De talentis et bonis a Domino servis traditis
The Stewardship of Divine Gifts
The Lord entrusts talents to His servants according to their capacity, calling them to active fruitfulness rather than idle concealment.
The Lord adds the second parable about the talents, which specifically concerns those in authority; for while it applies to everyone, it especially urges those in authority to be vigilant in making good use of the graces and gifts they have received from God—for God's glory, for their own perfection, for the edification of their neighbor, and to bear fruit, following the example of the servants who gained from their talents and were rewarded by the Lord upon his return. They must not hide them in the earth or in a handkerchief, using them instead for worldly glory, temporal gain, or carnal advantage, lest they be condemned like the lazy and sluggish servant and be cast out from the assembly of the saints into the outer, hellish darkness. First, regarding the status of those in authority—and nonetheless of others as well—he describes the merit and demerit of their actions. Second, he describes the judgment of discernment, which is why he says: 'I tell you to be vigilant in doing good and persevering in good works, because you don't know the day of the coming of the Bridegroom and Judge, just as the return of a man traveling abroad is uncertain to his servants.' The Bridegroom mentioned—like a man going on a journey—carried our human nature to the heavenly homeland, for his pilgrimage was a heaven for the flesh; or perhaps because he is not seen by us in the present, he called his servants and entrusted his goods to them, namely the talents: five, two, and one, to be made fruitful, to each according to his own capacity, so that he would not burden anyone, nor would anyone lack what they needed; and there is an argument here that God does not command the impossible. He left immediately, allowing them free power to work. The one who received five talents—that is, the gift of the five senses and the external knowledge acquired through them—went off through the affection of his will, worked with them through the exercise of external labor, and gained another five, because his merits were many, entrusted by the Lord. He multiplied them by recognizing the Creator in creatures, spiritual things in physical ones, and eternal things in temporal ones, and he produced the fruit of edification in his neighbors. Likewise, the one who received two—that is, the understanding of the Scriptures and of works—gained another two: the good of wisdom, by spreading it to his neighbor through preaching, and the good of work, through the example of edification. But the one who received one, namely only the understanding of the Scriptures, went off and dug in the earth, in the curvature of earthly intention and carnal action, and hid his Lord's money without the edification of his neighbor. Hence Gregory says: 'To hide a talent in the earth is to involve the received talent in earthly acts and not to seek spiritual gain.' In these three servants, all types of people are represented, for whom business is appropriate. That is, of the life: the imperfect, the perfect, and the evil. The imperfect, who are in need of more, are designated. The imperfect are in the one who received five; the perfect are in the one who received two; the wicked are in the one who received one. Those who use their talents to do good works double them, but those who live idly, or who seek only worldly gain from them, hide them away.
The Accounting of Merits
Upon the Lord's return, the faithful servants who multiplied their talents are rewarded with entry into His joy.
The examination of judgment regarding these matters is described when it's said: 'After a long time, namely at the second coming, the lord of those servants came and settled accounts with them,' requiring from each an accounting of what was entrusted, seeking out their merits, and demanding back with interest what he had handed over. Let everyone consider what they've received, and let them weigh what profit they're bringing back from what was entrusted to them. The one who had received five talents came forward—preparing himself and reflecting on the account to be rendered—and offered five other talents; and the one who had received two offered two others. For the talents multiplied are the merits multiplied, which are offered and, with care, accepted by God. He offered them, I say, saying: 'Lord, you handed over five, or two, talents to me.' He confesses with gratitude and attributes everything to Him, because he received it from Him. 'Look, I have gained five, or two, more'—that is, the merits are multiplied by your grace, with the use of free will. And his lord says to him—to both of them—'Well done,' which means 'rejoicing in between'—that is, according to Chrysostom, 'may it be well with you': 'good servant,' through your own humility regarding yourself; 'good,' through divine assimilation regarding God; and 'faithful,' through useful stewardship regarding your neighbor; or, 'good and faithful,' seeking in all your actions the glory of your Lord. not his own. 'Because you have been faithful over a few things,' namely over the goods of this present life, 'I will set you over many,' namely the goods of the life to come, of which the Psalmist says: 'How great is the multitude of your sweetness, O Lord, which you have hidden for those who fear you.' Hence Chrysostom: 'Few are the things that are offered to us in this age; many are the things that are kept for us in the next.' As Jerome says: "Everything we have in this life, however great and numerous it may seem, is small and few compared to the things to come." "Enter, then, into the joy of your Lord, and receive what eye has not seen, nor ear heard, nor has it entered into the heart of man." And it is well said, "enter," so that joy may be had from every side: from above, through the vision of God; from below, through the contemplation of hell; from within, through the glory of a clear conscience; and from without, through the beauty of all creation. Once the course of the struggle is gloriously finished, he who has preached to a hundred thousand, or has brought even one soul to his Lord, will enter into the joy of his Lord; and he is no less glorious if he has brought none, provided he has done what he could for their salvation. For a soldier is commended for his strength in battle if he has fought constantly and lawfully, even if he did not win the triumph for his lord. So, too, the Doctor boasted that he had a crown of justice laid up for him, no less than if all those he had converted had persisted in the true faith and in the unity of the holy mother Church.
The Judgment of the Lazy Servant
The servant who hid his talent out of fear and sloth is condemned for his failure to serve the Lord and his neighbor.
The one who had received the single talent came forward and said, "Master, I know that you are a harsh man, punishing severely, reaping where you haven't sown, and gathering where you haven't scattered." God sows knowledge through the preaching of truth; he scatters virtue through the example of goodness. He reaps, therefore, where he hasn't provided the seed of the Law or the Gospel, and he gathers where he hasn't scattered the examples of goodness from the Fathers of the Old or New Testament. In the prelates of the Church, God requires good things not only in their own persons, but also in others—namely, in their subjects—because it is their duty to lead others, especially their subjects, toward the good. So, fearing to take on a higher state of life lest I myself be endangered while seeking the salvation of others, I went away and hid your talent in the ground. This means I didn't use the knowledge given to me for eternal things, but for earthly ones; look, here is what is yours. It is as if to say, "It's enough for me that I kept what I had and didn't minister to others." This fear of the lazy servant is nothing but a lack of courage to do good. But as Chrysostom says, even if he didn't lose the talent, he is still guilty of the loss. It's just like someone who receives seed to sow but doesn't sow it at the right time; he has caused his master a loss, even if he didn't lose the seed itself, because of the profit he could have made if he had sown it when he should have. The Lord answered him, "You wicked servant—wicked because of your slander regarding your Master, and lazy in terms of multiplying your efforts for your neighbor—you knew that I reap where I do not sow, and reap even more where I do sow, and gather where I have not scattered, and gather even more where I have scattered." It is as if to say, "For the omission of truth and virtue, I judge those to whom I did not preach and to whom I did not propose an example of goodness; therefore, I judge you all the more, to whom I entrusted the talent of my knowledge to trade with. And thus, I accuse you by the very thing you use to excuse yourself." You should have given my money—that is, my word or the law—freely for the sake of your own merit and the benefit of others, for their inner refreshment, and entrusted it to the bankers, meaning those listeners who put into practice what they hear, or better yet, taught others who could then minister to still more people. Then, when I came to settle accounts, I would have received what is mine with interest—that is, you yourself, and those you would have won for me, for this is the spiritual interest, the gain of souls, which pleases God most of all.✦ Take away the talent from him—that is, the gift entrusted to him, whether his natural ability or his knowledge. The Lord speaks permissively here, for He allows understanding to be taken away—whether through vices or through demons—when a person is led astray in choosing evil, or is misled by abusing knowledge, or receives not a reward but a punishment. This is because gifts bestowed by God do not lead those who act wickedly or remain idle to glory, but rather to confusion. And give it to him who has ten talents, because the damnation of the wicked will redound to the glory of the elect, according to that verse of the Psalm: 'The righteous will rejoice when he sees the vengeance.' From this it is clear that God does not permit evil to happen unless He brings some good out of it. He ordered it to be given to the one who had ten rather than to the one who had four, because the one who had received five had less than the one who had two. For by five is signified the knowledge of external things, according to the five senses; but by two, the operation of the will and the intellect. It was fitting, therefore, that the one who had the knowledge and administration of external things should also be given the understanding of internal things, which is understood by the one talent. For to everyone who has and uses it well, an increase of what he has will be given, and he will have abundance. To the one who has the concern of ministering the word of God, grace will be given, and he will abound in effective teaching. Likewise, to the one who has charity, an increase of charity will be given, and he will abound even to perfection. Likewise, to the one who has merit, a reward will be given, and he will abound, because he will be rewarded beyond what is deserved. Grace is increased in the one who labors in it, for by laboring he merits to have it increased; and to the one who is found in grace, glory will be given, and he will abound, not only in his own glorification and that of others, but also in the fulfillment of justice in the reprobation of the wicked. But from the one who does not have zeal or charity, and the good use of the gift bestowed, and what he seems to have—whether by natural talent or the study of letters, and the gift bestowed upon him—it will be taken away. Likewise, from the one who does not have faith, so that he does not believe in God, even what he seems to have—namely, the knowledge of the Law—will be taken away from him. Likewise, from the one who is not found in grace at death, the goods of nature and grace will yield to him for punishment. But as Augustine says, everything that is to be given is not lacking; if it is had and not given, it is not had in the way it ought to be had. And as the same author says, to give to one who has is a matter of mercy; to take away from one who does not have is a matter of justice. Prudently, therefore, and faithfully, the Lord gives more grace to the one who labors and makes good use of the gift of God; and from the one who seeks idleness and does not use the gift of God well, He takes away what He had given. Whence Gregory says that whoever has charity also receives other gifts; whoever does not have charity loses even the gifts that he seemed to have received. Then, he orders the useless servant who was stripped of his talent to be cast into hell: "And cast the useless servant into the outer darkness," that is, the physical darkness, because, as Jerome says: "The Lord is light; therefore, whoever is cast out from him lacks light." Outer darkness is the evil of the body; inner darkness is the evil of the soul. Hence Gregory says: "Inner darkness is the blindness of the mind; outer darkness is the eternal night of damnation. Therefore, whoever falls into the blindness of the mind here of his own accord will be cast into the night of damnation there." And so Ilabanus says: "He who falls through guilt into outer darkness falls through punishment." He falls of his own accord into inner darkness; there, he is forced to suffer the darkness of desire," says Eabanus. There will be weeping, coming from the smoke of heat, and gnashing of teeth, from the suffering of cold; or, weeping and gnashing of teeth, that is, the pain of mind and body; and all internal punishment is reduced to these. See, not only is he who does evil punished with the ultimate penalty, but also he who does not do good.
The Call to Spiritual Business
Christ calls all the faithful to trade with the spiritual minas of the Decalogue, winning souls through active love.
The five talents can also be understood as the gifts of nature and the gifts of grace. These include the gifts of knowledge, power, and wealth; they are called talents because through the good use of them, one can earn a reward. A person can acquire the use of these things, and while some have all of them bestowed upon them by God, others have more of them, and some have only one. There are also those who multiply and double their talents by using them well for their own perfection and the benefit of their neighbor; others hide them in the earth, using them only for worldly glory and temporal gain. Luke also presents the parable of the nobleman—that is, Christ—who was born of noble lineage not only in his divinity but also in his humanity: in his divinity, he is the Son of God the Father, and in his humanity, he is the son of King David. And before he ascended, he called his ten servants, for the sake of observing the Decalogue. Or, he gave ten minas—that is, talents or pounds, meaning the spiritual understanding of the Decalogue—to his ten servants, namely, all Christians and the faithful, whose totality is well signified by the number ten because of the perfection of the denarius, so that they might trade with them until he returns to judge, at which time he will demand them back with interest and increase; for he says to them: 'Do business until I come.' According to Bede, a mina is equivalent to ten drachmas. Ten minas, therefore, equal ten drachmas—that is, ten pounds—by which the number of the perfect is signified, and the meaning of Holy Scripture, as it suggests the perfection of heavenly life, shines forth as if with the weight of a hundred-fold number; or, through the ten minas, the totality of God's gifts is understood because of their perfection. The denarius. God has entrusted you with certain goods for trading, so they may be multiplied through the fruits of good works, for the time of merit lasts until judgment, from which he seeks the profit of merits, intending to return a heap of rewards. 'This business, indeed, as Gregory says, we truly perform if, by living and speaking, we win the souls of our neighbors; if we strengthen the weak in the love of God by preaching the joys of the heavenly kingdom; if we bend the stubborn and proud by proclaiming the punishments of hell with terror; if we spare no one against the truth; if, finally, devoted to heavenly friendships, we do not fear human enmities,' says Gregory. Usury, of course, is what is taken from a loan beyond the principal. And certainly, by giving us the money of His grace and teaching, the Lord demands it back with interest and growth: first, when He gives the teaching of faith for believing, He demands that you confess with your mouth what you believe; second, that you fulfill in action what you confess with your mouth; third, that you understand other things as well by meditating on, reading, and praying over what you have heard in the Law of the Lord; fourth, that you don't stop teaching what you have fulfilled—for the denarius of eternal life is founded on these parts. Hence the same Gregory says: "To the extent that you think you have made progress, be eager to draw others along with you; desire to have companions on the way of God; and if you are heading toward God, take care that you don't arrive at Him alone." For this reason it is written: 'Let the one who hears say, "Come,"' so that whoever has received the voice of heavenly love in their heart may also return the voice of exhortation to their neighbors—so says Gregory.✦ Accept. But when the kingdom was established, it happened that the lord of those servants returned and ordered the servants to whom he had given the money to be called to him, so that he might know how much each had traded. When the first came and offered five additional minas he had earned with his own, the Lord congratulated him and said: 'You will have authority over ten cities.' To the other he said: 'And you, be over five cities.' This means you will both rejoice in the happiness of everyone who, through your teaching or your life... ...were converted to the good. But while the good servants were returning their minas with profit, the lazy servant offered his mina without any gain, having kept it tied up in a cloth. Because he lived softly and delicately, he didn't account for the teaching entrusted to him; becoming sluggish in the labor and fatigue of this life, he hid the gifts he had received under the idleness of sloth and laziness. He kept that mina without works, as if it were dead and buried in a cloth. A cloth is the fabric used to wrap the bodies of the dead; therefore, a mina stored in a cloth signifies a gift of God that is idle from good works, as if it were dead. The Lord commends and rewards those who made a profit by working well with His gifts, but He rejects and condemns the lazy one who tied his mina in a cloth instead of doing good works. He does so in different ways, according to the measure of merit or fault, because there are degrees in both joys and torments. Everyone received a talent. The man who went on a journey—that is, Christ ascending to the Father according to Mark—left His house, the Church, in a bodily sense, yet He never abandoned it from the protection of His divine power. He gave the servants the power to perform every work, because in giving eight talents according to Matthew and ten minas according to Luke to the faithful, He granted them the ability to persist in good works, leaving them to act according to the freedom of their own will. He also commanded the doorkeeper who leads into the house of heaven to be vigilant—that is, the one who preaches and presides, to whom it is said: 'If you do not announce to the wicked man his wickedness, I will require his blood from your hand.'✦
Vigilance and Fraternal Charity
The faithful are urged to remain vigilant, using every gift—from intellect to material wealth—to serve the common good and bear one another's burdens.
n6. Bede says: 'He commanded the doorkeeper to stay awake, because he orders him to care for the Church entrusted to him. But we are all commanded to stay awake, not just the leaders of the Church, guarding the doors of our hearts so that the ancient enemy's evil suggestion does not enter, and so that the Lord does not find us sleeping.' So says Bede. The doorkeeper is also our reason, which must be alert to close the door against the devil's influence and open it to Christ, who stands at the door and knocks whenever he invites us to what is good. Let us therefore trade faithfully with the goods of nature, grace, and fortune given to us, because we will have to give an account for everything. Let us flee laziness, because the lazy person prepares a place for the devil, and the idle person is like a cushion for the devil to rest on. Let us strive to spend the Lord's talent in every way we can—by improving ourselves or by helping others—and to multiply it by spending it, for we will have to give an account of it at the strict judgment; and no one will be able to excuse themselves from this business, because there is no one who has not received a talent. Hence Gregory says: 'It must be known that no lazy person is secure regarding the reception of this talent, for there is no one who can truthfully say, "I received no talent, so there is nothing for which I must give an account."' For in the name of a talent, even to the poorest person, this very thing will be reckoned: that they received even the least amount. For one person has received the gift of intelligence and owes the ministry of preaching from that talent; another has received earthly substance and owes the spending of the talent from those resources; another has learned a craft by which they are fed, and that very craft is reckoned to them as the reception of a talent; another has earned a place of familiarity with a rich person and has truly received the talent of familiarity. If you have understanding, take care not to keep silent; if you have wealth, stay alert so you don't grow sluggish in your generosity; if you have a skill you live by, work hard to share its use and benefit with your neighbor; if you have influence with the wealthy, speak up for the poor. The Judge who is to come will surely demand from each of us exactly what He gave us. Let's consider what we've received and stay vigilant in how we use it, so that no earthly concern keeps us from spiritual work, lest the Lord of the talent be provoked to anger if we hide our talent in the ground. As Augustine says: "Let everyone offer to another what he has, and let him share whatever he has in abundance with the needy." If someone has money, let him feed the poor, clothe the naked, build up the Church, and do whatever good he can with that money. If someone has wisdom, let him guide his neighbor and dispel the darkness of doubt with the light of his own heart. If someone has learning, let him serve food to his fellow servants from the Lord's storehouse, strengthen the faithful, call back those who are wandering, seek out the lost, and do as much as he can. There is always something the poor can offer: one can lend his feet to the lame, another can offer his own eyes as a guide to the blind, another can visit the sick, another can bury the dead. These things are within everyone's reach, so it's truly difficult to find anyone who doesn't have something to offer another—and that final, great command the Apostle gave to the Galatians: "Bear one another's burdens, and so you will fulfill the law of Christ." Chrysostom also says: “Let us direct everything toward the benefit of our neighbors; for these talents are the virtue of each person, whether it lies in prominence, in money, in doctrine, or in any other such business.” Don't let anyone say, “I have only one talent, and I can't do anything,” for one can be approved even through one. You are no poorer than that widow, nor are you more unrefined than Peter and John, who were both uneducated and illiterate. Yet because they showed desire and did everything for the common good, they grasped the heavens; for nothing is so pleasing to God as living for the common good. For this reason, God gave us speech, hands, feet, physical strength, intellect, and senses, so that we might use all these things both for our own salvation and for the benefit of our neighbors. We don't need many words here, nor a long explanation; for blessed Paul insists, offering his reasoning: “To be dissolved and to be with Christ is by far the better thing; but to remain in the flesh is more necessary for your sake.” And he preferred the edification of his neighbor over the departure that would have brought him to Christ. For this is what it means, in the highest sense, to be with Christ: to do His will; and His will is nothing other than what is helpful to one's neighbor. If, in worldly matters, no one lives only for themselves—but the craftsman, the soldier, the farmer, and the merchant all work toward what they are collectively equipped for and what benefits their neighbor—then it is all the more necessary to do this in spiritual matters; for this is what it truly means to live. “Whoever lives only for himself and despises everyone else is superfluous, and is neither a human being nor of our kind.” — Chrysostom. From what has been said, it appears that any faithful person who remains in charity and is—or could be—useful to their neighbors for the sake of eternal life, commits a mortal sin if they move to a hermitage or monastery where they do not instruct others by word or example, nor provide the care for their neighbors that they could and should provide; for in this way they hide their talent and are a lazy servant. We aren't speaking here of the weak, who are easily scandalized, for it's safe for them to flee the company of the wicked and the snares of the devil. But on the other hand, it seems that the contemplative life takes precedence over the active; for the Lord says to Martha, 'Mary has chosen the better part, which will not be taken away from her.' Jerome, too, in many places in his letters, prefers the contemplative life to the active to such an extent that he calls religious men who are useful to many to the hermitage, as if they were doing nothing good in the world, considering the life of monks and anchorites. In these matters, therefore, it seems necessary that everyone should consider their own strengths and weigh which work they are better suited for. If someone is more capable of contemplation and more devout in prayer, they may safely move to a hermitage to pray for themselves and others; in this way, they will be more useful to them by praying for them in the hermitage than by preaching to them in the world. They don't hide the money of their Lord in the earth, but in the Lord, even if they don't preach, because they offer to all the talents of prayer and devotion in which they are more capable and feel they are better. They shouldn't be called lazy if they are entirely given to holy devotion, prayer, fasting, vigils, and tears. Nevertheless, if someone sees that the flock entrusted to them is in danger and that no one suitable will succeed them in the care of that flock, it would be dangerous to abandon the flock and move to a hermitage, even if they are more inclined toward prayer, provided they don't presume to do so to their own scandal. A prelate, indeed, who is suitable for preaching and can instruct many, and is useful to themselves and others in such an office, does not observe fraternal charity if they abandon the people entrusted to them and move to a hermitage, since they can be more useful in the field of preaching than in the hermitage. In these things, however, the Holy Spirit will teach everyone who remains in charity what is better for them to do, and will satisfy the question of the one who is anxiously inquiring about these matters. PRAYER: Lord Jesus Christ, who have mercifully entrusted your gifts to us, warning us to be vigilant and to act diligently so that we may bring forth fruit from them, grant me, your unworthy servant, to trade vigilantly with the gifts received from you and to multiply them through the fruit of good works. Grant that I may use them well for your glory, for the edification of my neighbor, and for my own perfection, so that I may deserve to be rewarded with your good and faithful servants, and, at your command, enter into the joy of eternal happiness and behold what you have prepared for those who love you, good Jesus. Amen. CONCERNING THE WINNOWING OF THE THRESHING FLOOR. E
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SubjUUgit Dominus secundani parabolam de talentis, quae specialiter perlinet ad praelatos, quia Jicet omnes, maxime tamen praelatos inducit, ut vigilantes gratiis et donis a Deo receptis bene utantur ad Dei gloriam, et sui perlectionem, et proximi aedificationem, et fructum afferant, exemplo servorum, qui de talentis lucrati sunt, et a Domino veniente remunerati ; nec abscondant in terra, vel sudario, praedictis ulendo ad mundi gloriam vel temporale lucrum, seu carnale commodum, ne ut servus piger et torpens damnentur, ac foras exlra conventum Sanctorum in tenebras exteriores et infernales ejiciantur. Et primo, circa statum praeJatorum specialiter, et nihilominus ahorum describit meritum et demeritum propriae actionis; secundo, judicium discretionis, ideo dicit : Dico vobis ut vigileiis benefaciendo, et in bonis perseverando , quia nescitis diem adventus Sponsi et Judicis, sicut hominis peregre proficiscentis incertus est reditus servis suis.
SpOnSUS euim praedictus, sicut homo peregre proficiscens, secundum corpus, scilicet ad coelestem patriam carnem nostram portans,peregrinatioenimfuit coelum carni, vel quia a nobis non videtur in praesenti, vocavit servos suos et tradidit illis bona sua, scilicet talenta : quinque, duo, et unum ad fructificandum, unicuique secundum propriam virtutem, scilicet susceptivam, ne quem gravaret, nec cuiquam deficeret; et est argumentum inde, quod Deus non praecipit impossibile : et profectus est statim, liberam eis potestatem operandi permitlens. Abiit au~ tem^ per affectum voiuntatis, qui quinque talenta acceperat, id est donum quinque sensuuni, et exteriorem scientiam quinque sensibus acquisitam, et operatus est in eis, per exercitium exterioris operis, et lucratus est alia quinque, quia merita sua multiDE A UOMINO S1']RV1S TRADITIS. plicavit, ex creaturis Creatorem, ex corporalibus spiritualia, ex temporaJibus aeterna cog^iiosceus, ac IVuctiim aediQcatiouis iu proximis faciens. Simi/iter et qui duo acceperat^ scilicet inlellectum Scripturarum et operationum, lucratus est alia duo, scilicet bonum SMpientiae a se difTimdendo iu proximum pcr verbum praedicationis, et bonum operatiouis per exemplum aediQcationis. Qui autew, unum acieperat, scilicet solam inteliigentiam Scripturarum, abiens fodit in terra, curvitate terreuae intentionis et carnalis actionis; et abscondit pecuniam domini sui, sine aediflcatione proximi. Unde Gregorius : « Talentum in terra abscondere, est acceptum ingenium iu terrenis actibus implicare, et noa lucrum spirituale quaerere. » In his ergo tribusservis signiQcantur omnia ^•enera liominum, quibus competit negotiatio ac. tivae vitae, scilicet ; imperfecti, perfecti et mali.
Imperfecti, quiapluribusindigent, design. inlur in illo qui accepit quinque; pi;rfecti, in illo qui accepit duo; mali, in eo qui accepit unum. Illi autem duplicant talenta, qui ex eis faciunt opera bona; illi vero abscondunt, qui otiose vivunt, vel ex eis temporalia lucra quaerunt.
Examinalionis judiciiim circa praedicta ponitur, cum dicitur : Post multum vero temporis, scilicetin secundo adventu, venit dominus servorum illorum, et posuit rationem cum eis, requirens a singulis de commisso rationem, exquirens merita, et exigens cum usura quod tradidit. Quid quisque accepit, consideret; et quod lucrum de acceptis reportet, penset. Et accedens qui quinque talenta acceperat^ id estpraeparans se et conQ lens de reddenda ratione, obtulit alia quinque talenta; et qui duo acceperat, obtulit alia duo; muliiplicala enim talenta sunt multiplicala merita, quse offeruntur, cura a Deo acceptantur. Oblulit, iuquam, dicens : Domine , quinque, vel duo, talenta tradidisti mihi, confitelur gratitice, et totum ei deputat, quia ab ipso accepit ; ecce alia quinque vel cluo^ superlucratus sum, id est multiplicata sunt mcrita ex gratia tua, cum usu libcri arbitrii. \ii ait illi utriijue dominus ejus : Euge, quod est interjt;clio gaudenli^, id est, secuudum Chrt/sostomum,, bene sit til5i : serve^ per propriam humiliationem quoad teipsum, bonc, per divinam assimilatioucm quoad Deum, et plclis, per utilem dispensationem quoad proximum ; vcl, bone et Qdelis, quiErens ia aclibus suis gloriam domini sui. non suam. Quia super pauca fuisti fidelis, scilicet super bona vitae [iraesentis, super multa te co/zsfiYuam, scilicet bona vitae sequeniis, de quibus Psalmista sic dicit : Quam magna multitudo dulcedinis tux, Domine,quamabscondisti timentibus te. Unde Ckrysostomus : « Pauca sunt quae in hoc seculo nobis prcBstantur, muUa quae in illo servantur.
» Unde et Hieronymus : « Omnia, quae in praesenti habemus, licet magna videantur et plurima, tamen comparatione futurorum parva etpauca sunt. )) Intra ergo in gaudium Domini tui, et suscipe quae nec oculus vidit, nec auris audint^ nec in cor hominis ascendit; et bcne dicif, intra, ut ex omni parte gaudium habeat : sursum ex visione Dei , deorsum ex consideratione inferni, interius ex gloria conscientiae , exteriusque ex decore omnis creaturae. Gloriose consummato cursu certaminis, in gaudium Domini suiintrabit, qui centum millibus praedicans, vel unam animam lucratam Domino suo reportaverit; nec ideo uiinus gloriose si uullam, dummodo Qdeiiter pro posse faciat quod faciendum est pro salute. Nempe miles strenuiis in certamine commendatur, si constanter et legitime certaverit, etiamsi domino suo triumphum non obtinuit; sic et Doctor Geniiun^, repositam sibi habere coronam justitiee gloriabatur non minus, quam si omncs quos converterat, in vera et Qde et unitate sanctae matris Ecclesiae persiitissent.
Accedens autem et qui unum talentum acceperat^ ait : Domine, scio quia /lOmo durus cs, graviter puniens delmqueates, metis ubi non seminasti, et congregas ubi non sparsisti. Seminat segundj: partis caput xlix Deus notitiam, in prgedicatione veritatis ; spargit virtutem, in exemplo bonitatis ; metit ergo ubi semen Legis vel Evangelii non ministravit,(t colligit ubi bonitatis exempla m Patribus Veteris vel Novi Testamenti non sparsit. In prselatis etiam Ecclesiae non solum requirit bona in persona propria, sed etiam in aliena, scilicet in subditis eorum, quia eorum officium est alios et maxime subditos inducere ad bonum. Timens itaque, scilicet aggredi altioris vitse statum, ne ipse periclitaret quaerens salutem aliorum, abii et abscondi talentum tuum in terra, hoc est non sum usus notitia mihi data propter geterna, sed propter terrena; ecce habes, quodtuum est. Quasi diceret : Sufficit mihi, quia tenni quod habui, nec aliis ministravi. Iste timor servi pigri non est nisi pusillanimitas bene agendi Ut autem divit Cfmjsostomus, etsi talentumnon perdidit, reus tamen est damni; sicut qui causa seminaiidi semen accipiens tempore seminationis non seminaverit, dominosuo damnum fecit, ctsi semen non perdidit, quantum poterat lucrum facere si opportuno tempore seminasset. Respondens autemDominus ejtis^ dixit ei : Serve, male, propter calumniam respectu Domini, et piger, in multiplicatione respectu proximi, sciebas quia meto ubi non semino, miilta magis ubi semino, etconc/rego ubi nonsparsi, multo magis ubi sparsi. Quasi diceret : Pro omissione veritatis et virtutum judico illos qnibus non prgedicavi, nec exemplum bonitatis proposui; ergo multo magis te, cni talentum notitige meaead negotiandumcommisi ; etsic teaccuso,ex quote excusas.
Oportuit crgo te ad tuum meritnm, et ad aliorum commodum, yecuniain meam^ id est sermonem vel legem, dare gratis ad rncnsam, id est ad aliorum refectionem internam, et committere numulariis, id est auditoribus, qui quod audiunt operantur, vcl potius docere alios, qui postea aliis ministrarent ; et venicns ego^ ad discutiendum merita, recepissem quod meum est cum usura, id est te utique et ipsos quos mihi acquisivisses : haec enim est usura spiritualis, scilicet lucrum animarum, quae maxime placet Deo.
Tollite itaque ab eo talentum, id est donum sibi traditum, scilicet naturalis ingenii vel notitiae ; et loquitur permissive, qnia Dominus auferri permittit intelligentiain, vel per vitia, vel per daemones, quando homo infatuatur in eligendo malum, vel infatuatur propter scientige abusum, vel non recipit mercedem, sed poenam, quia bona divinitus collata non cedent male operantibus vel otiosis, ad gloriam, sed magis ad confusionem ; et date ei qui liabet decem talejita, quia damnatio reproborum cedet ad gloriam electorum, secundum illud Psalmi : Ldetabitur justus cum viderit vindictam. Ex quo patet, quod non permittit Deus fieri malum, nisi inde efficiat aliqnod bonum ; jussit autempotiusdari illi qui habebat decem, quam illi qui habebat quatuor, quia minushabnit qui qiiinqne acceperat quam qui duo ; per quinque eniinsignificatur exteriorum scientia, secundum quinque sensus ; sed per dno, operatio voluntatis et intellectns, oportuit ergo illi qui habuit exteriorum scientiam et administrationem, dari et intellectum interiorum, qni per unum intelligilur talentum. Om7ii enim habenti, et bene utenti, dabitur incrementum ejus quod habet, et abundamt : habenti enim sollicitudinem ministrandi verbum Dei, dabitur gratia, et abundabit in efficaci doctrina; item, habenti caritatem, dabitur augmentum caritatis, ct abnndabit usque ad perfectionem ; itenif habenti meritum, dabitur praemium, et abundabit, quia remunerabitur supra condignum. Augetur enini gratia ei qui laborat in ea, nam laborando meretur augeri, et ei qui reperitur in gratia, dabitur gloria et abundabit, non solum de sua etaliornm gloriflcatione, sed etiam de implctione justitiae in malornm reprobatione. Ei autem qui non habet, studium vel caritatem, et bonum doni collati usum, et quod videtur habcre, naturah ingenio vel s^tudio litterarum, ac donum sibi collatum, auferetur liONlS A ab eo,''itcm, ci qiii noii habct fulem, ut in Deo noii credetiti, etiani (inod \i(Jetui' lial>ei'e, scilicet Leyisscientia auleretur ab eo ; item, ei qui in morte non inventus 1'ucrit in gratia, bona nalurce ct gratia; cedent ei ad poiijam. Ut autem dicit Auyustinus, omnis res qua3 danda non delicit, si habeiur et uon datur, non habetur quomodo habinda est; et ut idem dicit, darehabenli, fuit misoricordice, aulerrc non habciiti, justitiae. Prudeuter ergo et fidclitcr laborantem, ac bonum usum in Dei munerc habentem ampliuri gratia Dominus donat ; ct otia scctantem, ac muncre Dei uon bcue utentem, eo quod dederat, privat. Undc dicit Greyorius^ quod quisquis caritatcm habei, etiam alia dona pcrcipit ; quisquis caritatem non habtt, etiam dona qua3 percepisse videbatur, amitiit.
Deindc, inutilem scrvum lalcnlo privatLim jubet mitti in gehennam: Et inuiikm servum ejicite in tcncbras exteriores, id Cst corporales, quia, ut ail Uicronijmus: « Dominus lunienest, qui igitur ab eo foras mittilur, caret lumine. » Exteriores tenebriB sunt malacorporis; interiores sunt malaanimse. Unde Greyorius : « Interiorcs tencbrae, sunt csecitas mentis ; exteriores aeterna nox damnationis ; qui ergo hic sponte cecidit in caecitaiem mcntis, illic projicietur in noctem damnationis. » Unde et Ilabanus : « Per poenam in exteriores tenebras cadit, qui per culp. im suatn sponte in intcriores occidit; ibi coactus patitur tcnebras voluptatis : » ha^c Eabanus. lllic erit fletus^ provcniens ex fumo cal-ris ; et stridor dentium, cx passione IVigoris ; vcl, fletus et stridor dentium, id est doior mentis et corporis ; et ad ista reducitiir oinnis pania inrernalis. Eccequianon soluni qui mala operatur, sed et qui bona non facit ultima ptjena puniLur.
Possunt ctiam pcr quinque talenta, iuteiligi: bona uaturae, bona gratia? , bona scicntiae, bona potentia3, et bona opulentide ; et dicuntur talenta, quia per bonum DlTiS. 303 usum talium potest homo sibi acquircrc C(clt;ste pricinium; et ali^iui habcut omnia ista a Deo coUata , alii plura istorum, alii unum lantuin. Aliqui ctiam sunt, qui talcnta multiplicaiit et gcininant, bcnc utcndo pricdictis ad sui pcrfcctioiicin et proxiini aiailicatioiicm ; alii abscoiMunt iu tcrra, qui eis uluntur ad niundi gloriam et lucra tcmporalia.
Dc codcm quo(iue Lucas ponit parabolam de homine nobili, scihcet Christo, qui non solumsecundum diviuitatem, verum etiam secundum humanitatem cx nobili gencrc ortus est: qu,a, secundum diviniLutcm, Dei Patris, et secundum humanitatem, David regis filius ; Homo ergo iste)zobilis, abiit in reyioncm lonyinquam, asceudcns in coelum empyreum, accipcre sibi reynum, supcr ordiues Angclorutn, ac reverti, scilicet ad judicium particulare, in cujuslibet hominis moiic. Et, priusquam iduc asceudcret, vocatis, per electionis gratiam, deccm, proptcr Dccalogi observantia! n,serow suis, propLerobcdientiain omuimodam; vel, decem servis suis, id est Ghristianis, et lidelibus uiiiversis, quoruin uuiversitas numero denario beuc desiguatur, propLer perfeclionem denarii, dcdit eis, graLis decem mnas, id est talenta seu libras, scilicet spiritualem Decalogi inLellectum, ad negotiandum, douec veniat ad judicium, quas venieus exiget cura usura ct excrcsceuiia ; ait enim ad illos : JSeyotiamini^ dum venio. Secundum Bedam, mna dccem drachmis appenditur. Decem ergo mnae ceuLuin drachmas, id est ceuLum libras faciunt, qua numerus perfcctoruni desiguatur, et sacrtje ScripturcB senno, quia vitoe coelestis perlectionem suggerit, quasi nuineri centcnarii pondere fulgcscit ; vcl, pcr dccem mnas iuLelligitur universitas donoruui Dei, proptcr perfectionem ip. 4us denarii. Alutuavit ergo uobis Dcus aiiqua bona ad negoiiandum, ut niultiplicentur per fructus bonorum operum, ciuia tempus meriti currit usque ad judicium, de quibus qucerit lucrum meritorum, redditurus cumulum praemiorum. « Hoc profecto negotium, ut ait Gregorius, iunc vere nos agimus, si vivendo et loquendo proximorum animas lucramur, si infirmos quosque ccelestis regni gaudia praedicando in superno amore roboramus, si protervos ac tumidos gehennae supplicia terribiliter insonando flectimus, si nulli contra veritatem parcimus, si supernis denique amicitiis dediti, humanas inimicitias non timeanms : » hsic Gregorius.
Usura quippe est, quod ex mutuo ultra sortem accipitur. Et certe Dominus dando nobismetipsis pecuniam suae gratiae et doctrinae, exigit eam cum usuris et excrescentia : primo, ut cum tribuit doctrinam fidei ad credendum, exigit ut quod credis, ore confitearis ; secundo, ut quod ore confiteris, opere compleas; tertio, ut ex auditis in Lege Domini mediiando, et bgendo, et orando etiam alia in telligas ; quarto, ut quod compleveris, docere non cesses : his enim partibus denarius vitae fundatur aeternae. Unde idem Gregorius : « In quantum vus profecisse pensatis, etiam alios trahere vobiscum satagite ; in via Dei liabere socios desiderate ; et si ad Deum tenditis, curate ne ad eum soli veniatis. Hinc enim scriptum est: Qui audit, dicat : Veni, ut qui in corde vocem superni amoris susceperit, foras etiam proximis vocem exhortationis reddat : » haec Gregorius:
Accept. o autem regno, factum est ut rediret dominus servorum illurum, et jussit scrvos, quibus dedit pecuniam, vocari ad se, ut sciret quantum quisque necjotiatus esset. Et, cum primus veniens cum mna sua alias quinque acquisitas obtulisset, congratulans ei Domirjus dixit primo : Eris potestatcm habcns super decem civitates; alteri vcro ; Et tu esto super quinque civitates, id est gaudi bis scilicel tu uterque de feiicitate omnium qui per tuam doctrinam vel vitae tuae cx(? mplum convei^si sunt ad bonum. Servis autem bonis mnas cum lucro reportantibus, piger servus mnam suam sine lucro obtulit, quam in sudario ligatam habuit, quia molliter et delicate vivendo doctrinam commissam non enumeravit, ac gratiam sibi datam, in hac carne laboribus el fatigationibus traditam torpescens, et percepta dona sub otio torpuris et ignaviae abscondit ; et sic ipsam mnam sine operibus tamquam mortuam et sepultam in sudario habuit. Sudarium, enim est pannus in quo involvuntur corpora moiHuorum ; et ideo mna in sudario reposita signat donum Dei a bonis operibus otiosum tamquam mortuum. Illis ergo qui de donis suis bene operando lucrum fecerunt, commendatis a iDomino et remuneratis, pigrum qui in bonis operibus torpendornnam suam in sudario ligavit, reprobat Duminus et damnat; vario tamen modo, secundum quantitatem meriti vel delicti, quia gradus sunt et in gaudiis et in tormentis. lo Unusquisque talentum accepit, — IstO, homo peregre profectus, scilicet Christi:s ad Pam^m ascendens, secundum Marcum, reliquit corporaliter, domum suam, id est tLCciesiam, quam tamen numquam divinae potentiae pi-aesidio destituit, et dedit servis potestatem cujusque operis, quia dans fidelibus octo talenta, secundum Matthaeum, et decem mnas, secundum Lucam, tribuit eis facultatem insistendi operibus bonis, dimittens eos agere secundum libertatem suae voluntatis ; et janitori, qui ducit in domum coeii, prxcepit ut vigilet, ei scilicet, qui pra^dicat, et praeest, cui dicitur : Si non annuntiaveris, iniquo iniquitatem suam, sanguinem ejus de manu tua requiram.
\}n6. ^Beda : « Janitori autem pr-aecepit ut vi^ilaret, quiaordini pastorum commissae sibi Ecclesiae jubet curam impendere ; non solum autem rectures Ecclesiae, sed omnes vigilare |)raecipimur, januas cordium custodientes, ne antiqui hostis mala suggeslio intret, nec nos Duininus dormientes inveniat : » haec Beda. Janitor etiam est ratio, quae debet esse vigil ad claudendum ostium consensus diabolo, et ad aperienduni Ghristo, qui ad ostium pulD'E A sat, quando ad bonum invitat. Negotiemur ergo fideliter de bouis naturae, gratiae, et fortuucTe nobis datis, quia de omnibus rationem rcddemus. Fugiamus pigritiam, quia piger locum diabolo prseparat, et otiosus quasi pulvinar est diaboli, in quo requiescat. Omnibus quoque modis quibus possiimus, nosmetipsosemendando, vel alios adjiivando, talentum Dominicum erogare, et erogando multiplicare studeamus, utpote de quo in districto judicio rationem reddituri sumus ; nec se aliquis ab hac negotiatione excusare poterit, quia nullus est qui talentum non acceperit. Unde Gregorius : « Sciendum verq est, quod nullus piger ab ac talenti acceptione securus est, nullus namque est qui veraciter dicat : Talenlum minime accepi, non est unde rationem ponere cogar. Talenti enim nomine, cuilibet pauperi, etiam hoc ipsum reputabitur, quod vel minimum accepit ; alius namque accepit donum intelligentiae, praedicationis ministerium debet extalento ; alius quidem terrenam substantiam accepit, erogationem talenti debet ex rebus ; alius vero didicit artem qua pascitur, ipsa ars ei talenti acceptione reputatur; alius autem familiaritatis locum apnd divitem meruit, talentum profecto familiaritatis accepit.
Habens igitur intellectum, curet omnino, ne taceat ; habens rerum affluentiam vigilet, ne a misericordiae largitate torpescat ; habens artem, qua regitur, magnopere studeat, ut usum atque utilitatem illius cum proximo patiatur ; loquendi locum apud divitem habens, pro pauperibus intercedat. Tanlum quippe ab uno quoque nostrum venturus Judex exigit, quantum dedit. n Gonsideremusergoquae accepimus, atque in eorum erogatione vigilemus, nulla nos a spirituali opere terrena cura impediat,ne si in terra talentum absconditur, talenti Dominus ad iram provocetur. Unde Augvstinus : « Unusquisque quod habet praestet alteri, quidquid plus habet largiatur inopi. Alius habet pecuniam : pascat pauperem, vestiat nudum, aedificet ecciesiam, operetur de dua pecunia quidquid boni potest. Alius habet consilium : regat proximum, et pellat tenebras dubitationis luce pectoris. Alius hahet doctrinam ; ergo de cellario Domini ministret conservis cibaria, confortet fideles, revocet errantes, quaerat perditos, quantum potest faciat. Est quod sibi erogent pauperes : alius claudo pedes accommodct, alius caeco suos oculos duces pra^beat, alius visitet infirmum, alius sepeliat mortuos : sunt ista in omnibus, ut prorsus difficile inveniatur aliquis, qui non habeat unde aliquid alteri praestet, et illud extremum et magnum quod ait Apostolusad Galatas : Alter alterius invicem onera vestra portate, et sic adimplebitis legem Christi.
» Unde etiam Ghnjsostomus : « Omnia inferamus ad proximorum utilitatem : talenta enim haec sunt uniuscujusque virtus, siye in praeeminentia, sive in pecuniis, sive in doctrina, sive in qualicumque tah negotio. Nullus dicat, quoniam unum talentum habeo, et non possum facere, potest et per unum approbatus esse : non enim es vidua illa pauperior, non es Petro et Joanne rusticior, qui et idiotae et illiterati fuerunt ; sed tamen quoniam desiderium monstraverunt, et ad comniunem utilitatem omnia fecerunt, coelos apprehenderunt, nihil enim est ita Deo amicum sicut ad communem utilitatem vivere. Propter hoc, sermonem nobis dedit Deus, et manus, et pedes, et corporis virtutem, et intellectum, et sensum, ut omnibus his et ad nostram ipsorum salutem, et ad proximorum utilitatem utamur. Non opus est multis hic nobis sermonibus, neque longa circuitione, instat enim beatus Paulus, ratlocinium lerens et dicens: Dissolvi et esse cum Christo multo magis melius est ; permanere autem in carne magis necessarium est propter vos ; et ei, qui ad Christum erat discessioni, praeposuit proximi aedificationem. Hoc enim maxime est essecum Christo, voluntatem ejus facere, voluntas autem ejus nihil est ita, sicut quod expedit proximo. Si enim in secularibus nullus sibiipsi vivit, sed et artifex, et miles, et agricola, et negotiator ad id quod communiter expediti sunt, et ad quodproximo prodest conficiunt universi ; multo magis in spiritualibus hoc oportet facere, hoc enim maxime est vivere. Qui sibiipsi vivit solum, et omnes despicit, superfluus est, et neque homo, neque generis nostri : » heec Chrysostomus.
Ex prsedictis videtur, qiiod aliquis fidehs in caritate manens, qui absque suo scandalo utiiis est, vel esse potest proximis ((Lioad vitam seternam, peccat mortahter, si se transfert ad eremum, vel monasterium, ubi ahos non instruit verbo vel exemplo, nec curam quam posset et debet circa proximos, gerit, quia ita abscondit talentum, et est servus piger ; de Infirmis enim non loquimur, qui de facili scandahzantur, quia eis est tutum fugere consortium pravorum et laqueos diabuli. Sed e contra videtur, quia praevalet activge contemplativa ; Dominus enim dicit Marthse : Maria optimam partem elegit, quse non auferetur ah ea; et Eieronymusm pluribus locis epistolarum suarum usque adeo prajfert activge contemplativam, ut viros rehgiosos, et multis utiies vocet ad eremum, quasi nihil boni in mundo agerent, habito respectu ad vitam monachorum et anachoretarum. In his ergo videtur necessarium, ut quisque vires suas consideret, et ad quod opus ipse sit aptior penset : si enim ad contemplativam habilior, et ad orandumdevotior, tute se transferat ad erenum, oraturus pro se et ahis, et ita plus proderiteisineremoproipsisorando, quam in mundo eis praedicando, nec abscondit pecuniam Domini sui in terra, sed in Domiuo, hcet non praedicet, quia talenta orationis et devotionis, in quo amplius valet, et mehorem se sentit, omnibus erogat, nec piger dici debet qui totus in sancta devotione et oratione, jejunio, vigilia, et fletu est; verumtamen, si quis videret gregis sibi commissi periculum imminere, et nullum idoneum in curam gregis sibi successurum, periculumesset gregem deserere, et ad eremum se transferre, hcet liabihor ad orandum sit, dummodo de suo scandalo non praesumat : praelatus quidem qui idoneus estadpraedicandum, et plures instruere potest, ac sibi et ahis in tali officio utihs est, taiis fraternam caritatem non observat si populum sibi commissum relinqueret, etse ad eremum transferret, cum utihor in agro praedicationis, quam in eremo esse possit : in his vero quemque in caritate manentem Spiritus Sanctus intus docebit, quid ei melius faciendum sit, et solliciti circa hgec inquisitoris qusestioni salisfaciet. ORATIO Domine Jesu Christe, qui nobis tua dona misericorditer tradidisti, monens ut vigilantes et solJicite agentes ex eis fructum aff^eramus, da mihi indigno servo tuo de donis a te receptis vigilanter negotiari et ea per fructus bonorum operum multiplicare ; eisquead tui gloriam, proximi gBdificationeui, et mei perfectionem sic bene uti, ut cum servis tuis bonis et fidelibus merear remunerari, ac, te jubente, intrare gaudium felicitatis SBternae, et suspicere quae praeparasti diligentibus te, bone Jesu. Amen. ^ DE VENriLATIONE ARE. E
Scripture echoes
- ↩Matt.25.27 — Then you ought to have deposited my money with the bankers, and at my coming I would have received back what was mine with interest.
- ↩Rev.22.17 — And the Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come. Let the one who desires take the water of life freely.
- ↩Ezek.33.8 — When I say to the wicked one, 'You wicked one, you shall surely die,' and you do not speak to warn the wicked one to turn from his way, that wicked one shall die in his iniquity, but his blood I will require from your hand.
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