La parabole des talents (Mt 25, 14-30) ou des mines (Lc 19, 11-28)

• Autores: Armand Puig i Tàrrech
• Localización: Revista catalana de teología, ISSN 0210-5551, Vol. 10, Nº. 2, 1985, págs. 269-317
• Idioma: francés
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• Resumen

  • The study of the parable of talents or pounds allows to follow a redactional-traditional process till we arrive to the original parable which Jesus could have approximately said and also to the rneaning that the parable could have had. Through the formal and dramatic analysis of the matthean text it appears that it is divided into three episodes (VV. 14-15. 16-18. 19-30). The evangelist points out the three inherent theological elements: the parousia delay as comprehension background, the talents fructification as a job of the present time, and the eschatologic judgement. The Lukan text as well includes two narrative units: the parable of the pounds and the motivation of the royal pretender that the former tradition had included in it. The narrator -whose aim is to refrain from a certain enthusiasm facing a nearby expecta- tion- sees the servants' attitude as an obedience question viewing the return of the King Lord. Notwithstanding al1 those redactional interpretations we can assert that, as far as Q leve1 is concerned, it is al1 a unique parable. Q added the logia of Mt. 25-29 par. Lk. 19-26. That parable has its roots in the ministry of Jesus and could have been called, the parable of the entrusted rnoney. Formed by two narrative elements (introduction and resolution) reaches its clirnax when the dialogues between the lord and servants take place, particularly on the third one. Hereafter the, speaker of the parable interchanges his viewpoints with the listeners: one rnust obtain a profit with the entrusted money. He who does not obtain it, is swinging his life over a paradigm of steril security. To keep the amount untouched is not acceptable since that solution is insufficient and goes against the adoption of an existential paradigm of making profit, eventhough it might be risky. The master is harsh but coherent whilst the third servant backs hirnself up with fear towards his owner looking for his own security no matter at what price. The last question regarding the parabolic metaphor refers to its situation within the Jesus'message. Those hearers who place themselves in security and self-preservation and restrain from accepting the Kingdom's radical option, could be the ones that are called to be followers but rernain inside of an insufficient option.