# The Essence of Christianity

## GA 68a — 9 April 1907, Munich

### 29. The Parable of the Unjust Steward — Gospel of Luke XVI, 1-18

The study of parables and their interpretation is all too easily drawn into the current materialistic worldview, for materialism, even if it is not so strongly felt and admitted by individuals, has taken hold of our entire age, of the whole way of thinking. Not only natural science, but philosophy and even theology have been affected to some extent. One kind of materialism can be easily cured, so to speak, because it is only theoretical and can easily be shown to be absurd. It is much more difficult with the materialistic way of thinking, which, for example, sees in Jesus nothing more than a selfless, pure human being and then has drawn this figure so completely down into the materialistic.

There were times when the parables could not be interpreted highly enough; in the first centuries, the interpreters of the Gospels did everything they could to identify the Christ in Jesus; today, on the other hand, we see that newer theologians have no inclination to see in Jesus anything other than an idealized person who, while being somewhat higher than Goethe or Schiller, may in no case, in their judgment, rise so significantly above humanity. For these modern theologians, Jesus is simply the simple man from Nazareth, and such a belittling of Jesus' personality is much worse materialism than the theoretical kind.

Things like the parables must not be reduced to the generally human, otherwise only pure materialism will be spread in the field of religious thinking. Salvation can only come from the fact that these documents do not contain mere facts, but universal truths. One must delve deeply into these truths in order to recognize the right intentions from them, and not speculate about them.

How, for example, has the Lord's Prayer been viewed in the esoteric, which I have already been able to talk to you about! Only those who go back to the occult schools can find the right thing.

So let us also draw from these right sources with regard to today's parable: It reads:

He spoke But he spoke also to his disciples, saying, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do, for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I will know what I may do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thine own bill, and sit down quickly, and write fifty. Then said he to the other, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thine own bill, and write forty. And the lord commended the unrighteous steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends with the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unrighteous in the least is unrighteous also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if you are not faithful in what is another man's, who will give you what is yours? No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money. When the Pharisees heard all this they were mocking him. And he said unto them, “Ye are they which justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.” The law and the prophets were preached until John. Since that time the kingdom of God has been preached, and everyone is forcing his way into it. But it is easier for heaven and earth to disappear than for the least stroke of a pen to drop out of the law. Whoever divorces his wife and marries another woman commits adultery, and he who marries a widow commits adultery. (Luke 16:1-18)

To understand this parable, it is first necessary to see where it is found; it is found in the Gospel of Luke. The apparent diversity of the four Gospels is due to the fact that their authors had not gone through the same mystery school. For example, the Gospel of John is based on the Greek mystery schools. Luke, on the other hand, drew from the deep mysteries of the therapists and Essenes, and that is why the Gospel of Luke has a completely different tone of explanation than that of John, for example. In this sense, everything cannot be lumped together.

The Gospel of Luke, as I said, was born out of the attitude of the therapists and Essenes, which consisted in pointing out to people in all their striving to the powers of their own soul. The keynote of this Gospel will only be grasped in the right way if one takes into account the saying of these Essenes: You shall bring to maturity the thoughts within you that take care of the poor, the afflicted, the laden. Luke's gospel is a gospel of poverty and is thus most intimately connected with the attitudes of the therapists and Essenes.

This noble brotherhood was the first to emphasize the equality of all people before God. They allowed their bodies only the most necessary nourishment, and of the greatest purity of morals. They were doctors of body and soul to their fellow human beings; no one was allowed to heal for the sake of reward. Their beneficial work extended to the huts of the poor as well as to the palaces of the rich. Those who are not familiar with the circumstances of this time do not realize what an eminent progress was associated with the appearance of this order, and only then do we understand why Luke's gospel has this particular tone. The confrontation between the rich and those who owe him money comes to the fore at first; it is not at all a matter of accusing the rich man in some way, but of putting the debtors, the poor, in the right light. Thus, it is not a good idea to want to recognize God, the infinitely rich, in the rich man; for it is simply said of the man that he is a rich man. But is his way of thinking also such that he wants to exploit people, or is it different, and would it not be possible that the steward's actions were based solely on the good intention of reducing the debts of the poor?

The steward had brought the economy into disarray; now he has to give account and fears that he will be dismissed and therefore he is trying to provide for himself. He cannot work, does not want to beg, but he wants to have a place to stay and he is now trying to find one with those whom he had wronged. It is his own fault that they were charged too much, so he says to the first one: You no longer owe me 100 tons of oil, but 50, and to the other: You no longer owe me 100 bushels of wheat, but 80, and with that the debtors are satisfied, he has eased the heavy burden on them as much as possible. So what did he do? He used his master's wealth to do justice to the poor, thereby doing them a favor.

That's what matters. Now let us remember that the rich man says to his steward, “You have acted wisely”; he does not want to be an exploiter, but thinks to himself, Now I like you.

Such an attitude was new to the scribes of the time; never before had anyone been induced to do good in this way. It achieved something that had previously been considered inadmissible, even impossible. The debtors, the poor, would have found no way out of their dire situation; here they are referred to as the children of light, that is, as those who accept the teaching of wisdom, in contrast to the children of the world. These, the Pharisees, are stingy and only act according to the rigid letter of the law; they do not want to help the poor, but the steward was always the one who did something for the poor.

And now we can also apply the parable to a higher truth and do not hesitate to describe God himself as the rich man who, although no one compares him to an exploiter, is always happy to give of his inexhaustible riches and praises the steward for using the divine riches to do good to the poor.

But the parable also becomes a universal truth through Jesus' subsequent words. Jesus says that the law and the prophets prophesied until John. (Luke 16:16) This is a reference to the higher spiritual truth; it refers to the great change that occurred through Christ Jesus. Before that, there was the rigid law, the wording of which people scrupulously adhered to, but which could not prevent the gap between the wealthy and the poor from growing ever wider, and the contradictions from developing into a harshness and acrimony that we can hardly imagine today. This state of affairs, carried to its extreme point, was finally resolved by the fact that Christ Jesus, although He rightly left the Law in full force, transferred its seat and its work into the souls of individual human beings.

As can be seen later, the Law not only does not lose any of its importance as a result, but it is intensified and refined in a way that was previously unimagined and unknown. In the serious and urgent admonishment that Jesus addresses to the Pharisees, who justify themselves before men, the parable of the prodigal son also passes before our soul. The son who always stayed at home is less favored by the father than the “prodigal” son who has undergone the test, who has returned to the fatherland, who has been resurrected. This is a perfect expression of what grace means, which paves the way from a loving heart to another loving heart. The law is the network that bound people together; grace flows into the inner being and becomes the living law in the soul. It is not for nothing that Jesus says, “I am the fulfillment of the law.” (Matthew 5:17-18) The Kingdom of Heaven cannot be forced; it does not come with external gestures; only those who try to reach it with the power of their soul will find it, and that is by Christ becoming alive in them.

In the successive periods, the most diverse impulses prevail in the soul. So what is the law in relation to grace? It is the one that did not come in through Christianity, but what was there through the steward. Before his appearance, Christianity was not yet the appropriate religion for people; they still needed the law, they still needed stewards.

This steward is replaced by the work of Christ on humanity and must give account. The law has become an unjust one over time, like all systems that are temporarily suitable for people. The oppression of the poor is mentioned again and again in the Gospel of Luke. Christ teaches a new way of thinking and acting in place of this way of thinking and acting. Now we understand when it says in this Gospel: “The law and the prophets were preached until John; and since that time the kingdom of God has been preached, and people are forcing their way into it.” (Lk 16:16)

When interpreting the parables, nothing should be left out; only in this way will we gain the context. Now let us go one step further:

The law had led to the oppression of the poor; these, the children of light, heard that something new was to come, that they were to give account. They can now cite nothing but the innermost feelings of their hearts if they want to make some excuse. The oppressors have not heard the voice of charity so far, but now they are trying to give back the unjust mammon, the vague call for a new era has also reached them, in which injustice should not continue, the children of the world cannot indulge in hypocrisy, the new external and internal conditions of the world force them to behave differently than before. All this justifies that Christ Jesus can claim this change in the spirit of the time for himself. And I also say to you: “Make friends with the unrighteous mammon, so that when you now suffer hunger, they may receive you into the eternal dwellings.” (Luke 16:9) He can say: “You see from this steward how one should behave in the face of poverty, and you can truly take an example from it, but you must be urged to do so by the innermost impulses of your soul; then you will find enough for your needs when you are in need yourselves.”

In the old dispensation, the children of the world were wiser than the children of light, but that will be reversed later. You must not believe that it can only be beneficial to adhere strictly to the rigid letter of the law; the children of the world have generally always spoken of righteousness, but have not in reality kept to it in the slightest. From the steward's actions, we can see how the law should have been applied in its deepest inner sense.

"If you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if you have not been faithful in what is another's, who will give you what is yours?” (Luke 16:11-12) These words point to the replacement of the old era by a new one, a new social order is being introduced in which each shall receive what is his. And now, once again, the point is summarized: ”Be serious.” There the old attitude with its harshness according to the letter of the law, here the new attitude, which knows nothing but responding to the needs of the other, recognizing in this an equal entity, while at the same time being carried by the consciousness of serving God.

“You cannot serve God and mammon” (Luke 16:13); mammon is the name given to the gods of obstacles, while Christ and wisdom bring forward. Mammon is the term used for everything that man wants to grab for the narrow circle of his “ego”; but this is only of secondary importance. This embodied selfishness is shown to us in the Gospel by Judas Iscariot, who contributes to Christ being led to his death.

“Old times - new times.” It is now understandable that the Pharisees mocked, of whom it says, “They were greedy.” (Luke 16:14) The translation is not quite correct; it would be better to say, “They had a mammonistic attitude.” Therefore, Christ Jesus says, “But God knows the hearts,” and that is what will matter, because what is high among men is an abomination before God; only true spiritual power determines the real order of rank. Charity is not against the law, but as an impulse for the fullest fulfillment of the law, of one's own free will. At the time of Christ, the moment had come when charity had to appear before the hearts of men hardened completely. But Christ Jesus continues: “It is easier for heaven and earth to pass away than for one tittle of the law to fail” (Luke 16:17); “Whoever divorces his wife and marries another woman commits adultery, and he who marries her when she is divorced from her husband commits adultery.” (Luke 16:18) – If we now turn to Matthew, chapter 5, we find that Jesus says that true marriage must neither be broken nor divorced (Matthew 5:30-31). We who are present know the concept of marriage only according to the law, and of course the completely new concept of Jesus, which places the focus of married life so completely within the soul, is the greatest possible contrast. Such words must have seemed incomprehensible to most people because their hearts were hardened, as Jesus often emphasized in his speeches. Instead of being bound by the form of the law, here the circumstances are based on the power of the innermost impulses. Therefore, through the realization of Jesus' teachings, the most glorious conditions must arise from the heart. In the analogous passage in Mark (Mk 10:2-10), there is also talk of marriage and the possibility of divorce and the consequences, but the whole marital relationship is so delicate in reality that it cannot be transferred to another. The teachings expressed in the parable point to the change brought about by Christ Jesus. — Having considered the gospel in this way, we may also compare the rich man with the world ruler, who is always happy to give from his inexhaustible abundance and praises those who make use of this wealth to do good to others. You see, the parable is written entirely in the spirit of the Gospel of Luke, and so it should be observed, otherwise it would not be understood. As already mentioned at the beginning, when studying individual parts of the Gospel, it is always necessary to consider which evangelist wrote them, each of whom came from a different school.

There is not much left to explain about this parable. Theosophy is always a clear guide for such considerations. We should not brood and fantasize, but draw wisdom from these words ourselves, then we will find what remains hidden from the keen minds of liberal theologians and at the same time we will not run the risk of being drawn into the teachings of material fantasists who, despite their new teachings about the vortices of atoms, they cannot in their own way get any closer to the essence of phenomena.

At present, however, it seems as if humanity is guided by purely material profanes who accept nothing other than what can be perceived with the bodily senses. Holding on to phrases about harmony and universal brotherhood does not benefit the progress of humanity either. If I say to the stove, “Be warm,” it does not spread warmth because of that; you have to heat it, and only then will it become warm and warm others. So admonitions of brotherhood are of no use either; you have to give people wisdom, then brotherhood develops by itself.