Word on the text: “He is coming after Me, and I will make you a fisher of man” (Matthew 4:19)

Delivered on December 30, 1873 in the Academic Church “It was fitting for you to give my money as a trader: and when I came, I took what was mine with interest” (Matthew 25:27) At the end of the year, it is natural to remember the report on the use of the means and forces given to us from the Supreme Giver of life. In human society this is a generally accepted rule, whether we take the governmental, economic, educational, or commercial part. In the nature that surrounds us, in our own nature, with the circulation of time, we notice how, despite its continuous flow, after an annual turnover, a new layer, a new series of phenomena, is distinguished in the composition of this or that organism, by which the years of its life can be determined. From this it is clear that unfree nature, according to the laws given to it, so to speak, checks itself, considers its arrival and expenditure of strength, and clearly marks the result of the year lived. What is done unconsciously in nature, what everyday prudence has recognized as useful and necessary for itself - will spiritual life find it unnecessary - is this the highest manifestation of our being, the growth and direction of which matter for all eternity? Willingly or unwillingly, the results of the past are noted here too. But if we are not attentive to this in due time, then if we misuse the funds given to us, by the end of our lives there may be such a shortcoming, such a debt on us that we will not be able to pay, even if we started life again. It is noteworthy that in the law given by God through Moses, at the beginning of the new year a special day of nationwide fasting and repentance was established, which was called the day of purification. It was the tenth day of the new year. The previous nine days were, as it were, given to review the past year, to verify their deeds with the law of God, and then, when everyone’s conscience denounces deviation from the commandments of the Lord, on the tenth day sacrifices were solemnly made: the high priest, in the vestment of humility, entered the holy of holies of the church, sprinkled the blood of the sacrificial on the purification, sprinkled the altar of incense, the altar burnt offerings, in a word, he renewed and cleansed everything in the sanctuary, so that the son of Israel, coming here, could again find reconciliation with God here and draw closer to his Creator through prayer. Thus the law reminded the children of Israel to annually examine their lives before the Lord. With this intention, to help our self-examination, I consider it not indecent to draw your attention to the Gospel parable about the talents. The parable speaks of a rich man who, going to a distant country for a long time, distributed various amounts to his servants to increase them through trade turnover. To one he gave five talents, to another two, to the third one. Upon his return, he demanded from his slaves an account of the capital entrusted to them. And to the first two, of whom one presented the other five talents of increase, and the other also doubled the capital in his measure, he not only expressed approval, but also gave the first all ten talents, and the second four. Both justice and generosity of the master are visible in this: justice, because he judges and rewards not according to random successes or failures, but according to the given means and each person’s own diligence. If the diligence is equal, then, even if the successes are not equal, he rewards those who worked equally. This was not the fate of the third. Of course, he did not deserve a generous reward, because he did not make any acquisition from his talent, but only kept it intact and returned it in the same coin as he received: but, at least, it would seem, he deserved a reward for faithful preservation. Instead, the master, firstly, accused him of laziness and then not only took back the talent given to him, but also condemned him to imprisonment in a place where crying and gnashing of teeth is eternal. The master told him: “If you didn’t want to work yourself, then at least you would have given my silver to the money changers, and I would have returned it with a profit.” As can be seen from the first two examples, the gentleman did not care about his own enrichment, but wanted his wealth to benefit others. And this slave was condemned because he did not benefit either himself or others from the means given to him. Who this gentleman is is clear to everyone. It is also not difficult to see what lesson should be drawn from the relationship of this master to the wicked and lazy slave. The Lord is the Heavenly King, the dispenser of all gifts in humanity, natural and grace-filled, and with this parable the Lord teaches us two responsibilities: first, to constantly and zealously take care of increasing the means given to us for our own salvation; and secondly, do not bury your talents, but use them for the benefit of your neighbors. Through this we, with the help of God’s grace, will arrange our own salvation and help our neighbor. I. Nothing can excuse our laziness in the performance of our duties towards God. If the omniscient Judge, knowing about our inertia on the path of virtue, at the same time saw in us the same indifference to benefits of any other kind, then perhaps he would still excuse our immobility in spiritual progress. But when he sees how uncontrollably social life develops in our cities, how it strives to please every passion in the heart of man, to satisfy the personal desires of everyone in a thousand different forms, then will He not say: “You are an evil servant and lazy! You have enough time, desire and strength for any other business except Mine.” If you look at how many applicants there are for each position, position, who are more promising of profit, influence, significance, distinction, how they block each other's way, try to push aside their rivals; then shall we say that the desire for advantages over others, the impulses of ambition, the lust for power are completely drowned out in us? If you look at how carefully a merchant settles his accounts and by the end of the year tries to determine how much profit he has acquired during the year - and how he grieves if he notices damage to his trade turnover, and comes up with all sorts of ways to improve his circumstances; then you can’t help but say that this person is not one of those people for whom it doesn’t matter whether he has a profit or not. And we really boast that our century is a century of progress, a century of transformation, a century of improvement; We boast of the abolition of slavery, the ennoblement of morals, the improvement of legal proceedings... If everything is truly elevated among us, if progress in the rational world cannot be denied, how absurd it would be to argue against the continuous movement of the globe: then the question arises: is it not extremely fair that the Lord also demand from us continuous progress on the path that He alone showed to the Christian - in the multiplication of those blessings that alone have value in the eyes of the All-Holy? Why, by what right can this side of our spiritual life be or should be left neglected, while all others flourish and improve? Yes, we ourselves consider laziness in other matters a vice, a sin. We ourselves demand from a person who devotes himself to any title, immediate and constant improvement in the performance of his duties. No one will praise an artist or writer whose later works do not rise far above his first, childish attempts to wield a brush or pen. We always want to see continuous progress in a child or student and consider it the most regrettable thing for us if, through negligence, they do not develop as they should. We are extremely upset and indignant if the one who has undertaken to serve us does not show greater and greater ability to the extent that he becomes familiar with his duties. Therefore, does not the common Lord of us all have the right to say to us who are returning his talent without fruit: “From your mouth I judge you, you wicked and lazy servant. From everyone who depends on you, who serves you, you demand a constant, rigorous desire for improvement, although the means by which they can serve you are not given by you; and you drive away the rude and lazy servant from you: but I alone must endure all this in you, my servant, leave everything in the same position, not demand any improvement? What then? Are the talents entrusted to us by their nature such that they can no longer bear fruit? - Oh no. They are able to grow, improve, multiply a hundred, a thousand times through correct and diligent activity. We mean here those spiritual gifts that are given to every Christian - those dispositions and strengths to perform virtues that are communicated in Baptism, strengthened by other sacraments, protected, revealed and warmed by a good upbringing, and which are capable of increasing the more we enter the years of maturity, if only we are attentive to our spiritual affairs. The holy sacraments, like abundant sources of beneficial irrigation, are always ready to develop new shoots in the seed of new life. So, nothing can excuse our slowness, our laziness in the matter of our own salvation. II. But, while caring about our salvation, we must also keep in mind the salvation of our neighbors. Through this, the talent entrusted to us from God will receive increases the more, the more its use extends to the greater number of our neighbors. The self-conscious Christian has many means at his disposal to be useful for the true good of others. He can remove the obstacles that the world places on the path of virtue, and he can himself excite his neighbors to virtue. It is true that vice, which should be hidden, loves to expose itself too brazenly and tries to infect thousands, while virtue, which reveals in itself so much attractive and worthy of love, seeks, on the contrary, secrecy and avoids any kind of publicity. Modesty is one of her best qualities. However, one cannot help but fear that this modesty will degenerate into carelessness and laziness. It is considered a good rule: without inevitable necessity, do not enter into hostility with the world; We usually think it’s best to ignore anything we hear or see that’s bad, unless we’re completely convinced that our intervention will have good consequences. Hence it happens that ridicule or false thinking about religion or Christian morality is often heard in society - and we do not pay attention to these speeches and do not denounce them, so as not to disturb the peace; ignorance, frivolity, malice are poured out in caustic condemnations of the sacred objects of our faith - and we hear this and seem to be afraid to show ourselves as sharing respect for these objects and to act as their defenders. Hence it also happens that religion itself is often unfairly accused of being weak and powerless to defend itself. This way of acting is obviously contrary to the spirit of the Gospel. Virtue is due complete respect and dominion; everything contrary to the respect due to her must remain silent, and we insult her when we condemn her to such a derogatory position. Even according to the depiction of a pagan, a virtuous husband by his very appearance disarms the frantic crowd, forces it to disperse, to flee in shame from his presence. Isn’t it with greater power that Christian virtue, strengthened by grace and the consciousness that it defends the noblest cause, can not disgrace its enemies and destroy them? The lesson that it can give will find reinforcement in the conscience of the person being accused. Once or twice, perhaps, he will still have the impudence to reflect such admonitions, but finally virtue must prevail. But where in these days will we find an old hardened sinner afraid to utter a word that might offend the tender ears of chastity? Where can we find that the presence of any person, unless he is especially respected by power or high position, will deter such expressions that harm good morals or offend religion? Where can we find now that the flow of completely unedifying conversation is stopped, the telling of a seductive story is interrupted, condemnation, slander, slander, ridicule are silent, as soon as a courageous zealot of virtue and faith appears among those talking? Meanwhile, the Lord says: “Whoever is not with Me is against Me” (Matthew 12:30). These words condemn any neutrality that we usually boast in such cases, and we are required to actively and actively contribute to the salvation of our neighbors. We must not only take care of removing obstacles to the path of virtue, but also joyfully take advantage of every opportunity to build the salvation of our brothers. And how many such cases present themselves daily to serve them in explaining the truths and rules of our faith, in dispelling prejudices against them, in communicating to them good moral advice, in gentle admonition, and most of all, in presenting them with a good example in their lives. Oh, how blessed is that soul that does not walk alone along the path to the Kingdom of Heaven, but sends many others ahead of itself so that an abode can be prepared for it there! This is how we can increase talents, acquiring five more for five, two more for two - if we not only take care of our own growth in virtue, but also, to the best of our ability, contribute to the salvation of our neighbors. The Lord, for His part, demands this greater increase from us and in His parable shows how unworthy and how unreasonable the behavior of those who persist in fulfilling this demand is. Unworthy: listen to what a terrible excuse is presented, and what the only one finds possible to present is the one who opposes this demand. “Lord,” says the indecent servant, “seeing that you are a cruel man, you reap where you did not sow, and you gather where you did not waste... Behold yours” (Matthew 25:24, 25). In other words, this means: I have always considered you a cruel and unjust gentleman. As if in mockery, you allow me to achieve salvation by means that cannot be achieved; you command the harvest without providing the necessary means; You demand more from me than you give. Take yours back and do with it as you wish. What a terrible blasphemy against Your Benefactor! As much as such an apology seems blasphemous, it is just as unreasonable, or even more so, because by denying with such contradiction to serve God and giving himself to the service of the world, the indecent slave actually enters into the service of such a master, who reaps where he did not sow, and gathers where he did not waste. Indeed, the world requires from us strengths and abilities that it did not give us; demands that we spend all our time on his business, while he cannot give us a single minute of himself; demands the sacrifice of health and bodily strength, which are not communicated to us from him and which he cannot return to us; He demands our mind, heart, and will to serve himself in order to corrupt and destroy them. Let us hasten to free ourselves from such a heavy yoke and devote ourselves to the service of the One God our Savior and together with the work of saving our brothers in Christ Jesus. Amen.