

FANILO: Fampandrosoana eo Anivon’ny Loterana (Development Within the Lutheran Church)

FBL: Fikambanam-BehivavyLoterana (Lutheran Women’s Group)

FLM: Fiangonana Loterana Malagasy (Malagasy Lutheran Church)

Fr.: French

HRM: Human Resource Management

KMSL: Komity Mpiandraikitry ny Synoda Lehibe (Permanent Committee of the General Synod )

KSL: Komitin’ny Synoda Lehibe (General Synod Committee)

ILOFAV: Ivo-toerana Loterana ho Fampandrosoana nyVehivavy (Lutheran Center for Women’s Development)

LWF: Lutheran World Federation

MAFI: Mpanolotena amin’ny Asa Fampandrosoana eny Ifotony ( Volunteer for development work at grass roots level)

MLC: Malagasy Lutheran Church

NMS: Norwegian Missionary Society (Norske Misjionsselskap)

No.: Norwegian / Norske

NT: New Testament

OML: Oniversite Martin Luther (Martin Luther University)

OT: Old Testament

SALT: Sekoly Ambony Loterana momba nyTeolojia (Lutheran Graduate School of Theology)

SB: Sekoly Baiboly (BibleShool )

SEFAFI: Sekoly Fambolena sy Fiompiana (Lutheran Agricultural School )

SPAf: Synodam-Paritany Afovoany (Regional Synod of Fianarantsoa)

SPAM: Synodam-Paritany Avaratrimania (Regional Synod of the North of Mania)

SPAV: Synodam-Paritany Ambodiharan’i Vondrozo (Regional Synod of Ambodiharan’i Vondrozo)

SPBM: Synodam-Paritany Boeny Mahajanga (Regional Synod of Boeny Mahajanga)

STPL: Seminery Teolojikam-Paritany Loterana (Regional Theological Seminary of the MLC )

s.v.: sub verbo

TDNT: Theological Dictionary of the New Testament

TMM: Tafika Masina Maharitra (Evangelism Department)

UYT: Use Your Talents (Mg. Ampiasao ny Talentanao)

(Image credit: BCC Media)

General introduction

With reaching 150 years of existence, the MLC presses on with its autonomy in the third millennium. Many ways and means have been undertaken in order to reach autonomy, such as “Empower the MLC”, “This is Our Church”, “Development within the Lutherans” (FANILO), “The Church and Diakonia”, and so forth. But the most significant of all is the “Use Your Talents” (UYT).

FANILO and MAFI ( Volunteer for Development Work at Grass Roots Level ) are the foundation of the development of the UYT it in FLM. The UYT project started on 2008 and was financially supported by NMS. In 2012, NMS received permission from FLM to spread this approach abroad. It was approved by the 133 rd KMSL held at the MLC 67ha of Antananarivo, thus, included in the MLC’s constitution since 2015.1 The ideology or philosophy of UYT has become a tool, a guide, and the motivation for development and autonomy not only in the MLC but also in many churches worldwide. In general, the UYT programme consists of teaching and exhorting the church and the Christians in it to actively participate in the development of the church and society by using their property/resources and knowledge in all activities and responsibilities. They should not only be participants but also owners of such development. 2 Therefore, the MLC makes every effort to teach and urge Christians to use Talents / property / wealth and all gifts from God, such as strength, knowledge, and skills, etc. when carrying out their responsibilities as members of a missional and diaconal church. The use of Talents is the application or expression of faith by deeds: deeds which witness the faith or the fact of being children of the Kingdom of Heaven.3

This textbook is based on and develops this theology of UYT. For it to become the MLC’s DNA, 4 it must be seen from different angles (biblical, historical, practical, and so on) and introduced as a subject taught in training centers for Catechists (Bible Schools [SB]), for pastors (Regional Lutheran Theological Seminaries [STPL]) and at the Lutheran Graduate School of Theology (SALT). This textbook is written on the New Testament (NT) arena, as a document for use in the above-mentioned centers for training God’s servants to enable them to live it out and to urge the churches they lead to do the same

2

3 Haus, 9.

4 DNA: DeoxyriboNucleic Acid

1 Sigurd Haus, ed., Use Your Talents: The Congregation as Primary Development Agent (Oslo, Norway: Digni, 2017), 9, 1721. See Malagasy Lutheran Church’s Constitution (Antananarivo: TPFLM, 2015), 15–16.

Haus, Use Your Talents, 24.

in the future. Since the theology of “Use Your Talents” is developed within the NT arena, Matthew 25:14-30 is the pericope taken as the basis of the exegesis because the term “Talent ” / property and its use are found in this passage. This being an academic / scientific writing, a sociolinguistic methodology has been chosen for the exegesis of Matthew 25:14-30 because this methodology relates the community life to the language spoken by the people in it.5 The language used in a given community reveals the speakers’ ideology, culture, and customs.6 In other words, the way of life in a community can be perceived through the various terms used by the speakers.7 The key words in Matthew 25:14-30, such as property, Talents, master, slaves, etc. were ordinary terms/words spoken by families in the Greco-Roman society.

However, in the fifth and last chapter which deals with how UYT is put into practice by the MLC, a qualitative approach is used. This involved interviewing people or groups of people who are practicing or partly practicing the UYT ideology/philosophy in different places. The qualitative research interviews are appropriate not only because of the small number of books written on the subject available in Madagascar, but also in order to better understand how the interviewed people or groups of people put it in practice in their own environment or society. 8 The questions that were asked can be seen in the appendix at the end of this book.

This book consists of five chapters. The author being a New Testament researcher, the first three chapters are scientifically written. The first chapter deals with society, the family, and its structure in the Greco-Roman world. As mentioned earlier, it was in such a society that specific terms were used, indicating people’s ideology and culture at that time concerning Talents / property, their acquisition, and management as seen in Matthew 25:14-30. This is worth noting beforehand as the people for whom Matthew’s gospel was written were used to living in such a society and culture.

The second chapter is an exegesis of Matthew 25:14-30 in the light of the Greco-Roman’s ideology and culture in the first century CE. The identity of the Kingdom of Heaven and the Use of Talents, the management of people according to their abilities, and the fight against injustice or corruption in management are highlighted.

5 Ulrich Ammon, Norbert Dittmar, Klaus J. Mattheier, Peter Trudgill, et. al., ed(s)., Sociolinguistics: An International Handbook of the Science of Language and Society, Vol. 3 (Berlin: Walter de Gruyter, 2006), 2241.

6 Sarah Burns, Patrick Matthews and Evelyn Nolanconroy, “Language Attutides,” in The Sociolinguistics of Sign Languages, ed. Ceil Lucas (London: Cambridge University Press, 2004), 182; see also Ceil Lucas, Patrick Matthews and Evelyn Nolanconroy, “Introduction,” in The Sociolinguistics of Sign Languages, ed. Ceil Lucas (London: Cambridge University Press, 2004), 1; Wenying Jiang, “The Relationship between Culture and Language,” in ELT Journal Volume 54/4 (Oxford University Press, October 2000): 328; T.S.T. Mahadi, “Language and Culture,” in International Journal of Humanities and Social Science, Vol. 2 No. 17 (September, 2012): 230–235.

7 Ceil Lucas, Robert Bayley, Clayton Valli, et. al., “Sociolinguistic Variation,” in The Sociolinguistics of Sign Languages, ed. Ceil Lucas (London: Cambridge University Press, 2004), 182.

8 Cf. Steinar Kvale, “The Qualitative Research Interview: A Phenomenological and a Hermeneutical Mode of Understanding,” in Journal of Phenomenological Psychology 14, No 2 (1992): 171-196.

Matthew 25:14-30 cannot be separated from its literary context, not even from Matthew’s gospel’s whole message. The next pericope, for example Matthew 25:31ff; shows the use of possessions in diaconal work. Therefore, chapter three concerns the relation between the use of Talents / property in Matthew 25:14-30 and diakonia as taught by Matthew in his gospel.

Since Matthew ends his gospel with Jesus’ Commission to His disciples (Matt. 28:1820), chapter four tries to show the relation between the Use of Talents and the missional side of the church.

The fifth and last chapter of this book informs in general on how the MLC puts the Use of Talents into practice. The chapter highlights its application by people or groups of people or churches.

CHAPTER ONE:

The Greco-Roman Family and the Use of Talents

1.1. INTRODUCTION

The word talent and its use were ordinary terms spoken by families, as defined by Greco-Roman people. This is well-known by New Testament writers. Therefore, the family must be discussed in this first chapter, so as to clarify its usage and what Jesus teaches on this subject in Matthew 25:14-30.

In the Greco-Roman period around the first century CE, the family, as well as its structure and its system, held great value and importance in society, and in the administrative policy of the whole territory. It was considered the basic unit of the whole society as well as a model or standard for the framework of society and the administration policy of the whole Roman Empire.9 Neither the French word famille nor the English nuclear family (i.e. father, mother, children; cf. Malagasy ankohonana) is a suitable translation for the original word meaning “family” in the Greco-Roman world.10 The translation was given to the following two Greek words: oἶκος and oἶκία (oĩkos / oĩkía , cp. lat. familia / domus).

So, what was the structure and the system like within the Greco-Roman family? That will be discussed in the paragraphs that follow.

1.2. THE FAMILY, ITS STRUCTURE, AND ITS MEMBERS’ INTERACTIONS.

The Greco-Roman family structure in the first century CE was patriarchal, that is to say, each family level was ruled by a father (Gr. πατήρ [ patēr], πατρός [ patrós]; Eng. father, patron)11 as the top and highest authority. Two Greek words have been translated into “family”, namely oἶκος (oĩkos) and oἶκία (oĩkía [Lat. familia, domus]). The word oἶκος ([oĩkos], Eng. family)12 placed all people under the authority of a father (Gr. πατήρ

10

11 BDAG, 2000 ed., s.v. “πατήρ, πατρός”.

12 Ibid., s.v. “oἶκος”.

9 Joseph H. Hellerman, The Ancient Church as Family (Minneapolis, USA: Fortress Press, 2001), 25.

Andrew D. Clarke, First Century Christians in the Greco-Roman World: Serve the Community of the Church. Christian Leaders and Ministers (Cambridge, UK: Eerdmans, 2000), 2.

[ patēr], πατρός [ patrós]; lat. paterfamilias; Eng. father, patron): the sons, the wife and the daughters, the clients or day-workers (Fr. ouvriers, journaliers) who came in the morning and went home in the evening (clients), and the slaves. Other people, such as his parents or in-laws or friends (Gr. φίλος [ phílos])13 etc., who lived in his home, were also counted as family members. But the word oἶκία (oĩkía; Eng. household )14 included all people living under the same roof, together with their property and wealth.15

Therefore, members of a family (oἶκος/οἰκία ; [oĩkos/oĩkía]) were bound not only by blood but also by property and wealth, and their acquisition, management, and use (

οἰκονομία [oikonomía], cf. Matt. 25:14-30; Luke 16:1-13; etc.). The family was like a small business where members were bound (oἶκος/oἶκία ; [oĩkos/oĩkía) by rules and by the acquisition, management, and use of wealth under the will and authority of the father / patron. Thus, a family at that time was a socio-economic organism (cf. οἰκονομία , oikonomía).16

Such were the peculiarities of what was called “family” in the first century CE. The identity of the father / patron and his responsibilities toward such a family are considered next.

1.2.1. THE FATHER AND HIS IDENTITY

As mentioned above, the original Greek word πατήρ ( patēr), πατρός ( patrós) (lat. patris, paterfamilias, Eng. father, patron)17 has the same meaning as the Malagasy word “ray” or “raim-pianakaviana”. He was also called ‘lord’ (gr. κύριος [kúrios], Eng. lord, ruler, the one who commands]18 or οἰκοδεσπότης [oikodespótēs], Eng. master of the house).19 He was at the top of a family structure: he had all the power and property, respect, and honour of the whole oἶκος / oἶκία , and represented the whole family in society. With his power (Lat. potestas), he could exercise his authority in his own way on all those under his control. 20 He was called and acted like a “god” (Gr. θεός [theós]21 and saviour (Gr. σωτήρ [sōtér]), 22 especially the high authorities in the Roman Empire. 23 In the same way as gods

13 TDNT, 1964 ed., s.v. “φίλος”.

14 BDAG, 2000 ed., s.v. “oἶκία”.

15 Hellerman, The Ancient Church as Family, 30.

16 Reidar Aasgaard, My Beloved Brothers and Sisters. A Study of the Meaning and Function of Christian Siblingship in Paul, in Its Greco-Roman and Jewish Context (Oslo, Norway: University of Oslo Forlag, 1998), 43; see also Michael H. Crosby, House of Disciple: Church, Economic and Justice in Matthew (New York: Orbis Books, 1988), 25-27; Helmut Koester, History, Culture and Religion of the Hellenistic Age (Philadelphia, USA: Fortress Press, 1983), 72.

17 BDAG, 2000 ed., s.v. “πατήρ”.

18 Ibid., s.v. “κύριος”.

19 Ibid., s.v. “οἰκοδεσπότης”.

20 Stephan J. Joubert, Managing the Household: Paul as Paterfamilias of the Christian Household Group in Corinth, in Philip E. Esler, ed., Modelling Early Christianity: Social-Scientific Studies of the New Testament in its Context (London and New York: Routledge, 1995), 213; see also Andrew D. Clarke, First Century Christians in the Greco-Roman World: Serve the Community of the Church. Christian Leaders and Ministers (Cambridge, UK: Eerdmans, 2000), 2.

21 BDAG, 2000 ed., s.v. “θεός”.

22 Ibid., s.v. “σωτήρ”.

23 Aasgaard, My Beloved Brothers and Sisters, 43.

were respected, obeyed, and worshiped in society, so were the fathers by the people they ruled (Lat. pietas; Eng. filial piety). 24

Normally, as a “father”, he cared for all the people he had control over, i.e., fed and took care of them, protected them from external enemies. He also rewarded the workers (clients / slaves) who satisfied him (cf. Matt. 25:20-23) but punished or condemned the unfaithful ones and the rebels, evil doers, etc. (cf. Matt. 22:12-13; 25:26-28; Luke 16:2). 25

The truth is that he was the main beneficiary of all the advantages in the family, the latter being but a tool for producing and for multiplying such advantages. The work, the way of life, and the system in the family were meant to protect his power, authority, and honour with regard to the other fathers / patrons in the society he lived in (cf. Luke 6:2026), for the fathers / patrons at that time were competing for fame and honour resulting from the increase of their wealth. 26

In contrast, because of the blood that bound the father / patron and his children, the relationship between them was rather different: the blood which related them ruled and influenced their relationship and their interactions. Sons inherited the father’s property. But that was not the case with the workers (clients) and the slaves: their humanity was not taken into consideration. Instead, their relationship with the father was characterized by exploitation and slavery. 27

So, what about the sons? This will be discussed next.

1.2.2. THE SONS

The son (υἱός , [uiós]), 28 especially the firstborn (Gr. πρωτότοκος [ prōtótokos]), 29 was given a higher status, more rights, and special power, more than all the people under the father / patron’s control. Being closer to the father, the son, and especially the eldest, had more respect, honour, status, and power than the other family members. The sons inherited (Pro.19:14) the father / patron’s properties/property and authority after his death and burial in accordance with society’s customs and the rules of that period (cf. Matt. 21:38; Luke 9:59-60). In general, daughters did not inherit their father’s wealth or property, although that happened sometimes (e.g. Job 42:15). Since the close relationship between the father and the firstborn determined the latter’s status, he could represent the father / patron by assuming his authority and carrying out duties in the father’s absence. The firstborn son was also responsible for dividing the inheritance (cf. Luke 12:13).30

24 Joubert, Managing the Household, 213.

25 David A. deSilva, “Patronage and Reciprocity,” in Honor, Patronage, Kinship and Purity: Unlocking New Testament Culture (Downers Grove, Illinois: InterVarsity Press, 2000), 95-117.

26 deSilva, “Honor and Group Values,” in Honor, Patronage, Kinship and Purity, 35-50.

27 deSilva, “Patronage and Reciprocity,” 95-117.

28 BDAG, 2000 ed., s.v. “υἱός”.

29 Ibid., s.v. “πρωτότοκος”.

30 deSilva, “Patronage and Reciprocity”, 95-130.

However, during the father’s lifetime, the sons were among the workers who made the father’s wealth, property, and honour increase. But their status and privileges were superior to the day-workers’ (clients) and the slaves’ (cf. Matt. 21:37; Luke 15:11-32).

It can be said that wives were third in rank in the family structure. What were the wife’s status and rights in a family?

1.2.3. THE WIFE

As a person living under the same roof as her husband, she was also part of the family, but not of the socio-economic organic side of the family. She neither owned, nor had any right to her husband’s wealth and property, except for the few things given by her parents as dowry. That was the reason why widows (Gr. αἱχῆραι) and divorced women were poor in those days.31 For example, they were among the poor people the Christian church took care of in the first century CE (cf. Acts 6:1; 9:39).

The wife was only a means of getting children in the Greco-Roman world and culture. But for Romans particularly, giving a daughter in marriage was for parents a way of increasing their wealth; thus, marrying a daughter was an opportunity for binding two families economically, for them to get more wealth and power.32

As mentioned earlier, clients (free persons working daily for a father / patron) and slaves were also family members. They can be considered as fourth and fifth in rank in the first century CE Greco-Roman family. The next section deals with them.

1.2.4. THE CLIENTS AND THE SLAVES

Since the family was a socio-economic organism, the acquisition, management, and use of wealth and property played an important role. The day-workers (clients, cf. Fr. ouvriers, journaliers) and the slaves (Gr. δοῦλος [doũlos], διάκονος [diákonos], Eng. slave, servant),33 were in charge of these tasks (cf. Matt. 25:14-30; Luke 19:12-28). How did a person become the client or the slave of a rich father / patron?

Riches being in the hands of a few, the majority of ordinary people living around the first century CE looked for a rich person (πατήρ [ patēr], Lat. patris, Eng. patron) to depend on. Such people who came to and were recruited by a father / patron, who contracted to daily work and being productive for him in his properties, were called clients. They were free people who received daily wages from the father / patron, 34 coming to work every morning and going home every evening.35

Slaves were former slaves’ descendants, or prisoners of war, or bought at the marketplace to be used as tools of production. Slaves did not have any right at all in the family or in society, economically or politically. They were generally ranked at the same level as animals and production tools. Yet, they often did the same work or held the same responsibilities as clients in a family but the difference was that clients were free people, i.e., people who had their own families (oἶκος / oἶκία), could go home every day, but were poor. As said earlier, slaves were considered and treated like all other tools of production. They were completely dehumanized.36

Both clients and slaves were given the following names, depending on the work and responsibility, which matched their skills and abilities. It is to be pointed out that some of them were well-trained. Some were called θεράπων (therápōn; Eng. one who renders devoted service, especially as an attendant in a cultic setting, attendant, aide, slave), meaning slave, helper or healer 37 Others were called ἐπιτρόπος (epitrópos): steward or manager of the father’s property (Fr. gestionnaire / administrateur, cf. Matt. 20:8; Luke 8:3).38 There were

παιδαγωγός ([ paidagōgós], Eng. one who has responsibility for someone who needs guidance, guardian, leader, guide)39 or παιδευτής ([ paideutēs]), that is: instructor, teacher, educator and guardian of the children in the family during childhood (cf. Gal. 4:2). 40 The οἰκονόμος ([oikonómos], Eng. steward, manager, supervisor)41 were the stewards and managers of the father / patron’s property (cf. Luke 16:1ff). To clarify, οἰκονόμος was the name given to a slave or a free person (client) appointed by the father / patron to supervise all the work; his task included stewardship and use of his patron’s wealth or property in accordance with the latter’s needs and desires. According to Luke 12:42, such responsibility could be entrusted to a well-trained and faithful slave (δοῦλος / διάκονος [doũlos / diákonos], Eng. slave / servant)42 who was given special authority and freedom; he then received a special gift ( χάρις [cháris], Eng. grace, gift)43 for his faithfulness in stewardship and management of his father / patron’s wealth (Luke 12:44; cf. 16:1ff). 44

Clients / slaves with very little skill or ability (apart from their physical strength) were called ἀκολούθος ([akoloúthos]), i.e., followers of their patron, 45 or ἀμφίπολος ([amphípolos]), attendants, 46 or πρόσπολος ([ próspolos]), helpers. 47 They often followed and helped the father / patron in his travel and business or used their physical strength in various tasks in the family.

36 Ibid.

37 BDAG, 2000 ed., s.v. “θεράπων”.

38 Ibid., s.v. “ἐπιτρόπος”.

39 Ibid., s.v. “παιδαγωγός”.

40 Ibid., s.v. “παιδευτής”.

41 Ibid., s.v. “οἰκονόμος”.

42 Ibid., s.v. “δοῦλος / διάκονος”.

43 Ibid., s.v. “χάρις”.

44 deSilva, “Patronage and Reciprocity,” 95-117.

45 BDAG, 2000 ed., s.v. “ἀκολούθος”.

46 Ibid., s.v. “ἀμφίπολος”.

47 Ibid., s.v. “πρόσπολος”.

What were the interactions like between the father / patron and his family members in the running of the family as a socio-economic organism? This is discussed next.

1.3. THE FATHER / PATRON AND HIS CHILDREN.

As perceived in previous sections, Greco-Roman families were patriarchal, i.e., structured in ranks, completely under a father’s control and authority. The father / patron’s rank followed that of the gods worshipped by the families and society. The rank of the sons came next. Families in ancient Greco-Roman times were determined by the relationship between mutual dependence and service to the father / patron. All family members, namely children, wife, slaves, and those who lived with him had to obey and serve him because of his absolute power and authority (lat. patria potestas). But at the same time, they were under his care and protection. 48

Although the offspring had their special status, they had no right to their father’s wealth and property as long as he lived. He had authority to appoint his successor and his heirs. Yet, generally speaking, he treated his children differently from the slaves when using such authority and power; the relationship between father and children was influenced by the blood which related them. He also had authority to decide whether to take the life of a newborn baby or to let it live. He could sell his children as slaves, send them to prison or even kill them if they did not respect, obey, or honour him. For example, babies born with a handicap were often put to death. 49 However, this was reduced later on when humanity was taken into consideration, especially after the Empire period.50

When the time came for his sons to get married, they had to ask for his opinion because in that society marriage was pre-arranged by the father. Therefore, he could prevent a marriage of one of his children taking place if he chose to. When his daughters got married, they were no longer under his control but under their husbands’. In addition, they could not inherit. Roman offspring could not be freed from their father’s power and authority until he died or lost his Roman citizenship.51

However, such power and authority of the father over his children decreased later on due to the development of education, the application of rules for acceptable behaviour in society, and the exhortation to live according to the gods’ will. During the period of the Roman Republic and Empire, the ideology or philosophy called Concordia became widespread.52 It put the emphasis on affection (lat. pietas) among those related by the same blood. Although children had to respect, obey, and honour their father, “affection for the

48 deSilva, “Patronage and Reciprocity”, 95-117.

49 Appian, Rom. Hist. 1.1.2.

50 Koester, History, Culture and Religion of the Hellenistic Age, 72-80; see also Clarke, First Century Christians in the Greco-Roman World, 210.

51 Gaius, Inst. 1.127-28; deSilva, “Patronage and Reciprocity,” 95-117.

52 Sextus Empiricus, Pyr. 3.211.

father” was equally required from them. Thus, the father-children relationship became influenced by affection. Various writers such as Cicero, Seneca, and Plutarch, for example , urged fathers to love their children more than honour and wealth, to take pride in them, to take good care of them so as to give them a decent life and to be proud of them in the future. On the other hand, children were urged to obey and love their parents.53

So was the interaction between the father / patron and his children; how was it between the father/ patron and the clients / slaves? This will be considered next.

1.4. THE FATHER / PATRON AND THE CLIENTS / SLAVES

A family being a socio-economic organism meant that clients and slaves with their respective abilities / skills played an important role. As soon as a contract was made between the father / patron and the clients, their first responsibility was to let the neighbours know their position; that was the first favour the father / patron asked of the clients The reason was because the respect and honour due to fathers / patrons as well as the competition between them were of great importance in the culture and community life. The more clients / slaves a father / patron had, the more respect, honour, and socio-economic power he was given. To show respect to such a father / patron, they also had to greet him, bow before him, and honour him every morning.54

The contract between the father / patron and the clients stated that the latter’s responsibility consisted in promoting and protecting the father / patron’s honour, authority, and power. They did so by using their skills and knowledge to acquire more wealth and property for the father / patron and to manage them in accordance with his will and goals (cf. Matt.25:14-30). The contract between the two parties put the clients under the father / patron’s continuous authority, making them entirely dependent on him for their daily needs, such as wages (very low), food, land rented for agriculture, etc. (cf. Luke 18:1-8). These clients (and slaves) who had a contract with the father / patron were to obey and serve him, and to commit themselves to increasing his position, strength, and authority in society. This was one way of showing their gratitude that the father / patron expected.55

Considering that family members in the Greco-Roman world were bound together by the acquisition of common wealth and by the responsibility of its management and use (

οἰκονομία [oikonomía]; Eng. responsibility of management, management of a household ),56 one can say that, in general, the advantages resulting from the relationship between the father / patron and the clients were always in the father’s favour. In contrast, the relation-

53 Hellerman, The Ancient Church as Family, 25; also see deSilva, “Patronage and Reciprocity,” 95-117.

54 deSilva, “Patronage and Reciprocity”, 95-117.

55 Ibid.

56 BDAG, 2000 ed., s.v. “οἰκονομία”.

ship from the clients’ position was characterized by oppression or slavery because the father / patron, as the owner of the property, gained all the advantages. He was given respect and honour and power when the family’s economy grew as a result of the clients ’ and slaves’ work (cf. Luke 6:20-26). The clients (and the slaves) possessed the skills and abilities but received very low wages / very little quantities of food.57As written in Matthew 20:2-13, the usual daily wage in the Greco-Roman world was one denarius, but that was too little to feed their families. Consequently, they were constantly in debt (cf. Matt. 18:1-35; Luke 16:1-8) because their families could not survive on such low wages.58 But the debt system increased the father / patron’s wealth even more (cf. Matt. 25:1-30), as it did the clients ’ poverty and dependence on him.59

A family being a socio-economic organism in the Greco-Roman world, faithfulness and mutual trust (πίστις [ pistis]; Eng. faith, trust, fidelity, faithfulness, loyalty)60 held an important place, especially in the father / patron– clients and slaves relationship. The father / patron expected to find these qualities in the character, behaviour, and work of all those under his authority, especially of the clients and the slaves, to ensure the accomplishment of their duties and responsibilities, the success of their business, and the promotion of his power and honour. The clients declared in their contract with the father /  patron that they would be faithful in these matters. Such faithfulness expected by the father / patron from the clients and slaves will be explained later on.

In their contract, faithfulness was required not only from the clients but also from the father / patron. For the latter, it involved keeping all his promises, especially those made to the clients at the time of contracting. The father / patron’s faithfulness led the people under his control to follow suit.61

Mutual trust strengthened the bond and the relationship between the two parties. The unfaithfulness of one party could result in the breaking of the bond and the contract. Faithful clients / slaves made the father / patron happy and he often rewarded them (cf. χάρις [cháris] see below), whereas unfaithful ones made him angry so that he even expelled them from the family (cf. Matt. 25:14-30; Luke 16:1-13).62

57 deSilva, “Patronage and Reciprocity”, 95-117.

58 In the Jewish society, such debts were cancelled in the jubilee year/ Sabbath. See Lev. 25:1ff.; cf. Lk. 4:18-19.

59 deSilva, “Patronage and Reciprocity,” 95-117.

60 BDAG, 2000 ed., s.v. “πίστις”.

61 deSilva, “Patronage and Reciprocity,” 95-117.

62 deSilva, 95-117.

1.5. THE PLACE OF FAITHFULNESS AND MUTUAL TRUST IN THE PATRONAGE-CLIENTAGE SYSTEM.

Rewards ( χάρις [cháris]) given by the father / patron to his servants for their satisfactory work and faithfulness have been introduced above. More about this in the next section.

1.6. GIFTS / REWARDS AND THE PATRONAGE-CLIENTAGE SYSTEM

The word χάρις [cháris], Eng. grace, gratitude, gift, etc., 63 was important in the bond, the interaction, and the relationship between the father / patron and the children / clients / slaves It had three meanings. Firstly, it expressed the father / patron’s feeling which compelled him to give something to or to reward the clients / slaves. Theoretically, he did so, not to seek anything in return for himself but for the good of those who received the gift (compare with free-gift), but practically, it was to motivate the receivers to be more productive. Secondly, χάρις (cháris) was the name of the various gifts or rewards given by the father / patron to the children / clients / slaves because he was happy and satisfied with their work (e.g., Matt. 25:1430; also read 2 Cor. 8:19). Thirdly, χάρις (cháris) was the expression of the clients ’ gratitude toward the father / patron for his attitude toward them and the rewards given. Thus, for Greco-Romans, χάρις (cháris) was not totally free but indirectly required something in return.64 These three meanings of χάρις (cháris) could not be separated in the bond between the father / patron and the clients / slaves. The two parties’ reputation and relationship were spoilt if the father / patron did not have the qualities required of him, i.e., one who is merciful, rewards, does not seek advantages for himself. He was a model father / patron in society if he had such qualities. In the same way, their relationship was broken if the clients / the slaves did not have the qualities expected of them, i.e., to express their gratitude for their father / patron’s kindness. It was at the same time a way of showing their faithfulness to the father / patron. Another evidence of their gratitude the latter required or expected was to protect his honour and reputation. Clients / slaves who did not show their gratitude were often people under his anger or condemnation. To sum up, χάρις (cháris) bound the father / patron and the clients / slaves but separated them if not felt nor given by one or the other.65

1.7. CONCLUSION

The Greco-Roman family, which was the basic unit of society at that time, had the characteristic and nature of a socio-economic organism. Its members were bound either by the same blood or by common acquisition and management of wealth. The father / patron held all authority, honour, and wealth in the family. He was also the head which controlled the acquisition, management, and use of all the family’s property / wealth. The sons were the

63 BDAG, 2000 ed., s.v. “χάρις”. 64 deSilva, “Patronage and Reciprocity”, 95-117. 65 deSilva, 95-117.

heirs, the day-workers (clients) and the slaves the executors of the acquisition of property and the management according to their abilities and skills, and in accordance with the father / patron’s will.

Due to the importance of competition among the fathers / patrons in the society of that time, the clients / slaves were required and expected by the father / patron to fulfil the great responsibility of improving upon the family’s property / wealth, because his power and honour increased accordingly. Therefore, it was important for the father / patron that they had various abilities to be used with faithfulness. He rewarded those who satisfied him. Some slaves even became free in those days.66

Much has been said above about the family, its identity, and its members’ dependence on one another in the Greco-Roman society. What about families in the Kingdom of Heaven? This will be developed in the next chapter, based on the exegesis of Matthew 25:14-30.

CHAPTER TWO:

Matthew 25:14-30 and the Use of Talents

2.1. INTRODUCTION

The word Talent and its use are found in two places in Matthew’s gospel, namely in 18:23-27 and 25:14-30. As mentioned earlier, it is in Matthew 25:14-30 that Talent is used in the context of the family as a socio-economic organism and as an analogy to the Kingdom of Heaven and its characteristics. This is the reason for taking the latter pericope especially as the basis of the study in this book. The pericope is in the literary context of Jesus’ teaching about eschatology in Matthew’s gospel (cf. Matt. 24:29-44, 25:24-30, 31-46), according to which the believers on earth already live in the Kingdom of Heaven but will know its fullness when Jesus returns. Meanwhile the children of the Kingdom of Heaven actively work out of love and with loyalty as they serve Jesus Christ, using their respective abilities / gifts ( χάρισμα [chárisma]) until He comes (cf. Gen. 2:7-15; 1 Thess. 4:11; 2 Thess. 3:10; also read Matt. 6:23). This characterizes the Kingdom of Heaven on earth, and shows that Christians are children of the Kingdom of Heaven. Working as God’s children results in His blessings being poured out on them, and enables them to do the various diaconal and missional works God expects from them.

The parable in Matthew 25:14-30 teaches the readers the identity of the Kingdom of Heaven: it being a new socio-economic organic family. This will be dealt with in the following paragraphs.

2.2. THE KINGDOM OF HEAVEN: A NEW SOCIO-ECONOMIC ORGANIC FAMILY

This section will discuss the definition of the new socio-economic organic family aspect of the Kingdom of Heaven according to Matthew’s gospel. Then the place and the value of work within such a Kingdom as a socio-economic organism will be looked at.

2.2.1. THE KINGDOM OF HEAVEN: A NEW FAMILY

As in the other Synoptic gospels, the main topic in Matthew’s is the Kingdom of Heaven. This passage in Matthew 25:14-30 tells a parable about it. The whole of Matthew’s gospel describes the Kingdom of Heaven as a new family. In several texts, the first Person is called “Father”, Jesus Christ “Lord” and the people of the kingdom “children”. The name “Father” given to the first Person appears 45 times in the gospels (cf. 5:48, 6:911, 25-34; 7:21; 10:32-33; 11:25-27; 12:50; 15:13; 16:27; 18:10, 14, 19, 35; 20:23; 25:34; etc.). Calling Him Father implies that the people in His Kingdom are His children (cf. Deut. 14:1; 32:6). For example, in Matthew 23:9 Jesus admonishes His followers to call no man “Father” on earth except the first Person in God, and calls all His followers “brethren” (23:8). All believers are brethren of Jesus Christ, the Son of God, through the bond of baptism (28:18-20) and by doing the Father’s will (12:50). Calling Him Father also means that all believers are His children; they put everything concerning their lives under His care with total trust (6:9-11, 25-34; 14:13-21). So, God being the Father, Jesus and all believers His children, imply that His kingdom is a new family, in which God is the Head (cf. 13:27, 52; 20:1, 11; 21:33; 24:43). Jesus Christ, who is the firstborn Son, is also called “Lord” (κύριος [kúrios], Eng. Lord, Master)67 (10:21) or the sole “Leader” (ὁκαθηγητής [ho  kathēgētis], Eng. teacher, leader, Matt. 23:10).68

Matthew 25:14-30 is one of the passages where Matthew speaks of His Kingdom as a family. In this parable, we find the word “Master” ( Κύριος [Kúrios], Eng. Lord, Ruler, The One who commands, Master) occurring 15 times. The man (ἄνθρωπος , [anthrōpos])69 going on a journey mentioned in verse 14, is none other than Jesus Christ who was taken up into heaven after His resurrection (cf. Mark 16:19). The fact that He is called “Master” ( Κύριος [Kúrios]) here indicates that He is the Head of a family, which is evidenced by the use of “his property” (τὰ ὑπάρχοντα αὐτοῦ, [tà upárchonta autoũ ]):70 this indicates that He is a rich Father / Patron and the only owner of the property. The use of the word “slaves” (doúloi, Eng. slaves, servants) is further evidence: the slaves who are responsible for the running of the socio-economic organic family are His property, too. The slaves here are all the disciples or the followers of Jesus Christ.71

In this parable, it is said that the father / patron was going on a journey (verse 14). In the Greco-Roman world there were many reasons for this but the most popular and probable in this case is that he went away, accompanied by some of his slaves, to sell off the products acquired by the family. The fact that he entrusted his property to the three

slaves proves their responsibility for the acquisition and multiplication of his wealth together with the promotion of his power and honour.72 All of this clearly shows that the parable illustrates the socio-economic organic aspect of a family in the first century CE, as explained above.

The word “property” (v. 14, tà upárchonta)73 is also related to Talent (τάλαντα , v. 15)74 in the present case, that is to say, Talent here indicates the father / patron’s wealth and property. Talent was a common word for the value of money (cf. Matt. 18:24) which was the equivalent of approximately 34/35 kg. of gold or silver in those days. It is said that in ancient Mesopotamia, that was generally the weight that a soldier could carry as his salary,75 but as time went on, in the Roman period, one Talent (property) was equivalent to the value of 6,000 denarii. One denarius was a labourer’s or a soldier’s daily wage (cf. Matt. 20:1-16). So, the possible equivalent would depend on a labourer’s daily wage in each country. Therefore, it is difficult to define a denarius because it depends on the country and the value of money locally.76

If the calculation is done in Madagascar today, the minimum monthly salary being 200,000 MGA (i.e., Ariary), the daily wage is approximately 6,667 MGA (200,000 / 30). So, one Talent would be the equivalent of 40,002,000 MGA (6,667 MGA x 6,000). If that father’s property value were 8 talents, then the equivalent would be currently 320,016,000 MGA (4,002,000 MGA x 8).

A researcher says that one Talent approximately equaled roughly 800,000 US Dollars in 2019.77 If the rate of one Dollar was around 3,500 to the MGA, then the value of one Talent would be approximately 2,800,000,000 MGA. The parable says that this father / patron’s talent s numbered eight (8), so this father’s property was worth about 22,400,000,000 MGA (twenty-two billion and four hundred million MGA). This shows how rich he was. The above figures illustrate the large amount of wealth owned by the master / patron in this parable.

It is also said that when he was about to go on a journey, he “called” (ἐκάλεσεν [ekálesen, aorist])78 his slaves and “entrusted (παρέδωκεν [ parédōken, aorist]: Eng. handed over, delivered, entrusted )79 such a property to them”. The tense of the Greek verb is aorist, i.e. he fully called and fully entrusted his property to his slaves. 80 The importance of mutual trust between the father / patron and the clients / slaves in making their common

72 deSilva, “Patronage and Reciprocity,” 95-117.

73 BDAG, 2000 ed., s.v. “ὑπάρχοντα”.

74 Ibid., s.v. “τάλαντον”.

75 Ibid.

76 Robert H. Gundry, Commentary of the New Testament (Grand Rapids, Michigan: Baker House Publishing, 2011), 589-597.

77 Grant R. Osborne, Exegetical Commentary on the New Testament: Matthew, Vol. 1 (Grand Rapids, Michigan: Zondervan Publishing House, 2010), 924.

78 BDAG, 2000 ed., s.v. “καλω”.

79 Ibid., s.v. “παραδίδωμι”.

80 Daniel B. Wallace, Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids Michigan: Zondervan Publishing House, 1996), 557.

business successful has been mentioned earlier. 81 The meaning of the verb (παραδίδωμι [ paradídōmi ]) is “to hand over with trust”. 82 The fact that the father / patron fully called and fully handed over such a great wealth testified to the deep relationship, the bond, and the mutual trust between him and his slaves. It also indicates the high degree of skill of the slaves to whom the wealth was entrusted, as well as the full freedom and power given to them by the father / patron to use and multiply his Talents / property / wealth. The verb παραδίδωμι ( paradídōmi ) means “to appoint to special responsibility” (e.g., Num. 14:4; Isa. 42:6; Acts 13:20; Eph. 4:11; also read Eph. 1:22). 83 Although not explicitly mentioned here, it also means that he appointed them as οἰκονόμος ([oikonómos], Eng. steward, manager, financial administrator, etc.)84 , as explained earlier (cf. Luke 16:1ff).

This pericope is a parable about the way of life in and the characteristics of the Kingdom of Heaven. Thus, the Kingdom of Heaven is a new socio-economic organic family (cf. Matt. 23:26, also read 6:9-34). As previously stated, in Matthew’s gospel the “Father in Heaven” is the Patron of such a family / Kingdom (cf. Matt. 5:48; 6:9ff., 25-34; etc.). But the Master (Kúrios) / Patron in this parable is Christ Jesus. 85 The parable illustrates the period when He ascended to heaven after completing His Ministry on earth, He summoned His disciples or followers and gave them the responsibility to extend His Kingdom until He comes again (cf. Matt. 28:16-20; Mark 16:14-20; Acts 1:5-8). He is the Firstborn in the Kingdom of Heaven (cf. Rom. 8:29; Col. 1:15; Heb. 1:6; Rev. 1:5), so the name “Master” given to Him here implies that, as the Patron in the Kingdom, He shares the same glory and power that the Father has.

The slaves symbolize all the children of the Kingdom of Heaven; His disciples or followers. In fact, as mentioned before, they are not only slaves but also Christ Jesus’ fellow heirs (also read Rom 8:29; Gal. 3:26-4:8; etc.). This is also why Christ Jesus called and gave them authority and freedom to maximize his Talents / property / wealth. 86

As briefly mentioned before, the eight talents in the parable indicate all the possessions / property entrusted by God / Jesus to human beings on this earth, that is all of creation (cf. Gen 1:1-2; 4a + 2:4bff). Taking care of Talents (property / wealth) entails work. Work and its place in the Kingdom of God as a socio-economic organism will be discussed next.

81 deSilva, “Patronage and Reciprocity,” 95-120.

82 Wallace, Greek Grammar beyond the Basics, 557.

83 BDAG, 2000 ed., s.v. “παραδίδωμι”.

84 Ibid., s.v. “οἰκονόμος”.

85 Cf. Crosby, House of Disciples, 100.

86 Cf. Crosby, House of Disciples, 100; see also Kee and Young, Understanding the New Testament, 117.

2.2.2. THE KINGDOM OF HEAVEN: A KINGDOM OF WORK

The Kingdom of Heaven, being a family, is also a new socio-economic organism. The Father / Lord Jesus is the Patron, Lord of all power, glory, and authority (cf. Matt. 28:18; also read 11:27; Luke 1:32; Acts 2:36; Rom. 14:9; Eph. 1:10, 21; Phil. 2:9-10; Heb. 1:2; 1 Pet. 3:22). He is also the owner of all Talents (property / wealth). The number 8 (4 x 2) in this parable represents “the earth and all that is in it” (Ps. 24:1; 50:12; also read 1 Cor. 10:26; etc.) which, according to the Holy Scriptures, belong to YHWH / Jesus: He has created them (Gen. 1-2; John 1:1-5). 87 It also represents all sorts of blessings and gifts from God to human beings.

Thus, the parable illustrates that the Kingdom of Heaven is a Kingdom of Work God / Christ Jesus is the Owner of all the Talents (wealth / property), the children of the Kingdom are the slaves who own the work (cf. Gen. 2:1-5). Being God / Jesus’ slaves implies that they are His property, working under the authority and the will of Him, their Master / Patron. As stated before, His handing the Talents (property / wealth) over with trust to His slaves implies giving them power and complete freedom to use and manage them (cf. Gen. 1:26-30; 2:15; Matt. 28:16-20). 88

Furthermore, being children implies that not only do they have rights and status in the Kingdom but also that they are owners who take care of it and develop it; therefore, as owners they whole-heartedly and lovingly take their responsibility for developing and increasing the wealth entrusted to them by God (cf. Matt. 6:21). As children, they have full authority and freedom while fulfilling such responsibility. 89

According to the whole Bible, work constitutes the essence of a human’s life as God created them. God made humankind in His image (Gen. 1:26-29; cf. Gal. 3:26-28; Col. 1:15-20) to represent Him by looking after, improving, managing, and using His creation / property in accordance with His will. By creating humans in His image, He adopted them to be His children (cf. Gal. 3:26-4:8; Col. 1:15-20) so that they are His ambassadors in looking after and caring for His creation (cf. Eph. 2:10). As God’s children, believers take part in His Ministry on earth (cf. Matt. 28:18-20; etc.); i.e., Jesus’ Ministry constitutes the basis and foundation of their work (cf. Matt. 20:20ff; Mark 10:41-45). However, it is said in Mark 16:20 that Jesus works with them through His Spirit (also read John 14-17).90

In the Kingdom of Heaven as a socio-economic organism, working characterizes its people91 (cf. 1 Thess. 4:11; 2 Thess. 3:10-12). As explained earlier, God has created humankind in His image in order to work; to let them have dominion over the creation (Gen.

87 Cf. Kee and Young, 120.

88 Mahály Kránitz, “The Concept of Work in the Teaching of Saint Paul and in the Life of the Early Church,” in The Bible and Economics (Szeged, Hungary: Jate Press, 2013), 213-220.

89 Cf. Crosby, House of Disciples, 189.

90 Kránitz, “The Concept of Work in the Teaching of Saint Paul and in the Life of the Early Church”, 213-220.

91 Cf. TDNT, 1964 ed., s.v. “ἔργον”.

1:26-29; also read 2:15). In other words, to use God’s creation with authority and skill given them by the Owner’s will, but not to destroy it. Genesis 2:7-15 explains that their responsibility, as God intended, is to cultivate and preserve (Heb. avad, Eng. to work, cultivate, to minister, to serve + Heb. shamar, Eng. to take care, to protect, to guard ) His creation in order to nurture God’s property (cf. Eph. 2:10). The improvement of the quantity and the quality of God’s creation is a continuation of the creation He has started but also aims at improving the living conditions of all people, even as God has given the blessing to multiply. The Holy Scriptures emphasize the use and management of the wealth / property gained from work to care for the poor and needy in society (cf. Matt. 25:31ff; Luke 3:10; 1 Tim. 6:17-18; cf. Prov. 3:28; also read Tob 12:8).92

Furthermore, according to the Holy Scriptures, the improvement and the development of people’s living conditions depend on their work for which God has created man (cf. Prov 10:4; 14:33; 28:19). For example, the OT emphasizes that each man should have his field, meaning they should work (1 Kings 5:5; Mic. 4:4; Zech. 3:10). Therefore, the nurture of the creation / property handed over by God is indeed humankind’s responsibility. In other words, to work is a responsibility which shows a person’s identity and his likeness to God who has created Him in His image (Eph. 2:10; cf. 1 Thess. 3:10-12). Work is a way of continuing God’s creation and through their work God blesses people so that they improve their own living conditions and assist those in need as well as others (Eph. 4:28). Thus, all people on earth should earn their living by the outcome of their works (2 Tim. 2:6; 2 Thess. 3:12), but such works are good works carried out by children of the Kingdom of Heaven. Since work and living are bound together, nonpayment of workers’ wages according to God’s will is a crime (Lev. 19:13; Deut. 24:14-15; Mal. 3:5; Jas 5:4). This is in relation to the commandment “Do not steal” because not paying workers’ wages effectively means stealing the product of their work.93

All the above derive from the parable in Matthew 25:14-30. The Kingdom of Heaven, as a socio-economic organic family, is a Kingdom of work, a Kingdom in which God calls His children to work by using their skills to improve the various Talents / property / wealth He has entrusted to them. In the parable, the way the first slave made more Talents / property / wealth is clearly stated. After his master called him and handed over to him his property (cf. παρέδωκεν [ parédōken], aorist active indicative of παραδίδωμι [ paradídōmi ]), he willingly received it (cf. λαβὼν [labōn], participle aorist nominative of λαμβάνω [lambánō]) (Matt. 25:15).94 He was known for his ability to trade, so he multiplied the talents handed

92 Kránitz, “The Concept of Work in the Teaching of Saint Paul and in the Life of the Early Church”, 221-224. 93 Cf. Crosby, House of Disciples, 189; John Howard Yoder, The Politics of Jesus (New York, USA: Eerdmans, 1995), 66. 94 Wallace, Greek Grammar beyond the Basics, 557.

over to him by trading with them. It is worth noting that the verb ἐργάζομαι (ergázomai ) means “to engage in activity which involves all strength or great effort” (Matt. 25:15). This was practiced in doing business (ἐργάζομαι : Eng. to do business, to trade with property) and this is its meaning in this pericope.95 The aorist tense (ἠργάσατο [ērgásato]) here emphasizes that he carried out his responsibility fully and faithfully.96

It is to be pointed out that in Matthew’s gospel the accent is on the Kingdom’s people being Jesus’ brethren because they are His disciples (μαθητς [mathētés], Eng. disciple, adherent)97 (cf. Matt. 12:46-50). Jesus’ disciples are those who hear and obey His teaching (7:24), so, He is in them and with them (cf. 1:23; 17:17; 26:18-36; 28:20), and lives among them (cf. 3:12: 12:30; 13:2, 17: 18:20; 22:10; 23:37; 24:31). Such a family is different from the ones they came from (cf. 4:22; 8:21-22).98 Therefore, the use of the aorist tense (ἠργάσατο [ērgásato])99 in Matthew 25:15 indicates that good works carried out by the children of the Kingdom of Heaven show that they are Jesus’ disciples (cf. 5:13-16; Jas. 2:14-26).100 Their success results from their commitment to the responsibility given to them as true disciples, which prompts them to enhance the property entrusted to them by making much effort and by faithfully using their skills, until the coming of the Son of Man. Hence their complete obedience to Christ Jesus as their Lord (Head of the family / King of the Kingdom of Heaven). What the second slave did to augment his master’s property is not explicit here, but one can perceive that he committed himself, made all effort, and used his skills to do so.101

Clearly, the 100% increase of the Talents entrusted to the first and the second slaves is the result of their work by making good use of their skills, with faithfulness and punctuality. This takes us back to Genesis 1:26-29 and 2:7-15: God created human beings in His image so that they would nurture the wealth / nature He had created and entrusted to them. In doing so they received His blessings (cf. Prov. 10:4; 14:33; 28:19; also read Lev. 26:3-5, 9-10; Deut. 11:13-15; Isa. 54:11-12; Prov. 8:18; 10:22; 13:21; Ps. 37:25; Eph. 4:28).102

As said above, the augmentation of God’s property matches the increasing number of people and their needs (Gen 2:7-15 + 1:26-28); that is to say, the property is increased to enable them to improve their own living conditions as well as others’. This prevents the destruction and the spoilage of God’s Creation and property that He has handed over to people. If God’s creation does not increase whereas the number of people does, then the

95 BDAG, 2000 ed., s.v. “ἐργάζομαι”.

96 Wallace, Greek Grammar beyond the Basics, 557.

97 BDAG, 2000 ed., s.v. “μαθητής”.

98 Crosby, House of Disciples, 57.

99 Wallace, Grammar beyond the Basics, 557.

100 Cf. Robert H. Gundry, Commentary on the New Testament (Grand Rapids, Michigan: Baker Publishing Group, 2000), 589-597.

101 Cf. Gundry, Commentary on the New Testament, 589-597.

102 Osborne, Exegetical Commentary on the New Testament: Matthew, 923; W. Hendriksen and. S. J. Kistemaker, New Testament Commentary: Exposition of the Gospel according to Matthew, Vol. 9 (Grand Rapids: Baker Book House, 2001), 879-910.

consequences are the destruction and the spoilage of their environment, which would negatively affect their living conditions and lead to poverty. That is why it is important to work as God planned. Although verses 14-40 in Matthew 25 do not precisely tell how the increasing Talents (property / wealth) are to be used and managed, verses 31-46 do: for taking care of the least of God’s family members. More detail will be given later on. The third slave did work, but not to increase the Talents (property / wealth) entrusted to him according to his ability as his master expected (read Matt. 25:18). The sentence “then the one who had received (εἰληφὼς [eilēphōs], participle perfect active nominative of λαμβάνω [lambánō])103 the one talent also came forward…” (v. 24), reminds and points to the responsibility which his Patron had given him. But he did not fulfil his responsibility.104 The common name “Master” ( Κύριος [Kúrios]), by which he called his Patron, indicates that he showed much respect but did not make more of the talent (property) entrusted to him, as the other two slaves did (cf. vv. 20 and 22). This proved that he did not care for the property entrusted to him, nor for the responsibility given him and for his Master. Such an attitude from clients and slaves was regarded by the Greco-Roman society as a crime.105 Considering the meaning of the verb ὤρυξεν ([ōruxen]) and its aorist tense (aorist indicative active of ὀρύσσω ([orússō], Eng to dig)106 ; what he did was to dig a hole in order to completely hide the Talent (compare ἔκρυψεν [ekrupsen], aorist indicative active of κρύπτω (krúpto), Eng. to keep from being seen, to hide) (Matt. 25:18).107 Although hiding wealth under the ground was a way of protecting it from thieves / enemies in those days (cf. Matt. 13:44), that was not what his Master expected when he handed over the Talent (property) to him; instead, he expected the slave to make more talents (Matt. 25:24-30). In Matthew 25:26, the patron called him “wicked and lazy slave…” (πονηρός

δοῦλος καὶ ὀκνηρός). The preposition καὶ linking the two adjectives πονηρός ([ ponērós], Eng. evil, wicked )108 and ὀκνηρός (oknērós, Eng. lazy, idle, indolent)109 makes them synonyms. In other words, he is wicked because he is lazy and he is lazy because he is wicked. The use of such words to describe him reveals the whole identity of this third slave. One can say that the main reason for him not to fulfil his responsibility is his wickedness and laziness. The children of the Kingdom of Heaven are active in the Lord’s service, and not lazy and wicked like that slave.110 Otherwise, they are false followers or false disciples in the Kingdom of Heaven.111

Matthew 25:14-30 highlights the identity of the Kingdom of Heaven as a new family. The use of the word Talent (property) in this pericope indicates the importance and the worth of God’s creation, from His point of view, which He entrusts to the children of His Kingdom: it is of great value to Him (cf. “good” in Gen. 1:1ff; also read Gen. 2:7-15). Behind the importance and the value of His property, as explained above, is the preciousness of His calling as well as that of the work and stewardship which He entrusts to the children of His Kingdom.112 Thus, the use of the word Talent (property) for God / Jesus’ property in Matthew 25:14-30 indicates the great value of the responsibility which God / Jesus has called the children of His Kingdom to.113 Maturity, prudence, wisdom, and trust according to God are required when carrying out such responsibility. It shows the preciousness of knowledge / ability / skill / gift ( χάρισμα) given to fulfil the responsibility. It also implies that His children / servants are precious to God and that He loves them.114

The Kingdom of Heaven being a new family, God’s act of calling the believers to work in order to increase His property in quantity and in quality is complete and perfect. Love, resulting from a deep heart relationship between God the Employer / Patron and the believers as Workers, plays an important role in the undertaking of the work. The depth of such relationship was exemplified in the relationship between Jesus Christ and His disciples, creating complete intimacy and mutual trust between Him and His children / servants whom He called to work. According to the four gospels, Jesus and His disciples lived together, shared common property and work, like one family until Jesus was taken up to heaven. John 20:19-30 describes how He united the disciples / followers with His resurrected body and breathed on them the Holy Spirit before He summoned them and gave them such responsibility (cf. John 21:1-25; Acts 1:5-8; Gal 5:22ff. etc.). By receiving breath from Jesus, His followers become children of God (cf. Rom 8:14-17), not just servants, for it is the Holy Spirit who binds Jesus and His followers / disciples in the Kingdom of Heaven. In this way, they are “good and faithful servants” and not money or reward-driven, not selfish because they are children – and therefore heirs – so, as owners they are compelled by love. In other words, the children of the Kingdom of Heaven carry out the responsibility for which Jesus has called and given them out of love because of their ownership. This is why they do good works (cf. Eph. 2:10).115

To sum up, the people of the Kingdom of Heaven are God’s new creatures whom He / Jesus called to work in and take care of His Kingdom with trust and love (cf. Gen. 2:7-15). That is to say, God / Jesus Christ trusts the children of His Kingdom to take care

112 Osborne, Exegetical Commentary on the New Testament: Matthew, 923.

113 Donald A. Hagner, Word Biblical Commentary: Matthew 21-28, Vol. 33A (Dallas, Texas: Word Books Publisher, 1993), 734; Hendriksen and Kistemaker, New Testament Commentary: Exposition of the Gospel according to Matthew, 879–910.

114 Ulrich Luz, Matthew 21–28 (Minnesota: Fortress Press, 2005), 260; Hendriksen and Kistemaker, 879-910.

115 Kránitz, “The Concept of Work in the Teaching of Saint Paul and in the Life of the Early Church,” 221-224; Hendriksen and Kistemaker, New Testament Commentary: Exposition of the Gospel according to Matthew, 879-910.

and increase it out of love. The responsibility and work involved are of great value to the Lord who calls, as well as to the children of the Kingdom who have been called, because of the deep relationship between them, and also because they are not just servants but also heirs of God’s property in His Kingdom. All of these define the identity of the children of the Kingdom of Heaven.

According to Matthew 25:14-30, the number of Talents entrusted by the Lord / Patron to each of his servants depends on the latter’s degree of ability. As the parable is about the Kingdom of Heaven, what are the implications of the Master’s actions for the Kingdom of Heaven and the Kingdom of work? This question is answered next.

2.3. THE KINGDOM OF HEAVEN AND HUMAN RESOURCE MANAGEMENT (HRM)116

This section shows how God Himself gives responsibility to people according to who they are and the level of ability He has given them. The Church, which is Christ’s body, should do the same. The consequences of good human resource management, or of the distribution of responsibility to suit people’s level and type of ability, are highlighted here.

2.3.1. GOD / JESUS CHRIST AND HUMAN RESOURCE MANAGEMENT

As recounted in Genesis 1:26-30, God created humankind differently from all the other creatures: not only did He create man last but also in His image in order to be in charge of looking after all the other creatures before him. Creating man in His image implies giving him knowledge / ability and authority to represent God amid His creation by managing, taking good care of, and using it (cf. Gen. 2:7-15). God has created man in His image and has given him responsibility, which means that man’s ability to deal with such responsibility is precious to Him. Made in the image of God, means that ability is in Him. He created people “male and female” (Gen. 1:27) suggests that God created them with different abilities, and of various levels. Their collaboration within such diversity will make them succeed in the responsibility that God expects from them as His representatives. Putting this in one sentence: the responsibility God gives people matches the level and kind of ability He has given them. The reason is for the benefit of the work and for obtaining the good results He expects (cf. Eph. 2:10; also read 2 Cor. 5:17).117 This is clearly stated in Matthew 25:14-30.

Matthew 25:15 tells us about three different slaves whom the Master / Patron called and to whom he fully entrusted his Talents / property. The parable indicates that this

116 Human Resource Management (HRM).

117 Shawn Hussey, “Created in God’s Image,” in The Missing Link in the Discussion of Human Resources Management Ethics (November 8, 2013): n.p.

Master / Patron did not show partiality when calling and giving responsibility to his slaves. The number three expresses fullness, i.e., he gave all his slaves or all the children of his kingdom the responsibility to increase his property.118 However, the number of Talents he handed over to them was not the same: to the first slave he gave five Talents, to the second two, and to the last one. Why did the Master / Patron give different quantities to these three different slaves?

The answer to this question lies in the phrase “according to his ability” (κατὰ τὴν

ἰδίαν δύναμιν, [kata tēn idían dúnamin], v. 15; cf. Rom. 12:6; 1 Cor. 12:7, 11, 29; Eph. 4:11). As stated earlier, the slaves and the clients were commonly called δοῦλος ([doũlos], slave,)119 or διάκονος ([diákonos], servant, deacon).120 They were also called with names describing their respective skills and responsibilities in the family, such as θεράπων ([therápōn], Eng.  healer, attendant, aide, servant), ἐπιτρόπος ([epitrópos],Eng.manager, foreman, steward ), παιδαγωγός ([ paidagōgós], Eng. one who has responsibility for someone who needs guidance, guardian, leader, guide, teacher) or παιδευτής ([ paideutēs], Eng. instructor, teacher), οἰκονόμος ([oikonómos], Eng. manager, steward, etc.), ἀκολούθος ([akoloúthos], Eng. follower), ἀμφίπολος ([amphípolos], Eng. attendant), πρόσπολος ([ próspolos], Eng. helper), etc. The word δύναμις ([dúnamis], Eng. potential for functioning in some way, power, might, strength, force, ability, capability, etc.) also expresses the level and the measure of their abilities.121

In this pericope, the Master / Patron gave each slave / child of the Kingdom of Heaven a responsibility which suited the type and measure of their abilities, of their experience, or of their skills. This pericope teaches that God/Jesus deals with people according to each one’s ability and gives His disciples responsibility in accord with the level and particular ability given in the management of the Kingdom of Heaven, as a socio- economic organism (Human Resource Management, HRM).122 He knows His servants and their abilities very well before calling and giving them responsibility. In Romans 12 and 1Corinthians 12, abilities and gifts are even seen as coming from God, through His Holy Spirit ( χάρισμα [chárisma], Eng. that which is freely and graciously given, favor bestowed, gift).123

Since the Kingdom of Heaven is a Kingdom of righteousness, the parable also shows that God / Jesus Christ does not discriminate or show favouritism. When calling and giving responsibility for increasing His property and for expanding His Kingdom and the Church, He calls all the children of His Kingdom according to the knowledge / gift / skill

118 Gundry, Commentary of the New Testament, 589-590.

119 BDAG, 2000 ed., s.v. “δοῦλος”.

120 Ibid., s.v. “διάκονος”.

121 Cf. Luz, Matthew 21-28, 256; Hendriksen and Kistemaker, New Testament Commentary: Exposition of the Gospel according to Matthew, 879-910.

122 Cf. Gundry, Commentary on the New Testament, 589.

123 Michael J. Wilkins, Matthew: The NIV Application Commentary Series (Grand Rapids, Michigan: Zondervan, 2004), 819; see also T. R. Schreiner, Romans: Baker Exegetical Commentary on the New Testament, Vol. 6 (Grand Rapids, Michigan: Baker Books, 1998), 649-720; see also D.E. Garland, 1 Corinthians: Baker Exegetical Commentary on the New Testament (Grand Rapids, Michigan: Baker Academic, 2003), 574-600.

given to each one of them. He assigns responsibility to the children of His Kingdom according to the type and measure of their abilities, of their experience, or of their skills124 which, when put together despite their differences, lead to the accomplishment of God’s work in its fullness and in accord with His plans (Rom. 12 and 1 Cor. 12). Therefore, whoever is in charge of a work should be aware himself of the type, level, and measure of ability or gift given him by God. He should not be jealous of others’ positions or responsibilities compared to his but humbly accept and carry out his responsibility with love. The Master / Patron’s assignment of work to the appropriate persons ensures its success and expansion, giving the results He expects.

2.3.2. THE CHURCH AND HUMAN RESOURCE MANAGEMENT (HRM)

God has given the Church, which is Christ’s body, authority in human resource management, so, she should be able to do so in accordance with each person’s ability / gift when assigning various responsibilities to them. For example, Moses who represented the Church of Israel in ancient times, was in charge of appointing his fellow workers to their respective work depending on each one’s strength / knowledge / skill / experience (Exd. 18:21-22). He himself responsibly carried out what YHWH had assigned to him, that is to represent YHWH as the leader of the Church of Israel, and he appointed his fellow workers to their correct positions, taking into account their abilities. The method and criteria he used in the first place was to look for able men (v. 21), i.e., he carefully observed and enquired about them before assigning a responsibility to each one. He did so with integrity and without discrimination or corruption, and in an honest, clear, and transparent way.125 He gave serious consideration to each person before appointing him to a specific task: who is capable, what type of work and which position would suit him (v. 21)? He considered each candidate’s ability, competence, performance, and aptitude to accomplish the work. He took account of the candidate’s faithful character, implying that he also observed and enquired about the person’s character and behaviour to find a person worthy and suitable for the given responsibility; who would respect it. Moses sought one who would value himself and his responsibility, who would honour and respect those who had appointed him to his position, who was trustworthy (v. 21), i.e., trusted, mature, responsible, sociable, faithful, and who neither gave nor took bribes.126 It also needed to be one who feared God, his true Patron, i.e. who was not driven by his own will or by what he thought was good and appropriate, but always relied on God and obeyed Him, lived

124 Cf. Luz, Matthew 21-28, 256; Hendriksen and Kistemaker, New Testament Commentary: Exposition of the Gospel according to Matthew, 879-910. 125 BDB, 1907 ed., s.v. “תֶחֱזֶֶה”. 126 BDB, 1907 ed., s.v “אֱמֶת”.

in a close relationship with Him and loved, honoured, and glorified Him while fulfilling his responsibility. Only after considering all of this did Moses appoint the people to the positions suitable to them (v. 25).127 The aim was to have the person’s work done properly in order to improve his own and his neighbours’ living conditions.128

In Acts 6:1-7 the first Christian church also acted as Moses did when choosing and appointing the seven men to perform the duties of a deacon. The Greek verb ἐπισκέπτομαι ([episképtomai ], Eng. to make a careful inspection, look at, examine, inspect)129 indicates that the Church prudently and carefully enquired about the seven men before appointing them.130 The criteria for selection were: good standing, full of the Spirit, and full of wisdom. Being full of the Spirit makes one become of good standing and full of wisdom or fear of and obedience to God. Diakonia (διακονία , [diakonía]) is an important responsibility, which encompasses service to God with love by looking after His little ones; waiting on tables consists in using the wealth God has given the Church to take care of or to serve the poor and the vulnerable.131

Paul’s teaching on the believers’ spiritual gifts in Romans 12 and 1 Corinthians 12 (also Eph. 4:11-16; etc.) emphasizes this calling and the appointing of people to positions in accordance with their abilities. In other words, God gives authority and responsibility to the Church to choose and appoint people to positions that match their abilities. Therefore, before assigning a responsibility to someone in the Church, and also in society, and in the nation, enquiries concerning the person are to be made carefully and with maturity and wisdom in order to find out whether he is a true child of God. The work / responsibility assigned to him should suit the type and measure of his skill / ability. Holding a responsibility that is not in accordance with the quality and the level of his skill / ability is out of the question, as are dishonesty and corruption in various aspects, as well as jealousy and hatred. Good organization and management ensure a smooth running of the work and good results. However, all this should be under the guidance of the Holy Spirit in order to have “good and faithful servants” do the work.132

Management of people according to the level and type of their ability is important for the fulfilment of the responsibility God has called the Church and the believers to. This is one facet of humankind created in His image as explained above. The Church should have good knowledge of each person and his ability before giving him a responsibility. In the same way, each person should know himself and the level and type of his ability before taking on a suitable responsibility; he should accept to carry out the re -

127 W. Janzen, Exodus: Believers’ Church Bible Commentary (Waterloo, Ont. and Scottdale, Pa.: Herald Press, 2000), 228235; A. Clarke, Clarke’s Commentary: Exodus (Albany, USA: 1999), Exodus 18:20-21.

128 Janzen, Exodus, 228-235; Clarke, Clarke’s Commentary, Exodus 18:20-21.

129 BDAG, 2000 ed., s.v. “ἐπισκέπτομαι”.

130 Wallace, Greek Grammar beyond the Basics, 557.

131 Cf. S.J. Kistemaker and W. Hendriksen, New Testament Commentary: Exposition of the Acts of the Apostles, Vol. 17 (Grand Rapids, Michigan: Baker Publishing House, 2001), 221-230.

132 Cf. Schreiner, Romans, 649-720; Garland, 1 Corinthians, 574-600.

sponsibility assigned to him faithfully. In so doing, his responsibility will be in line with the Lord’s will.

A person’s ethos cannot be separated from his acceptance of a responsibility that suits the level and type of his ability, because it is also a factor in the success of the business his Lord aims at. The question is, the Kingdom of Heaven being a socio-economic organism, and God / Jesus Christ having assigned responsibility and work to its children, what is their ethos like? The following section will answer this question.

2.4. THE ETHOS OF THE KINGDOM OF HEAVEN’S CHILDREN: “GOOD, FAITHFUL AND RIGHTEOUS SERVANTS”

The ethos (ἔθος [éthos], Eng. a usual or customary manner of behaviour, habit, usage, long-established usage or practice common to a group, custom)133 discussed here is the practical way of life of Jesus’ disciples / Christian church members including feelings, mindset, behaviour, relationships, interactions, social life, work, etc. Here, in Matthew 25:14-30, it is about people’s behaviour and moral principles while carrying out their duties as God’s children; in other words, Christian ethics (cf. Fr. éthique, déontologie) while doing the work and duties God has called them to.134

As noted earlier, mutual trust (gr. πίστις [ pístis], faith, faithfulness, etc.) played an important role in the relationship and bond between the father / patron and the slaves / clients / children in the family as a socio-economic organism.135 It was a key factor to success in society and the family’s business. Moreover, the verb παρέδωκεν ( parédōken, aorist active indicative of παραδίδωμι [ paradídōmi ], Eng. to entrust)136 in this pericope means “to hand over with complete trust” (Matt. 25:14).137 This indicates the mutual trust between the patron and the clients / slaves in the Greco-Roman world. God / Jesus’ trust in the children of the Kingdom of Heaven is far greater when He calls them and assigns them responsibility on this earth. One can see in this parable in Matthew 25:14-30 how the patron praises the slaves as being “good and faithful” (δοῦλοςἀγαθός καὶ πιστός , [doulos agathós kai pistós]), which expresses the ethos of the clients /slaves who did their work well, using their abilities out of love and in the permitted time (as opposed to “wicked and lazy” ones). Both adjectives ἀγαθός ([agathós], Eng. pertain to meeting a relatively high standard of quality, good, Mg. tsara)138 , and πιστός ([ pistós], Eng. faithful, just, righteous, Mg. mahatoky, marina)139 describe the slaves. Grammatically, since there is no article before ἀγαθός (agathós) and πιστός ( pistós), yet they are joined by the conjunction καὶ (kai ), it

133 BDAG, 2000 ed., s.v. “ἔθος”.

134 A. Clarke, Clarke’s Commentary: Matthew (Albany, OR: Ages Software, 1999), n.d.; see also Gundry, Commentary of the New Testament, 590.

135 BDAG, 2000 ed., s.v. “πίστις”.

136 Ibid., s.v. “παραδίδωμι”.

137 Wallace, Greek Grammar beyod the Basics, 557.

138 BDAG, 2000 ed., s.v. “ἀγαθός”.

139 Ibid., s.v. “πιστός”.

can be deduced that they are two different words but used as synonyms. The slaves are good because they are faithful, and they are faithful because they are good. The parable illustrates the characters, the characteristics, and the ethos of the children of the Kingdom of Heaven. In the Kingdom of Heaven, they are good because they are God’s children or because of God’s work in them, and this is also why they are faithful (cf. John 3:3-8).140

In Luke 16:1-13, Jesus called the client / slave who was squandering the patron’s property an “unrighteous steward”. The adjective ἄδικος (ádikos, Mlg. tsy marina; Eng. unjust, unrighteous)141 is the opposite of δίκαιος (díkaios, Mlg. marina; Eng. just, righteous). In 1 John 1:9, the author puts the two adjectives “faithful” and “just” in one sentence (

πιστόςἐστιν καὶ δίκαιος …, [ pistos estin kai dikaios…]). In the Greek grammar, ‘faithful” and “just” are again two different words but synonyms, here in 1 John 1:9. According to Romans 6:19ff., whoever has been justified by God in Jesus Christ and His cross becomes righteous (cf. Rom. 1:16-17; 3:23-26; 5:1-11) and hence a slave to righteousness in all his life and his work. Whoever is righteous in his work, or a slave to righteousness because he has been justified, is faithful, and whoever is faithful is righteous (cf. Paul’s use of these two Geek words simultaneously in Rom. 1:17). For these reasons the words “good”, “faithful”, and “righteous” are synonyms, bound to one another and complemented by one another; they cannot be separated one from the other. All of this indicates the ethos of God’s children or the deontology of the work God gives them to do.142

Who are good, faithful, and righteous servants / children of God? How do they prove they are so? Matthew 25:14-30 describes them as follows.

Firstly, “good, faithful and righteous servants” are new creatures who willingly accept the call and the responsibility handed over to them by God / Jesus, as a testimony of love for their Lord and for the responsibility they have been given. “Good, faithful and righteous” servants zealously and actively perform the duties assigned to them by God / Jesus according to the level, quality, and type of their skills and abilities (cf. vv. 15, 26). They were not disloyal, nor did they misuse the authority and freedom given them to perform their duties (cf. Luke 16:1ff.). The third servant is said to be wicked (πονηρός [ ponērós], Eng. being morally or socially worthless, wicked, evil, bad, base, worthless, vicious, degenerate)143 because he was lazy (ὀκνηρός [oknērós], Eng. lazy, idle, indolent).144 He was disloyal and used the authority and freedom given him in a way that was not in line with his master’s plan. He did not have the character of a child of God.145

140 Gundry, Commentary of the New Testament, 591.

141 BDAG, 2000 ed., s.v. “ἄδικος”.

142 W. Hendriksen and S.J. Kistemaker, New Testament Commentary: Exposition of the Gospel according to Matthew, Vol. 9 (Grand Rapids, Michigan: Baker Publishing House, 2001), 880.

143 BDAG, 2000 ed., s.v. “πονηρός”.

144 Ibid., s.v. “ὀκνηρός”.

145 Hendriksen and Kistemaker, New Testament Commentary, 880.

Furthermore, “good, faithful and righteous servants” fully used their skills, abilities, and experience to carry out their responsibilities. In other words, they did not withhold or boast about the kind or measure of abilities they had but used them fully and with love to obtain good results as their Master intended. To know and to accept that abilities / gifts / skills (cf. Rom. 12 and 1 Cor. 12) are from God produce faithfulness and righteousness in using them. The third slave did not use his ability at all (Matt. 25:27); he did not use God’s gift and became disloyal; such servants are wicked and lazy.146

Secondly, those who use the time allotted by the patron to do the work until he comes back (v. 16-18) are “good, faithful and honest servants” too. The parable says “…at once” (adverb εὐθέως [euthéōs], Eng. immediately)147, meaning as soon as they received the call and the responsibility, the first two slaves started working (v. 16). It does not mention the time allotted to these slaves to do the work. The pericope is about the eschatological Kingdom of God. Jesus Christ declared that no one knows the time when He is coming to establish His kingdom in its fullness; He will come unexpectedly like a thief (cf. Matt. 24:42-44; 25:13). This means that all the days of life on earth are to be spent working and living in a way worthy of the children of God’s Kingdom. So, delaying, wasting time, reckoning the time of Lord’s coming, etc. are out of the question. Time is a precious gift from God to His children. Therefore, they should spend time wisely fulfilling the duties He has called them to perform.

Faithfulness in the use of time is connected with readiness for the Lord’s coming and being able to give Him a true account of the results of the work, or readiness for His judgement (cf. Matt. 24:36-51). That is to say, such faithful people will not fear to face their master when the time comes to give an account / evaluation because they do so with righteousness resulting from their fear of God / Christ Jesus. Paul wrote that such an ethos in God’s children is the fruit of the Spirit (cf. the Malagasy Bible’s translation of [πίστις [ pístis], Eng. faithfulness, Nestle Aland 27/28] is “fahamarinana” = righteousness); in other words, it is the Holy Spirit in God’s children who leads them to be faithful / righteous (cf. Rom. 8:14-17).148

By calling such faithful and righteous servants and assigning responsibility to them, God expects 100% success of their work (cf. 25:19-23). This is what development is about. In contrast “one who is slack in work is close kin to a vandal” (Prov. 18:9; 28:24). So are those who “squander God’s property/ wealth” and make Him angry (Luke 16:1ff), for they do not make God’s work progress but cause it to regress or even be destroyed. What the

third slave in Matthew 25:14ff did is equivalent to destroying God’s property because it did not correspond to God’s will concerning the Talents (property /wealth) entrusted to him. Such is the behaviour of those who pretend to be God’s children but, in fact, they are not.149

Thirdly, “good / faithful and righteous” servants are those who increase the knowledge / skills / abilities given them (vv. 20, 22). The Master gave the first two slaves the produce of their work together with what He had already entrusted them: “… you have been trustworthy in a few things, I will put you in charge of many things”. This implies the one who received five (Talents) and made five more was put in charge of ten; in the same way, the one who received two and made two more was put in charge of four. The original verb translated “put in charge” (gr. καθίστημι [kathístēmi ])150 here means to be in charge of making more of the Talents (property / wealth) which have already been increased to ten and four. However, as said earlier, the responsibility assigned to a person depends on the level, the measure, and the kind of ability and experience he has. It is then clear that since they were in charge of ten and four respectively, their abilities and experience increased accordingly. Being faithful and righteous servants is a way to show love for the work and for the Master, as well as to honour Him and the Kingdom / holy family of which one is a member.

Such is the quality of true children of God’s ethos for His Kingdom. Such is the deontology of the responsibility or work God calls His children / servants to do. These ensure a successful work, i.e., ensure the development and expansion of the Kingdom of Heaven on earth in line with God’s plans.151

Faithfulness and righteousness relate to refusal of bribery and any form of corruption, which the following section deals with.

2.5. GOD’S CHILDREN AND THE FIGHT AGAINST CORRUPTION

The Kingdom of Heaven is according to Matthew a Kingdom of righteousness (Matt. 6:33). As mentioned earlier, God / Christ Jesus, as a righteous Patron, calls and assigns responsibility to the people of His Kingdom with righteousness: He does neither discriminate nor consider their performance (25:14-15) so that they carry out their responsibilities with such righteousness, too.152

The prayer Jesus taught His disciples, which also indicates that the Kingdom of Heaven is a socio-economic organism, says “your will be done” (Matt. 6:9-11): as a Kingdom of

149 Gundry, Commentary of the New Testament, 593-594.

150 BDAG, 2000 ed., s.v. “καθίστημι”.

151 Gundry, Commentary of the New Testament, 590-592.

152 Hendriksen and Kistemaker, New Testament Commentary, 880.

righteousness, the Kingdom of Heaven is a Kingdom / family where the Father / Patron’s will is done. The children in the Kingdom of Heaven work and serve their Master by doing His will.153 This is often found in Matthew’s gospel (e.g., Matt. 6:10; 7:21; 9:13; 11:25-26; 12:7, 50; 18:14; 20:14-15; 21:31; 26:42). In Matthew 7:21-23, the heavenly Father’s will is the same as the Law (Heb. Torah, Gr. νόμος [nómos]).154 According to Jesus, love is the essence of the Law and the motive for doing His will (cf. Matt. 22:34-40; 24:12).155 Not doing the Patron’s will is linked with the ethos discussed earlier; in other words, the righteous live according to the standards of God’s children, they work and bear fruit as expected by the Patron (cf. Matt. 3:8, 10; 5:13-17, 45; 6:1; 7:16-17, 18-20; 12:34-35; 19:16-20).

In Matthew’s gospel, doing the Father / Patron’s will (cf. 6:33) is connected with righteousness (δικαιοσύνη [dikaoisúnē], Eng. (1) quality or state of juridical correctness with focus on redemptive action, righteousness; (2) the quality, state, or practice of judicial responsibility with focus on fairness, justice, equitableness, fairness, justice).156 Regarding righteousness, the use of δικαιοσύνη and words belonging to the same family in the NT indicates its use by the LXX as seen in the translation of the Hebrew word צֶדֶק (ṣḏq) (Mg. marina, Eng. righteous, just). In the OT, words belonging to the same family as צֶדֶק (ṣḏq) express people’s behaviour required by God in their relationship with Him in the Covenant; they also express His requirement for them to live as His people in their dealings with one another as well as in their way of life and behaviour at work. In short, justice in the OT often expresses the way of life and behaviour that conform to God’s standard or norms He expects from His people.157

Jesus Himself defines justice as the way of life and behaviour which conform to God’s will as told in the OT but He gives further explanation in His teaching: justice is in accordance with Jesus’ teaching (cf. Matt 5:6 together with Luke 6:21; Matt. 5:20-48; 6:33 together with Luke 12:31). Jesus’ teaching on people’s just way of life and behaviour is based on the way of life and behaviour of people in the Kingdom of Heaven; He Himself set an example by His life and in His Ministry (Luke 7:18-23; 11:20). Since the Kingdom of Heaven is one of justice / righteousness (Pss. 97-99; Isa. 11:1-5; 1 Eunoch 62:1-16), Jesus brought such righteousness in its fullness, established it, and taught His disciples / followers, as people of His Kingdom, to demonstrate it by their lives. Thus, the children of the Kingdom of Heaven are righteous and do the will of God their Father according to Jesus’ teaching (cf. Mark 1:15). The entire Sermon on the Mount (Matt. 5-7) is Jesus’ teaching about this righteousness; He explains and answers the question “what does doing God’s

will and good works involve for righteous people such as his followers or the children of his kingdom (Matt. 5:6, 16, 17-20, 21-48; 6:1-18, 33; 7:12, 13-14, 16-21, 23-27)?”

Such righteousness has two aspects according to Matthew (cf. definition above): 1) righteousness as a gift and God’s work to save people (cf. 5:6), and 2) righteousness indicating the ethics of justified people (5:20). The righteousness of the children of the Kingdom of Heaven exceeds that of the scribes and Pharisees because they have been justified by their Father in heaven whom they imitate (5:48; cf. Rom. 1:16-17; 3:23-26; 6:19ff); it also shows that they are heirs of the Kingdom of Heaven.

Therefore, justice, too, has an important place in the expansion of the Kingdom of Heaven as a socio-economic organic family. As already explained, it has the same meaning as “righteousness” (cf. Matt. 25:14-30; Luke 16:1ff; Gal. 5:22ff.; Rom. 1:16-17; 1 John 1:9).

It has also been explained earlier that, what the Patron / Father / Christ Jesus expects from the children of His Kingdom is to improve and multiply his Talents / property / wealth, or to earn more from the Talents in their charge. There are many ways of doing so: stealing, defrauding, bribery, from which a lot of profit may be made (cf. Luke 16:1ff; 19:110; etc.), but, as children of God’s Kingdom, Jesus’ followers should always work according to their Father’s / Patron’s will and with righteousness. The first two servants worked and gained more Talents with righteousness and faithfulness, so they were praised by their Father / Patron as “good and faithful / righteous slaves” (cf. Prov. 21:21). In Matthew 6:33, Jesus urged His disciples to strive for God’s Kingdom and His righteousness and they will receive all things from the produce and profit of their work. That is to say, by working as true children of the Kingdom of Heaven, Jesus’ followers bear good fruit in accordance with His will and receive overflowing blessing (cf. Mark 10:29-30; Luke 12:31; 1Tim. 4:8).158

The third slave acted in a corrupt manner that his excuses and the Father / Patron’s condemnation (Matt. 25:24-25) evidenced. This indicated his refusal to do the Father’s / Patron’s will. The Master / Patron’s words revealed that this slave did neither obey him nor do his will (vv. 26-27); in other words, what he did was unrighteous. According to Jesus, “the way of righteousness” (21:32) is open to believers and leads the righteous / faithful into “eternal life” (19:21-24; 25:46). The reason why the Master / Patron did not let the third slave enter into his joy (heaven) and expelled him from the righteous family (Matt. 25:29-30) (to hell) is because he was not a righteous man (cf. Prov. 21:25).

158 Crosby, House of Disciples, 187.

Therefore, the children of the Kingdom of Heaven are not lazy, idle, greedy, or corrupt in any aspect of their lives, in their activities and at work. They do not make exaggerated profit due to an exaggerated love of money (cf. Luke 19:1-10) for that is the root of all kinds of evil around them: forsaking God the Patron and even taking His role in a dishonest way. Such attitudes are not worthy of God’s children but destroy them. Thus, the use of Talents / property / wealth in Matthew 25:14-30 teaches us that there should be no room for injustice among those who are called by God to make His Kingdom grow. Injustice may be seen in various aspects, such as corruption or bribery. Bribery (Heb. שֹׁחד , [Shachad ] , Gr. δῶρον [dōron], Eng. gift)159 literally means a deceitful way of persuading someone to be on one’s side by giving him a gift or money or something else, or by exhortation, etc. (cf. Matt. 26:14-16; 27:3-9; 28:12-15; Mark 14:1; Luke 22:5; Acts 8:1823).160 A bribe can be defined as a gift to someone in order to make him accept the giver’s opinion or request (read Matt. 28:12-15; Acts 24:26).161 According to the Bible, to accept or to give a bribe is to commit a wrongdoing. “The wicked accept a concealed bribe to pervert the ways of justice” (Prov 17:23; 1Sam 8:3). Putting it another way, giving bribes to pervert justice into injustice is evil and people should not live with it. In some cases, the Bible says that giving a bribe is equivalent to giving a salary to a murderer, i.e., taking a bribe is a crime (Deut. 27:25; Ezek. 22:12). So, bribery was forbidden by the OT Law (Exd. 23:8; Deut. 16:19) and condemned by the prophets (Isa. 1:23; Amos 5:12; Mic. 3:11) because it is injustice and should not be practiced by the people of the Kingdom of Heaven.162

Since the words faithful and righteous are used in such a way that they have similar meanings and complement each other as explained earlier, and since bribery and corruption are connected to each other, it can be said that the first two slaves in Matthew 25:14-30 did their work and were accountable to their Master without corruption. The third slave’s unrighteousness and unfaithfulness, and the effort to persuade his master by blaming him can be considered as corruption, which made his master angry. One cannot deceive God / Jesus with corruption. A Malagasy word: fahalovana, has two meanings:

1) corruption (such as what the third slave did), and 2) perishability of a dead corpse; both cases involve digging a hole and hiding something, namely Talent / property in the former case, and a dead corpse in the latter. They have fahalovana in common.163

God blesses or rewards his servants who work in a trustworthy and righteous way, as seen in this pericope. The following section gives detail on blessings and rewards.

159 BDB, 1907 ed., s.v. “שֹׁחד ”.

160 Cf. Richard L. Langston, Bribery and the Bible (Singapore: Campus Crusade Asia Limited, 1991), 47.

161 Cf. Langston, Bribery and the Bible, 12-17.

162 Langston, Bribery and the Bible, 47.

163 Cf. Ibid., 62-63.

2.6. THE CHILDREN OF THE KINGDOM OF HEAVEN AND WORK, AND REWARD/BLESSING

As stated previously, the χάρις ([cháris], Eng. grace, gift, gratitude, etc.) played an important role in the relationship and interaction between the patron and the clients / slaves.164 The earth and all the creatures in it were gifts / wealth fully given by God to human beings (Gen 1:26-29), and the reason for creating the latter in His image was to represent Him in caring for, developing, and multiplying them (Gen. 2:7-15). In doing so, they will receive His blessing (cf. Prov. 10:4; 14:33; 28:19; also read Lev. 26:3-5, 9-10; Deut. 11:13-15; Isa. 54:11-12; Prov. 8:18; 10:22; 13:21; Ps. 37:25; Eph. 4:28; etc.). Jesus clearly explained in Matthew 6:33ff that the same applies to people in the Kingdom of Heaven. More detail about this follow.

Matthew 6:33 is included in the Sermon on the Mount (Matt. 5-7), in which Jesus taught about people’s attitudes and way of life in the Kingdom of God, in relation to social life, individual behaviour, work, etc. One aspect of people’s way of life in the Kingdom of Heaven consists in living in a righteous way. Matthew 6:33 is part of a pericope which starts at verse 19 and ends at verse 34, where Jesus draws people away from thinking, working, and living under the curse mentioned in Genesis 3:17-19. Such a curse completely separated people and their way of life from God: struggling on their own in life with death as their enemy, not knowing anything else but their own efforts to obtain earthly things, on which they rely, and facing death’s daily attacks. The Kingdom of Heaven frees people from such a life full of anxiety.

Firstly, God is their Father / Patron in the Kingdom, i.e., He is the owner of everything (Ps. 24:1ff) and all people / believers are His children with the right to inherit and to equally benefit from His property (cf. Acts 4:32-36; Gal. 3:26-4:8; etc.).165

Secondly, God has called the people of the Kingdom of Heaven to be in charge of expanding it with righteousness and justice (Matt. 25:14-30; also read Gen. 2:15). Therefore, the people of the Kingdom of Heaven are not idle, waiting for their daily needs like manna from heaven, but they take the responsibility God assigned to them in the beginning, that is to cultivate and maintain His property (Gen. 2:15; cf. Matt. 25:14-30; Eph. 2:10; also read 1 Thess. 4:11; 2 Thess. 3:10). They not only pray but also work under God’s guidance. As people of God’s Kingdom, they perform their duties with righteousness / faithfulness, and consequently receive His blessing (1 Thess. 4:11; 2 Thess. 3:10; etc.).166

In Matthew 25:14-30, the Master did not take the 5 extra Talents gained by the first slave from the 5 Talents entrusted to him, as the other patrons usually did in the Greco-

Roman society of those days; instead, the Master gave all of them back to the slave. He did the same with the second slave. Since this pericope is a parable about the Kingdom of Heaven, it illustrates the way in which God blesses the children of His Kingdom who work faithfully and righteously. When God’s children serve their Father / Jesus with love, faithfulness, and righteousness, they – and not God / Jesus/ Patron – fully benefit from the result of their work in His Kingdom (cf. Matt. 6:33).167

He gives them fully, not only earthly blessings but also heavenly ones: “Enter into the joy of your master” (vv. 21-23). The place of gift ( χάρις , cháris) in the relationship between the patron and the clients / slaves in the Greco-Roman world has been cited previously. However, no text mentions that they dined together as an expression of gift / reward (cháris). In the Kingdom of Heaven, however, since Christ Jesus’ followers are His fellow heirs, God the Father / Jesus Christ fully shares in life with them for eternity in heaven. His pouring out blessings upon His servants / people of His Kingdom on earth is one aspect of this life sharing with them. This emphasizes that God / Jesus and all believers form one holy Family.168

The third slave who represents false children / servants of God did not get any blessing or such gift (cháris) from God. In addition, God had the Talent / property / wealth taken away from him, expelled him from his family and imprisoned him in hell for eternity. Pretending to be God’s child / servant, showing laziness, unrighteousness, bribery and corruption, hatred, disobedience to God, leads people on earth into poverty (Matt. 25:1430; cf. Luke 16:1ff.).

2.7. CONCLUSION

Christian believers are God’s children and heirs, Christ’s fellow heirs and servants. Their inheritance is “the earth and all that is in it”, which is illustrated here by the Talent / property, and “heaven” (including themselves and their families, etc.). Being children implies they are also owners of their Father’s / Jesus’ property or wealth. Being servants implies being actively and responsibly in charge of multiplying and developing such property with faithfulness and love, and according to the level / kind / measure of abilities / skills / gifts (charisma) given them by God. As children, they carry out the responsibility God has called and assigned them to, with love.

In other words, the children of the Kingdom of Heaven are new creatures, which they prove by working according to God’s will (Eph 2:10); they accept God’s / Jesus’ call-

ing; commit themselves to the work and responsibility with love, faithfulness / righteousness and with fear of Him – the Patron who has put them in charge of such responsibility. They seek nothing else than to develop, increase and use the talents entrusted to them by God. That is how they honour and give glory to God / Jesus, who is the Patron. Working is a characteristic of the children of God’s Kingdom. The trustworthy and righteous children / servants receive His overwhelming blessings, His grace (cháris) even while on this earth. Such rewards are the first fruit of the life they will inherit in heaven for eternity.

CHAPTER THREE:

The Use of Talents and Diakonia

3.1. INTRODUCTION

Matthew 25:14-30 is a parable concerning the Kingdom of Heaven. As mentioned earlier, the message of this pericope cannot be separated from the message of the whole gospel of Matthew – its literary context. The parable describes the Kingdom of Heaven as a new socio-economic organic family. In the family, as a new socio-economic organism, the investment of Talents / property / wealth by using one’s ability and experience, and its management and use in accordance with God’s will, will play an important role. Since YHWH, the Patron of the family / Kingdom owns “the earth and all that is in it” (Ps. 24:1ff), this includes not only the earth but also all the creatures with the definite inclusion of human beings: all these are God / Jesus Christ’s property. Relating this to the message of Matthew 25:14-30, the question is: “how to develop human beings’ identity and living conditions by using abilities?” and also “who did so first?”

When speaking about human beings and their living conditions, the whole person is included, i.e., body, mind, and soul. According to Matthew’s gospel and with regard to this pericope (cf. Matt. 20:28; Mark 10:41-45), the diaconal work carried out by Jesus deals with the improvement of the whole person, and so does the diaconal work by God’s children to their neighbours, both in the church and in society. Therefore, in the literary context, the ideology or philosophy of the use of Talents cannot be separated from diakonia, especially if the target is human beings and their living conditions. This will be discussed in the following paragraphs.

3.2. GENERAL DEFINITION OF DIAKONIA

Diaconal work is the service performed by Jesus and God’s children as servants. How can διακονία be defined? It is worth noting that the common name διακονία occurs

34 times in the NT, and literally means a responsibility or a service (Eng. service, charity, love through action) that an authority entrusts to his servants.169 It stems from the verb διακονέω (diakonéō) which occurs 37 times in the NT and literally means to serve or to minister. The common name διάκονος (diákonos) which occurs 29 times in the NT is of the same family and literally means servant or minister.170

Diakonia therefore means service carried out in love by God through Jesus Christ but also by the church / God’s children or servants under the guidance of the Holy Spirit to other people. The aim is the people’s holistic development in line with God’s objectives. This is also called “Gospel through work”, which is expressed by love for neighbours or for everyone in the church and society. Another definition of diakonia is: work that aims at forming a family where justice and love reign as God intended. It is work which relates to the church and society, to accomplish the mission entrusted by God / Jesus Christ to the believers, and the mission field is the world (cf. Matt. 28:18-20; Mark 16:15; Acts 1:5-8).171

As stated above, God / Jesus is the first διάκονος , although He is the Patron in His Kingdom, and the diaconal work performed by the church and all believers is based and built upon His work. Jesus Christ as a διάκονος ([diákonos], Eng. servant) is cited by Paul in 2 Cor 8:9: “For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor so that by his poverty you might become rich”; also in Philippians 2:6-8: “… Christ Jesus, who though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death – even death on a cross.” Since God worked through Jesus, the latter’s Ministry on earth is described by the Synoptic Gospels as diakonia, reaching its culmination at the cross (Matt. 20:20-28; Mark 10:41-45; Luke 22:27; Phil. 2:6-11). Considering Matthew’s gospel in particular, Jesus achieved His Ministry through teaching, preaching (Matt. 5-7), work (Matt. 8-17), and the cross (Matt. 27). The Church as Christ’s body carries out the same diakonia through teaching / preaching and work. What did Jesus do?

3.3. MATTHEW AND JESUS’ DIAKONIA THROUGH TEACHING, PREACHING, AND HEALING.

According to Matthew 4:23, the Kingdom of Heaven brought in by Jesus Christ as a διάκονος ([diákonos], Eng. servant) is defined through teaching, preaching, and healing.

Teaching and preaching (cf. Matt. 5-7) were ways by which He made the characteristics of that Kingdom known to the world, expressing the appearance, manifestation, and presence of God’s salvation among people. Through Jesus’ teaching and preaching, people met with God who brought them into His Kingdom by them coming to repentance (cf. 4:17). “Repentance” is a complete change of life which in effect was a new relationship between those who repented and God / Jesus, and with their neighbours (cf. 5:44; 11:2024; 12:41; 19:19; 23:1-39). They became a new socio-economic organism, the family of God, resulting in a renewed way of life, of using and exercising stewardship of their Talents / wealth / property (cf. 6:2); not only for themselves but also for their neighbours (19:1629).172

In Matthew’s gospel, much emphasis is on “understanding Jesus’ word” (Matt. 13:1315, 19, 23, 51; 15:10; 16:12; 17:13). Those who understand Jesus’ teaching concerning the characteristics of the Kingdom of Heaven are those who put them into practice in their daily life, behaviour, and at work. They are called His “disciples” (μαθητής [mathētēs], Eng. disciple)173 and His true disciples become teachers (γραμματεύς [ grammateús], Eng. teacher, scribe, instructor)174 who teach others to do the same. That is to say, Jesus’ disciples are those who are shaped by His teaching on the Kingdom of Heaven and live, behave, and work accordingly. Their new way of life results in a new relationship with the other children of the Kingdom and causes them to use and manage their wealth / property for the benefit of their fellow members of the Kingdom / family from various social and economic backgrounds. That was how they demonstrated equality in all aspects of life in the Kingdom of Heaven and set an example for others who received the Gospel.175

It has been stated earlier that Jesus’ teaching and preaching are recorded in the part of the Bible called ‘the Sermon on the Mount” (Matt. 5-7). On a mountain, He explained in detail the Law (Heb.Torah; Gr. νόμος [nómos])176 that YHWH gave to Moses and the children of Israel at Sinai (Exd. 19:11ff). This indicates there is a continuation of what YHWH said to Moses on Mount Sinai with what Jesus preached on the mount; what God had said at Sinai was fulfilled in Jesus Christ and His teaching / preaching. The continuation is also seen in that both Jesus’ work and the Kingdom of Heaven set people free from everything that enslaved them (society, economy, politics, religion), in the same way as YHWH freed Israel from slavery in Egypt.177

The first part of the Beatitudes (Matt. 5:3-6), in the context of Matthew 4:17, concerns the effect of the Kingdom of Heaven on people facing the situation they lived in.

172 Crosby, House of Disciples, 216–217.

173 BDAG, 2000 ed., s.v. “μαθητής”.

174 Ibid., s.v. “γραμματεύς”.

175 Gundry, Commentary of the New Testament, 281.

176 BDAG, s.v. “νόμος”.

177 Gundry, Commentary of the New Testament, 148-149.

“Poor (in spirit)” (οἱ πτωχοὶ τῷ πνεύματι [oi ptōchoi tō pneúmati ], Matt. 5:3) in the Septuagint (LXX) is translated עָנִי (Ani ) in Hebrew. It should be pointed out that both the word πτωχός ([ ptóchōs], Eng. dependent on others for support, poor)178 and the word πένης ([ pénēs], Eng. being obliged to work for a living, but not being reduced to begging, poor, needy),179 are used in the NT; although the latter is used more often. Both words can be translated as poor, but πτωχός applied to beggars whereas people who worked, but were poor were πένης. Putting it another way, in the Greek language, πένης applied to the labourers or craftsmen (clients / slaves) who were poor because they had very little ability but used their physical strength to earn a living for their families. On the other hand, πτωχός concerns those who could do nothing, not even use their physical strength, to earn their living but completely relied on other people’s compassion or pity. Even the etymology of πτωχός indicates that poverty resulted from oppression, exploitation, and violence that some of them suffered. Their handicap or disease was the consequence of the slavery, oppression, and exploitation of which they were victims. Beggars were officially called πτωχοὶ ([ ptōkoi ], “the poor”, cf. Luke 16:20-22).

What about the meaning of “in spirit”? Who are the “poor in spirit” that Jesus said will be blessed in the Kingdom of Heaven? What does Jesus mean by this?180

The word πνεῦμα ( pneũma) has four main meanings in the NT: (1) The Holy Spirit, (2) the evil spirit, (3) the soul / human life / person and (4) the wind or the breath.181 Here, in Matthew 5:3, it describes the human soul or even the person as a whole. The dative

τῷ

πνεύματι (tō pneúmati ) can be translated in many different ways but here it can be called dative of respect, for this is more suitable to the literary context.182 Consequently, the whole sentence can be paraphrased as follows:

“Those who are poor, having been crushed in every way; the poor who cannot work by using their physical strength as a result, those who do not have any hope because of the violence and oppression they have suffered, those who are hungry and thirsty as a result, those who wait for the Messiah to deliver them from these…”183

They are socially and economically poor because they are victims of slavery or exploitation or violence or oppression (cf. Luke 4:18-20; 6:20-26). To these, who looked forward to the coming of the Messiah, Christ Jesus promised freedom in the Kingdom of Heaven. When Jesus healed the wounds, injuries or disabilities resulting from

178 BDAG, 2000 ed., s.v. “πτωχός”.

179 Ibid., s.v. “πένης”.

180 Ottó Pecsuk, “Interpreting and Translating Ptochoi tó Pneumati,” in The Bible and Economics, ed. György Benyik (Szeged, Hungary: Jate Press, 2013), 299-310.

181 BDAG, 2000 ed., s.v. “πνεῦμα”.

182 Wallace, Greek Grammar beyond the Basics, 144.

183 Ottó Pecsuk, “Interpreting and Translating Ptōchoi tó Pneumati,” 299-310.

exploitation, violence or oppression, the victims’ social, religious, and economic life completely changed. This is an indication that the Kingdom of Heaven is a kingdom of justice; violence and injustice, which were widespread in society and caused great inequality between the poor and the rich patron in every aspect, are overcome.184

The second part of the Beatitudes (Matt. 5:7-10) deals with the poor who met Jesus and experienced the Kingdom of Heaven, and had their lives completely changed socially, economically, etc. (5:3-6). Not only were they set free from injustice, poverty, and everything else, but they also became merciful, kind, and peaceable, despite being persecuted by society for living within the justice prescribed by the Kingdom of Heaven. That is to say, they became witnesses to the Kingdom of Heaven in their work and behaviour, and consequently bore good fruit benefiting other people (cf. 5:13-16). Peacemaking and reconciliation characterized their lives (cf. 5:21-23; cf. 18:15-19); as a result, consideration of women as a means of satisfying men’s lust, as well as lack of respect of marriage and divorce (5:31-32), came to an end. Thus, violence in any aspect (5:34-42) did not have a place in the new family, but completely yielded itself to love and peace to imitate God the Father (5:43-45). All these were indications that they were members of the new socio-economic organic family in the Kingdom of Heaven.185

As the Kingdom of Heaven is a Kingdom of Liberty, Jesus’ teaching and preaching (cf. Matt. 5-7) cannot be separated from His healing (chap. 8-17). During His Ministry, He healed several sick and disabled people (4:24; 8:1-17; 9:1ff.; etc.), including the healing or release of those who were demon-possessed (4:24; 9:1-8; etc.). Such healing / release were also proofs of the presence and the work of the Kingdom of Heaven in people’s way of life and community life; the presence of the Kingdom of Heaven completely renewed people’s identity and lives.186

Therefore, the healing performed by Jesus concerned not only the renewal of people’s spiritual life but also the social, economic, religious etc. aspects of their lives. The sick and the disabled in society as well as in the Church / Temple / Synagogue were treated as if they were unclean, so they were discriminated against. As a result, in addition to being sick and disabled, they were poor, and the majority of them begged for a living. So, the healing they received from Jesus brought them back into society, the Church / Temple / Synagogue, and especially made them people who could acquire wealth and work to earn their living. If persecuted for practicing the justice of the Kingdom of Heaven or because of their Christian faith, they had a new family where they could live freely and

184 Cf. John Ferguson, The Politics of Love: The New Testament and Nonviolent Revolution (New York: Fellowship Publication, 1979), 80-82; see also Ottó Pecsuk, “Interpreting and Translating Ptōchoi tó Pneumati,”

185 Gundry, Commentary of the New Testament, 280ff.

186 R.A Burridge, What Are the Gospel? A Comparison with Greco-Roman Biography (Cambridge: Cambridge University Press, 1992), 121, 124-125.

peacefully: that is the family / Kingdom of heaven / Christian Church.187

Thus, the Kingdom of Heaven brought in by Jesus completely changed the social situation, the economy, and the religion of people who met Him; especially of those who were discriminated against or harassed. In addition, it created a new society and new life in God, which were totally different when compared to what existed in the Roman Empire; it was a new family in which members lived in the midst of blessing, justice, and love.188

What were the aspects of diakonia in Matthew’s gospel and how did it work? This will be considered next in more detail in order to relate it to the management and the use of Talents / property as taught in Matthew 25:14-30.

3.4. DIAKONIA, THE SHARING, AND THE COMMUNITY OF POSSESSIONS

The effect of meeting Jesus, and His Ministry which brought in the Kingdom of Heaven, was the forming of a new socio-economic organic family according to God and in God. Jesus’ work produced a new life in people who are His property. The new life resulted from His teaching, preaching, healing, as did the pertaining consequences on society, economy, and religion; it also resulted from His having all things in common and fairly sharing God’s property / wealth with them.

According to the teaching of the whole Bible, no one on earth owns the wealth or property he has, be it land, house and its garden, or money or possessions, whatever they are. God has created them (Gen. 1-2); therefore, He is the only true Owner (Ps. 24:1-2). That is, as the Patron, “the earth is YHWH’s and all that is in it” (Ps. 24:1-2; also read Matt. 25:14-30). In the Jubilee year (Lev. 25:10-23; cf. Kingdom of Heaven = Kingdom of liberty), everything / every property was to be returned to their original owner. Since YHWH is the true Owner, His property was to be returned to Him. However, the OT prophets, Christ Jesus, and the first Christian Church taught that this was accomplished by returning their portions to the oppressed people (those who were enslaved and exploited, the orphans and the widows / divorced, the disabled, etc.) (Isa. 58:6ff.; 61:1-2; Prov. 14:31; 17:5; Matt. 25:45; Acts 9:5; 1 Tim. 6: 17-18; cf. Prov. 3:28).189

When building up the Kingdom of Heaven, Jesus implements the principles of the Jubilee into people’s lives (e.g., in Matt. 11:2-6). For example, He told the rich young man in Matthew 19:20-21 to show and practice love, the essence of the Law, by sharing his possessions with the poor if he was a true child of the Kingdom. To be true people of the

187 Warren Carter, “Narrative / Literary Approach to the Matthean Theology: The Reign of God as an Example (4:17–5:12),” in Journal for the Study of the New Testament (September, 1997): 3-27.

188 C.H. Felder, “Compensatory Justice,” in Toward New Testament Hermeneutic for Justice: Journal of Religious Thought, 45 (1988): 22-23.

189 Ottó Pecsuk, “Interpreting and Translating Ptōchoi tó Pneumati,” 299-310.

Kingdom of Heaven implies putting belongings in common or sharing them with fellow members of the Kingdom. That is to say, to completely change the relationship between the patron and all those under his control, to abolish the system which favoured injustice and big differences between people’s positions / status, socially and economically ((Matt 6:20; cf. Acts 4:32-37; Gal. 3:26-28; Exd. 23:11).190

Nevertheless, it is not only rich people with a high status who should change their attitude toward their fellow children of the Kingdom of Heaven in the use or management of their Talent / property / wealth, but also everyone else. According to Matthew 26:6-13 (cf. 2:2ff.), the woman was shaped by the Kingdom of Heaven to use her possession for Jesus. What she did was good (καλὸν ἔργον, [kalòn érgon], Matt. 26:10; cf. Gen. 1:31; Rom. 12:21; 13:3-4) because she used her wealth to meet Jesus’ need (Matt. 26:12). So, according to Matthew, and from Jesus’ point of view, the good works Christians should do are those which meet other people’s needs and conform to God’s will (cf. 11:2,5). Jesus also taught that God blesses those who do good works which conform to His will, because in so doing they behave like Him (11:2; 25:35-46).191

Such sharing or community of possessions should be the source of peace among the members of the Kingdom of Heaven, according to Jesus’ teaching. The disciples who were sent out and given authority (10:1; cf. 28:18), for example, entered the houses of those they had been sent to, bringing peace and reconciliation, together with the wealth of the teaching, preaching, and healing (10:9-10a; 28:20). On the other hand, those who received them, i.e., who received the wealth of the Gospel of the Kingdom of Heaven from them, shared with them their food, shelter, clothes, services, and hospitality accordingly (10:10). The teachers, preachers, and healers went on their mission without taking money or possessions with them, because the people, who accepted the Gospel of the Kingdom of Heaven they brought with them, took care of them and offered them hospitality.

In the first Christian Church, as recorded in the Book of the Acts of the Apostles, the believers shared and had their possessions in common in two practical ways. Firstly, they offered their possessions for the common needs of the church according to God’s will (Acts 2:44; 4:32b, κοινός [koinós], Eng. common).192 Thus, sharing belongings with fellow members of the Christian church implied considering them as owners and giving them the responsibility of co-managers and co-users in accordance with God’s will.

Secondly, some of them sold their possessions and distributed the money received to their fellow church members, as expressed by the following Greek verbs: πιπράσκω

[ pipráskō], Eng. to sell193 ; διαμερίζω ([diamerízō], Eng. to divide, share, distribute, 194 Acts 2:45); διαδίδωμι ([diadídōmi ], Eng. to give, distribute, 195 Acts 4:34-35). They sold their possessions and put the money at the Apostles’ feet as all of them were owners and members of one family, and also in order to meet the needs of others, especially the πτωχός [ ptōchós], Eng. indigent, needy, poor (Acts 2:45; 4:34) and the widows; such was the church’s diaconal work (Acts 6:1ff.).196

With regard to these two practical ways, the former owner was no longer the only one, but all church members became owners. In addition, those with whom the possessions had been shared felt responsibility for the stewardship and use of such possessions in accordance with God’s will. As stated earlier, for the first Christian Church, God’s will was that the possessions were used for taking care of the poor (Acts 2:45; 2 Cor. 8-9).

In Matthew 25:14-30, Christ Jesus shared His property with His servants. As said before, He did so because He loved and trusted them, so He gave them complete authority and liberty to use and increase it. By sharing and completely handing over (cf. παρέδωκεν [ parédōken], Eng. handed over completely, 197 Matt. 25:14) His property, He considers Christian believers as owners of the Talents or property. Their work should result in the improvement of their own lives, not that of Christ Jesus; so, they are to fulfil their responsibility as owners. As stated earlier, God uses human beings to increase His property in view of the increasing number of people (Gen. 1:26-30; 2:7-15). Thus, two out of the three slaves represent Christian believers who would not think of holding the property and the profit they make for themselves, but rather would use them to take care of others whom they also considered owners (cf. Matt. 25:45; Acts 9:5).

In the parable in Matthew 25:14-30, the first slave who received five Talents and made five more was given authority to manage ten. That is to say, the property and the profit were returned to him, not for him to devour on his own purposes, but to use and share them with others, especially the needy; the same with the second slave (cf. 25:31ff.). The large quantity of property entrusted to them shows the greatness of the responsibility required from them: all believers will be in charge of many things, but the quantity of property entrusted to each one of them will depend on each one’s ability. The quantity of property entrusted should equate with the number of people who will benefit from it. Therefore, entrusting a larger quantity to a person does not mean giving more advantages to him than to another person who receives a smaller quantity, but implies greater responsibility and a larger number of beneficiaries.198 It is to be pointed out that both property and responsibility were taken away from the wicked and lazy slave.

The sharing of possessions was evidenced by the way the children of the Kingdom of Heaven lived (cf. Acts 4:31-35; 2 Cor. 8:1-8; Gal. 6:1-10). It was also evidence of the Christian Church being a new socio-economic organism. Jesus Christ and His disciples started such a socio-economic organic family (Matt. 4:18-21; 10:1-4), which testified to the new creature in them resulting from Jesus’ work and the Kingdom of Heaven: a family in which the members shared life and possessions in accordance with God’s will, and in Him (cf. Luke 8:1-3; John 12:6).

The first Christian Church showed that they were a socio-economic organism in which the members served and took care of one another, not only by sharing and having their possessions in common but also by table fellowship. This is the focus in the following section.

3.5. DIAKONIA AND TABLE FELLOWSHIP

As noted earlier, the patron and the clients / slaves did not dine together in the Greco-Roman society. Eating together with one’s clients or slaves was not a way of showing the χάρις ([cháris], Eng. grace, gift, gratitude)199 (contra Matt. 25:14-30). The patron did not even eat together with his wife and children. Not only did this indicate the difference of status and honour among them, but also proved that family members benefited differently from the family’s property; even the clients and slaves who put all their energy into the acquisition of such property belonging to the family as a socio-economic organism. It also indicated the injustice in the patriarchal Greco-Roman family, which was the source of unrest and lack of true peacemaking.

It has already been stated that the Kingdom of Heaven, that Jesus brought with Him, is a Kingdom of Liberty / Freedom, i.e., a Kingdom that abolishes all aspects, practices, and systems of injustice, etc. in the Greco-Roman family / society. 200

The Kingdom of Heaven is a Kingdom of Liberty / Freedom and Justice because it puts into practice the principles of the Jubilee Year, according to Leviticus 25, in its fullness. This pericope states that the principles of the Jubilee and the Sabbath year in setting the slaves free, in returning the land / property to the original owner, in eating the produce of the land during these years (Lev. 25:6-7), and in eating together with the poor or the outcast from society (Isa. 58:6-12), change the society’s system and set up a family of brothers and sisters: a family where all have equal rights and status, socially, economically, etc. (cf. Gal. 3:26-29; 4:1-8). 201

199 BDAG, 2000 ed., s.v. “χάρις”.

200 Cf. deSilva, “Patronage and Reciprocity,” 95ff.

201 Cf. Crosby, House of Disciples, 187; see also Maria Harris, Proclaim Jubilee: A Spirituality for the Twenty First Century (Louisville, USA: Westminster / John Knox Press, 1996), 38ff.

As far as the Jews were concerned, table fellowship was a model and central characteristic of society. It reflected a harmonious community life, peacemaking, and justice among them. Israel’s communion with YHWH, for example, was described by using metaphors for eating together (Ps. 23:5; 78:19; Isa. 25:6; Ezek. 39:20). Eating bread or salt with another person created / established a new bond, communion, and equality, which are difficult to undo: that is why food played an important role when making a covenant or a binding agreement. In contrast, the Jews did not eat with Gentiles or people they considered as sinners and unclean: they thought doing so would make them associate with these people and remove them from being people of God’s Covenant or make them unclean (cf. Acts 10:28; 11:3; Gal. 2:12). Thus, eating together became a symbol and seal of peacemaking in the Covenant. 202

For Jesus and His disciples, having possessions in common and eating together strengthened the bond and fellowship between them (Matt. 26:20–23; cf. Mark 14:18), drew the disciples close to Jesus and His life, and made them one new family in God. This is also what lies behind the feeding of crowds: it was at the same time practicing diakonia and drawing them together to become one family bound by life in Him in the Kingdom of Heaven, where members equally benefit from their Patron’s property entrusted to them (Matt. 14:19; cf. 15:36). Consequently, the system and the differences in status in every aspect which divided society were abolished; that is to say, differences due to status, tribe, religion, politics, economy, etc. were brought to an end (cf. Gal. 3:26-4:8). 203

By sitting at the table with the poor and the outcast from society, and with those described as “sinners and tax collectors” (9:11-12), Jesus abolished the ideology and the culture of discrimination, as well as social, tribal, economic, and religious division that existed in society. That was how He drew sinners to share His life in the Kingdom of Heaven. Eating together with these people put Him on the same level as them and bound His life to theirs, to enable them to share in His life and obtain liberty from Him. He did not become a sinner but was made to be sin in order to crush sins in His body on the cross (cf. 2 Cor. 5:21); He took the poor’s place so as to redeem them from the grasp of sin. 204

In Matthew 25:14-30, the Patron’s words “enter into the joy of your master” to the two slaves indicate that he and his clients / slaves ate together, which never happened in the Greco-Roman society. The Lord Jesus said that all believers who trust in Him will eat with Him in the Kingdom of Heaven (cf. Mark 14:25; John 14:1ff.): such is the crown of life He will give them (Rev. 2:10; 3:11; Jas. 1:12). In this manner, all believers will fully

203

204 Ibid.

202 Crosby, House of Disciples, 198ff; see also Richard Belward Rackham, The Acts of the Apostles (London: Nathuen and Co. LTD, 1939), 34-42.

Cf. Crosby, House of Disciples, 199.

enjoy equality in the Lord and life as lived by Him. Such is the aim of diakonia that God intends for people.

3.6. CONCLUSION

The Kingdom of Heaven that Jesus brought in is a Kingdom by which He renewed and drew people back to become God’s Family, the identity of which is a new socio-economic organism. It is to be remembered that in the Greco-Roman world, a family is a socio-economic organism, in which the acquisition, augmentation, and stewardship of the patron’s Talents / property / wealth (Matt. 25:14-30) had an important place in making the family’s power and honour increase vis-à-vis the outsider families who competed with it. The children / clients / slaves were in charge of these tasks according to their respective abilities, and the Patron was the main beneficiary. Work, too, was equally important in the Kingdom of Heaven / socio-economic organic family. God himself, in Jesus Christ, though He is the Patron, yet He humbled Himself as a servant (διάκονος [diákonos]). He did the first Work of improving people’s lives (Matt. 20:24-28; Mark 10:41-45; 2 Cor. 8:9; Phil. 2:6-8), making them new creatures so that they become “very good” as they originally were (cf. Gen. 1:26-27; John 1:1-5). The culmination of the work was at the cross. Jesus Christ’s ministry / service / diakonia (cf. Matt. 20:24-28; Mark 10:45) which consisted in teaching, preaching, healing, and the climax of His work at the cross, not only made people become new creatures and children of the Kingdom of Heaven, and drew them back into God’s family, but also renewed people holistically: in the religious, social, economic, and even political aspects of their life (cf. Matt. 9:35-36). This is because God’s Kingdom is a socio-economic organic family.

The Kingdom of Heaven becomes one Family in which the children of the Kingdom have their possessions / wealth in common: they are Jesus Christ’s fellow heirs of God, their Father’s property. Furthermore, His followers also become children who share God’s / Jesus’ – the Patron’s – life by sharing His joy. The climax of the life sharing on earth is in the Lord’s Supper by which they share His blood and body raised from death. This will be experienced in its fullness when He comes again (cf. Matt. 25:14-30).

In the Kingdom of Heaven, the socio-economic organic family resulting from Jesus’ work, all the children of the Kingdom are in charge of developing, increasing, using, and exercising the stewardship of the Talents / possessions / wealth given by God the Patron as their inheritance (Matt. 25:14-30). In Matthew 20:20-28 (compare Mark 10:35-45), such

diaconal work is founded on and is a continuation of the work done by Jesus Christ. As expressed earlier, the Talents / property / resources entrusted by God to people are to be increased both in quality and in quantity for the benefit of the increasing population (cf. Gen. 1:26-30; Matt. 24:45ff.; etc.). That is to say, people, in the church and in society, are included in the wealth / resources entrusted by God to be developed in every aspect of life (cf. Matt. 9:37-38; 10:1ff.; John 21:15ff.). This implies carrying out diaconal work / service with love, such as teaching, preaching, healing, performing charity work of various kinds, etc. (cf. Matt. 10:1ff.; 28:18–20). It is worth noting that setting people free from the grasp of poverty and the like, or showing kindness to them, does not only consist in healing them or giving them something or sharing possessions with them, but it also involves teaching them and improving their abilities. The aim is to enable them to face, develop, and improve their living conditions, and also increase the Talents / property / wealth given them by God as their inheritance. In this manner, they carry out and continue Jesus’ work (cf. Acts 1:5-8; 2 Cor. 3:6; 5:20; Eph. 6:20; etc.) with Him (cf. Matt. 28:18-20; Mark 16:19-20) and under the guidance of His Spirit (cf. Rom. 8:14; Gal. 5:22ff.).

The first Christian churches exemplified all of this according to God’s plan in Jesus Christ (cf. Eph 2:11-22), using the various abilities and gifts given them by God to carry out such tasks (Rom. 12 and 1 Cor. 12; etc.). All the believers broke and ate bread in what is called ἀγάπη (agápē, cf. Eng. table fellowship)205 (Acts 2:43-47; 20:7; cf. 1 Cor. 10:14-18; 11:17-34). They had everything in common (Acts 2:43-47; 4:32-34). The churches who had spiritual possession or wealth (i.e., the Good News of the Cross) gave much importance to sharing and preaching it to those who did not possess it (cf. Rom. 1:16-17). Those who had material possessions / wealth shared them with those who did not have any (cf. 2 Cor 8-9; Gal. 6:10; John 9:4; 12:35).

In the seven letters which have undeniably been written by Paul (Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon), the words “brother / sister” (ἀδελφός [adelphós], Eng. brother / ἀδελφή [adelphē], Eng. sister) are used 118 times for addressing fellow Christians. They were not just words but demonstrated in their way of life, work, behaviour, and relationship as children of God. They put brotherly love (φιλαδελφία [ philadelphía], Eng. brotherly love, fraternity, solidarity, communality, sociability206 ) into practice (e.g., Rom. 12:10; 1 Thess. 4:1-7). They also showed brotherly love by performing various practical services, especially to members of the Christian church that they considered their new holy family (e.g., Gal. 6:10; cf. 1 Thess. 5:15, Tit. 3:8), and by

practicing hospitality to one another and to strangers. Although the word for hospitality (φιλόξενος [ philóxenos], Eng. host, hospitable ; φιλοξενία [ philoxenía], Eng. hospitalit y)207 occurs only five times in the NT (Rom. 12:13; Heb. 13:2; 1 Tim 3:2; Tit. 1:8; 1 Pet. 4:9), putting it into practice within the church was given much importance. For example, in Paul’s letters mentioned above, he urged the church and the Christians to receive him, his fellow workers, and other Christian messengers (Rom. 16:1; 1 Cor. 16:5-9). In Romans 14-15, for example, Paul reiterated exhortations for table fellowship to show such mutual love and community of possessions and life, especially to those who did not possess anything for various reasons mentioned earlier pertaining to social problems. 208

Today’s church ought to live in the same way. The acquisition, use, improvement, and stewardship of Talents / resources / wealth, which are an inheritance from God to His children, are indeed the responsibility of the church; resources include the church as one body, human beings, and their environment. If put into practice, and done with love and in a spirit of service by members of God’s family, these constitute the basis for the church’s autonomy, leading towards common funds and mutual assistance, etc.

Karl Olav Sandnes, A New Family: Conversion and Ecclesiology in the early Church with Cross-Cultural Comparisons (Germany: Peter Lang, Inc, Europeans Academic Publishers, 1994), 147-150.

CHAPTER FOUR:

The Use of Talents and the Missional Church

4.1. INTRODUCTION

As stated earlier, the Kingdom of Heaven and the leadership of Jesus Christ is the central message of Matthew’s gospel. Matthew 28:18-20 states that before being taken up into heaven, Jesus sent His disciples to preach this message to every nation:

“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always to the end of the age.”

Relating this to all that has been said so far, and especially to the use of Talents, how does the great commission that Jesus gave to His disciples fit in?

4.2. JESUS CHRIST AND THE COMMISSIONING OF HIS DISCIPLES.

Matthew 28:16 says it was on the mountain of Galilee that the great commission took place. That mountain of Galilee was where Jesus preached the long sermon recorded in Matthew 5-7. The mountain is described by the Holy Scriptures as a place where people meet with God (cf. Isa. 37:24; Luke 9:28-29; Rev. 14:1; etc.). 209 This implies that Jesus appeared as a new Moses in Matthew 5-7, delivered a new teaching about the Law (cf. Exd. 20:1ff.) and revealed Himself as far greater than Moses: He was God and the teaching He delivered was fully from Him as God (cf. Eph. 1:21-23; Heb 1:3; Rev. 15:3-4). 210

Therefore, here in Matthew 28:16-20, the commissioning of the disciples on the mountain of Galilee after Jesus’ resurrection indicates that He is God in His fullness.

209 James L. Resseguie, “Setting in the New Testament,” in Narrative Criticism (Grand Rapids, Michigan: Baker House, 2005), 98-100.

210 Gundry, Commentary on the New Testament, 697-700; J. Herbert Kane, Christian Mission in Biblical Perspective (Grand Rapids, Michigan: Baker House, 1976), 45; Georges W. Peters, A Biblical Theology of Missions (Chicago, USA: Moody Press, n.d.), 131-134.

The fact that the disciples worshipped Him and His words “All authority in heaven and on earth has been given to me” are evidence that He is God. 211 In relation to what has been said earlier, He indicated that He himself was the Patron who had authority over His disciples. The latter are members of the holy family He has set up, i.e., His Kingdom. The authority He has as God / Patron adds value and weight to His commissioning and puts those who are commissioned in the position of servants. 212

One can say that He considered himself as the Patron who went on a journey and entrusted his property to his servants in Matthew 25:14ff. This is where the use of Talents and ability have their place in the commission: Jesus is sending His disciples, to whom He had entrusted the property (i.e., the gospel of the Kingdom of Heaven and the blessing which follows) and given the ability (charisma) to each one. They will accomplish the mission Jesus sent them to do by using the resources and ability given them as His disciples.

The image and principle that link Matthew 5-7 to this great commission in Matthew 28:16-20 and Exodus 20:1ff. illustrate God’s purpose with this commission: the establishment of the Kingdom of Heaven to set all nations free from everything that enslaves them in all aspects of life. This is carried out by making disciples of Jesus from all nations. It has been stated earlier that Jesus’ disciples (μαθητες))213 are those who learn from Him; that is to say those who put into practice Jesus’ teaching on the Kingdom of Heaven, and consequently live together with Him. ‘Disciple’ here is a synonym of “child of God”, i.e., member of God’s family. One becomes God’s child or member of His family by being ‘baptized into the name of the Father and of the Son and of the Holy Spirit’, i.e., by being united with Jesus and His cross (cf. Rom. 6:3ff.; Col. 2:12) and by being breathed and led by the Holy Spirit (cf. John 20:19-31; Gal. 3:26-4:8; Rom. 8:14ff.). 214

Disciples should teach those who have been set free and renewed by the cross and become Jesus’ disciples / children of the Kingdom of Heaven to obey everything that Jesus has commanded them: the teaching in Matthew 5-7 and elsewhere, the new teaching concerning the Law (Torah), and especially obedience. Jesus summarized the Law or Commandment by “Love YHWH your God…Love your neighbour as yourself” (Matt. 22:37-39). In the light of Jesus’ ministry and His statement in Matthew 25:35-36, whatever the disciples do for the least of his brothers is an expression of love for Him. This should be evidenced not only by a healthy relationship with society but also by good works, i.e., by doing diaconal work for those who need it, to set them free from any spiritual, social, economic, and political bonds.

God or Jesus, as the Father / Patron in His Kingdom, has great goals for the world which is His property, and for all that live in it (cf. Ps. 24:1ff.; John 3:16). So, He gives responsibility o and sends His followers / the Church, which is His body, in order to fulfill such goals. In other words, He calls and sends all believers in Him to commit themselves to bring the Gospel of His Kingdom to the world, in order to serve others, and to achieve His goals for them (cf. Matt. 28:19-20; Acts 1:8; etc.). Thus, diaconal work is also included in the mission He sends His followers / the Church to do. The adjective “diaconal’ describes a work done in the spirit of diakonia. As defined earlier, diakonia is “service to the gospel by words or deeds that meet people’s needs so that they reach the standards set by God for them”. 215 The diakonia vision is a world where people live decently, according to God’s plan for them, free from all kinds of poverty. Putting it in other words, diakonia aims at changing the political, economic, social, and cultural systems that cause poverty, violence, and slavery for people. 216

Jesus sums up the ministry God the Father sent Him to do in this world as the work of a servant (cf. Matt 20:20ff; Mark 10:43-45; Luke 4:16-20). As the body of Christ, the Church is sent by Jesus Christ to do the same: diaconal work characterizes the nature of the Church and of her ministry. That is to say, diaconal work is included in the mission God / Christ sends the Church to do so as to build a bridge between it and society: to bring the gospel to the world (cf. Matt. 28:19-20). 217 The missional side of the work and the diaconal one cannot be separated one from the other.

The use of Talents / property and diakonia are inseparable, and so are mission and the use of Talents: the use of Talents / resources is the very heart of the mission to people outside the Church.

4.3. THE USE OF TALENTS / PROPERTY IN MISSION

Much has been said earlier about the Kingdom of Heaven being a new socio-economic organic family, as in Matthew 25:14-30. In Matthew 28:16-20, Jesus commissions the children of that Kingdom to make for Him disciples of all nations. From Jesus’ point of view, according to Matthew, the people of His Kingdom are those who understand His teaching (cf. Matt. 13:11). 218 When Jesus commissioned His disciples / the Church before being taken up to heaven, their mission was to make disciples from all nations (Matt. 28:18-20; cf. Mark 16:15-20; Acts 1:5-8). This involves proclaiming the Gospel of the

215 Mary Louise Norpel, Diakonia: The Mission of the Church, p. 16, in https://www.diakonia.se/en/About-us/; cf. The Encyclopedia of Christianity, 2003 ed., s.v. “diakonia”.

216 Mary Louise Norpel, Diakonia: The Mission of the Church, p. 16.

217 Stephanie Dietrich, Diakonia (SALT Ivory, Fianaratsoa, 2019).

218 Cf. Gundry, Commentary of the New Testament, 336-337.

Kingdom of Heaven so that all nations receive it and become members of God / Christ Jesus’ socio-economic organic family.

As explained earlier, the first two slaves, who performed their responsibility in accordance with their Patron’s will and trust, and made his property increase twice as much, were appointed to “be in charge” of the increased property. It was pointed out that the original verb translated into “to put in charge” (Matt. 25:21, 23, καθίστημι [kathístemi ], καθιστάνω [kathistánō], Eng. to conduct, to put in charge)219 implies that they were given a new responsibility to improve and exercise stewardship over the property in their own way. According to Matthew 25:35ff., stewardship of the property should include diaconal work to the poor and the outcast from society, meaning using it to enable them to live a life worthy of children of the Kingdom because they, too, are members of the new socio-economic organic family of God. The Kingdom of Heaven is a Kingdom of freedom: a kingdom in which God’s aim is that all people live in such freedom wholly and in every aspect of life. 220

As stated above, the mission Jesus sends His disciples / the Church to carry out is to make disciples of all nations, by baptizing them into the name of the Father, of the Son, and of the Holy Spirit, and by teaching them to obey His commandments (Matt. 28:19-20). In addition, baptism unites them with Jesus Christ and His cross (Rom. 6:3ff; Col. 2:12): that is one way how God adopts them or makes them become part of the new socio-economic organic family in Him (Gal. 3:26-4:8). Teaching them to obey His commandments implies putting love into action by meeting people’s needs for them to reach the standard set by God and to live in complete freedom in every aspect of life (cf. Matt 25:315ff.). In Matthew 19:17 ff., love in action consists in ‘selling possessions and giving to the poor’ (πώλησόν σου τὰ ὑπάρχοντα καὶ δὸς πτωχοῖς [ pōlēsón sou tà upárchonta kaì dòs ptōkoĩs]). 221 It has been mentioned that the detail of Jesus’ teaching about His commandments are recorded in the Sermon on the Mount (Matt. 5-7). The children of the Kingdom of Heaven live out such commandments in complete freedom. In the light of Matthew 19:17ff., love in action is evidenced by the children of God’s Kingdom or members of the new socio-economic organic family having their possessions in common and benefiting from them. Therefore, those who have possessions / Talents should use them to make those who are outside the Kingdom become members of God’s new socio-economic organic family and equally benefit from them.

It is to be pointed out that ‘to teach’222 (διδάσκω [didáskō]) means ‘to make those

219 EDNT, 1990 ed., s.v. “καθίστημι, καθιστάνω”.

220 Harris, Proclaim Jubilee, 38; read also Yoder, The Politics of Jesus, 61-66.

221 Love is the core value of the commandment (cf. 22:36-40; read also 5:19) and Matthew 25:35ff. is about putting it into practice (Read also Matt. 19:17ff.).

222 BDAG, 2000 ed., s.v. “διδάσκω”.

who are taught understand and put into practice all that is taught to them’. The Gospel of the Kingdom of Heaven (cf. Matt. 5-7) as a socio-economic organic family is what is being taught. The mission of the church is to make this become the way of life in all nations, and the use of Talents / property is of great importance in such a mission.

4.4. CONCLUSION

In order to achieve His goals for the world, God / Jesus sends the Church to proclaim the gospel of the Kingdom of Heaven to all nations. Mission is the nature of the Church and diaconal work is part of it or bound to it. Diaconal work consists in proclaiming the gospel through work. In doing so, the use and stewardship of Talents / property holds an important place. By sending the Church to carry out mission work, God wants all nations to enter the Kingdom of Heaven where people live in complete freedom in every aspect of life.

CHAPTER FIVE:

The Malagasy Lutheran Church and the Use of Talents

5.1. INTRODUCTION

As stated in the general introduction, the concept “Use Your Talents”, which is a springboard for development of the Christian church and for improvement of the living conditions of its members as well as society, officially started in the MLC in 2004. Matthew 25:14-30 was taken as the basis. A rather scientific explanation of this periscope has already been given, from which various details worth knowing came, such as the Kingdom of Heaven being a new socio-economic organic family, and the place of work and human resource management according to the candidates’ abilities. The result of the use of Talents / properties and talents / abilities in development by believers, were also seen, as was the requirement of worthy behaviour and also the place of rewards and the stewardship of wealth and possessions in diakonia, mission, etc. This fifth chapter deals with how the MLC has put it into practice. Therefore, though Matthew 25:14-30 is the basic pericope of the Use of Talents, what follows is not an exegesis but a description of practical ways. It is worth noting that the titles and subtitles in the previous chapters (1-4) are not in the same order in this chapter but scattered in various paragraphs.

In the Foreword by Rakoto Endor Modeste223 of the book entitled Use Your Talents: The Congregation as Primary Development Agent, a general summary of the MLC’s way of putting the Use Your Talents programme into practice224 is given . In addition to this, the author is contributing a summary of his own knowledge and experiences, which is presented for the first time in this chapter. However, for a wider perspective, the experiences

223 The Rev. Dr. Rakoto Endor Modeste was the President of the MLC from 2004 to 2016.

224 Cf. Sigurd Haus, ed., Use Your Talents: The Congregation as Primary Development Agent (Oslo, Norway: Digni, 2017), 9-11.

of groups of people or Congregations / Parishes / Districts / Synods and Institutions on the Use of Talents / property at the grassroots level, within their respective environment, culture, and customs, are described here. They are called model Congregations / Parishes / Districts / Synods and have been selected for this purpose. Examples in some of the Tobilehibe (Parent Revival Movement Camp), such as the one in Soatanàna, will be seen in more detail, and also the best practices of UYT in a few Districts, Parishes, and Congregations. Then the problems encountered by the MLC in general in the Use of Talents / property and talents / abilities are introduced, and finally some suggestions are made.

5.2. INTERVIEW: THE METHODOLOGY USED

In order to find out more precisely how the church or society puts the UYT into practice in their respective settings, the author has conducted qualitative research interviews, in addition to documents / books about the use of Talents (possessions) and talents (abilities) in some Revival Camps (Mg. Toby) or churches in the MLC. 225 Such interviews were conducted in December 2020 with people or groups of people in some of the model churches within the MLC. The methodology used was the open-ended or semi-structured qualitative research interview, 226 which allows the interviewee to answer questions from their own viewpoint, using vocabulary from their everyday language, 227 or to share the experience and setting he/she lives in. 228 The questions asked to these interviewees had been prepared in advance but expanded and increased in number as the conversation with them developed, depending on their answers. As the interviewer, the author asked them in such a way that enabled them to freely give answers or explanations. However, the interviewer guided the conversations, so that the interviewees did not deviate from but focused on the point under investigation. The aim of the interview was to obtain sincere and appropriate answers from the interviewees. 229 In short, they were guided by the use of prepared questions. 230

Since the questions were about Talents and their use, and about how the church or society had put them into practice, the interviewees were selected from churches within the MLC which are considered as models. Another reason for selecting them in the MLC is the fact that the author is a MLC Pastor, so this facilitated the communication and exchange with the interviewees. The author comes from Antsirabe but works at SALT, in Ivory Fianarantsoa, so most people or groups of people interviewed were in these areas. However,

225 Cf. Steinar Kvale, “The Qualitative Research Interview: A Phenomenological and a Hermeneutical Mode of Understanding,” in Journal of Phenomenological Psychology 14, No. 2 (1992): 176.

226 Cf. Steinar Kvale, Interviews (Copenhagen, Danmark: Hans Reitzel, 1997), 97.

227 Martyn Hammersley and Paul Atkinson, Ethnography: Principle in Practice, 3rd Edition (London and New York: Routledge, 2007), 101.

228 Kvale, Steinar and Svend Brinkmann. Interviews: Learning the Craft of Qualitative Research Interviewing. Los Angeles, London, New Dehli, Singapore: Sage, 2009), 1.

229 Cf. Idem, 174-175; Hammersley and Atkinson, 101.

230 See the Appendix

some interviewees, such as those in Boeny Mahajanga, were contacted by telephone.

The pastors of the congregations and parishes concerned had been contacted by the author beforehand in order to explain to them the reason for the interviews, to make the timetable for the interviews, and to ask for their collaboration in finding 4 or 5 people from different age-groups, male and female (from 20- to 70-year-old), having various occupations, types and levels of education.

The interviews were carried out in about eight different places, so the interviewees were given names to identify them according to the place of the interview. For example, those who were interviewed at the STPL of Betela Marovoay are identified as B1, B2, Bn…. in this book. The Christians who were interviewed at the MLC of Antanikatsaka (SPAM) are identified as K1, K2, Kn…the Christians at the MLC of Fihasinana (SPAf) as F1, F2, Fn…; those at Lovasoa 4C in Antsirabe as L1, L2, Ln… The interviewees from the parish of Antanimenakely in Ilaka Centre (SPAM) are named M1, M2, Mn…those from SALT as S1, S2, Sn…The Christians at Ampitatafika as T1, T2, Tn…The people interviewed at Vohitsaoka (SPAf) are called V1, V2, Vn.

The interviews were recorded, and the recordings transcribed afterwards; then they were analyzed in order to find out the interviewees’ exact responses. The results of the analyses are taken into account in this writing.

5.3. THE MLC AND THE USE OF TALENTS IN GENERAL231

The MLC was born as a result of the proclamation of the gospel by a Lutheran Mission Society from Stavanger, Norway, called NMS (Eng. Norwegian Mission Society, No. Det Norske Misjonsselskap), in 1867, starting in Betafo, region of Vakinankaratra. Other mission societies, such as ELCA (Evangelical Lutheran Church of America) and DANMISSION from Denmark, also came to Madagascar later on. Today, the MLC is one of the largest and fastest growing Lutheran churches of the African continent. The latest statistics (2017) show that it is composed of 4 million members. It is a living church which proclaims the gospel by words and deeds, and one of the greatest tools for doing so is the use of Talents / talents. The concept Use Your Talents officially came into being in 2004 but had been practiced by the church and individual Christians in the MLC long before that. In the foreword of the book entitled Use Your Talents: The Congregation as Primary Development Agent, Rakoto Endor Modeste summarized the following examples, to which the author’s experience has been added .

5.3.1. THE “USE OF TALENTS” IN THE FIFOHAZANA (REVIVAL MOVEMENT)232

One of the characteristics of the MLC which distinguishes it from its sister churches in Madagascar is the Fifohazana (Revival Movement) which was born in it, which is living and continuing. The MLC has three Tobilehibe (Parent Revival Movement Camp) where the Fifohazana broke out, namely Soatanana (in 1894), Ankaramalaza (in 1941) and Farihimena (in 1946). By the work of the Spirit, the children of the Fifohazana – as they are called – live and share the gospel in a practical way around them, in their culture and society. Even before the MLC came into being, churches in Madagascar had already lived the ‘Use Your Talents’ since the beginning of the 19th century because for them the church is to live daily as a community of saints in a practical way. When serving for the development of their church and their society, the children of the Fifohazana use what they have, put in common the skills and abilities, as well as the gifts (charisma) given to them, led by the spirit of the fihavanana (Eng. sociability, communality, solidarity, unity, fraternity, etc.)233 which plays a very important role as a value, culture, and ideology of the Malagasy society.

In the Toby (Revival Movement Camp), service has various aspects, and the Christian believers serve in various ways according to their skills, abilities, and gifts (charisma) under the leadership of Mpiandry (Eng. Shepherds), Pastors, and Catechists. These servants of God use everything they have: time, energy, money and possessions, clothes, food, ministry of all kinds: such as casting out demons, laying on of hands and praying for encouragement, treating the sick, assisting and caring for the poor, etc. Some of the Tobilehibe (parent camps) and the ones affiliated to them have places for providing special and medical care, and schools, to develop every aspect of people’s lives. Such services administered by the children of the Revival, using Talents / resources according to their abilities and skills, are centered on bringing Jesus Christ and the salvation He achieved on the cross to all people.

5.3.2. THE “USE OF TALENTS” AND PARISH MINISTRY234

Individual Christians, groups of people, congregations or parishes also use their Talents / property and talents / abilities during the worship and their service. Pastors, Catechists, and evangelists give a lead by devoting their lives to God in acceptance of His call. Whether they receive their full salaries or not, they always serve as God has called them to. The Christian believers who make up the congregation or the parish often volunteer

232 Sigurd Haus, ed., Use Your Talents, 9-10.

233 Fihavanana is the value that distinguishes the Malagasy culture and society; therefore, it plays an important role in the practice of the Use of Talent in their context. More detail will be given later on in this book.

234 Cf. Sigurd Haus, ed., Use Your Talents, 10-11.

or offer their knowledge, skills, experiences, and time to perform common works such as: building infrastructure (e.g., the church building, the pastor’s house, toilets, etc.). Many of them voluntarily give their possessions according to their means, and their skills for such works. What distinguishes many congregations or parishes is the voka-dehibe (Eng. material offering / auction) at harvest time: many Christians offer the products of their living – be it agriculture, trade, or handcraft, etc. – for auction and the money collected enables the church to pay its financial duties, both internal and external. They often do so with love to thank God for blessing them.

The Pastors’, Catechists’, and Evangelists’ salaries are defined by decision of the KMSL (General Synod Permanent Committee). 235 However, due to lack of money, especially in rural areas, for example, the Christians find other ways of paying them. Instead of paying money, they use their strength and their material possessions to perform what is called ‘common work’; for example, they all come together to plough a piece of land, bringing and using what they have (such as seeds, fertilizer, etc.); they plant and take care of the plants until they produce crops. As a result, even though the pastors and their fellow servants of God do not receive their salary in full, this does not impact on their service in the Parish because they often have enough food, and their needs are supplied in that way.

During the period preceding feasts (e.g., Independence Day, New Year’s Day, etc.), some wealthy elders in the community where the parish is located prepare themselves in various ways: some of them fatten poultry (hens, ducks, etc.) and give them to the Pastor or the Catechist or the Evangelist at the time of the celebrations; others give pork and raw rice; some give a variety of vegetables, etc. In this way, the servants of God feel that they share in the life of the people in the society, celebrate the way they do, and at the same time they are respected, as spiritual leaders. 236

Apart from that, many of them give their first fruits of their harvest, especially rice, to the Pastor or Catechist or Evangelist. These spiritual leaders are called ‘spiritual parents’ and people show much respect to them by giving them the first crops. A zealous Christian once said:

“You, spiritual parents, are God’s representatives. Therefore, giving you gifts is like giving them to God. We are very pleased to do so.”237

236

235 In the structure of the MLC, the KMSL is a select committee of the KSL (the General Synod Committee) which the highest authority. The KMSL meets twice a year between the KSL’s four-yearly meetings.

This was the experience that the author lived when leading the Parish of Antanimenakely, District of Ilaka, SPAM, where he was appointed after the ordination (1995–1997).

237 M5; All Christians being interviewed in the Parish of Antanimenakely were anonymously named M1, M2, Mn…

The parish of Fihasinana, District of Vohiposa, SPAf (Fianarantsoa), for example, holds what they call ‘Festival of Autonomy’ (Mg. Fetin’ny Fahaleovantena) on 20th March every year. Everyone brings the produce of his hands and of his farm, in addition to the produce from the ‘common work’. They call such produce “Jesus’ produce”. The rice is stored and then sold in the rainy season (when it is scarce) to Christians with the view of paying the church’s financial duties, such as the pastor’s salary etc., at difficult times. The produce is bought by Christians themselves. The church saves some of the money gained this way to be used for the following year’s ‘Festival of Autonomy’. 238 Many Christians believe that doing so with joy brings blessings for them. This is, for example, how they understand the Scriptures which say, “God loves a cheerful giver” (Prov. 22:8; 2 Cor. 9:7). 239

5.3.3. THE “USE OF TALENTS” AND THE WOMEN’S GROUPS240

The Women’s Department is among the strongest and most dynamic MLC Departments, as far as church activities are concerned. The number of women exceeds that of men in the church. Several women’s groups in the MLC meet once a week, in addition to on a Sunday. Also, the women’s groups in a parish or district meet every two or three months. At such meetings they do not only listen to preaching or teaching of the Holy Scriptures, but many of them also spend time exchanging talents and skills, such as cooking, baking, sewing, cultivating, sharing useful tips about family health, etc. in order to improve one another’s daily living. They invite an external specialist to speak or teach or ask a skillful fellow member to do so. Those who are skilled are happy to share their skill with others in order to help the latter improve their living conditions. Some women’s groups raise funds and have a center built in order to show charity or to take care of needy women in the church or in society. For example, the head office of the Women’s Department has a center called ILOFAV (Lutheran Centre for Women’s Development) in Antananarivo, where young women learn various crafts, such as sewing, baking, agriculture, health, etc. to enable them to be better prepared for the future. The women’s groups in the regional synods support this center by donating possessions / money towards its running cost.

5.3.4. THE “USE OF TALENTS” FROM THE CHURCH TO SOCIETY241

The devotion of believers or departments in the church (such as the Fifohazana [Revival movement] or Women’s groups, for example) in using their Talents (property) and talents (ability) reaches out to society, to develop people’s living conditions. For instance, when carrying out community work to improve people’s lives such as building roads, digging, or clearing canals to irrigate fields, building bridges etc., the Christians and the church are the first to respond and set a good example. In a new regional synod in the southeast (Ambodiharan’i Vondrozo), the Regional Synod President led the many Christians, together with their non-Christian neighbours, in building hundreds of kilometers of roads and many bridges in the synod and the region so that people and their produce can circulate freely. Assuming responsibility brings development in the region where they live. In addition, it changes the non-Christians’ view of the church and of God; it even results in many non-Christians repenting and becoming Christian believers, i.e., it becomes an evangelistic outreach in a new practical form. 242

The MLC owns three agricultural schools or training-centers (SEFAFI), namely Tombontsoa in Antsirabe, another one at Fihaonana in Vohipeno and one in Morondava, which are attended by several young people, regardless of their faith, tribe, ancestry, or status. The aim of the education provided in these schools is to enable them to prepare themselves for their future and to develop their skills in the communities they come from. Once their education / training is completed, they work with FAFAFI, the Agriculture Department of the MLC, which informs people in rural areas about norms of agriculture and animal husbandry in view of improving their living.

Moreover, the MLC has schools and centers for educating the disabled (such as the deaf and the blind), so that they are not a burden to their families and society but can take responsibility for their own future. Such schools and centers are open to everyone without distinction, regardless of beliefs, tribes, social status, and economic situations. Today, the MLC has introduced inclusive education, i.e., the mixing of disabled children/ people with non-disabled ones at school in order to abolish discrimination and to set up a society where people live in equality and in community. On one Sunday a year, the congregations, parishes, districts, and synods make offerings as their contribution toward the running of such places.

Use of Talent must be relevant to the socio-culture of the people of which it is practiced. As briefly mentioned above, the fihavanana distinguishes the Malagasy society,

culture, relationships, and interactions; it also distinguishes Malagasy people in the use of Talents / property and talents / abilities. What makes this difference, as explained earlier, is the fact that Malagasy people are led by the spirit of fihavanana that is reinforced by the teaching of the Bible about mutual love. The fihavanana and its role in the use of Talents is discussed next.

5.4. THE USE OF TALENTS AND THE MALAGASY FIHAVANANA

As mentioned earlier, although the concept “Use Your Talents” came into being in the MLC, it has become an ideology and a springboard for development in many churches worldwide. What distinguishes the Malagasy Church is its application within the value, the setting, and the culture of the fihavanana. Therefore, the following subsection deals with the role of fihavanana in the use of Talents

In the Malagasy world and society, the culture and the value of the fihavanana is of great worth and weight, and plays an important role: it determines, harmonizes, and impacts on the relationships, community life, and daily interactions. Fihavanana has many meanings such as kinship, good family relationship, consanguinity, conviviality, friendship, love, amiability, mutual respect, solidarity, communality, sociability, interpersonal relations, interdependence, fellowship, unity, mutual support, tolerance, harmony, non-confrontation, peace, etc. However, its meanings can be grouped into four: (1) fihavanana as kinship, consanguinity, and communality; (2) fihavanana as solidarity and cooperation, (3) fihavanana displayed and cultivated through hospitality, and (4) fihavanana as peace, non-confrontation, and harmony in the society. 243

The fihavanana compels people in a society to always help and support one another, like family members. Because they have life in common, they also do everything in common for its good by putting in common all their possessions and wealth. A person does not think he suffers loss when using his possessions and ability for common works or for helping someone. Because of the fihavanana in the sense of consanguinity and communality, they think doing something for others is like doing it for themselves. When asked about his commitment to do good works for his friends in the society, a person said:

“He is no one else but myself, therefore the honour he gets from the work I do for him is also mine. His progress due to the work I do for him is also my progress…”244

243 Rafalimanana Jean de Dieu, From the Biblical Apokatallassō and Eirēnē to the Malagasy Fampihavanana and Fihavanana, 172-187.

244 V5; All Christians being interviewed from the Parish of Vohitsaoka, District of Amblavao, SPAf were anonymously named by V1, V2, Vn…

Because of the Malagasy fihavanana and the Bible’s teaching about Christian believers being children of God, they treat one another like members of one household or family. This is one of the main reasons which pushes them to use their possessions and share their skills to improve the living conditions of the needy in the church and society, as explained earlier. Another ideology called “This is Our Church” is also widespread in the MLC nowadays; it is based on the principle of the Malagasy fihavanana. It states that not only does the church and its work belong to Christians and bind them as relatives / family members, but also that all works and responsibilities for running and improving the church are performed by using every Christian’s property and ability. The awareness that the church is theirs compels the Christians to use their property and ability toward its management and development. When asked about his commitment to church work, an active Christian said:

“Since I am not only a child of God but also Malagasy, and because of the culture of the fihavanana, which is important in my area, I devote myself and all I possess for the development of the church”. 245

As stated earlier, Christians within one Parish or District use their energy and property in order to pay the living of God’s servants, i.e., their spiritual leaders, in a particular way. One main reason for them to do so is that they consider such servants of God as members of their family, in their society. By calling these leaders “spiritual parents”, the Christians consider themselves as children under their care. Therefore, they consider their devotion and the community of their possessions as duties performed by spiritual children to support these servants of God. 246

The MLC’s general use of Talents (property) and talents (skills) has been given above. The setting, the ideology, and the value which distinguish the Malagasy people and the Christian church when using Talents / talents have been mentioned. The following section is about how specific churches and institutions, regarded as ‘model’ ones, put the Use of Talents and talents into practice; one of them is the Tobilehibe (Parent Revival Camp) of Soatanàna.

5.5. THE “MODEL” TOBILEHIBE (REVIVAL CAMPS), CONGREGATIONS, PARISHES, AND INSTITUTIONS

A few Toby (Revival Camps), Congregations, Parishes, and Institutions have been selected here for their use of Talents (property) and talents (skills) in the MLC. They are considered as ‘model’.

5.5.1. THE TOBILEHIBE OF SOATÀNANA AND THE USE OF TALENTS

As stated earlier, one of the MLC’s characteristics is the existence of the Fifohazana (Revival Movement), which is still ongoing. The first Fifohazana (Revival Movement) in the MLC followed the work of the Holy Spirit in a man named Rainisoalambo in 1894; he lived in a village called Soatanàna, region of Isandra, Province of Fiananarantsoa. Not only did the Fifohazana take people away from pagan practices and beliefs, i.e., from idol worship and way of life pertaining to it, but it also renewed every aspect of life for the children of the Fifohazana and their neighbours. Such a completely new life from the Spirit had a strong impact on the children of the Fifohazana concerning the Talents (property) and talents (skills) as well as their use. 247

At the time when Rainisoalambo was not yet a Christian, he held a high status in the society, was an eloquent speaker and a sorcerer. Though he had used these skills as a pagan, they were later on turned by the Spirit into powerful tools in his service to God and his proclamation of the gospel after he had been awakened. One of the children of the Fifohazana of Soatanàna described this as follows:

“His ability to express ideas and to convince his listeners helped him a lot in proclaiming the gospel. He was used to speaking in public because of the ‘kabary’ (speeches) he delivered, so he had no problem preaching… His sermons were not boring although sometimes long but kept people interested and brought them to repentance…”248

His skills for diagnosing illnesses and for treating sick people who came to him as a sorcerer formerly were used by the Spirit to lead him in a new way to fervently pray and ask Jesus to heal them. An author wrote:

“Even the exorcism of ‘bilo’, usually performed by sorcerers, helped him to

247 Read, Rabemanantsoa Noël, Tonga ny Mazava I: Ny Tobilehibe Soatanàna (Antananarivo: TPFLM, 2012), 54-55. 248 Rabemanantsoa Noël, Tonga ny Mazava I, 55.

discern evil spirits which he cast out of people with the power of Jesus.”249

Jesus’ teaching “Blessed are the pure in heart, for they will see God” (Matthew 5:8) was understood and taught by Rainisoalambo to the children of the revival under his care as follows:250

“God cannot mix with impurity because He is holy. So, if one wants to have a relationship with Him, in order to receive blessing and prosperity from Him, one has to ask Jesus to remove all impurity from one’s heart, such as evil desires, selfishness, jealousy, hatred, sorcery and idolatry, etc..”251

The Spirit did give them purity of heart. Moreover, they did not understand purity in Matthew 5:8 as that of the heart only, but also cleanliness of the whole being, including the clothes, which is the reason why they wear special white clothes. Cleanliness of homes and their surroundings involved, for example, painting the houses white inside and outside, separating people’s homes from animals’ houses, building latrines outside the dwelling houses. Cleanliness expanded to the whole village. As a result, the children of revival and their neighbours enjoyed good health. 252

They extended the new way of cleanliness outside the village. The children (the adherents) of the Fifohazana did not waste their time but used it productively. They did not let the weeds invade the fields but cleared, ploughed, and cultivated them. The plants were well looked after so the productivity was good. Each one freely and lovingly used his experience and ability in performing common works. Since they considered one another like members of one family, the produce of the land was owned in common. The quantity of the produce was sufficient for their daily food and that of visitors of the camp, of those who attended the annual conference, and of those who were sent on evangelistic mission to various regions in Madagascar. 253 In other words, due to the practice of cleanliness in all aspects of the Kingdom of God, all their needs for their daily life and for the ministry God had them do, were met. 254

One characteristic of Soatanàna was the teaching and training of the children (adherents) of the Fifohazana, especially those who were sent away to proclaim the gospel, so that they were able to carry out the daily work of the people to whom they were sent. During their mission, they proclaimed the gospel not only with words when going from one village to another, but they also went to the fields or places of work in order to work with the people

252 Rabemanantsoa Noel, 60.

253 Rabemanantsoa Noel, 61, 62.

254

A. Thunem, Ny Fifohazana eto Madagaskara, ed. Stefanoela Ramaka (Tananarive: Imprimerie de la Mission Norvégienne, 1935), 68-69.

and to teach them new and more successful techniques to increase their productivity. 255

As said earlier, the fihavanana is like blood circulating in each one of them and enables them to put into practice what Jesus says in John 13:34-35 about mutual love. They lived it out in their daily life, by carrying out various common works in order to achieve everything that has been said above, and by giving hospitality to the visitors of the camp. This characterizes this camp up to the present time and are means of bringing light to society and their surroundings. 256

Following the Tobilehibe of Soatanàna, the Use of Talents by a few congregations, parishes, and institutions regarded as model will be considered in the following section.

5.5.2. MODEL DISTRICTS / PARISHES / CONGREGATIONS IN THE USE OF TALENTS

In this section, some congregations or parishes which have specially been selected because they are considered as role models in the use of Talents (property / resources) and talents (skills), will be looked at. Attention is given to the way they are used.

5.5.2.1. MLC AMBALAMATSINJO, VOHITSAOKA, AND THE USE OF TALENTS

The Malagasy Lutheran church of Ambalamatsinjo, Vohitsaoka, is in the district of Ambalavao Tsienimparihy, in the Regional Synod of Fianarantsoa (SPAf). It is located in a remote area and used to be difficult to access because of the bad state of the road. Consequently, the inhabitants lived in a very traditional way and culture with no external influence. Development by foreign standard had not yet entered this place either, so people lived and did they daily work traditionally. The inhabitants of that village were formerly poor, and the destruction of the environment made the situation even worse. 257

The pastor appointed by the Synod to lead that district in 2013 preached the gospel not only from the pulpit but also by making every effort to have it impact on people’s ‘cooking pot’ (the gospel becoming life) by means of development work to improve their living conditions. This pastor calls it “Practice of Theology”258 . In the first place, he focused on literacy of adults who did not go to school. He also called for external servants of God, e.g. teachers from SALT, to work with him in teaching the Scriptures (especially Matthew 25:14-30). This raised the inhabitants’ awareness in the use of Talents (property) and talents (skills). In addition, he shared his experience and abilities in techniques of agriculture and animal husbandry with the Christians. Not only that, but he also urged them to attend training sessions on the use of Talents and diakonia organized by the De-

255 A. Thunem, Ny Fifohazana eto Madagaskara, 68-69.

256 Cf. Rabemanantsoa Noel, Tonga ny Mazava I, 61. 257 V1; All interviewees in the Parish of Vohitsaoka, District of Ambalavao, SPAf, are anonymously called V1, V2, Vn… 258 V1.

velopment Department of the district and of the synod. Moreover, he invited external technicians to give practical training locally in order to strengthen and develop their abilities. 259

The Christians in the MLC Ambalamatsinjo, Vohitsaoka, eagerly received such teaching and training, which resulted in much improvement of the church and community life. 260 Improvement of people’s living conditions was visible in many different aspects: the traditional scattering of seeds was replaced by sowing in rows; the chickens, pigs, and oxen were vaccinated against diseases. Consequently, the amount of their produce increased significantly. The improvement was also evidenced by the renewal of buildings such as the dwelling houses, the church building, and the school; by the increase of the cultivated area and the quality of the crops, etc. They managed to pay 100% of their church’s financial duties. For example, in 2014 on “Church workers’ Day” they hardly raised any money, but in 2018 the believers gave much money to God’s servants who were appointed by the district to work among them. A family even gave an ox to the catechist. 261

Together, they built the road leading to their village, which resulted in attracting more visitors to the neighbouring tourist area. This provided jobs for the youth who used to waste their time by the river, i.e., the young people’s work consisted in guiding and helping the visitors. 262

All these united the people in the village. They understood “Use Your Talents” and diaconal work as using their strength, experiences, and abilities following various training. They did their daily work in common. Every evening, under the leadership of the elders, they met to evaluate the accomplished work, to discuss on how to improve it, and to set up an activity plan for the following day. 263

Today, the congregation of Ambalamatsinjo, Vohitsaoka, cooperates with parishes outside their district: i.e., they collect produce, especially rice, which they sell to the Parish of Mahamanina, in the city of Fianarantsoa, in a way that both parties gain. The parish of Mahamanina supply them with fertilizers, chemical substances, and vaccines for their agricultural activities. 264

Looking at the area, improvement of the environment, i.e., tree planting on the surrounding chain of mountains, is needed in order to protect the latter from erosion and to maintain the sources of water coming out of these mountains. This is already included in the aforementioned pastor’s future activity plan. 265

Since they live in a remote area, the inhabitants of Ambalamatsinjo, Vohitsaoka, maintain pure Malagasy values and culture. One aspect is the fihavanana ( fognenana in the Betsileo speech) which they first of all demonstrate by using their physical strength and skills in community works. When asked for a visible proof (of the fihavanana), one interviewee answered:

“It was harvest time. A family put their grains of rice to dry on the threshing floor. The clouds suddenly gathered and it rained heavily. The school children dashed out of their classrooms and helped that family gather their rice and bring it into the storehouse. They called it diaconal work. The neighbours did so because they were compelled by the use of their talents under the guidance of the spirit of the fihavanana”. 266

This is only one example of how people use what they have in order to help their neighbours, but it is also a way of life for the inhabitants of this village in their daily occupations.

The fihavanana is one of their values which has been reinforced by Biblical teaching on Christianity (that Christians are God’s children). 267 In the old days, it was through the “fato-drà” or “vaky rà” (cf. blood fusion: a custom by which two friends sealed their friendship with their own blood and become blood brothers or blood relatives) that the fihavanana was established. Today, this is replaced by the blood of Jesus. As one interviewee put it: “According to the teaching we have received, Jesus has shed His blood to make all church members become relatives or one family”. 268 They perform rites in connection with this relationship through the blood of Jesus in order to give it importance, and the rites are conducted by the church leader. Therefore, all inhabitants of this village consider themselves as one family. This is how differences in status and in economic situation resulting from development due to the use of Talents / talents have been brought to an end. The use of Talents / talents strengthens relationship and the fihavanana when put into practice.

Ambalamatsinjo, Vohitsaoka, being a model congregation, hosted the gathering of the Regional Synod of Fianarantsoa (SPAf) in 2020. That same year, it was also visited by volunteers from all over Madagascar whose work consists in raising awareness on the Use of Talents (property) / talents (skills) and on diakonia.

5.5.2.2. MLC ANTANIKATSAKA AND THE USE OF TALENTS

The Lutheran church of Antanikatsaka is a parish in the district of Tsarahonenana Soanindrariny, Antsirabe II, in the Regional Synod of the North of Mania (SPAM). This area is famous for the cultivation of apples, especially of the kind called Golden. Most inhabitants of the area earn a living by cultivating apples.

After studying at a Regional Theological Lutheran Seminary (STPL), one pastor appointed by his synod in 1998 exploited the cultivation of apples in view of the development and the autonomy of the local church. Activities such as planting, taking care, grafting, weeding, protecting from insects, etc. followed technical norms. The pastor considered using the produce in a successful way to develop the church and its work, and the society. He initiated a church festival called “Feast of Tabernacle” or “harvest feast’. 269

It is customary for the people in this region to bring the produce of their work to church for giving thanks to God and for paying their duties to the church. However, since everyone grew apples, there was no advantage to be gained from doing so. Therefore, the pastor looked for big shops in major cities, such as Antsirabe and Antananarivo, and made a deal with them in order to supply them with big and good quality apples at a better price than the one offered by on site collectors. For this reason, he urged the Christians of the MLC Antanikatsaka to bring 20 kg. of apples per family to offer for God’s work at the “Feast of Tabernacle”, which the Christians happily did. 270 The church was comprised of about 200 families. The pastor had these apples transported by lorries to big shops. For the sake of trust and honesty, he took a few elders from the church with him. 271

This new strategy initiated by the pastor succeeded as far as offering of possessions to develop the church was concerned. It enabled the church to pay its financial duties to higher ecclesiastical levels and, in addition, to build buildings for teaching and training the society. Today, the problem lies in the old age of the apple trees and the climate change, which reduce the productivity. This has a rather negative effect on people’s life. 272 To solve this problem, the church leader invites specialists to train people to plant and to take care of new apple trees. This is very important for the Christians in the church and for the society in general. 273

5.5.2.3. MLC AMPITATAFIKA AND THE USE OF TALENTS

This congregation is in the district of Ampitatafika, Regional Synod of North Mania (SPAM). Most inhabitants of the area grow rice, maize, and beans to earn a living. How-

ever, their produce is not sufficient, due to floods occurring year after year in the region. Since they do not have any other source of income, they sell the little they have to supply their other daily needs. The problem is that the collectors buy their produce at a very low price in season and sell them at a high price out of season. To solve this problem, the pastor had the Christians trained to improve their skills in agriculture; the church’s money was used for collecting produce in season, which were sold at a reasonable price out of season to the Christian believers and the neighbours. 274 Honesty in the management of money, in the buying and the selling of the produce made the business successful. It became a service performed by the church for its members and people in society alike. 275

This new way of using Talents (property) / talents (skills) relieved people and increased the money for developing the church and its work. It became a means by which some pagans became Christians, i.e., a means by which the church attracted people to increase the number of its members. 276

The use of Talents by the revival camp of Soatanàna and some churches that qualified as models has been looked at so far. The following section is about the MLC institutions who put the use of Talents / talents fully into practice.

5.5.3. THEOLOGICAL INSTITUTIONS AND THE USE OF TALENTS

The MLC has one Theological Faculty (SALT: Lutheran Graduate School of Theology) and 6 Regional Theological Seminaries (STPLs). SALT has a large piece of ground of about 5 ha., suitable for agriculture. Dwelling houses for rent have been built on part of it. Although the ground is not flat but consists of slopes, orange trees and ‘Ravintsara’ (scientific name: Cinnamomum Camphora, for extracting oil) have been planted over a large area since 2012. The orange and lemon trees number 800, and the Ravintsara 200. The cultivation is according to technical standards, i.e., digging holes of 1 m3 , use of fertilizer, selection of young plants to be planted, watering them regularly, etc. Technicians from the Agricultural Department have been invited to monitor the cultivation in the beginning. The mission partner in America (ELCA) donated 2/3 of the money needed (around 2,000 USD) per year for 4 years, and SALT provided 1/3 of it through labour, provision of natural fertilizer, weeding, supply of insecticides, etc. An agricultural technician oversees the monitoring and so do some SALT students who are competent in this matter. Each orange tree is expected to produce 80 kg. of fruit annually at the cost of 2,000 MGA per kg. To date, the annual income from the fruit is 2,000,000 MGA, whereas the

expenses are higher than that. The Ravintsara are expected to produce 200 kg. of leaves, costing 3,000 MGA per kg., 277 but have yet to be exploited because of the lack of factories to extract the valuable oil from them.

The orange trees have borne fruit, although little, and the oranges are sold by SALT students who are good salesmen. The money gained from the fruit contributes, although on a small scale, to the financial autonomy of SALT.

Following the example at SALT, the STPLs also use their large grounds for cultivation. The one in Betela Marovoay, for example, owns a piece of land of approximately 120 ha., including rice-fields where teachers, students, and administrative staff grow rice, and other fields, where peanuts and cassava are cultivated. In general, the rice crops are sufficient to meet their needs for the whole year because the land is fertile and very productive in that area. 278

The STPL Betela Marovoay collaborates with the ELCA Mission and a twin Synod in America (e.g., Rocky Mountain Synod). Moreover, the Seminary cultivates Zanzibar mangoes – big and sweet – and lemons since 2013 on its land. 500 mango trees and 340 lemon trees also grow on a 10 ha. piece of land. The mango project is still ongoing in this STPL. The mission partners have provided the major part of the money needed for the cultivation and will continue to do so up to 2022. 279 The contribution of the STPL and the synod consists in supplying seeds, digging holes, planting, building water tanks for watering, monitoring, etc. The cultivation follows technical standards. 280 The STPL Betela also employs an agricultural technician. 281

The Zanzibar mango trees have begun to bear fruit. The older the trees, the bigger their fruit. In season, the fruit of each tree may bring in 200,000 MGA. It is thought that, of the six STPLs of the MLC, this one in Betela Marovoay will achieve full autonomy in the near future.

Samples of Revival camps have already been cited and so have congregations, parishes, and institutions of the MLC which are regarded as ‘model’ in their Use of Talents / talents. Although the concept “Use Your Talents” officially came into being in the MLC in 2004, a lot of effort is still needed to make it become the DNA 282 of the MLC as a whole. The MLC encounters many problems and constraints in putting it into practice; this is the subject of the next section. Following on, suggestions are made for the improvement of the Use of Talents/talents programme and as guidelines for the development and autonomy of the MLC.

5.6. PROBLEMS CURRENTLY ENCOUNTERED BY THE MLC IN THE USE OF TALENTS

A few ‘model’ congregations and institutions in the Use of Talents / talents have been cited above. This implies that it is not yet practiced by many churches and Christians in the MLC for the development of the church and society. The reasons are that many churches are content with offering a small amount of money and produce, 283 and also widespread poverty among the majority of Malagasy people hinders many churches’ autonomy. Because of such poverty, many people avoid going to church because of the large amount of money they are required to pay as church duties.

The MLC owns much property and inheritance, especially those left by its mission partners, such as large pieces of land, houses, etc. The problem is primarily the fact that MLC generally does not make use of them, so they become useless, or are often used by a small number of people for their own benefit. For example, the District of Loharano in the Regional Synod of North Mania (SPAM) possesses a 7 ha. wide piece of land. From 2000 to 2004, during which the author used to work there, it was never used by the district for its autonomy or its development and still has not been up to date; only a few people in the village make use of it for their own benefit. Yet, the district has difficulty paying the pastor’s and the catechist’s salaries, and participating in the running costs of the school, etc. They remain content with collections and produce given by the Christians to the church.

Apart from the one at Loharano, many other pieces of land belonging to the church remain unused; some have even been sold by unknown people and are lost as a result of corruption and bribery. Many people consider this inheritance as belonging to everyone: each one does what they like with it for their own benefit. No one takes care or uses it to gain financial autonomy or for the good of the church’s work. Another major problem is non-ownership: many people do not consider themselves as among the owners of this property. So, neither their heart nor their love is there (cf. “For where your treasure is, there your heart will be also” Matt. 6:21). This is one reason why many possessions of the MLC are damaged or lost. Added to this is the lack of aptitude in management, lack of honesty in people in charge of a work, place or project which makes use of such possessions. Although the people in such positions have the relevant skill, the lack of aptitude in management and the misuse of the property for gaining benefit are often to the MLC’s disadvantage. Moreover, many projects intended by MLC remain on paper, but are not implemented. In general, it is often said that the MLC is a

283 offering (Mg. rakitra) is generally understood by MLC members, especially those in rural areas, as coins of low value that have not been used at home.

cemetery for such projects.

It has been mentioned earlier that the destruction of the environment in Madagascar is the root cause of the climate change, and even of the gradual increase of drought there. Every year, almost 60% of the surface area of Madagascar is burnt. The majority of forests are destroyed because of illegal exploitation: exportation of precious wood (e.g., rosewood, palisander, and so on…) and the making of charcoal. It is said that the Lutherans number 4,000,000 and 45% of the Malagasy population are Christians. Only a few of these know that the natural wealth around them has also been entrusted by God for them to protect and to take care of. Consequently, even the “model” congregations, parishes, or institutions mentioned earlier, are victims of the resulting disasters: drought, floods etc.

The definite deterioration of values and culture of the fihavanana is also thought to be the reason for not taking care of and for failing to use such common possessions for developing the church and society. The Christians and the church do not feel they are members of one family to whom these possessions belong. Owing to the poverty in the country and a move towards increasing individualism due to globalization, selfishness seems to be affecting the church, pastors, catechists, and even evangelists. Many servants of God in rural churches, for example, do not send the money they owe to higher ecclesiastical levels to contribute to the development of the church’s work, but misuse it. Many urban churches are wealthy but overlook the poor rural churches in their district or synod. The wide gap between the salary of a pastor in a big city and that of a pastor in the countryside sometimes provokes a battle (between pastors) for a place. This hinders the transfer of a pastor from one place to a different one. Sometimes institutions such as SALT, STPL, the Evangelism Department (TMM), and others are not even given any consideration.

Despite the MLC’s effort to have ‘common funds’ today in order to put an end to such differences in salaries, to develop its work in unity, and to equalize the economic situation within it as one family, many urban churches refuse to renounce their wealth / money. They spend the large amount of money they collect every Sunday on things that concern themselves only: increasing the salaries of their own employees, building, or embellishing their infrastructure (such as high standard church building and toilets, expensive organ, etc.).

Another problem is the lack of training for Christians or lack of capacity building

for those who already use their Talents / property to develop the church and society. The use of Talents / property without the relevant skill becomes a hindrance to church work and church life. The lax discipline within the MLC, the fear of what people will say, and favouritism often pose serious problems to the MLC. So do some high church officers who interfere in a person’s work or responsibility without having the necessary skill, and furthermore, abuse their power and authority (S2).

Above all, importance and priority are not given to the proclamation of the gospel for which the Christians should use their Talents / talents to develop the church and society. This is, for example, evidenced by the lack of support to the centers where pastors and catechists are trained (SB, STPL, SALT) and to the Evangelism Department (TMM). These are only examples of the problems encountered by the MLC in the Use of talents (property) and talents (skills) for its development. This is why the ideology of “Use your Talents” within the MLC is now being expanded, so that it becomes its DNA. These are the problems, so what solutions or proposals are to be given to the MLC? They will be discussed in the following section.

5.7. CONCLUSION AND RECOMMENDATIONS ON MLC’S USE OF TALENTS

The MLC should first focus on prioritizing evangelism so that its pastors, evangelists, catechists, and members become new creatures, righteous and faithful servants who take responsibility for the work of developing the Kingdom of Heaven / Church / its surroundings. Lotera Fabien said: “I am a Christian, and therefore a steward”: being a righteous and faithful Christian is the basis for successful stewardship. 284 Giving priority to stewardship implies good management of the centers for training God’s servants, such as Bible Schools (SB), STPLs, SALT, and the Evangelism Department (TMM). Similarly, the Fifohazana (revival movement) and its service / ministry in the church life should be given an important place.

Since God’s salvation, through Jesus Christ and His cross, is for the whole person, proclamation of the gospel should not only be made from a church pulpit but also reach out to society and people’s everyday work in their homes. That is to say, when a pastor, or catechist or evangelist, etc. is appointed to a place, his priority should not be to put pressure on people to pay what they owe the church, but to know and improve their living conditions. A pastor or catechist commits a crime if he forces a Christian family to give him three tins of rice, as their duty to the church, when they barely find one tin of rice

for a family of ten. 285 “What is important is not knowing practical theology but putting theology into practice,” said one pastor. However, in his opinion, very few know how to put theology into practice. 286

Once God’s servants have a good understanding of the gospel, and their living conditions improve, then autonomy will follow automatically. The pastor may not have the skill in this matter but he can invite experts from the church or from the state to carry out different sorts of training relevant to the jobs of people in the area where he lives, in order to improve their living. 287 To prioritize training of individuals or groups of people, and especially of the ‘model’ churches, to improve their abilities is a guarantee to successful development of the church’s work. The trained people will be examples, who will lead many others to use their Talents (property) and talents (skills) for the development of the church and of society.

The MLC’s vision, by means of theology teachers, is to make the theology and ideology of “Use Your Talents” one of the subjects taught at SBs, STPLs and SALT: teachers of each subject (OT, NT, Church History, Practical Theology, Systematic Theology, Missiology) will conduct research on the Use of Talents. The aim is to impart knowledge to God’s servants trained in these places and have them become active in teaching and leading the Christians and the church they are appointed to concerning using Talents (property) and talents (skills) for developing the church and society. Then the ideology of “Use Your talents” will become the MLC’s DNA.

Furthermore, in order to contextualize the use of Talents / talents, the relationship between the value of the Malagasy fihavanana, the biblical teaching on mutual love, and the Kingdom of God / Church being a socio-economic organic family (cf. Matt. 25:14-30) should be explained and strengthened. If this is well understood, urban churches will no longer fatten themselves but put their possessions in common with those of institutions and poor rural churches. “Common funds” will be implemented as evidence of renouncing possessions to develop one common life as one family of the MLC.

In order to make use of MLC’s possessions, an inventory should be made of possessions not in use, how they should be used or improved to bring about true development in the church and society. Subsequently, projects using such possessions should be implemented to make them productive. One example is the former Norwegian school premises in Antsirabe being turned into a cross cultural and competence center including a guest house, now named “Lovasoa 4C”. 288

287 V1

285 Read, Lotera Fabien, Fitandremam-Pananana Kristiana (Antsahamanitra, Antananarivo: n.p, 1999), 34-38.

286 It is important for the pastor to study the milieu (socio-economico-cultural investigation of the Parish) when he starts working in the area.

288 L1, S4; 4 C: Cross Cultural Competence Center. All people being interviewed at the Lovasoa 4C were anonymously named L1, L2, L3, etc.

For such projects, it is also important to recruit faithful and honest workers who are suitably competent to run the project and make it function. They need to be given authority, freedom, and motivation to lovingly accomplish their work and responsibility; higher authorities should not interfere with or dictate to them. This will guarantee the success of the project. The problems which cause the MLC to become a cemetery of projects should be ended and rooted out; there should be no more fictitious projects. 289

Finally, the MLC should also learn from other churches in various countries to take good care of not only its possessions but also its surroundings, as is seen, for example, in Ethiopia where trees are planted around the church building so as to protect and improve the environment. Christians and churches who freely and lovingly take full responsibility for the work and the property entrusted by God are true leaders towards development.

Conclusion

Use Your Talents is an ideology which is important in the development of the church and society, not only in Madagascar but also in many other countries around the world. In the MLC, it came into being from the understanding of Matthew 25:14-30. However, according to this pericope, it is clear that Talents were God’s property that He entrusted to the people of His Kingdom, to be used, improved, and managed in accordance with His will, with the abilities they have or have been given (cf. Rom. 12; 1 Cor. 12) until He comes again. Therefore, on the one hand, “Use Your Talents” is not appropriate; it should rather be “Use God’s Talents” because He owns all things / possessions (cf. Ps. 24:1ff.). This phrase has many implications: the people sent on a mission are children of the Kingdom or members of God’s family, and obedience and honour are due to God / Patron when using such talents, i.e., people are mere users of God’s / the Patron’s possessions in accordance with His will. On the other hand, believers are not only His workers / servants but also His children and heirs (cf. Gal. 4:1-8). This implies they are also owners of the Talents / talents entrusted to them by God. From this point of view the phrase “Use Your Talents” is appropriate; the implication is that the stewardship is carried out with love, because it is the owners who use their possessions. Today, many understand the word talents (skills) as abilities. This is how it is understood by many people when raising awareness on “Use Your Talents” throughout the MLC. In reality, it means both: Talents as possessions, and talents as abilities; both meanings cannot be separated. The use of both of them leads to improvement and true development of the church, and even relates the church to society.

The use of Talents (property) / talents (abilities) is a characteristic of the people of heaven as a socio-economic organic family according to Matthew 25:14-30. The guidance of the spirit of fihavanana in the Malagasy society, reinforced by the Biblical teaching on mutual love (e.g., John 13:34-35), facilitates its practice by the church toward the development of its work: the church is one family, the members of which have common possessions and use their talents / skills to carry out their tasks, with the improvement of their work and common life in view.

Nevertheless, the MLC still faces many problems and obstacles today. One major challenge for MLC is to overcome and solve them under the guidance of and with the wisdom and knowledge from the Holy Spirit. Another significant challenge is to have the “Use Your talents” become its DNA as explained above, so as to have many believers use their Talents / talents toward the development of the church and society. In other words, the exploitation of this topic in various theological subjects is a great springboard for the MLC’s development. Consequently, the use of Talents ( property) and talents (skills) will characterize students at SBs, STPLs, and SALT, and drive them when proclaiming the gospel and when carrying out their various ministries in the churches where God sends them to.

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QUESTIONS FOR THE INTERVIEW

– How do you understand the phrase / ideology of “Use Your Talent”? What is Talent?

– What motivated you or the Church to use your / their Talents? Who encouraged or led you or the Church to use the Talents? Why should the Church practice and live out the “Use Your Talents”?

– How do the Christians as individuals or as a Congregation use their Talents here in your area?

– What is the importance or the impact of Using Talents on the life of the individual, the Church and the society?

– What are the problems that people or the Church have encountered when practicing the UYT?

– In your opinion, how should they solve these problems?

– What do you suggest to improve the Use of Talents?

Dr. Rafalimanana Jean de Dieu, a New Testament teacher at SALT, OML, has done some extensive research on the Use of Talents in the Greek and Roman world. He dug deep into the original words used by the Greeks and Romans, and also looked into the “Patronage-Clientage system” in the Greco-Roman environment. He examined keywords such as paterfamilias, clients, benefactors, and charis to give us a better understanding of what was meant in the original text.

This book is an amazing resource for those looking to understand the Use of Talents in the Christian church, God’s Kingdom. Dr. Jean de Dieu draws parallels between God the Father as the Patron, the Lord Jesus Christ as the Son, and believers as clients. The author even extends this application to the Missional Church, Diakonia, and Use Your Talents in Practice.

The book has five chapters, and the first three are scientifically written with indepth analysis of society, family structure, and the Greco-Roman ideology and culture in the first century CE. The second chapter focuses on Matthew 25:14-30 and provides a thorough exegesis of the text in the context of the Greco-Roman culture. It highlights the identity of the Kingdom of Heaven, the Use of Talents, and how people were managed according to their abilities.

We want to commend Dr. Rafalimanana Jean de Dieu for his commitment to writing this textbook. He left his family and work for three months to write this book at Lovasoa, Antsirabe. This book is a great resource not just for people in Madagascar but for the whole world. We applaud Dr. Jean de Dieu for his dedication and hard work in providing us with this amazing resource.