Is God unjust? Does He treat us unequally? We have been trained to expect fairness and equality. “God shows no partiality,” both Sts. Peter and Paul tell us (Acts 10:34; Rom 2:11). We Americans have the phrase “All men are created equal” firmly established in our psyche.
So it may sound odd that the master (who represents God) in Our Lord’s parable of the talents distributes his wealth unevenly: “To one he gave five talents; to another, two; to a third, one” (Mt 25:16).
Worse, he bases this unequal distribution on the abilities of the servants — “to each according to his ability” — indicating that the men themselves are not equal. And in the end, they receive unequal rewards. The entire story implies that God creates us as unequal and treats us unevenly. How then should we understand this inequality?
People typically fall to one of two extremes regarding this question. One extreme views all inequality as bad and insists on absolute equality — no one should ever have or achieve more than the other. This produces a culture of envy, resentment of another’s talents and success. The other extreme views inequality as the harsh but realistic, necessary law of the jungle — the way that lesser people are weeded out and the sleek and strong survive. And this leads to a harsh, selfish society.
As always, the proper Catholic view is not either/or but both/and. We are both equal and unequal: equal in dignity and unequal in talent. It is true that God shows no partiality and that all men are created equal because every human person is created in the image of God and called to union with Him.
All members of the Church have equal rights because all have an equal call to heaven. A pope is not “more called” to heaven than a janitor. From the lowliest altar boy to the pope, every person is called to holiness. The Catholic Church is the most egalitarian institution in the world: everyone is called to be a saint … no one is off the hook.
At the same time, there is a clear diversity — and, yes, an inequality — of talents and tasks. God has not given every person the same talents. Some excel in one area, some in another. Nor do the states of life share an equal dignity. It is better to marry than to remain single, and better to enter religious life than to marry. The work of a pope is more important than that of an altar boy.
So we find in God’s design both equality and inequality. To emphasize one aspect more than the other disturbs the harmony of God’s design. Harmony requires both equality and inequality. Consider a beautiful symphony. There is a basic equality because each instrument is necessary for the piece. Yet at the same time there is an inequality because not each instrument plays as loud, as often, or as long as the others. Only by observing both this equality and inequality can the musicians produce beautiful music. Erring on one side or the other destroys the harmony and beauty.
Returning to the parable of the talents, we can see that the master’s uneven distribution of talents was no slight against his less talented servants. Each servant was necessary for his plans, although no two received the same amount. The greater were not to lord it over the lesser, nor the lesser envy the greater.
But there was a discordant note in the peevishness of the third servant. Perhaps he thought his talent would not be missed precisely because he had only one. But his talent was missed because its absence took away from the beauty of the master’s plan.
So also in God’s plan for Christ’s Body. To some members He gives many talents and great tasks. To others few and small. But in His design, He desires all talents to be employed and increased for His glory. May we never neglect our talents — however small they may be — that no detail will be lacking in making something beautiful for God.
