Sermon

There was a (rich) man (Luke 16:1), et cetera.

It is most dangerous for someone not to pay attention to his manner and his measure, for this negligence is the reason why manner and measure grow beyond themselves into pride; (Modesty and humility (ST II-II.160–161, 166.2, 168–170), fruits of the Holy Spirit (ST I-II.70.3), are opposite to pride (ST I-II.84.2; II-II.162).) they consider themselves lords instead of the keepers of the things. (See also how careful Thomas’s formulation of the right to possess things is, in ST II-II.66.1–2. Also the introduction to the Secunda Pars of the ST: “quasi” liberum arbitrium habens et suorum operum potestatem.) They say what we read in Job 21:15: who is the Almighty, that we would serve him? And likewise it is said in Job 11:12: an idle man grows into pride, and like a young wild ass he thinks he is born free. A wild ass is a forest donkey that is not owned by anyone. (Glossa ordinaria, at Psalm 103:11, 3.1230 (PL 113:1016); from: Augustine, Expositions on the Psalms, on Psalm 103, sermon 3, para. 4 (CCSL 40:1501; PL 37:1360); cf. Aquinas, Commentary on Job, at 11:6, ch. 11, lect. 2, n. 199.) Some believe that they are without a yoke, and to them it seems that whatever they like is allowed to them. (In Job 39:5, the wild ass (onager) is mentioned as one of the wild animals. In Job 24:5, it is the symbol of the godless who violate the law and rob the poor, but harvest from empty acres; cf. Isaiah 32:14, Jeremiah 2:24, 14:6, Daniel 5:21.) And in order to take away this haughtiness from our heart, the parable about the steward is presented to us.

Now two persons (Here Thomas uses persona in the non-theological sense, as in Sermon 5, Behold Your King, note in section 2.) are presented here:

(1) the person of the lord, where it says: there was a rich man;

and (2) next the person of the steward, where it says: who had a steward.

1. So, first the person of the lord is presented to us, where it says: there was a man, et cetera.

Three things are mentioned concerning the person of the lord:

(1.1) what he is, where it says: a man,

(1.2) his wealth, where it says that he was rich,

and (1.3) how he takes care of his wealth, where it says: who had a steward.

1.1. First, I say, the person of the lord is touched upon, where it says a man. This man is God. Although God, insofar as the [assumed] human nature is concerned, truly is a man, he cannot be defined or understood with respect to his divine nature. (Therefore, Thomas employs a negative theology, the basis of which is found in ST I.1–13.) And yet he is called a man here insofar as his divine nature is concerned (Hence it is a metaphor: ST I.1.9.) because of three things: (1.1.1) the similarity, (The similarity (similitudo) must be distinguished from the image: ST I.93.9.) (1.1.2) the intimacy, and (1.1.3) what is proper [to man].

1.1.1. First, I say that God insofar as the divine nature is concerned is called a man by reason of the similarity [between the two]. According to our ordinary way of speaking, things are named by the names of their images, and images by the names of things. (Thomas refers to Aristotle: when we perceive a thing through our senses, we form an image of it in our intellect. Subsequently we give the image a name as we understand it: we call a table “a table,” because the thing we want to name matches the image in our mind of what a table is. Cf. ST I.13.1.) We read about this similarity of God with man in Genesis 1:26: let us make man to our likeness and image. (ST I.4.3.) Amidst the other lower creatures, (Lower creatures are the creatures on earth; higher creatures are the angels and the heavenly bodies (stars, planets).) man has this privilege that he is created to God’s image: not of the body, but of the mind. (Cf. ST I.93.6. For God does not have a body (John 4:24; cf. ST I.3.1), but God has an intellect (ST I.14). Therefore, Thomas employs a negative theology, the basis of which is found in ST I.1–13.) And because of this he is chosen above other creatures (cf. Gen 1:26, 28; Ps 8:6–9). The image of Hercules is called Hercules; he is called Hercules through the name of his image—[in the same way] God is called a man. (ST III.16.1; On Truth, q. 23, a. 7, ad 11.) If man is created in the image of God, he ought to be careful to keep himself uncorrupted and pure. (Purity (mundicia) is necessary for being focused on God: ST II-II.81.8. The pure of heart will see God: Matthew 5:8; cf. ST II-II.8.7.)

Behold, we have the image of God carved in wood. If someone threw mud at it or spat on it, would he not be called blasphemous? Much more so the one who corrupts the image that is created in God’s likeness, because much more excellent is the image of God in the soul than the image of Christ in wood. Augustine says: you are the image of God, which you corrupt through fornication and reveling in lust, while you do not pay attention to whose image you violate. (Augustine, Sermon 9, para. 15 (CCSL 41:137; PL 38:86); cf. spiritual fornication: ST II-II.151.2.) If this image is corrupted through sin, man ought to take off all foulness and be renewed. Hence it says in Colossians 3:9–10: as you take off the old man with his actions, clothe yourself with the new man, who is renewed in the recognition of God, in accordance with the image of him who created him. (Cf. Ephesians 4:24.) We ought to take off everything that has to do with sin and foulness in us, and we ought to clothe ourselves with the new man, so that we may get to know him in our mind and through our work. (Thus getting to know God is not only a matter of meditation and thinking things through (cf. ST I.62.9, ad 1; I.88.2–3; II-II.5.1, ad 1; II-II.188.8, ad 2), but also of actively following in the footsteps of Jesus Christ (cf. ST I-II.52.2; I-II.76.2, ad 2; III.69.5).)

1.1.2. Second, God is called a man by reason of the intimacy. If someone lived with the French, we could say: “by contact with the French he has become a Frenchman.” By a certain intimacy and contact [with us] God can be called a man, (See note above in 1.1.1 on man being created in the image of God.) because it is delightful for him to be with people, as we read in Proverbs 8:31: it is my delight to be with the people’s children. (In order to be friends there must be a similarity, a connection (cf. ST II-II 26,8); since human beings are created in his image, there was similarity (cf. ST III.4.1) and even more so after the Incarnation.) Yes, so great was his delight to live with people, that it was not enough for him to live with them in a spiritual way, but that he wanted to take on our flesh, so that he could live with people in a physical way. Thus we read in Baruch 3:38: after this he has been seen on earth, and he has lived with the people. He has been seen on earth: in what way? John 1:14 says: the Word has become flesh and dwelt among us.

If God has proved himself so intimate with us, then we also ought to prove to him that we are intimate with him. (By becoming like him: Ephesians 5:1; cf. ST I-II.24.3, obj. 2; II-II.132.1, obj. 1.) Hence, someone who does not care about living with God is ungrateful. (Cf. ST I-II.76.4, ad 3; II-II.35.1, ad 3; ingratitude in general: II-II.107.) It would be very presumptuous if a king sought friendship (For Thomas’s view of love and friendship, see: Sermon 1, He Who Is Desired, note in section 3.3.) with a poor man and the latter refused the king’s friendship. The almighty King seeks your friendship (cf. 2 Sam 3:12–13).

In what way? The Lord says in Revelation 3:20: I stand at the door—that is: at [the door of] our affection, approaching the heart through the will—and I knock, by making a good proposal; if someone opens for me, I will come in and share a meal with him. (But people may refuse: Proverbs 1:24, Zechariah 7:11–12, Hebrews 12:25. Friendship with the world, however, implies enmity with God: James 4:4.) When someone opens the affection of his heart for Christ, God comes in (cf. John 14:23) and refreshes and is refreshed; he rejoices in you, and he makes you rejoice (cf. Ps 16:11).

If God is so intimate with us, we ought to apply ourselves to being intimate with him, in accordance with the psalmist who says: one thing I have asked of the Lord, for this I long: to live in the house of the Lord all the days of my life (Ps 27:4). Living with him (Or “her”: that is, wisdom. Latin: (conversatio) eius.) has no bitterness, and his (Or “her”: that is, wisdom’s. Latin: illius.) companionship no weariness (Wis 8:16).

There are some people whose social life is bitter; they fight with others and make them sad. The social life of others is weary because they say empty things or unpleasant things. In God you will find nothing that is displeasing and in all things you will not find anything but what delights (cf. Wis 8:18). Every delight is nothing compared to a delight of God (cf. Wis 7:14).

1.1.3. Third, God is called a man because of what is properly human. What is proper to man? Being mild in nature, since by nature man is a social being (cf. Gen 2:18). (Cf. Aristotle, Topics 5.1, 128b17–18; 5.2, 130a28; 5.3, 132a7; 5.8, 138a10–11; 139a19; Aquinas, Commentary On Aristotle’s On Interpretation, bk. 1, lect. 2.) Some living creatures live separately: wild animals, lions and bears. Yet this property is only natural to man, because kindness is called humanity. (For living together people must also trust one another: ST II-II.109.3, ad 1; cf. II-II.114.2. In 1 Timothy 3:2, Paul explains what benignitas is: slandering no one, being peaceable, considerate, exercising all graciousness towards everyone; cf. ST I-II.70.3. Note how positive Thomas’s view of the human nature is (cf. also, e.g., ST I.75.6, 77.4 and 79.9).) If someone happens to be destructive and harmful, he is called inhumane, (Inhumanity is continually being and acting contrary to mercy and compassion: ST II-II.118.8, ad 3.) as if he has taken on the nature of a wild animal, like a lion or a bear. Hence we read in Proverbs 28:15: a roaring lion, a hungry bear, is a godless prince over a poor people. This property [of benignitas] befits God to the highest extent, because his merciful deeds are over all his works (Ps 145:9). Indeed, he is goodness and leniency itself. Thus the Apostle says in Titus 3:4: the kindness and the humanity of our Savior have appeared; he saved us not on the basis of works of justice that we have done, but according to his mercy. So, because of our similarity and intimacy with God and his property, anyone ought to be uncorrupted, devoted to God, and kind to his neighbor. It is clear now what kind of man the man in this story is when Christ calls him a man. (Luke 16:1.)

1.2. Next we look at his wealth, which is mentioned when he says rich. (Luke 16:1.) But of what kind was his wealth? I say that he was rich in three respects:

(1.2.1) first, in the sense of a perfect nature;

(1.2.2) second, in the sense of an affluence of gifts;

and (1.2.3) third, in the sense of the multitude of things that he possessed.

1.2.1. First, I say, God is rich (Luke 16:1.) in the sense of a perfect nature. (ST I.3.4, 4.1.) It happens that some are rich in things owned, but are poor inside, like the stupid, who do not have wisdom. Someone was to give his daughter in marriage. There were two men who courted her: one was rich in possessions but poor in wisdom; the other one was wise, but not rich. He went to a wise man and asked him to whom he was to give his daughter. He answered: “I prefer a man lacking riches over riches that lack a man.” (Cicero, De officiis (On Duties), bk. 2, ch. 20, para. 71.) But God is rich in himself, for every good whatsoever that is found in a creature comes from him. (ST I.4.2; I.47.1; on evil and its cause, resp. I.48 and 49.) If you seek knowledge or goodness, all of it is in the most excellent and original way in God. (Sirach 1:5, Matthew 19:17; cf. ST I.6.4; 15.1 and 3; cf. (on evil) I.48.1–3; I.49.2.) These are the riches of which the Apostle says: O the depth of the riches of God’s knowledge and wisdom (Rom 11:33). (Cf. ST I.14.) By reason of this, that the endless highest riches are in him, we ought to exert ourselves with the highest desire to hold on to God (cf. Ps 63:9). Someone who knows the location of a treasure full of riches that he can obtain is stupid if he does not apply himself totally to acquiring that treasure. The treasure of riches is in God, and you can obtain it. (Namely, by contempt of worldly riches; cf. ST II-II.161.5, ad 3, citing Matthew 6:19–20.) Hence it says in the Gospel: the kingdom of heaven is like a treasure hidden in a field; when a man finds it, he goes and sells everything he has and buys that field (Matt 13:44). If you have these riches that are in God, you will not lack anything (cf. Prov 8:21, Wis 7:14). Thus we read in Wisdom 7:11: with her all goods together came to me. And the Lord said to Moses: I will show you every good. (Exodus 33:19.) God alone can fulfill our desire. (Psalm 63:6, 103:5; cf. ST I-II.2.8 and II-II.28.3.)

1.2.2. Second, God is called rich according to an affluence and abundance of gifts. We are right in calling someone rich who does not have many riches, but has much to give. God gives affluently (Jas 1:5), and still his treasure is not diminished. (God’s goodness is without end: Psalm 136; cf. ST I.7.) The Apostle says: God who is rich in mercy (Eph 2:4)**, that is, who grants mercy abundantly; for he is rich for all who call upon him (Rom 10:12).

If someone gives abundantly, many would thrust themselves forward in order to receive (cf. Mark 1:33, 2:2). But, if you want to receive [from him], God is ready to give to you. So you ought to thrust yourself forward in order to receive. The psalmist says: approach him and you will be illuminated (Ps 34:6). And in Revelation 22:11 we read: let the holy one become even holier.

Man always ought to long more and more for the possession of spiritual things. The appetite for an end has neither manner nor measure, (Especially not if the ultimate end itself is concerned; cf. ST I-II.30.4.) whereas the appetite for the things that are for an end is regulated according to the measure of the end. For instance, the end for which a doctor reaches is health; the means to this end are the medicines. A doctor does not say: “I want to cure this man but not completely,” but rather: “as well as I can.” So, in respect of the end, he does not set a measure. But if he said: “I will give him the strongest medicine I can get,” he would make a mistake, because medicines are [not the end, but only] for reaching the end. So for these there ought to be a measure. (Cf. Aristotle, Politics 1.9, 1257b25–28; Aquinas, Commentary on the Politics, bk. 1, lect. 8; Quodlibet V, q. 9, a. 2, resp.; ST II-II.27.6, resp.)

The goods of the soul are an end; the goods of the body are for an end. Hence concerning temporal goods we ought to seek according to a measure, but concerning the goods of the soul we ought to seek as much as we can. (ST II-II.184.3.)

Now, some want to limit their virtue. (Cf. ST I-II.64: the middle in virtue is not about a mediocrity but about a balance. As Thomas shows in ST I.21: God is rich in mercy, but in such a way that justice is not violated.) They say: “it is enough for me to do this,” and do not want to limit their riches. Therefore, it is not enough for them to give up one thing: they are to give up all the many things they have as well as the many things for which they strive. (Cf. Matthew 19:21: ST I-II.108.4, ad 1; II-II.32.6 (that it is “necessary” to give alms).) Well, God is rich in mercy and in an affluence of gifts. (Ephesians 2:4.) Thus we always ought to approach him for spiritual goods (cf. Heb 4:16); and as for temporal goods, we ought to leave it up to him, that he may give us from these in accordance with what seems best to him. Thus we read in Matthew 6:33: first seek the kingdom of God, and all these things will be given to you with it. (Cf. Luke 12:31; ST II-II.83.6: we should also ask for temporal things, at least insofar as they help us to focus on eternal happiness.)

1.2.3. Third, God is rich in possessions, because all things are his. The psalmist says: the earth is the Lord’s, and its fullness, the world and those who dwell in it (Ps 24:1). (Cf. ST II-II.66.1. See also how this verse functions in III.48.4 (on redemption). Possession of something implies dominion over it: ST II-II.136.2, ad 2.) Furthermore: glory and riches are in his house (Ps 112:3), et cetera. Moreover: although he was rich, he became indigent for our sake (2 Cor 8:9). (ST III.40.3.) And in view of this we should realize that we should not put our trust in temporal (Ps 49:7, 146:3–4), but in spiritual things (Ps 118:8–9).

If a man sees someone else’s servant, and if that servant promises to serve him, he must not trust in that servant’s promise, because his lord could stop him. But if the lord of the servant promises that this servant will serve this man, then he can trust him. Therefore, we ought to trust in God, because he can give all things. (For he has the riches, the power, and the freedom to do so.)

Hence the Apostle says in 1 Timothy 6:17: tell the rich of this age not to be wise in a lofty way—that is: not to be proud of the things that belong to God—and not set their hope on the uncertain riches, but to hope in the living God, who gives all things affluently (Jas 1:5). In him is the foundation of hope. (Because of God’s mercy and almightiness we should never despair; cf. ST I-II.62.3, ad 2; I-II.64.4; II-II.14.2; II-II.14.3, ad 1.)

Thus God is rich in a threefold way. Now it is clear what this man and his wealth are.

1.3. Let us look at how he takes care of his wealth, which is mentioned where it says: who had a steward. (Luke 16:1.) But who is this steward? I say that the steward is the manager of the house. So by means of his power God could do all things by himself, but he did not want it.

1.3.1. Indeed, he has commissioned some to be keepers, whereas he reserved the governance for himself, (Cf. Wisdom 14:3; cf. ST I.22.1, ad 2: God created good things and placed them in a good order. The eternal idea of this order in God is called “providence” (providentia); its execution in time is called “governance” (gubernatio): ST I.103–19, esp. 103.6, resp.) and he willed that the beauty of the order and the perfection of the universe be preserved. Imagine that we would not need one another; this would not be the beauty of the universe; (ST I.5.5; I.47.3; I.61.3 (ordo rerum ad invicem est bonum universi); I-II.111.1 and II-II.81.2.) as the psalmist says: how magnified are your works, O Lord: you have made all things in wisdom; the earth is filled with your possession (Ps 104:24). (Cf. Psalm 92:5–6.)

1.3.2. Furthermore, he wanted to govern all things by himself because of the usefulness, because he did not want anything to be superfluous. (Everything has its place and function in the order of creation; that is what makes it “very good” (Gen 1:31); cf. ST I.47.2.) Hence, although you are able to heal all things, in Wisdom 14:4, is followed by: so that none of your works would be superfluous, people entrust their lives to a little piece of wood. Why has God made the sun? So that we would not lack its warmth and light. If it had no use, it would have been superfluous. Also, you are superfluous in the world if you do not do something useful. Job reads: have you created the children of the people in vain? (Ps 89:48). As if it says: “no.” Well, the Lord judges that a useless servant is thrown out into the outer darkness (Matt 25:30). So what is there to say about the servant who causes damage (in Luke 16:1)?

1.3.3. Moreover, God willed to commission some to be managers out of liberality. (Cf. ST I-II.32.6; III.7.2, ad 3.) God willed that the goodness of a thing would go over onto other things. Dionysius says that nothing is more divine than becoming a co-operator of God (Pseudo-Dionysius, The Celestial Hierarchy 3.2 (PG 3:165B); cf. 1 Corinthians 3:9 (in ST I.23.8, ad 2), 4:1 (in ST II-II.63.2, ad 1; II-II.100.1), and Colossians 1:25–29.)—and when you preach for the salvation of the soul or do other good things, you co-operate with God. Thus God says to Moses: I have made you god for Pharaoh (Exod 7:1).

2. He says: who had a steward. (Luke 16:1.) Who are stewards?

I say that God has appointed stewards on different levels in an order:

2.1. First, he appointed the angels who manage the things that are above all creation. Hence Augustine says in his commentary on Genesis: all bodies are governed by a spiritual creature. (Augustine, On the Literal Interpretation of Genesis 8.23, para. 44 (CSEL 28.1:262; PL 34:390). Cf. ST I.110.1–3.) The Apostle says: all of them are the Spirit’s managers sent for the benefit of those who receive the inheritance of salvation (Heb 1:14). These are great instruments.

2.2. There are other great instruments, but they are smaller than these, who are set over earthly things [only]. Thus we read in Genesis 1:26: let us make man to our likeness and image, that he may be over the fish and the animals and the birds: in brief, over all things. Psalm 8:8: you have subdued all things under his feet, but: know that the Lord himself is God (Ps 100:3).

Hence Chrysostom says: you are a stranger, and the things commissioned to you are only of a transitory and short use (cf. Ps 49:11). (It is actually: Asterius of Amasea, Homily 2, “De aeconomo iniquitatis” (PG 40:180–93); Pseudo-Chrysostom, Homily on the Parable of the Steward (PG 61:785–88).)

And he gives two examples, saying: you have a field or landed estate now; just imagine how many owners it has had before you: an infinite number; it barely contains so many clods of earth. Likewise, it is with you as with someone who rests in the shade: you pass away and someone else comes who rests there as you did. In this way things come and go for you in the world according to the divine providence, not according to yours. Thus you are a steward, not a lord.

2.3. Furthermore, there are mediating instruments between people and angels, who are above the people and are appointed to lead the people. (Cf. Matthew 24:45 (also 2 Tim 1:8). In this sermon, Thomas refers to the apostles and their successors; in ST I.22.1, to leading figures in a family, a city, and a state.) The Apostle says: thus let a man regard us as leaders and managers (1 Cor 4:1).

2.4. Furthermore, the Lord has raised up glorious servants, like St. Dominic and St. Francis, who work with care for the salvation of the people; (The saints in heaven pray for us: ST II-II.83.11. Amministro (from minister: servant, helper) is here translated as “to work with care” rather than “to manage.”) their special concentration has been focused on leading the people to salvation (cf. Acts 13:26, 47). Yes, all saints have sought to work with care for the salvation of the people. Glorious is the fruit of their good efforts (1 Pet 5:4; cf. 1 Cor 9:23–25). Hence they are glorious now in the heavenly homeland, to which may we be led by the Son of God. Amen.