20250830 THE DANGER OF EXCLUSIVITY
30 August 2025, Saturday, 21st Week in Ordinary Time
First reading |
1 Thessalonians 4:9-11 |
You have learnt from God how to love one another
As for loving our brothers, there is no need for anyone to write to you about that, since you have learnt from God yourselves to love one another, and in fact this is what you are doing with all the brothers throughout the whole of Macedonia. However, we do urge you, brothers, to go on making even greater progress and to make a point of living quietly, attending to your own business and earning your living, just as we told you to.
Responsorial Psalm |
Psalm 97(98):1,7-9 |
The Lord comes to rule the people with fairness.
Sing a new song to the Lord
for he has worked wonders.
His right hand and his holy arm
have brought salvation.
The Lord comes to rule the people with fairness.
Let the sea and all within it, thunder;
the world, and all its peoples.
Let the rivers clap their hands
and the hills ring out their joy
at the presence of the Lord.
The Lord comes to rule the people with fairness.
For the Lord comes,
he comes to rule the earth.
He will rule the world with justice
and the peoples with fairness.
The Lord comes to rule the people with fairness.
Gospel Acclamation | Ph2:15-16 |
Alleluia, alleluia!
You will shine in the world like bright stars
because you are offering it the word of life.
Alleluia!
Or: | Jn13:34 |
Alleluia, alleluia!
I give you a new commandment:
love one another just as I have loved you,
says the Lord.
Alleluia!
Gospel |
Matthew 25:14-30 |
You have been faithful in small things: come and join in your master's happiness
Jesus spoke this parable to his disciples: ‘The kingdom of Heaven is like a man on his way abroad who summoned his servants and entrusted his property to them. To one he gave five talents, to another two, to a third one; each in proportion to his ability. Then he set out.
‘The man who had received the five talents promptly went and traded with them and made five more. The man who had received two made two more in the same way. But the man who had received one went off and dug a hole in the ground and hid his master’s money.
‘Now a long time after, the master of those servants came back and went through his accounts with them. The man who had received the five talents came forward bringing five more. “Sir,” he said “you entrusted me with five talents; here are five more that I have made.”
‘His master said to him, “Well done, good and faithful servant; you have shown you can be faithful in small things, I will trust you with greater; come and join in your master’s happiness.”
‘Next the man with the two talents came forward. “Sir,” he said “you entrusted me with two talents; here are two more that I have made.” His master said to him, “Well done, good and faithful servant; you have shown you can be faithful in small things, I will trust you with greater; come and join in your master’s happiness.”
‘Last came forward the man who had the one talent. “Sir,” said he “I had heard you were a hard man, reaping where you have not sown and gathering where you have not scattered; so I was afraid, and I went off and hid your talent in the ground. Here it is; it was yours, you have it back.” But his master answered him, “You wicked and lazy servant! So you knew that I reap where I have not sown and gather where I have not scattered? Well then, you should have deposited my money with the bankers, and on my return I would have recovered my capital with interest. So now, take the talent from him and give it to the man who has the five talents. For to everyone who has will be given more, and he will have more than enough; but from the man who has not, even what he has will be taken away. As for this good-for-nothing servant, throw him out into the dark, where there will be weeping and grinding of teeth.”’
THE DANGER OF EXCLUSIVITY
SCRIPTURE READINGS: [1 TH 4:9-12; MT 25:14-30]
Without denying the fact that all of us are unique and different, there is also the danger that an over-emphasis on our distinctiveness can lead to an attitude of exclusivity. Indeed, there is an exaggerated tendency among the present generation to pursue exclusivity in the way they live. As a result, we have bred a generation that desires membership in exclusive clubs, wears exclusive branded clothing and accessories, dines in exclusive restaurants, and even worships in exclusive temples and churches. Such exclusivity goes against the fundamental Gospel message which, while affirming the uniqueness of each person, also calls all to recognize their equality and common brotherhood.
This is precisely the thrust of today’s scriptural readings. St. Paul’s letter to the Thessalonians speaks about the love they had for each other throughout the whole of Macedonia. However, he also urged them to live in such a way that they would earn the respect of those outside the Church, so that others too might come to believe and experience the all-inclusive love of God in Christ. In contrast, today’s Gospel criticizes those who held an exclusive attitude toward others. This motif runs throughout the parable of the talents. When reading parables, the focus often falls on the last person. In this case, the third servant, entrusted with one talent, hid it instead of investing it. It seems that he wanted to conceal it from others, thereby excluding them from sharing in its benefit.
Who, then, is this third man in the parable? At the first level of interpretation – during the time of Jesus – the parable was directed at the Jewish religious leaders. Steeped in Mosaic Law and traditions, they were meticulous and legalistic in their observance of the law. Such rigidity excluded ordinary people and Gentiles, who needed to make a living. If they were to observe the laws as the Pharisees did, they would not have been able to live normal lives, since their trades would have disqualified them from worship. Thus, in condemning the third servant, Jesus was targeting the Jewish religious leaders, who lived an exclusive spiritual life, excluding sinners from their tables and treating them as outcasts. In doing so, they effectively shut many out of the Kingdom of God.
What was said of the religious leaders then surely also applies to us today. In trying to maintain our distinctiveness as the “holy” people of God, we can unwittingly alienate ourselves from others. Some do not want to be seen with people considered “unchristian” or “unholy.” We regard non-Catholics, sinners, gays, divorcees, and lapsed Catholics with disdain and condemnation instead of compassion and understanding. We associate only with those considered “saved,” presuming that all others are without grace. We also draw overly sharp distinctions between clergy and laity. Sometimes, even our liturgy is daunting for laypeople. For example, the Liturgy of the Hours is often promoted only among religious and clerics, ironically as an “obligation,” though it was meant to be the Prayer of the Church. At times, we choose hymns–especially Latin chants–that, while beautiful, remain unappreciated because people have not been taught how to sing them. In this way, they are excluded from our worship. We make them feel like novices in prayer while we appear superior because we can pray in a special language or sing music too classical for the average person. They are reduced to mere spectators!
This is precisely what Pope Francis sought to avoid – an exclusive Church – when he preached inclusivity and compassion. Yet many misunderstood him, thinking he had abandoned the teachings of the Church regarding marriage, divorce, same-sex couples, and other “sinful situations.” The Church must indeed uphold the teachings of Christ and the Gospel. Yet, the Gospel is meant for those converted and renewed. The Sermon on the Mount is for true believers of the Lord who have experienced His unconditional love and mercy. Without first encountering this love, people cannot find the grace to live out the Gospel life. Otherwise, we place burdens on them they cannot bear. Instead of liberating them with the Good News, we make their spiritual life burdensome, piling guilt upon them and making them miserable. Thus, turning the Catholic Church into an elite and exclusive community closes the door to sinners and those struggling to find God and live righteously. By accepting their limitations and embracing their weaknesses, we help them gradually grow in faith and love, so they may live the life of Christ through His grace.
On the second level of interpretation – the early Church – the parable was directed at the Church at large. The primitive Church, dominated by Jewish converts, brought along their customs and practices. The problem arose when they sought to impose these on Gentile converts. Acts of the Apostles records such conflicts. This could have divided the Church if not properly handled by the Apostles. It would go against the Gospel if, as Church, we allowed ourselves to be bogged down by quarrels over ecclesiastical disciplines and uniformity. Such preoccupations divide the Church and sap its energy to build the kingdom of love and unity, ironically turning us into counter-witnesses of the Gospel.
In the same vein, when we reflect on whether we, as Church, are open to people different from us. Have our churches become so nationalistic to the extent that we have lost our universal character? This can certainly happen if we allow everything to be shaped by one culture alone. On the other hand, in stressing unity, the Catholic Church has at times mistaken unity for uniformity, imposing juridical or liturgical laws inappropriate for other cultures. Within our own communities, we must also ask whether we have become so racialistic that we divide ourselves into competing groups. Sadly, in some churches, smaller communities suffer neglect and even discrimination at the hands of larger ones.
Another concern is whether our churches have become too sectarian in the way we worship that others are excluded. Often, there is competition over different styles of worship and spirituality. Some are intolerant of other spiritualities and even despise those who pray differently. Such spiritual snobbery is exactly what the parable warns against. Instead of competing and excluding, we are called to share our gifts. No one has a monopoly on spirituality. All forms are useful for the Church and for different people at different times. We must not act arrogantly or look down on others for practicing a different spirituality.
Finally, when we interpret this parable at the level of the evangelist, this parable becomes an eschatological, concerned with the coming of God’s kingdom. Here, the evangelist exhorts us to recognize our responsibility in making the Kingdom known to others. Between Christ’s Ascension and His second coming–symbolized by the master’s departure and return–we are all called to be faithful by using what we have to prepare ourselves for the Kingdom and bring more people into it. The question remains: have we been active in bringing Christ to others?
This is possible only if we witness to Christ with our own lives, both in words and deeds. Every Christian is therefore called to work diligently in love to spread the Gospel message received. It would be a tragedy to keep the Good News only to oneself. Doing so shows a failure to understand its core: God’s vision of uniting all into one brotherhood of love and service under His reign. In this sense, the Gospel reaches out to all people, even those of other religions. We are called to collaborate with them in building a community of love and peace. We must also recognize that the Holy Spirit works invisibly in them, in ways unknown to us. Whenever we see truth, grace, and love in other religions, we must acknowledge it and encourage them to grow in the fullness of truth and grace.
Best Practices for Using the Daily Scripture Reflections
- Encounter God through the spirit of prayer and the scripture by reflecting and praying the Word of God daily. The purpose is to bring you to prayer and to a deeper union with the Lord on the level of the heart.
- Daily reflections when archived will lead many to accumulate all the reflections of the week and pray in one sitting. This will compromise your capacity to enter deeply into the Word of God, as the tendency is to read for knowledge rather than a prayerful reading of the Word for the purpose of developing a personal and affective relationship with the Lord.
- It is more important to pray deeply, not read widely. The current reflections of the day would be more than sufficient for anyone who wants to pray deeply and be led into an intimacy with the Lord.
Note: You may share this reflection with someone. However, please note that reflections are not archived online nor will they be available via email request.
Written by His Eminence, Cardinal William SC Goh, Roman Catholic Archbishop of Singapore © All Rights Reserved.
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