"I was afraid"

John B. Willis

The paralyzing and stultifying effects of fear are perhaps nowhere more plainly set forth than in the case of the third servant referred to in the parable of the talents. In the three significant words, "I was afraid," we may find the secret of his inaction, his inefficiency, and his condemnation. They fully account for the sloth which, despite equipment and opportunity for service, could make no return when called to an accounting, save in the halting statement: "There thou hast that is thine."

The immediate result of this fear was secrecy. The servant went and hid his talent, and in this act he buried his possibility of growth and his capacity for usefulness. Instances of the same kind are not lacking today. One has perhaps received help through Christian Science, and instead of going out among men and showing his appreciation of it by his patience, humility, unselfishness, and good deeds, he allows fear of criticism, of being looked upon as heretical or peculiar, to dominate him, and so with the implements of fear he digs the hole in which he hides the treasure committed to him. What wonder if sooner or later the inevitable command comes, "Take therefore the talent from him."

Unexercised spiritual perception is sure to slip from our grasp; but through constant use and prayer it grows into fuller discernment. True gratitude for blessings received always prompts one to follow the example of Andrew and Philip, who immediately began to preach the gospel to those near them, saying, "We have found him" — the Christ. It begets the love of ministry, and it is this activity of gratitude which naturally brings about an increase of every good already possessed. The pianist is ever playing in order both to perfect and increase his technique; and so, as Mrs. Eddy has said, "in order to apprehend more, we must put into practice what we already know" (Science and Health, p. 323). This is the natural and logical order of human development, and it is no less true in the matter of spiritual growth than it is in that of artistic attainment. If we would make a fair showing when called to account for heaven's gifts, we must certainly acquire the habit of putting them to practical and purposeful use every day. He who buries his ability to do good, violates the most fundamental requirement of Christianity, namely, love for God and love for one's fellow men.

When traced to its primal source the cause of inaction is usually found to be the self-depreciation which refuses to recognize man in God's image, the man who can "do all things through Christ," or the lazy listlessness which is but a phase of selfishness. Indeed, selfishness and fear are always found to be close friends; they go hand in hand. The servant in the parable merely followed the line of least resistance, trusting that the matter would work out all right in the end. This is one of the most specious inducements of unenlightened human sense. A matter can never work out rightly unless it is begun rightly and continued according to the requirements of brave, unhesitant justice, mercy, and love. Problems are never solved by shirking them. We never gain by trying to dodge the real issue, and the effort to do so can but compel the statement, "There thou hast that is thine."

The servant who buries his talent renders it impossible for him to know the sweet joy of tasks achieved and victories won, of hearing the gracious commendation, "Thou hast been faithful over a few things." And who that has heard these words would surrender the blessedness of such a moment for all the world might offer? With such a commendation there always comes the assurance of being made "ruler over many things," the consciousness of having gained clearer spiritual perception, and that glad willingness to serve which expresses the fearlessness of genuine faith, for it knows that it is ours not to do, but simply to present the conditions under which ever-present and omnipotent Love, working in us, may accomplish all things. Then we cannot be afraid.

John B. Willis.

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