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It is impossible to have a discussion about the goods and evils of money without addressing the virtue of poverty. We do that here.

00:29 Introduction

03:15 Excerpt from the Life of Antony

08:20 The Espousals of St. Francis and Lady Poverty

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Music: “Johann Sebastian Bach, Little Fugue in G Minor, BMV 578 (Pipe Organ).” from Pixabay.com

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As such, we include an excerpt from the Life of Antony, written by the great champion of the Nicene faith St. Athanasius of Alexandria; it tells the well-known tale of how St. Antony came to give up everything to live out total poverty in the desert of Egypt.

Yet, when the ideal of poverty is introduced, many of us call to mind the holy friar of the thirteenth century, God’s troubadour, St. Francis of Assisi. While today he is often associated with animals and hippydom, Francis was an incredibly holy man who sought to live out the Gospel and conform himself to Christ perfectly—which he did to the extent of embracing radical poverty, kissing lepers, and even receiving the stigmata.

The life of Francis is a fascinating one and an inspiring one; it is a life that quickly gathered around him a throng of men and women alike who desired to embrace the same life of poverty. Among them were some who wrote down the story of his life—sometimes in a more straightforward vein like St. Bonaventure and sometimes in a more poetic and romantic vein as in the Espousals of St. Francis and Lady Poverty. Certainly no one can wax so eloquent in praise of Lady Poverty as a first-generation Franciscan, so we leave the work here in full and occupying the great bulk of part 4.

Now, while we’ve presented the ideal of radical poverty here, it must be recognised that some of us have families to care for and cannot in prudence embrace such a form of poverty. It must nevertheless be made clear that all of us are to be poor in spirit, to embrace poverty to whatever extent is possible and prudent in our given context, so that we may be more generous with what we have both toward God and toward those in need. What this looks like is different in every case, so we leave it to you to determine for yourselves through prayer and the guidance of wise and holy souls.

Aaron P. Debusschere
Editor

About the text: St. Francis of Assisi (1181–1226) made such a dramatic impression on the popular imagination with his radical embrace of poverty that his holiness was undeniable and he was canonised only two years after his death. Immediately after his death, various accounts of Francis’ life and works appeared such as The Little Flowers of St. Francis and this one, The Espousals of St. Francis to the Lady Poverty. This account details Francis’ pursuit of Poverty while singing her praises by applying to her many passages from Scripture generally applied liturgically to Mary or the Church.

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Here beginneth the Holy Commerce of the Blessed Francis with the Lady Poverty:

Among the cardinal excelling virtues which prepare a place and mansion for God in the Soul of Man, and show a more excellent and a speedier way of approaching and attaining unto Him, Holy Poverty shines resplendent in her authority, and excels all others by her peculiar Grace. For she is the Foundation and Guardian of all the Virtues, and holds the Primacy among the Evangelical Counsels. Wherefore let not the other Virtues fear should the rain descend, and the floods come, and the winds blow, threatening destruction, if only they have been founded upon the Rock of Poverty. And justly; for the Son of God, the Lord of Hosts and King of Glory, loved this Virtue with a special love, sought this Virtue, found her, and by her wrought Salvation in the midst of the Earth. Her, in the beginning of His preaching, He placed as a Beacon to lighten those entering the Haven of the Faith, and as chief corner-stone of His House. The Kingdom of Heaven which He promised hereafter to all the Virtues, He openeth to Poverty even in this life. For “Blessed,” He has said, “are the Poor in Spirit, for theirs is the Kingdom of Heaven.” They are worthy of the Kingdom of Heaven who have freely renounced all Earthly Things out of Love and Desire for Heavenly Things. He must needs live by Heavenly Things who takes no thought of Earthly Things, and counts them but as dung: even in this our Exile shall he feed on the honied crumbs which fall from the table of the Holy Angels, that he may taste and see how sweet the Lord is. This is truly to find the Kingdom of Heaven; ’tis the Pledge of an Eternal Mansion therein, and, as it were, a foretaste of the Blessedness to come.

Wherefore the Blessed Francis, as a true Follower and Disciple of the Saviour, gave himself up from the beginning of his Conversion with all his Heart, with all his Strength, and with all his Mind, to seek and to find, to have and to hold the Lady Poverty, dreading no Adversity, fearing no Evil, sparing no labour, shunning no suffering of the body, so only that he might come unto her to whom the Lord had given the Keys of the Kingdom of Heaven. Like an eager explorer he began to go about the highways and by-ways of the City, diligently seeking her whom his Soul did love. He asked of those who stood about, he questioned those who met him, saying: Saw ye her whom my Soul loveth? But his speech was dark to them as an alien tongue, and, not understanding him, they answered: We know not what thou sayest: speak to us in our own tongue, and we will answer thee. For there was not at that time any word or sign in the language, by which the Children of Adam could discourse together of Poverty. They hated her then as they hate her now, nor could they speak with patience to one who sought her. So they answered him that this thing was unknown to them, and that they had no knowledge of what he sought. Then, said the Blessed Francis, I will go unto the Great and the Wise, and ask them, for they know the Ways of the Lord and the Judgments of God. But these only answered him yet more roughly, saying: What is this new doctrine which thou bringest to our ears? May that Poverty which thou seekest always abide with thee, and with thy children, and with thy seed after thee. As for us, we had rather enjoy the delights of life and abound in riches, for the span of our Life is short and tedious, and in the end of a man there is no remedy. Therefore we know nothing better than to eat and drink and be merry while there is still time.

But the Blessed Francis, hearing these things, marvelled in his Heart and gave Thanks to God, saying: Blessed art Thou, O Lord God, Who hast hid these things from the Wise and Prudent, and revealed them unto Babes. Even so, Father, for so it hath seemed good in Thy Sight. O God, the Author and Ruler of my being, deliver me not over to their Counsels, nor suffer me to fall into their iniquity, but give me Thy Grace, so that I may find what I seek, for I am Thy servant, and the Son of Thy Handmaid.

And the Blessed Francis, being come out of the City, made haste to reach a certain field, in which, from afar off, he saw two old men sitting, full of a heavy sorrow, the one of whom was saying: To whom shall I look save to some Poor Little Man, contrite of Heart, and who fears my Words? And the other: For we brought nothing into this World, and it is certain we can carry nothing out of it. But having food and a covering to our Bodies, let us be therewith content.

And when the Blessed Francis had come up with them, he said unto them: Tell me, I beseech you, where the Lady Poverty dwells, where she feeds her flock, where she takes her rest at noon, for I languish for the Love of her. But they answered him, saying: O good Brother, we have sat here for a Time, and Times, and half a Time, and have often seen her pass this way, and many were they who sought her. Many were they, once upon a time, who walked in her train, but oft she would return alone and desolate, unadorned by jewels or fine raiment, unescorted by any following. And she would weep bitterly, saying: The Sons of my Mother have fought against me. But we did answer and say: Have patience, for the Righteous love thee. And now, O Brother, ascend the great and high Mountain whereon the Lord hath placed her. For she dwelleth in the Holy Mountains, because God hath loved her more than all the tents of Jacob. Giants have failed to follow her footsteps, and the Eagle to fly to the summit of her Hill. Poverty is the one thing despised of all men, for it is not found in the land of them that live in delights. Wherefore she is hid from the eyes of the Living, and the fowls of the air know her not. But God understandeth her way; He knoweth her Dwelling-place. If therefore, O Brother, thou wouldst ascend unto her, put off the Garments of thy Pleasures, and lay aside every weight and the Sin which besets thee, for unless thou art free from these trammels, thou canst not attain unto her who is placed at so great a height. But because My Lady is gracious, she is easily seen by those who love her, and found by those who seek her. To meditate upon her, Brother, is perfect Understanding, and whoso watcheth for her shall speedily be secure. Take with thee trusty Companions that thou may’st profit by their Counsel, and be sustained by their Help in the way, for woe to him that is alone; when he falleth he shall have none to raise him up. But do you uphold one another.

And when he had heard these Counsels, the Blessed Francis chose unto himself a few faithful Companions, with whom he set out for the Mountain. And he said unto his brothers: Come ye, let us go up to the Mountain of the Lord, to the House of the Lady Poverty, that she may teach us her Ways, and we will walk in her Paths. And when they beheld the Ascent from every side, and saw how exceeding high and steep it was, they began to say one to another: Who shall ascend this Mountain, and who shall reach unto the Mountain’s top? The which, when Blessed Francis heard, he said unto them: Strait is the Way, and narrow the Gate, which leadeth unto Life, and few there be that find it. Be strong in the Lord, and in the power of His Might, and all things difficult will become easy unto us. Lay down the Burden of your own Will, cast away the heavy Weight of your Sins, and gird yourselves like Strong Men. Forget those things which are behind, and reach forth to those which are before. I say unto you that every place that your foot shall tread upon shall be yours. For as a Spirit before our face is Christ the Lord, drawing us to the Mountain’s summit by the Bonds of Charity. Wonderful, O Brethren, are the Espousals of Poverty, but we may hope to enjoy her embraces, for the Mistress of Nations is become as a Widow, the Queen of all Virtues is become contemptible. There is none in all the Land who dares call upon her, none who will stand over against us, none who by right can forbid this Blessed Union. All her Friends have despised her, and are become her Enemies.

And when he had thus spoken, they followed after the Blessed Francis. And as with light feet they hastened to the summit of the Mountain, they beheld my Lady Poverty on the topmost Pinnacle gazing down the Mountain. And when she saw them climbing thus valiantly, nay, as it were, rather flying towards her, she marvelled exceedingly, and said to herself: Who are these that fly like the Clouds and as Doves to their windows? It is long since I saw such as these, or looked upon men so free from trammels. Therefore will I speak to them of the things which I ponder in my Heart, lest, like the rest, they should repent them of their hardy ascent when they behold the dizzying abyss below. I know they cannot possess me without my consent, but I shall find Favour before my Heavenly Father if I give them the Counsels of Salvation. And behold a Voice spoke unto her, saying: Fear not, Daughter of Sion, for these are of the Seed which the Lord hath blessed. He hath elected them in Charity unfeigned. So from the Throne of her Neediness, the Lady Poverty presented them with Blessings of Sweetness, and said unto them: Tell me the cause of your Advent, my Brothers, and why you hasten thus speedily from the Valley of Tears to the Mountain of Light. Can it indeed be that you seek me who am poor and needy, tossed by the tempest, and bereft of all consolation?

And the Blessed Francis and his Companions answered her, saying: Yea, we have indeed come out to seek thee, Lady, and we beseech thee to receive us in Peace. We desire to become the Servants of the Lord of the Virtues, for He is the King of Glory. We have heard that thou art the Queen of the Virtues, and we have proved it by experience. Wherefore, prostrate at thy Feet, we humbly beseech thee to abide with us, and to light our Way to the King of Glory, as thou wast unto Him the Way, when, a Day-Spring from on High, He humbled Himself to visit them that sat in Darkness and the Shadow of Death. For we know that thine is the Power, thine the Kingdom, that thou art constituted Mistress and Queen of the Virtues by the King of Kings Himself. Therefore, we entreat thee, make Peace with us and we shall be saved, and He will receive us through thee, Who through thee did redeem us. Do but elect to save us, and we shall be made free. For the King of Kings and Lord of Lords Himself, the Creator of Heaven and Earth, desired thy Comeliness and thy Beauty. When the King was at His Rest, rich and glorious in His Kingdom, He left His House, and forsook His inheritance, the Glory and Riches of His House, and His Royal Seat, and sought thee with gracious words. Great therefore is thy Dignity, and there is none so exalted as thee, since He could leave all Angelic Delights and the great Abundance of Celestial Virtues, to seek thee in the nethermost parts of the Earth, in the miry Clay, in the Darkness and the Shadow of Death. Thou wast hated by all the Children of Men, and all fled at thy Coming, or strove, as they could, to drive thee from them. And though some could not fly thee altogether, yet not for that reason wert thou less hated and loathed by them.

But then came the Lord, the Lord God, and took thee for Himself, and lifted up thy Head among the Tribes of the people, crowning thee His Bride, and exalting thee above the Highest Heavens. And although, of a surety, many still hate thee, not knowing thy Virtue and thy Glory, yet hast thou nothing lost thereby, for thou dwellest in Freedom in thy holy Mountains, in the most firm habitation of the Glory of Christ. Thus the Son of the Most High, having become a Lover of thy Beauty, dwelt only with thee in the World, and found thee most faithful in all Things. Even before He left His bright Realms for the Earth, thou hadst prepared Him a fitting place, a Throne on which to sit, a Couch in which to rest, a most poor Virgin from whom He sprung, and shone upon the World. At His Nativity thou didst run to meet Him, so that He might find comfort in thee, and not in soft places. Thou didst lay Him in a Manger, as saith the Evangelist, for there was no room in the Inn. And thus didst thou always inseparably accompany Him, so that during His whole Life, while He dwelt among Men, though the Foxes had Caves, and the Birds of the Air Nests, He had no place to lay His Head. And when He Who in the Past had opened the lips of the Prophets opened His own Lips to preach, among the many things which He spake, He first praised, first exalted thee, saying: Blessed are the Poor in Spirit, for theirs is the Kingdom of Heaven. And when He chose Witnesses to His Holy Preaching and to His glorious Work for the Salvation of Man, He did not take rich Merchants, but poor Fisherfolk, that by this choice He might show forth that thou wert to be loved by All. And finally that thy Goodness, thy Greatness, thy Power, might be made manifest to All, and how thou art above all the Virtues, and how without thee there is no Virtue, and how thy Kingdom is not of this World but from Heaven, thou alone didst remain with the King of Glory when all His Elect and Beloved had fled from Him in Affright.

Like unto a most dear Mistress and faithful Spouse, thou didst not leave Him for an instant. The more He was despised by All, the more didst thou cleave to Him. For if thou hadst not been with Him, He could never have been so despised by All. Thou wast with Him when the Jews reviled, the Pharisees scoffed, and the High Priests reproached Him. Thou wast with Him when He was struck, when He was spat upon, when He was scourged. He Who should have been reverenced by All, was derided by all, and thou alone didst minister unto Him. Thou wast with Him unto Death, even the Death of the Cross. And on the Cross itself, His Body being stripped, His Arms extended, His Hands and Feet pierced, thou didst suffer with Him, so that nothing did seem more glorious in Him than thou.

When He ascended into Heaven, He left to thee the Seal of the Kingdom of Heaven, that thou might’st seal the Elect, that whosoever should aspire to Eternal Life might come to thee, pray to thee, and enter by thee, for if he be not sealed with thy Seal, no man may enter the Kingdom of Heaven. Therefore, O Lady, have compassion upon us, and seal us with the Seal of thy Grace. For who is there so craven-spirited and foolish as not to love thee with all his Heart, thee who hast been chosen by the Most High, and prepared from all Eternity? Who is there that does not reverence and honour thee, when He Whom all the Heavenly Host adore hath clothed thee with such Honour? Who would not readily adore thy Footsteps, to whom the Lord of Majesty so humbly inclined, whom He so intimately embraced, to whom he was joined in so great a Love? We therefore beseech thee, O Lady, by Him and through Him, despise not our petitions in our Necessities, but deliver us at all Times from all Dangers, O Glorious and ever blessed Lady!

To these Words my Lady Poverty, with joyful Heart, and cheerful Mien, and most sweet Voice, made answer, saying: I confess to you, my Brothers and most dear Friends, that from the moment you began to speak, I was filled with Gladness and exceeding great Joy, for I acknowledge your Fervour, and already know your Holy Intent; your words are dearer to me than Gold and Precious Stones, and sweeter far than Honey and the Honeycomb. For it is not you that speak, but the Holy Ghost that speaketh in you, and it is His Unction that inspires you in all the things which you have spoken concerning the Most High King, Who by His Grace alone chose me as His Beloved, taking away my Reproach among Men, and glorifying me among the Highest in Heaven. Therefore I desire, if it will not weary you, to tell you the story of my Estate. It is a long Story, but not less useful, and will teach you how to walk with God and please Him, giving heed that you who wish to put your hands to the plough in no wise look back.

I am not new, as many think, but old and full of years, knowing the nature of Things, the Varieties of Creatures, the mutability of Time. I know the vacillations of the Heart of Man, in part by the experience of Ages, in part by subtlety of Nature, in part by the Merit of Grace. In the beginning I dwelt in the Paradise of God, where Man was naked. Or rather, I was in Man, and of his Essence when he was naked, walking with him in that spacious Paradise, fearing nothing, doubting nothing, thinking no Evil. I thought to have stayed with him forever, for he had been created by the Most High, just, good, and wise, and placed in a most beautiful and delectable Place. I was joyful exceeding, entertaining him at all Times, for possessing Nothing, he belonged wholly to God. But, woe is me, he succumbed to Evil, which had been unknown from the beginning of the Creation, and the unhappy Spirit of Evil, who, through Vainglory, had lost Wisdom, entered the body of a Serpent because he could not inhabit Heaven, and treacherously assailed Man, that like himself he might become a transgressor of the Divine Law. Unhappy Man, giving ear unto his evil Counsellor, acquiesced and consented, and having forgotten God, his Creator, followed the Example of the first Transgressor. In the beginning, says Holy Writ, Man was naked but not ashamed, for he was perfect in innocence. But having sinned, he knew that he was naked, and being ashamed, he hastily made himself an apron of the leaves of the fig-tree.

When, therefore, I saw that my Companion had sinned, and was dressed in leaves (for he had nothing else), I left him. And standing afar off, I beheld him through my Tears, and waited for Him Who should save me from Faintness of Spirit in so great a Storm. And suddenly there came a Sound from Heaven that shook the whole of Paradise, and a most bright Light shone from Heaven. And I looked and beheld the Lord of Majesty walking in Paradise in the cool of the day, resplendent in ineffable Glory. A mighty Host of Angels was in His Train, crying with a loud Voice: Holy, Holy, Holy, Lord God of Sabaoth, the Earth is full of the Majesty of Thy Glory. Thousands of Thousands ministered unto Him, and ten thousand times a hundred thousand stood before Him. Then in Fear and Trembling, overcome with Dread and Amazement, my Body chill, my Heart fast beating, I cried out of the Depths: Mercy, Lord—have Mercy! Enter not into Judgment with Thy Servant, for in Thy Sight shall no Man living be justified. But He said unto me: Go, hide thyself for a while, until Mine Anger be overpast. And straightway He called my Companion, saying: Adam, where art thou? Who answered: I heard Thy Voice, and was afraid, because I was naked, and I hid myself. Naked indeed! The man who went down from Jerusalem to Jericho and fell among Thieves was stripped of this World’s Goods, but Adam had been robbed of the Likeness of God. But that King Who is Most High and yet most Gracious, awaited his Repentance, and gave him the Opportunity of returning to Him. Yet in his wretchedness he inclined his Heart to evil Words, and to making excuses for Sin. And thus he increased his guilt, and heaped up punishment, treasuring up unto himself Wrath against the day of Wrath and Revelation of the just Judgment of God. For he spared not himself nor his seed after him, delivering up All to the terrible Curse of Death.

And all the Angels that were present condemned him, and the Lord cast him forth from Paradise by a just but not less merciful Judgment, and bade him return to the Earth from whence he was taken, greatly tempering the Curse He had laid upon him. And being stripped of his robe of Innocence, God made him garments of skins, therein signifying that Death had come into the World. And when I saw my Companion clothed with the skins of dead beasts, I left him altogether, for he had been cast forth to multiply his labours, whereby he might become rich. I went forth a fugitive and wanderer upon the Earth, weeping and mourning exceedingly, and I found not where to rest the sole of my Foot. When Abraham, Isaac, Jacob, and the other Patriarchs, received in promise Riches and a Land flowing with Milk and Honey, I sought Rest among them, but found none. A Cherub with a Flaming Sword stood before the Gates of Paradise until the Most High came down from the Bosom of the Father, Who sought me out most graciously. And when He had fulfilled all those Things of which you have spoken, and desired to return to the Father Who had sent Him, He made me a Testament to His Elect, and confirmed it by irrefragable Decrees: Lay not up Gold nor Silver, nor Money. Carry neither Purse, nor Scrip, nor Bread, nor a Staff, nor Shoes, nor two Coats. And if any Man will contend with thee and take away thy Coat, let go thy Cloak also. And whoever shall compel thee to go a Mile, go with him other twain. Lay not up unto yourselves Treasures upon Earth, where Rust and Moth doth corrupt, and where Thieves break through and steal. Take no thought, saying: What shall we eat, or what shall we drink, or wherewithal shall we be clothed? And take no Thought of the Morrow, for the Morrow will take Thought for itself. Sufficient unto the Day is the Evil thereof. Whosoever doth not renounce all that he hath, cannot be my disciple. . . . And many the like sayings, which are all to be found in the Gospels.

All which Things the Apostles and all the Disciples most diligently observed, nor did they ever fail to fulfil the Things they had heard from the Master. They bore themselves as most valiant Knights and Judges of the Earth, carrying the Message of Salvation everywhere, the Lord working with them, and confirming the Word with Signs that followed. They glowed in Charity, abounded in Piety, and endured every Want, taking care that it should not be said of them: These men preach but do not practise. Hence one of them speaketh boldly, saying: For I will not dare to speak of any of those Things which Christ hath not wrought by me by Word and Deed, and by the Power of the Holy Ghost. And yet another speaketh thus: Silver and Gold have I none. Thus did they, one and all, in Life and in Death, exalt me by the highest Praises. And those who heard these Masters, gave heed to their Preaching, selling all their goods and substance, and dividing them according as every man had need. And they were all together and had all things in common, praising God and having favour with all the People.

Wherefore the Lord increased daily such as should be saved. Indeed for long the Truth of their Words remained among many, more especially while the Blood of the Crucified Poor One, Jesus Christ, was warm in their memory, and the Noble Chalice of His Passion inebriated their Hearts. For if any of them sought to leave me at any time because of my too great Rigours, they would remember the Wounds of the Lord by which He made manifest His loving Compassion, and bitterly repent of the Temptation, clinging to me more closely, and embracing me more eagerly than ever. And I abode in them all, ever striving to impress upon their Memory the Dolours of the Passion of the Eternal King. So strengthened by my Words, they cheerfully encountered the cruel Sword which shed their holy Blood. And this Triumph continued and endured a long while, so that daily a thousand thousand were sealed with the Seal of the Most High King.

But alas! after a while Peace was made, a Peace more hurtful than any War. In the beginning of that long Peace but few were sealed, in the middle of it yet fewer, at the end fewer still. And behold! of a surety in this Peace is my Bitterness most bitter; for All fly from me or drive me from them; by none am I sought, by All forsaken. This Peace was the work of Enemies, not of Friends; of Strangers, not of my Sons. I indeed nourished and raised up Sons, but they contemned me. In that Time when the Lamp of the Lord shone upon my Head, and I walked by His Light through the Darkness, Satan was raging in many who were with me, the World was enticing them, and the Concupiscence of the Flesh, so that many of them ended by loving the World and the Things of the World.

But the Crown of all the Virtues, and that is the Lady Persecution, to whom the Lord, equally with me, delivered the Kingdom of Heaven, was by my side, and in all things a faithful Helper, a strong Champion, and a prudent Counsellor. She, when she saw any grow lukewarm in Heavenly Charity, or forgetting it a while, or fixing their Hearts on Earthly Things, she straightway sounded the Trump and moved her Armies, and made their faces to be ashamed, that they might seek the Name of the Lord. But now my Sister has left me, the Light of my Eyes is not with me, for while my Sons are at rest from the Persecutors, they are most cruelly torn by civil and intestine War, envying each other, and struggling for the acquisition of Wealth and an abundance of luxuries.

After a while some began to breathe again, and wished of their own accord to walk in the right Road, which once they had walked in of necessity. All these came to me with prayers and tears, and entreated me to make a perpetual League of Peace with them, and to abide with them as I formerly did in the days of my Youth, when the Lord was with me, and my Children were round about me. These were men of virtue, peaceful men, without Rebuke before the Lord, constant in brotherly Love, so long as they remained in the Flesh, poor in Spirit, poor in this World’s Goods, rich in Holiness, abounding in the Gifts of Heavenly Grace, fervent in Spirit, rejoicing in Hope, patient in Tribulation, meek and humble of Heart, and keeping Peace in their Souls, Harmony in their Ways, Steadfastness in their Hearts, and a joyful Unity in their Walk through Life. These men were indeed devoted to God, pleasing to the Angels, beloved of Men, unsparing to themselves, merciful to Others, devout in Deed, modest in Demeanour, cheerful of Countenance, earnest of Heart, humble in Prosperity, high-minded in Adversity, temperate of Life, sober in Dress, sparing of Sleep, modest and devout, shining before all Men in the Light of their Good Works. My Soul was joined unto these my Sons, and there was one Faith and one Spirit within us.

Finally there rose up among us Men who were not of us, certain Sons of Belial speaking Vain Things, working Iniquity, calling themselves Poor Men when they were not Poor, despising and dishonouring me who had been loved with Whole-heartedness by those glorious Men of whom I have spoken, following the Way of Balaam, the Son of Bosor, who loved the Wages of Sin, Men of a corrupt Mind, devoid of Truth, supposing Gain to be Godliness, Men who in assuming the Habit of Holy Religion, did not put on the New Man, but sought to hide the Old. They derided their Elders, and in secret scoffed at the Life and Character of those who had begun the Way of Holy Conversation, saying that they were imprudent, merciless, and cruel, and that I, whom these holy ones had taken into their Company, was idle, empty, base, rude, lifeless, and feeble. ’Twas my great Rival who zealously worked all this, hiding under a Sheep’s Clothing the Cunning of a Fox and the Fierceness of a Wolf.

Avarice was this Rival’s name, and she is the Immoderate Desire of acquiring and holding Riches. But they called her by a holier Name, so that it might not seem that they had abandoned me, by whose Gift they had been raised from the Dust and lifted up out of the Mire. So they spake gently of her to me, but there was Craft and Anger in their Hearts. And though the Desolation of a City which is set upon a Hill cannot be hid, yet they gave her the Name of Discretion or Foresight, though such Discretion were better named Confusion, and such Foresight a pernicious Forgetfulness of all Good Works. And they said unto me: Thine is the Power; thine the Kingdom: fear not. It is good to use Charity and labour for Good Ends, to succour the Needy and give to the Poor. But I answered: What you say is just, Brothers, but I beseech you, consider your Calling. Do not look back. Do not come down from the house-top to take anything out of your Houses, neither return back from the fields to take your Clothes. Do not be busied about this World’s Affairs, nor be entangled again in its Pollution, which you have escaped through the Knowledge of the Saviour. For those who are entangled therein a second time must needs be overcome, and the latter End is worse with them than the Beginning, if by a Pretence of Piety they turn from the Holy Commandment which has been delivered unto them. And after I had thus spoken, there arose a Dissension among them, for some said that I was good and spoke the Truth, but others that I desired to seduce them into following me, in that I was wretched, and wished to make them wretched with me.

My Rival could not yet drive me out of their Land, for there were still many Men among them in all the great Zeal and Charity of their First Fervour, who assailed Heaven by their Cries, and penetrated to the Throne of God by their Perseverance in Prayer, rapt in Contemplation and despising all Things which were of the Earth. Then the Creator of All Things commanded me, and He Who created me said: Let thy Dwelling be in Jacob, and thine inheritance in Israel, and take thou Root in My Elect. All which Things I most diligently obeyed. And while I abode with them, and we walked together on the Royal Road, they became, on my account, of good Repute among the People, and admirable in the Sight of the Mighty. They were honoured by all Men, and reputed as Saints, though they could not endure to be thus called, remembering what the Son of God had said: I seek no Glory from Man; therefore they refused all Honour offered them by Men.

But whilst my Disciples were thus walking in so great Fervour of the Love of Christ, Avarice, taking to herself the Name of Discretion, spake and said unto them: Do not show yourselves so severe to Mankind, nor thus contemn their Honours, but have a kindly Countenance for them, and do not outwardly reject the Honours offered to you: be content to do so inwardly. It is a good thing to have the Friendship of Kings, the Acquaintance of Princes, the Intimacy of the Great, for if they honour and venerate you, if they rise up to meet you, many seeing this shall follow their Example, and be the more easily turned to God. And my Friends, acknowledging these advantages, but not guarding themselves from the Snare which had been set in the Way, in the End embraced Honours and Glory with all their Heart. They thought themselves to be inwardly such as they seemed outwardly, but they gloried in the Praises they received, and were like the Foolish Virgins without Oil, profitless servants upon the Earth. And Men who believed them to be interiorly that which they seemed exteriorly, freely offered them their Goods in Remission of their Sins. In the beginning they had counted all these Things as dung, saying: We are Poor Men and always desire to be Poor; we do not desire your goods but you. We have Food and wherewithal to cover ourselves and desire no more, for Vanity of Vanities and All is Vanity. Wherefore the devotion of Men towards them increased still more, so that many held in small Regard the Goods which they saw thus despised of the Saints.

That cruel Enemy of mine, Avarice, seeing this, began to grow exceeding angry, and to gnash her teeth, and in vexation of Spirit said to herself: What shall I do? For all the World is going after her! I will take, said she, the Name of Prudence, and will speak in their Hearts, and perchance they shall hear and consent. And she did as she had said, speaking unto them humble words, and saying: What do you here all the Day idle and making no Provision for the Morrow? In what could it hurt you to have the necessaries of Life, so long as you lack all Superfluities? For in Peace and Quietness could you work out your Salvation and the Salvation of Mankind, if you were supplied with all Things Needful to you. Therefore, while you have Time, provide for yourselves and those who shall come after you, for Men may not always be so generous to you, nor give you the customary Gifts. It would be good for you to be always as you are, but that is impossible, for God causes you daily to increase and multiply. Would God reject you because you had Wherewith to give to the Needy, and could remember the Poor, when He Himself has said: It is more blessed to give than to receive? Why, therefore, do you not receive the Goods which are offered you, and not defraud the Givers of their Eternal Reward? You need fear no harm from the possession of Riches, so long as you account them as Nought. There is no Evil in Things themselves, but only in the Soul of Man, for God saw All Things and they were good. To the Good, all Things are good, all Things serviceable, for them All Things were made. O how many having possessions use them evilly, which had they been yours, would have been put to a good use, for holy is your Purpose, holy your Desire. You do not wish to enrich your Relations who are already rich enough, but simply to have All Things necessary, so that your Conversation may be the more honest and orderly. These, and similar things, she said unto them, and some having already a corrupt Conscience, gave a ready Assent. But others turned a deaf ear to her Sayings, and by shrewd Answers refuted her Reasoning, alleging, as did also their opponents, Arguments from Holy Writ.

But Avarice, seeing that she could not, unaided, attain her ends upon my Disciples, changed her plan, that she might better fulfil her Purpose. So she called in Sloth, who neglects to begin good Works, or to finish those begun. And Avarice made a Treaty with Sloth, and entered into a Compact with her against the Religious. They were not intimate, these two, nor closely affined, but they readily made Common Cause in Evil-doing, as formerly did Pilate with Herod against the Messiah. And when their Plan was laid, Sloth began her Ravages, and having given Assault with her Satellites, she entered the Domain of the Religious, and by sheer Force carried off their Arms and extinguished their Charity, reducing them to Tepidity and Sluggishness. And so, a little also by Pusillanimity of Spirit, they became altogether dead of Heart.

After a While some of the Religious began to sigh most lamentably for the Flesh-pots of Egypt which they had left behind, and ignobly to seek what with noble Heart they had abandoned. They fretted at having to walk in the Ways of God’s Commandments, and followed His Injunctions with a barren Heart. They grew faint under their Burden, and for Want of the Spirit could scarcely breathe. Compunction they rarely felt, and never Contrition; at Obedience they murmured; their Thoughts were Earthy, their Joy carnal, paltry their Sorrow and their Speech imprudent, their Laughter easily provoked. Mirthful of Visage, their Carriage full of Vanity, their Garments soft and delicate, carefully cut, and still more carefully fashioned, they slept inordinately, ate overmuch, and drank intemperately. Their talk was full of Jests, and Railleries, and Idle Words. They engaged in Story-telling, changed the Rule, disposed of Patronage, and were busily occupied about the Affairs of the World. Of Spiritual Exercises there was no Care or Thought; but rarely Exhortations to save the Soul; they had become lukewarm in Celestial Things. In the Hardness of their Hearts they began to envy one another, to provoke one another, to domineer over one another, one Brother eagerly bringing the vilest Accusations against another. They shunned Gravity, and sought false Sources of Joy, seeing that they could not have the true. Nevertheless they kept up some show of Sanctity, so that they might not be utterly despised, and by holy Talk they sought to hide their wretched way of Life from the Simple. But so great was the Ruin of the Interior Man, that, unable to contain themselves, their evil Life burst forth in exterior Manifestations. In short they began to fawn upon the World, striking bargains with Worldlings that they might empty their Purses, and they enlarged their Buildings and multiplied those Things which they had forever renounced. They bartered their Words to the Rich, and their Courtesies to Noble Ladies. They eagerly frequented the Courts of Kings and Princes, that they might join House to House and lay field to field. And now they have become great and rich, and have waxed strong, because they have proceeded from Evil to Evil and have not known God. They were cast down when they were lifted up; they fell to the Earth before their Birth, and yet they say unto me: We are thy Friends.

In my Sorrow I sorrowed all the more over certain Religious who had been poor and contemptible in the World, and yet grew rich after they had come to me. And when they had waxed fat and gross beyond the rest, they spurned and derided me. They in the World were thought unworthy of Life, being destitute through Need and Hunger. Once they ate Grass and the Bark of trees, they were disfigured by their Calamity and Misery, and now they are not content with the Community Life, but separate themselves without shame, eating of special Meats. Their Example in this is hurtful to the rest, and, moreover, they aspire to Honour among the Disciples of Christ, who in this World were held most worthy of Contempt. They who often wanted for Barley-bread and Water, and were glad to lie under the Hedges, were the Sons of the Ignorant and Mean and Unknown, on a level with my own Wretchedness. Now they hate me and fly far from me, and are not ashamed to spit in my face. I have suffered Contumely and Terrors at their Hands, and those who were my Friends and stood by my side have insulted me. They grew ashamed of me, and cast me off all the more that they knew they had been enriched by my Favours, so much so that they even scorned to hear my Name.

In my Sorrow I sorrowed and said unto them: Return, ye rebellious Children, and I will heal your Backslidings. Take heed and beware of Avarice, which is the Service of Idols, for the Avaricious Man shall not be satisfied with Silver. Call to Mind your former Days in which, being illuminated, you endured a great Fight of Afflictions. Do not be of them who draw back unto Perdition, but of them that believe to the Saving of the Soul. He who made void the Law of Moses died without Mercy under two or three Witnesses. How much more, think you, doth he deserve sorer Punishment, who hath trodden under Foot the Son of God, and hath accounted the Blood of the Covenant, by which he was sanctified, an unclean thing, and hath done despite to the Spirit of Grace? Return, then, ye Transgressors, search your Hearts, for a Man’s life consisteth not in the abundance of Things which he possesseth.

But they were angered, and said: Go to, depart from us, thou miserable thing. We desire not the knowledge of thy Ways. And I answered and said unto them: Have pity upon me, have pity upon me, at least, O ye, my Friends. Why do you persecute me without a Cause? Did I not tell you that your Ways and mine would not agree? It repenteth me that I have ever seen you.

And the Word of the Lord came to me, saying: Return, return, O Shulamite, return, return, that we may look upon thee. These are the Children of Wrath; they will not hear thee, because they will not hear Me. Their Hearts have become stubborn and unbelieving; they have departed and gone away, but they have not rejected thee without rejecting Me. For thou hast taught them against thee, and instructed them against thine own Head, for if they had never received thee, they would never have been made rich. They pretended to love thee, so that having received thy Benefits, they might depart from thee. Wherefore under adverse Temptation they have turned away, and having laid hold on Lying, they would not return. Do not again believe those that speak thee fair, for they despise thee and seek thy Life. Do not offer Prayers or Hymns for them, for I will not hear thee: I have cast them off because they have despised Me.

Lo! then, dear Brothers, I have told you a long story, so that your eyes may behold where you go, and that you may see what you should do. It is perilous to look back and attempt to deceive God. Remember Lot’s wife, and do not believe every Spirit. But I have confidence in you, dearest Brothers, for I see better Things in you than in any others, and you are nearer to Salvation. You seem to have abandoned Everything, and to have freed yourselves from all Burdens. And the best proof is this, that you have ascended this Mountain, which it is given to so few to do. But I tell you, dear Friends, that the Wickedness of many others hath made me suspicious of the Virtues of the Good, for I have too oft had experience of ravening Wolves in Sheeps’ Clothing.

I desire that each one of you should become a Follower of the Saints, who by Faith and Patience have come into my Inheritance. But because I dread lest the Fate of others should overtake you, I give you this salutary Counsel: that you should not in the Beginning aim at the Higher and more Hidden Things, but that, setting Christ before you, you should little by little come to the Highest. Take heed lest, when the dung of Poverty has been laid about your Roots, you should after all be found barren, for then there will remain nothing but the Axe. Do not trust entirely to the Love which you now have, for Man is more prone to Evil than to Good, and the Soul easily returns to former Habits, even though it may long have been separated from them. I know that with your great Fervour all Things seem easy to you. But remember what is written: Behold they that serve Him are not steadfast, and in His Angels He found Wickedness. At first it will seem sweet to you to bear Anything, but after awhile, lulled in Security, you will become careless of the Blessings you have received. You will imagine that you can return to Him whenever you wish, and find the old consolation. But the Spirit of Negligence, once admitted, is not so easily got rid of. Your Heart will turn after other Things, but Reason will call you to return to the Former Things. Lapsed into Sloth and Idleness, Words of Excuse will rise easily to your Lips: We cannot be strong as we were in the Beginning, and now the Times are changed; not knowing that it is written: When a Man hath come to his End then would he make a Beginning. For a voice will always dwell in your Hearts, saying: To-morrow, and To-morrow, we will return to the former Man, for it was better with us then than it is now. Behold, I have foretold you many Things, my Brothers, and many other things have I to say unto you, which ye cannot bear now. But the Hour cometh when I shall speak to you plainly of All Things.

And when my Lady had made an end of speaking, the Blessed Francis, with his Companions, fell upon his Face, giving Thanks to God, and said: Thy Sayings, O Lady, are well-pleasing unto us, nor in ought that thou hast said can we find any Fault. All that we have heard in our Land concerning thy Words and thy Wisdom, is most true; nay, far greater is thy Wisdom than the Fame thereof. Blessed are thy Servants and Disciples, who dwell forever with thee and hear thy Words of Wisdom. May the Lord thy God, to Whom thou wast pleasing from all Eternity, be forever blessed, Who loved thee and made thee Queen, that thou mightest execute Judgment and Mercy on thy Servants. O how good and how sweet is thy Spirit, chastising the Erring, and admonishing Sinners. Behold, O Lady, by the Love wherewith the Eternal King did love thee, by the Love wherewith thou didst love Him, we beseech thee do not despise our petition, but deal with us according to thy Mercy and Loving-kindness. Great are thy Works, and beyond the Tongue of man to tell, wherefore undisciplined Souls fly from thee, for thou walkest alone in rocky Places, terrible as an Army set in Array, and Fools cannot dwell with thee. But we are thy servants and the Sheep of thy Pasture Forever, and Forever and Ever, have we sworn and determined to keep the Judgments of thy Justice.

At these Words my Lady Poverty was deeply moved, and as her Property is to have Mercy and spare, she could restrain herself no longer, but having speedily embraced them, and given to each the Kiss of Peace, she said: Behold, my Brothers and my Sons, I will come with you, because I know that through you I shall win many more.

But the Blessed Francis, beside himself for joy, began to praise Almighty God with a loud Voice, for that He had not abandoned those who trusted in Him, saying: Bless the Lord, all ye His Elect, keep Days of Rejoicing, and give Glory unto Him, for He is Good and His Mercy endureth Forever. And coming down from the Mountain they brought my Lady Poverty to the Place where they dwelt. And it was about the Sixth Hour.

And when the Brothers had made all Things ready, they urged the Lady Poverty to eat with them. But she said unto them: Show me first your Oratory, the Cloister and Chapter House, the Refectory, Kitchen, Dormitory, and Stables, your fine Seats and polished Tables and noble Houses. For I see none of these Things, and yet I do see that you are blithe and cheerful, abounding in Joy, filled with Consolation, as if you expected all these Things to be supplied to you at will. But they made answer and said: O Lady and Queen, we thy Servants are weary with the long Journey, and thou in coming with us hast endured not a little. Therefore, if it please thee, let us eat first, and thus refreshed, we will do thy Bidding. And my Lady answered: It pleaseth me well. But first bring Water that we may wash our Hands, and a Cloth wherewith to dry them. And they brought forth a broken earthenware Vessel—for they had no sound one—full of Water. And having poured the Water on her hands they searched on all sides for a Cloth. But when none could be found, one of the Brethren offered the Habit he wore, that therewith my Lady might wipe her Hands. And giving Thanks she took it, magnifying God with all her Heart Who had given her such Men as Companions.

And after this they led her to the Place where the Table was made ready. But she looked round about, and seeing Nothing save three or four Crusts of Barley-bread laid upon the Grass, she marvelled exceedingly within herself, saying: Who ever saw the Like in the Generations of Old? Blessed art Thou, O Lord God, Who hast care of All, for Thy Power is at hand when Thou wilt, and Thou hast taught Thy People, that by such Works they may please Thee. And thus they sat a while giving Thanks to God for all His Gifts. Then my Lady Poverty commanded them to bring in Dishes the Food which they had cooked. But they fetched a Basin full of cold Water, that all might dip their Bread therein, for here was there no abundance of Dishes or superfluity of Cooks. My Lady Poverty then begged that she might at least have some uncooked savoury Herbs, but having neither Garden nor Gardener, the Brethren gathered some wild Herbs in the Wood, and placed them before her. Who said: Bring me a little Salt, that I may savour these Herbs, for they are bitter. But they answered her: Then must thou tarry a while, Lady, until we go into the City to obtain it, if haply there should be any one who would give us some. Then she asked them, saying: Fetch hither a Knife that I may trim these Herbs, and cut the Bread, which verily is hard and dry. Who answered: O Lady, we have no Smith to make us knives. For the present, use thy Teeth in the place of a Knife, and afterwards we will provide. Whereupon she said: Have you a little Wine? To which they answered: No, Lady, we have no Wine, for the necessaries of Man’s Life are Bread and Water, and it is not good for thee to drink Wine, for the Spouse of Christ should shun Wine as Poison.

And when they were satisfied, rejoicing more in the Nobility of Want than if they had had an Abundance of All Things, they blessed the Lord, in Whose Sight they had found such Favour, and led my Lady Poverty to a Place where she might sleep, for she was weary. And she lay down upon the bare ground. And when she asked for a Pillow, they straightway brought her a Stone, and laid it under her Head. So after she had slept for a brief space in Peace, she arose and asked the Brothers to show her their Cloister. And they, leading her to the Summit of a Hill, showed her the wide World, saying: This is our Cloister, O Lady Poverty. Thereupon she bade them all sit down together, and opening her Mouth she began to speak unto them Words of Life, saying:

Blessed are you, my Sons, of the Lord who made Heaven and Earth, who have received me into your House with such Fulness of Charity that it seems to me as if, being with you, I had to-day been in Paradise. Wherefore I am full of Joy and abound in Consolation, and I ask pardon of you for having so long delayed my Coming. Verily the Lord is with you, and I knew it not. Behold, what I longed for I see, what I desired I hold, for I am joined to them that are a type upon Earth of Him to Whom I am espoused in Heaven. The Lord bless your Fortitude, and receive the Work of your Hands. I pray and most earnestly beseech you, as most dear Sons, to persevere in those Things which you have begun by the Inspiration of the Holy Ghost, not abandoning your Perfection as is the Custom with some, but avoiding all the Snares of Darkness, strive ever after Things more Perfect. Most high is your Perfection, above Man and the Strength of Man, and it excels in its Brightness the Perfection of your Forefathers. Have no Doubt or Fear concerning the Kingdom of Heaven, for you already hold the Earnest of Future Inheritance and a Pledge of the Spirit, being sealed with the Seal of the Glory of Christ, and are like in all things, by His Grace, to that first Company of Disciples which He gathered about Him when He came into the World. For that which they did when He was with them, you have done not seeing Him, and you need not fear to say: Behold we have left all Things and have followed Thee.

Let not the Greatness of the Fight, nor the Magnitude of the Labour hinder you, for Great shall be your Reward. Looking unto the Author and Finisher of All Good Things, Our Lord Jesus Christ, Who having Joy set before Him, endured the Cross, despising the Shame, hold fast to the Confession of your Hope, without wavering. Run with Charity to the Fight that is before you; run, too, with Patience which is most necessary to you, that by so doing the Will of God you may receive the Promise. For God is able by His Holy Grace to bring to a happy Consummation, the Work which is above your Strength, because He is faithful to His Promises. Let nothing be found in you pleasing to the Spirit of the Children of Unbelief, let there be no Doubt or Hesitation, lest in working their Wickedness against you, they convict you of Consent. For it is a proud Spirit, but its Pride and Arrogancy are greater than its Strength. This Spirit is exceeding wrath with you, and it will turn against you all the Arms of its Cunning. It will seek to pour out the Venom of its Malice upon you, like one who in fighting had thought all his Enemies vanquished, and now rages to see you looking down upon him. All the Inhabitants of Heaven, O dearest Brothers, rejoice exceedingly in your Conversion, and have sung a new Song before the Face of the Eternal King. The Angels rejoice because of you, for through you many shall continue Virgins, they shall be resplendent in Chastity, and shall fill the empty places in the City on High, where Virgins are established in especial Glory, for those that neither marry nor are given in Marriage are like the Angels in Heaven. The Apostles exult at seeing their Life renewed, and their Doctrine preached, and because you show an Example of the Highest Sanctity. And the Martyrs exult, waiting to see their Constancy in the Shedding of Blood made manifest in you also. The Confessors dance before the Lord, knowing that their Victory in the Face of the Enemy is often to be repeated in you. The Virgins who follow the Lamb whithersoever He goeth, likewise rejoice, knowing that by you many will be daily added to their Number. The Whole Court of Heaven is filled with Joy, for daily shall they keep the Festival of some new Inhabitant, and because they shall be continually incensed with the Odour of Holy Prayers ascending from this Valley of Tears.

Therefore, I beseech you, dear Brothers, by the Mercy of God, for which you have made yourselves thus Poor, carry out that which you have come to do, for which you left the Rivers of Babylon. Receive in all Humility the Grace which has been given you, use it worthily in All Things, and always for the Praise, Honour, and Glory of Him Who died for you, Our Lord Jesus Christ, Who with the Father and the Holy Ghost, liveth and reigneth, Victorious and Glorious, Eternal God, World without End, Amen.

Here endeth the Treatise concerning the Lady Poverty and our seraphic Father, the Blessed Francis.

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Translated by Montgomery Carmichael as The Lady Poverty. London, 1901. https://www.gutenberg.org/files/66025/66025-h/66025-h.htm#I

About the Text: According to Athanasius, the Patriarch of Alexandria and, for a time, the lone defender of Nicaea, St. Antony was the first to go out into the desert of Egypt as a monk. He is, therefore, considered the founder of monasticism. Athanasius met Antony in his youth and learned much from him; he later wrote the Life of Antony, which immediately became a classic and was spread throughout the Christian world. The Life of Antony begins with his call to sell all he had and to follow Christ.

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1. Antony you must know was by descent an Egyptian: his parents were of good family and possessed considerable wealth, and as they were Christians he also was reared in the same Faith. In infancy he was brought up with his parents, knowing nought else but them and his home. But when he was grown and arrived at boyhood, and was advancing in years, he could not endure to learn letters, not caring to associate with other boys; but all his desire was, as it is written of Jacob, to live a plain man at home. With his parents he used to attend the Lord’s House, and neither as a child was he idle nor when older did he despise them; but was both obedient to his father and mother and attentive to what was read, keeping in his heart what was profitable in what he heard. And though as a child brought up in moderate affluence, he did not trouble his parents for varied or luxurious fare, nor was this a source of pleasure to him; but was content simply with what he found nor sought anything further.

2. After the death of his father and mother he was left alone with one little sister: his age was about eighteen or twenty, and on him the care both of home and sister rested. Now it was not six months after the death of his parents, and going according to custom into the Lord’s House, he communed with himself and reflected as he walked how the Apostles left all and followed the Saviour; and how they in the Acts sold their possessions and brought and laid them at the Apostles’ feet for distribution to the needy, and what and how great a hope was laid up for them in heaven. Pondering over these things he entered the church, and it happened the Gospel was being read, and he heard the Lord saying to the rich man, “If you would be perfect, go and sell that you have and give to the poor; and come follow Me and you shall have treasure in heaven.” Antony, as though God had put him in mind of the Saints, and the passage had been read on his account, went out immediately from the church, and gave the possessions of his forefathers to the villagers—they were three hundred acres, productive and very fair—that they should be no more a clog upon himself and his sister. And all the rest that was movable he sold, and having got together much money he gave it to the poor, reserving a little however for his sister’s sake.

3. And again as he went into the church, hearing the Lord say in the Gospel, “be not anxious for the morrow,” he could stay no longer, but went out and gave those things also to the poor. Having committed his sister to known and faithful virgins, and put her into a convent to be brought up, he henceforth devoted himself outside his house to discipline, taking heed to himself and training himself with patience. For there were not yet so many monasteries in Egypt, and no monk at all knew of the distant desert; but all who wished to give heed to themselves practised the discipline in solitude near their own village. Now there was then in the next village an old man who had lived the life of a hermit from his youth up. Antony, after he had seen this man, imitated him in piety. And at first he began to abide in places outside the village: then if he heard of a good man anywhere, like the prudent bee, he went forth and sought him, nor turned back to his own palace until he had seen him; and he returned, having got from the good man as it were supplies for his journey in the way of virtue. So dwelling there at first, he confirmed his purpose not to return to the abode of his fathers nor to the remembrance of his kinsfolk; but to keep all his desire and energy for perfecting his discipline. He worked, however, with his hands, having heard, “he who is idle let him not eat,” and part he spent on bread and part he gave to the needy. And he was constant in prayer, knowing that a man ought to pray in secret unceasingly. For he had given such heed to what was read that none of the things that were written fell from him to the ground, but he remembered all, and afterwards his memory served him for books.

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Translated by H. Ellershaw, Nicene and Post-Nicene Fathers, second series, vol. 4 (1892).

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How we obtain and gather money is one thing, but what we do with it is another thing entirely. This episode addresses almsgiving, tithing, and paying taxes.

00:29 Introduction

04:13 The New Testament on Giving Alms

09:40 Chrysostom’s Homily 80 on Matthew

35:34 Chrysostom’s Homily 43 on 1 Corinthians

59:48 The New Testament on Paying Taxes

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Music: “Johann Sebastian Bach, Little Fugue in G Minor, BMV 578 (Pipe Organ),” from Pixabay.com

Tradition Magazine exists as a magazine and as a podcast. Check out the audio version of Trad Mag here on Substack, through our feed, or through your favourite podcast platform.

About the Author: St. John Chrysostom (c. 347–407) was a monk in the Syrian desert before being made the Patriarch of Constantinople in 397. Known for his erudite preaching, he inherited the name of Chrysostom: “Golden Mouth.” Ever an opponent of corruption and advocate of the poor, he was eventually exiled and died on his way to Georgia. In this homily, John notes that it is good to adorn the church of God though money should rather be given to the poor, and he warns against covetousness.

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“Now when Jesus was in Bethany, in the house of Simon the leper, there came unto Him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat.”

This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she does seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus.

But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought does He name the city also, Bethany, but that you might learn, that of His own will He comes to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.

The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she comes unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.

And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ’s feet, even her own head.

“But when His disciples saw it, they had indignation,” such are the words, “saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. But when Jesus understood it, He said, Why trouble ye the woman? For she has wrought a good work upon me? For you have the poor always with you, but me you have not always. For in that she has poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman has done, be told for a memorial of her.”

And whence had they this thought? They used to hear their Master saying, “I will have mercy, and not sacrifice,” and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.

But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.

For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why do you marvel, if He does not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.

But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman’s munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, “Why trouble ye the woman?” And He adds a reason, as it was His will again to put them in mind of His passion, “For she did it,” He said, “for my burial.” And another reason. “For you have the poor always with you, but me you have not always;” and, “Wheresoever the gospel shall be preached, that shall be told also which this woman has done.”

Do you see how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the gospel should be spread abroad in every part of the earth.

Who then is so wretched as to set his face against so much truth? For lo! What He said has come to pass, and to whatever part of the earth you may go, you will see her celebrated.

And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, and this a house of some leper, the disciples only being present.

2. Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls, and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done has not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.

Great is the loving-kindness of the Lord. He endures an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.

But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, “She has wrought a good work,” but before this, “Why trouble ye the woman?” That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither does He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that you might learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He says it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman’s having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.

Do thou then likewise, if you should see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest you spoil his zeal. But if, before he had provided them, he were to tell you of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.

Then because He had said, “She has done it for my burial;” that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, “What she has done shall be spoken of in the whole world.”

And this was at once consolation to His disciples, and comfort and praise to her. For all men, He says, shall celebrate her hereafter; and now too has she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what has been done to lie hidden, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.

And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she has wrought a good work, it is quite evident she shall receive a due reward.

“Then went one of the twelve, he that was called Judas Iscariot, unto the chief priests, and said to them, What will you give me, and I will deliver Him unto you?” Then. When? When these things were spoken, when He had said, it is for my burial, and not even thereby was he moved to compunction, neither when he heard that the Gospel should be preached everywhere did he fear (and yet it was the language of unspeakable power), but when women showed so much honor, and women that had been harlots, then he wrought the devil’s works.

But what can be the reason they mention his surname? Because there was also another Judas. And they do not shrink from saying, He was of the twelve; so entirely do they hide none of those things which seem to be matters of reproach. And yet they might have said merely this, that he was one of the disciples, for there were others besides. But now they add, of the twelve, as though they had said, of the first company of those selected as the best, of them with Peter and John. Because for one thing did they care, for truth alone, not for concealing what things were done.

For this cause many of the signs they pass by, but of the things that appear to be matters of reproach they conceal nothing; but though it be word, though it be deed, though it be what you will of this kind, they proclaim it with confidence.

3. And not these only, but even John himself, who utters the higher doctrines. For he most of all tells us of the affronts and the reproachful things that were done unto Him.

And see how great is the wickedness of Judas, in that he comes unto them of his own accord, in that he does this for money, and for such a sum of money.

But Luke says, that he conferred with the chief captains. For after that the Jews became seditious, the Romans set over them those that should provide for their good order. For their government had now undergone a change according to the prophecy.

To these then he went and said, “What will you give me, and I will deliver him unto you. And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him.” For indeed he was afraid of the multitude, and desired to seize him alone.

Oh madness! How did covetousness altogether blind him! For he that had often seen Him when He went through the midst, and was not seized, and when He afforded many demonstrations of His Godhead and power, looked to lay hold on Him; and this while He was using like a charm for him so many, both awful and soothing words, to put an end to this evil thought. For not even at the supper did He forbear from this care of him, but unto the last day discoursed to him of these things. But he profited nothing. Yet not for that did the Lord cease to do His part.

Knowing this, then, let us also not intermit to do all things unto them that sin and are remiss, warning, teaching, exhorting, admonishing, advising, though we profit nothing. For Christ indeed foreknew that the traitor was incorrigible, yet nevertheless He ceased not to supply what could be done by Himself, as well admonishing as threatening and bewailing over him, and nowhere plainly, nor openly, but in a concealed way. And at the very time of the betrayal, He allowed him even to kiss Him, but this benefited him nothing. So great an evil is covetousness, this made him both a traitor, and a sacrilegious robber.

Hearken, all you covetous, you that have the disease of Judas; hearken, and beware of the calamity. For if he that was with Christ, and wrought signs, and had the benefit of so much instruction, because he was not freed from the disease, was sunk into such a gulf; how much more shall you, who do not so much as listen to the Scripture, who are constantly riveted to the things present, become an easy prey to this calamity, unless you have the advantage of constant care. Every day was that man with Him, who had not where to lay His head, and every day was he instructed by deeds, and by words, not to have gold, nor silver, nor two coats; and yet he was not taught self restraint; and how do you expect to escape the disease, if you have not the benefit of earnest attention, and dost not use much diligence? For terrible, terrible is the monster, yet nevertheless, if you be willing, you will easily get the better of him. For the desire is not natural; and this is manifest from them that are free from it. For natural things are common to all; but this desire has its origin from remissness alone; hence it takes its birth, hence it derives its increase, and when it has seized upon those who look greedily after it, it makes them live contrary to nature. For when they regard not their fellow countrymen, their friends, their brethren, in a word all men, and with these even themselves, this is to live against nature. Whence it is evident that the vice and disease of covetousness, wherein Judas, being entangled, became a traitor, is contrary to nature. And how did he become such a one, you may say, having been called by Christ? Because God’s call is not compulsory, neither does it force the will of them who are not minded to choose virtue, but admonishes indeed, and advises, and does and manages all things, so as to persuade men to become good; but if some endure not, it does not compel. But if you would learn from what cause he became such as he was, you will find him to have been ruined by covetousness.

And how was he taken by this calamity? One may say. Because he grew remiss. For hence arise such changes, as on the other hand, those for the better from diligence. How many for instance that were violent, are now more gentle than lambs? How many lascivious persons have become afterwards continent? How many, heretofore covetous, yet now have cast away even their own possessions? And the contrary again has been the result of remissness. For Gehazi also lived with a holy man, and he too became depraved from the same disease. For this calamity is the most grievous of all. Hence come robbers of tombs, hence menslayers, hence wars and fightings, and whatsoever evil you may mention, it comes hence. And in every respect is such a one useless, whether it be requisite to lead an army or to guide a people: or rather not in public matters only, but also in private. If he is to marry a wife, he will not take the virtuous woman, but the vilest of all; if he have to buy a house, not that which becomes a free man, but what can bring much rent; if he is to buy slaves, or what else it may be, he will take the worst.

And why do I speak of leading an army, and guiding a people, and managing households; for should he be a king, he is the most wretched of all men, and a pest to the world, and the poorest of all men. For he will feel like one of the common sort, not accounting all men’s possessions to be his, but himself to be one of all; and when spoiling all men’s goods, thinks himself to have less than any. For measuring the things present by his desire for those whereof he is not yet possessed, he will account the former nothing compared to the latter. Wherefore also one says, “There is not a more wicked thing than a covetous man” (Sir 10:9).

4. For such a one both sets himself to sale, and goes about, a common enemy of the world, grieving that the earth does not bear gold instead of the grain, and the fountains instead of streams, and the mountains instead of stone; vexed at the fruitfulness of the seasons, troubled at common benefits; shunning every means whence one cannot obtain money; undergoing all things whence one can scrape together so much as two farthings; hating all men, the poor and the rich; the poor, lest they should come and beg of him; the rich, because he has not their possessions. All men he accounts to be possessed of what is his, and as though he had been injured by all, so is he displeased with all. He knows not plenty, he has no experience of satiety, he is more wretched than any, even as, on the other hand, he that is freed from these things, and practises self-restraint, is the most enviable. For the virtuous man, though he be a servant, though a prisoner, is the most happy of all men. For no one shall do him ill, no not though all men should come together out of the world, setting in motion arms and camps, and warring with him. But he that is depraved and vile, and such as we have described, though he be a king, though he have on a thousand diadems, will suffer the utmost extremities, even from a common hand. So feeble is vice, so strong is virtue.

Why then do you mourn, being in a state of poverty. Why do you wail keeping a feast, for indeed it is an occasion of feasting. Why do you weep, for poverty is a festival, if you be wise. Why do you lament, thou little child; for such a one we should call a little child. Did such a person strike you? What is this, he made you more able to endure? But did he take away your money? He has removed the greater part of your burden. But has he cut off your honor? Again you tell me of another kind of freedom. Hear even those without teaching wisdom touching these things, and saying, “You have suffered no ill, if you show no regard to it.” But has he taken away that great house of yours, which has enclosures about it? But behold the whole earth is before you, the public buildings, whether you would have them for delight, or for use. And what is more pleasing or more beautiful than the firmament of Heaven.

How long are you poor and needy? It is not possible for him to be rich, who is not wealthy in his soul; like as it is not possible for him to be poor, who has not the poverty in his mind. For if the soul is a nobler thing than the body, the less noble parts have not power to affect it after themselves; but the noble part draws over unto herself, and changes those that are not so noble. For so the heart, when it has received any hurt, affects the whole body accordingly; if its temperament be disordered, it mars all, if it be rightly tempered, it profits all. And if any of the remaining parts should have become corrupt, while this remains sound, it easily shakes off what is evil in them also.

And that I may further make what I say more plain, what is the use, I pray you, of verdant branches, when the root is withering? And what is the harm of the leaves being withered above, while this is sound? So also here there is no use of money, while the soul is poor; neither harm from poverty, when the soul is rich. And how can a soul, one may say, be rich, being in want of money? Then above all times might this be; for then also is it wont to be rich.

For if, as we have often shown, this is a sure proof of being rich, to despise wealth, and to want nothing; and of poverty again, to want, and any one would more easily despise money in poverty than in wealth, it is quite evident that to be in poverty rather makes one to be rich. For indeed that the rich man sets his heart on money more than the poor man, is surely plain to every one; like as the drunken man is thirsty, rather than he that has partaken of drink sufficiently. For neither is his desire such as to be quenched by too much; but, on the contrary, it is its nature to be inflamed by this. For fire likewise, when it has received more food, then most of all waxes fierce; and the tyranny of wealth, when you have cast into it more gold, then most especially is increased.

If then the desiring more be a mark of poverty; and he that is in the possession of riches is like this; he is especially in poverty. Do you see that the soul then most of all is poor, when it is rich; and then is rich, when it is in poverty?

And if you will, let us exercise our reasoning in persons also, and let there be two, the one having ten thousand talents, the other ten, and from both let us take away these things. Who then will grieve the most? He that has lost the ten thousand. But he would not have grieved more, unless he had loved it more; but if he loves more, he desires more; but if he desires more, he is more in poverty. For this do we most desire, of which we are most in want, for desire is from want. For where there is satiety, there cannot be desire. For then are we most thirsty, when we have most need of drink.

And all these things have I said, to show that if we be vigilant, no one shall harm us; and that the harm arises not from poverty but from ourselves. Wherefore I beseech you with all diligence to put away the pest of covetousness, that we may both be wealthy here, and enjoy the good things eternal, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

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Translated by George Prevost and revised by M.B. Riddle, Nicene and Post-Nicene Fathers, first series, vol. 10 (1888)

The role of the wealthy is to care for the poor out of their abundance. St. John Chrysostom—ever an opponent of corruption and avarice—makes it clear that when we give to those without from our abundance, we are merely fulfilling justice; it becomes charity only when we give out of our own need. The man with two cloaks fulfills justice when he gives one to the man without; the man with one cloak fulfills charity when he gives it to the man without. So it is that the woman with only two pennies to give the Temple treasury gives more than the wealthy man with much to give, for she gives out of her necessity and so gives out of charity.

Almsgiving, then, is an important part of Christian living, both as a matter of justice and as a matter of charity. It is no wonder that the Church calls us especially in the season of Lent not only to prayer and fasting, but to almsgiving. The Church even goes so far as to require of us the material care of our priests through tithing. The tithe—giving one tenth of one’s goods—is already found in Abraham’s gift of a tenth of his spoils to Melchisedech, who offers a sacrifice of bread and wine to the Most High God (Gn 14:18–20). In the Mosaic law, the people were required not only to care for the widow and the orphan, but to give a tithe to the Levites for their sustenance (Num 18:21–24). It is only fitting that those who have been chosen to minister in the new Temple, the Church, and have dedicated their lives to the service of God should be supported by the tithe of the Christian people.

Finally, something should be said for the support of those who govern our societies. Not only is it the case that Jesus paid the Temple tax, but he reminds us to “render unto Caesar what is Caesar’s” (Mt 22:21). St. Paul is more explicit; it is not simply lawful to pay taxes but he commands us to pay taxes to those who require it of us. Without taxes, how could there be public goods for the common weal? How could the government provide roads for transportation, support the military for order and protection, or operate welfare systems for those with no one else to provide for them in their need? While the former two are always necessary as a task of the government, the latter is necessary so long as we live in a society experiencing a dearth of selfless Christians willing to go without superfluities so that all may have at least the necessities. When we are unwilling to fulfill justice toward our neighbours in need, it falls on the government to fill the gap.

Aaron P. Debusschere
Editor

About the texts: Perhaps the most common complaint of the prophets against the people of Israel after their neglect of God is their neglect of the poor, the widows and the orphans. Time and time again the chosen people are admonished to care for the needy, to share from their abundance with those who have not. The same admonitions carry over into the New Testament. Jesus and the Apostles are clear that it is our duty to care for the poor, the principal means of which is the giving of alms.

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Matthew 6:1–4

“Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven.

“Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you.”

Luke 16:19–31

“There was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, full of sores, who desired to be fed with what fell from the rich man’s table; moreover the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried; and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Lazarus in his bosom. And he called out, ‘Father Abraham, have mercy upon me, and send Lazarus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame.’ But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house, for I have five brothers, so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the prophets; let them hear them.’ And he said, ‘No, father Abraham; but if some one goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the prophets, neither will they be convinced if some one should rise from the dead.’”

James 2:1–17

My brethren, show no partiality as you hold the faith of our Lord Jesus Christ, the Lord of glory. For if a man with gold rings and in fine clothing comes into your assembly, and a poor man in shabby clothing also comes in, and you pay attention to the one who wears the fine clothing and say, “Have a seat here, please,” while you say to the poor man, “Stand there,” or, “Sit at my feet,” have you not made distinctions among yourselves, and become judges with evil thoughts? Listen, my beloved brethren. Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? But you have dishonored the poor man. Is it not the rich who oppress you, is it not they who drag you into court? Is it not they who blaspheme that honorable name by which you are called?

If you really fulfil the royal law, according to the scripture, “You shall love your neighbor as yourself,” you do well. But if you show partiality, you commit sin, and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become guilty of all of it. For he who said, “Do not commit adultery,” said also, “Do not kill.” If you do not commit adultery but do kill, you have become a transgressor of the law. So speak and so act as those who are to be judged under the law of liberty. For judgment is without mercy to one who has shown no mercy; yet mercy triumphs over judgment.

What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit? So faith by itself, if it has no works, is dead.

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Taken from The Catholic Edition of the Revised Standard Version of the Bible, copyright © 1965, 1966 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

About the texts: Certainly more contentious than His teaching on almsgiving is Christ’s teaching on paying taxes. Despite the clear message that we are not made for this life but for the next, that we are children of God and not children of the State, Jesus commands the people to pay their taxes and provides for his own. St. Paul then follows it up with a command not simply to pay taxes but to be subject to the temporal rulers since they are God’s own ministers and share in His authority to reward the good and punish the wicked.

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Matthew 17:24–27

When they came to Capernaum, the collectors of the half-shekel tax went up to Peter and said, “Does not your teacher pay the tax?” He said, “Yes.” And when he came home, Jesus spoke to him first, saying, “What do you think, Simon? From whom do kings of the earth take toll or tribute? From their sons or from others?” And when he said, “From others,” Jesus said to him, “Then the sons are free. However, not to give offense to them, go to the sea and cast a hook, and take the first fish that comes up, and when you open its mouth you will find a shekel; take that and give it to them for me and for yourself.”

Matthew 22:15–22

Then the Pharisees went and took counsel how to entangle him in his talk. And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are true, and teach the way of God truthfully, and care for no man; for you do not regard the position of men. Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?”

But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? Show me the money for the tax.” And they brought him a coin. And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then he said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” When they heard it, they marveled; and they left him and went away.

Romans 13:1–7

Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad. Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain; he is the servant of God to execute his wrath on the wrongdoer. Therefore one must be subject, not only to avoid God’s wrath but also for the sake of conscience. For the same reason you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

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Taken from The Catholic Edition of the Revised Standard Version of the Bible, copyright © 1965, 1966 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

About the text: In this sermon, John Chrysostom admonishes his audience to give to the poor in accordance with Paul’s command to the Corinthians. He recommends putting aside one tenth of one’s income, a tithe, to be given to charity.

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“Now concerning the collection for the saints, as I gave order to the Churches of Galatia, so also do ye” (1 Cor 16:1).

Having completed his discourse concerning doctrines, and being about to enter upon that which belongs rather to morals, he dismisses everything else and proceeds to the chief of good things, discoursing about alms. Nor does he discuss morals in general, but when he has treated of this matter alone, he leaves off. A thing however obviously unlike what he did everywhere else; for of alms and of temperance and of meekness and of long-suffering and of all the rest, he treats in the other Epistles in the conclusion. For what reason then does he handle here this part only of practical morality? Because the greater part also of what had been spoken before was of an ethical nature: I mean, where he chastised the fornicator; where he was correcting those who go to law among Gentiles; where he terrified the drunkards and the gluttons; where he condemned the seditious, the contentious, and those who loved to have the preeminence; where those who unworthily approach the Mysteries were delivered over by him unto that intolerable sentence; where he discoursed concerning love. For this cause, I say, the subject which most pressed on him, to wit, the aid required for the saints, this alone he mentions.

And observe his consideration. When he had persuaded them concerning the resurrection, and made them more earnest, then and not till then he discusses this point also.

It is true indeed that on these matters he had spoken to them before, when he said, “If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?” And, “Who plants a vineyard, and eats not of the fruit thereof?” But because he knew the greatness of this moral achievement, he refuses not to add a fresh mention at the end of his letter.

And he calls the collection logían (a “contribution,”) immediately from the very first making out the things to be easy. For when a contribution is made by all together, that becomes light which is charged upon each.

But having spoken about the collection, he did not say immediately, “Let every one of you lay up in store with himself;” although this of course was the natural consequence; but having first said, “As I gave order to the churches of Galatia,” he added this, kindling their emulation by the account of the well-doings of others, and putting it in the form of a narration. And this also he did when writing to the Romans; for to them also while appearing to narrate the reason why he was going away to Jerusalem, he introduces thereupon his discourse about alms; “But now I go unto Jerusalem, ministering unto the saints: for it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints” (Rm 15:25). Only those he stimulates by mention of Macedonians and Corinthians; these of Galatians. For he says, “As I gave order to the churches of Galatia, so also do ye”: for they would surely feel ashamed ever afterwards to be found inferior to Galatians. And he says not, “I advised,” and, “I counselled”; but, “I gave order,” which is more authoritative. And he does not bring forward a single city, or two, or three, but an entire nation: which also he does in his doctrinal instructions, saying, “Even as also in all the churches of the saints.” For if this be potent for conviction of doctrines, much more for imitation of actions.

2. “What then, I ask, did you give order about?”

“On the first day of the week,” that is, the Lord’s day, “let each one of you lay by him in store, as he may prosper.” Mark how he exhorts them even from the time: for indeed the day was enough to lead them to almsgiving. Wherefore “call to mind,” says he, what ye attained to on this day: how all the unutterable blessings, and that which is the root and the beginning of our life took place on this day. But not in this regard only is the season convenient for a zealous benevolence, but also because it has rest and immunity from toils: the souls when released from labors becoming readier and apter to show pity. Moreover, the communicating also on that day in Mysteries so tremendous and immortal instils great zealousness. On it, accordingly, “let each one of you,” not merely this or that individual, but “each one of you,” whether poor or rich, woman or man, slave or free, “lay by him store.” He said not, “Let him bring it to the church,” lest they might feel ashamed because of the smallness of the sum; but “having by gradual additions swelled his contribution, let him then produce it, when I have come but for the present lay it up,” says he, “at home, and make your house a church; your little box a treasury. Become a guardian of sacred wealth, a self-ordained steward of the poor. Your benevolent mind assigns to you this priesthood.”

Of this our treasury even now is a sign: but the sign remains, the thing itself nowhere.

3. Now I am aware that many of this congregation will again find fault with me when I treat of these subjects, and say, “Be not, I beseech you, be not harsh and disagreeable to your audience. Make allowances for their disposition; give way to the mind of the hearers. For in this case you really do put us to shame; you make us blush.” But I may not endure such words: since neither was Paul ashamed to be continually troublesome upon such points as these and to speak words such as mendicants use. I grant indeed that if I said, “give it me,” and “lay it up in my house,” there might perchance be something to be ashamed of in what I said: hardly however even in that case; for “they who wait upon the altar,” we read, “have their portion with the altar” (1 Cor 9:13). However, some one perhaps might find fault as if he were framing an argument for his own interest. But now it is for the poor that I make my supplication; nay, not so much for the poor, as for your sake who bestow the gift. Wherefore also I am bold to speak out. For what shame is it to say, Give unto your Lord in His hunger: Put raiment on Him going about naked; Receive Him being a stranger? Your Lord is not ashamed before the whole world to speak thus: “I was an hungred, and you gave Me not to eat,” He who is void of all want and requires nothing. And am I to be ashamed and hesitate? Away with this. This shame is of the snare of the devil. I will not then be ashamed, but will say, and that boldly, “Give to the needy”; I will say it with a louder voice than the needy themselves. True it is, if any one can show and prove that in saying these things we are drawing you over unto ourselves, and under the pretence of the poor are ourselves making gain, such a course would be worthy, I say not of shame, but even of ten thousand thunderbolts; and life itself would be more than persons so behaving would deserve. If, on the contrary, by the grace of God, we are in nothing troublesome about ourselves, but “have made the Gospel without charge” to you; laboring indeed in no wise like Paul, but being contented with our own—with all boldness of speech I will say, “Give unto the needy”: yea, and I will not leave off saying it, and of those who give not I will be a severe accuser. For so, if I were a general and had soldiers, I should not feel ashamed at demanding food for my men: for I vehemently set my heart upon your salvation.

4. But that my argument may both be more forcible and more effective, I will take Paul for my comrade, and like him will discourse and say, “Let each one of you lay by him in store, as he may prosper.” Now observe also how he avoids being burdensome. He said not, “so much,” or “so much,” but “as he may prosper,” whether much or little. Neither said he, “what any one may have gained,” but, “as he may prosper”: signifying that the supply is of God. And not only so, but also by his not enjoining them to deposit all at once, he makes his counsel easy: since the gathering little by little hinders all perception of the burden and the cost. Here you see the reason too for his not enjoining them to produce it immediately, but giving them a long day; whereof adding the cause, he says, “That there be no gatherings when I come”: which means, that you may not when the season has come for paying in contributions just then be compelled to collect them. And this too in no ordinary degree encouraged them again: the expectation of Paul being sure to make them more earnest.

“And when I arrive, whomsoever you shall approve, them will I send with letters to carry your bounty to Jerusalem” (1 Cor 16:3).

He said not, “this person,” and “that,” but, “whomsoever you shall approve,” whomsoever you shall choose, thus freeing his ministration from suspicion. Wherefore to them he leaves the right of voting in the choice of those who are to convey it. He is far enough from saying, “The payment is yours, but the privilege of selecting those who are to carry it is not yours.” Next, that they might not think him quite absent, he adds his letters, saying, “Whomsoever you approve, I will send with letters.” As if he had said, I also will be with them and share in the ministration, by my letters. And he said not, “These will I send to bear your alms,” but, “your bounty”; to signify that they were doing great deeds; to mark that they were gainers themselves. And elsewhere he calls it both “a blessing” and “a distribution” (2 Cor 9:5–13). The one that he might not make them less active, the other that he might not elate them. But in no case whatever has he called it “alms.”

“And if it be meet for me to go also, they shall go with me” (1 Cor 16:4)

Here again he exhorts them to liberality. As thus: “if it be so much,” says he, “as to require my presence also, neither will I decline this.” But he did not in the first instance promise this, nor say, “When I have come I will carry it.” For he would not have made so much of it, if he had so set it down from the first. Afterwards however he adds it well and seasonably. Here then you have the reason why he did not immediately promise, nor yet altogether hold his peace concerning it: but having said, “I will send,” then at length he adds himself also. And here too again he leaves it to their own decision; in saying, “If it be meet for me to go also”: whereas this rested with them, namely, to make their collection large; so large even, as to affect his plans and cause him in person to make the journey.

5. “But I will come to you,” says he, “when I shall have passed through Macedonia” (1 Cor 16:5). This he had said also above; then however with anger: at least he added, “And I will know not the speech of them that are puffed up, but the power” (1 Cor 4:19): but here, more mildly; that they might even long for his coming. Then, that they might not say, “Why is it that you honor the Macedonians above us?” he said not, “When I depart,” but, “When I shall have passed through Macedonia; for I do pass through Macedonia.”

“But with you it may be that I shall abide, or even winter” (1 Cor 16:6). For I do not at all wish to take you merely in my way, but to continue among you and spend some time. For when he wrote this letter, he was in Ephesus, and it was winter; as you may know by his saying, “Until Pentecost I will tarry at Ephesus; but after this I shall go away to Macedonia, and after having gone through it, I will be with you in the summer; and perhaps I shall even spend the winter with you.” And why did he say, “perhaps”; and did not positively affirm it? Because Paul did not foreknow all things; for good purposes. Wherefore neither does he absolutely affirm, in order that if it came not to pass, he might have something to resort to; first, his previous mention of it having been indefinite; and next, the power of the Spirit leading him wheresoever It willed, not where he himself desired. And this also he expresses in the second Epistle, when excusing himself on account of his delay, and saying, “Or the things which I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay” (2 Cor 1:17)?

“That ye may set me forward on my journey wheresoever I go.” This also is a mark of love, and great strength of affection.

“For I do not wish to see you now by the way; for I hope to tarry awhile with you, if the Lord permit” (1 Cor 16:7).

Now these things he said, both to signify his love and also to terrify the sinners, not however openly, but with outward demonstration of friendship.

“But I will tarry at Ephesus until Pentecost” (1 Cor 16:8).

As we should expect, he tells them all exactly, informing them as friends. For this too is a mark of friendship to say the reason why he was not with them, why he delayed, and where he was staying.

“For a great door and effectual is opened unto me, and there are many adversaries” (1 Cor 16:9).

Now if it was “great,” how could there be “adversaries?” Why on this very account the adversaries were many, because men’s faith was great; because the entrance was great and wide. But what means, “A great door?” There are many prepared to receive the faith, many ready to approach and be converted. There is a spacious entrance for me, things being now come to that point that the mind of those approaching is at its prime for the obedience of the faith. On this account, vehement was the blast of the breath of the devil, because he saw many turning away from him.

You see then on both accounts it was needful for him to stay; both because the gain was abundant, and because the struggle was great.

And herewith also he cheered them up, namely, by saying, that henceforth the word works everywhere and springs up readily. And if there be many who plot against it, this also is a sign of the advance of the Gospel. For at no time does that evil demon wax fierce, except on seeing his goods made spoil of abundantly (Mt 12).

6. Let us then, when we desire to effect anything great and noble, not regard this, the greatness of the labor which it brings, but let us rather look to the gain. Mark, for instance, Paul, not therefore lingering, not therefore shrinking back, because “there were many adversaries”; but because “there was a great door,” pressing on and persevering. Yea, and as I was saying, this was a sign that the devil was being stripped, for it is not, depend on it, by little and mean achievements that men provoke that evil monster to wrath. And so when you see a righteous man performing great and excellent deeds, yet suffering innumerable ills, marvel not; on the contrary, one might well marvel, if the devil receiving so many blows were to keep quiet and bear the wounds meekly. Even as you ought not to be surprised were a serpent, continually goaded, to grow fierce and spring on the person that goaded it. Now no serpent steals on you so fierce as the devil, leaping up against all; and, like a scorpion with its sting raised, he raises himself upright. Let not this then disturb you: since of course he that returns from war and victory and slaughter must needs be bloody, and oftentimes also have received wounds. Do thou, then, for your part, when you see any one doing alms and performing numberless other good works and so curtailing the power of the devil, and then falling into temptations and perils; be not troubled thereupon. This is the very reason why he fell into temptations, because he mightily smote the devil.

“And how did God permit it?” you will say. That he might be crowned more signally: that the other might receive a severer wound. For when after benefits conferred a man suffers, and that grievously, and yet continually gives thanks, it is a blow to the devil. For it is a great thing, even when our affairs are flowing on prosperously, to show mercy and to adhere to virtue: but it is far greater in grievous calamity not to desist from this noble occupation; this is he who may be most truly said to do so for God’s sake. So then, though we be in peril, beloved, though we suffer ever so greatly, let us with the greater zeal apply ourselves to our labors for virtue’s sake. For this is not at all the season for retribution.

Here then let us not ask for our crowns, lest when the crowns come in their season, we diminish our recompense. For as in the case of artificers, they who support themselves and work receive higher pay; while those who have their maintenance with their employers, are curtailed in no small part of the wages; so also in regard to the saints: he that does immense good and suffers extreme evil has his reward unimpaired and a far more abundant recompense, not only for the good things which he has done, but also for the evil which he has suffered. But he that enjoys rest and luxury here, has not such bright crowns there. Let us not then seek for our recompense here. But “then” of all times let us rejoice, when doing well we suffer ill. For God has in store for us in that world not only the reward of our good deeds, but that of our temptations also.

But to explain myself more clearly: suppose two rich merciful men, and let them give to the poor: then let one continue in his riches and enjoy all prosperity: the other fall into poverty and diseases and calamities, and give God thanks. Now when these are gone away into the other world, which will receive the greater reward? Is it not quite plain that it will be he who is sick and in adversity, seeing that though he did well and suffered ill, he felt not according to human infirmity? I suppose this is plain to everyone. And, in truth, this is the adamantine statue, this is the considerate servant. But if we ought not to do anything good for the hope of the kingdom, but because it so pleases God, which is more than any kingdom; what does he deserve, who because he does not receive his recompense here, has become more remiss concerning virtue?

Let us then not be troubled when we see that such an one who invited widows and made continual feasts lost his house by fire, or sustained some other such like disaster. Yea, for this very thing he shall receive his reward. For even Job was not so much admired for his almsdeeds as he was for his sufferings afterwards. For this reason his friends also are little esteemed and deemed of no account; because they sought for the recompenses of the present world, and with a view to this gave sentence against the just man. Let us then not seek for our return here; let us not become poor and needy; since surely it is of extreme meanness, when heaven is proposed, and things which are above the heaven, to be looking round on the things which are here. Let us not by any means do so; but whichsoever of unexpected things come upon us, hold we fast the commands of God continually, and obey the blessed Paul.

7. And let us make a little chest for the poor at home; and near the place at which you stand praying, there let it be put: and as often as you enter in to pray, first deposit your alms, and then send up your prayer; and as you would not wish to pray with unwashen hands, so neither do so without alms: since not even the Gospel hanging by our bed is more important than that alms should be laid up for you; for if you hang up the Gospel and do nothing, it will do you no such great good. But if you have this little coffer, you have a defense against the devil, you give wings to your prayer, you make your house holy, having meat for the King (Mt 25:34) there laid up in store. And for this reason let the little coffer be placed also near the bed, and the night will not be troubled with fantasies. Only let nothing be cast into it, which is the fruit of injustice. For this thing is charity; and it cannot be that charity should ever spring out of hardheartedness.

Will you have mention also of the resources out of which you should make your deposits, so as in this respect also to make this kind of contribution easy? The handicraft man, for instance, the sandal-maker, or the leather-cutter, or the brass-founder, or any other artificer—when he sells any article of his trade, let him give the first-fruits of its price unto God: let him cast in a small portion here, and assign something to God out of his portion, though it be rather scanty. For neither do I ask any great thing; but so much as the childish ones among the Jews , full as they are of innumerable evils, just so much let us cast in, we who look forward to heaven. And this I say not as laying down a law, neither as forbidding more, but as recommending a deposit of not less than a tenth part. And this also do thou practise not in selling only, but also in buying and receiving a recompense. Let those also who possess land observe this law in regard to their rents: yea, let it be a law for all who gather their incomes in an honest way. For with those who demand usury I have no concern, neither with soldiers who do violence to others and turn to their own advantage their neighbors’ calamities. Since from that quarter God will accept nothing. But these things I say to those who gather their substance by righteous labor.

Yea, and if we establish ourselves in this kind of habit, we are ever after stung by our conscience if ever we omit this rule; and after a while we shall not even think it a hard thing; and by degrees we shall arrive at the greater things, and by practising how to despise wealth, and by pulling up the root of evils, we shall both pass the present life in peace, and obtain the life to come; which may it be the portion of us all to attain unto.

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Translated by Talbot W. Chambers, Nicene and Post-Nicene Fathers, first series, vol. 12 (1889).

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Money is one of the few things in life that has its own vice associated with it. The Scriptures and the Fathers have given ample warnings against avarice, the love of money, and even some guidance on overcoming it.

00:29 Introduction

04:10 The New Testament on Avarice

10:55 Our War against Covetousness

38:39 Who Is the Rich Man Who Shall Be Saved?

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Music: “Johann Sebastian Bach, Little Fugue in G Minor, BMV 578 (Pipe Organ),” from Pixabay.com

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Rather, money is but a tool, a means of exchanging goods and services, and instrument for obtaining the necessities of life and distributing the good gifts given to humanity by God. It cannot be the case that a mere tool can be the cause of evil, otherwise we could just as easily say that iron is the root of all evil because men use it to kill others. No, it is man’s use of the tool or attitude toward the tool that is good or evil, since only acts of the will can have any moral weight.

For this reason, the Bible does not say that “money is the root of all evil,” but “the love of money is the root of all kinds of evil” (1 Tm 6:10). This is so much that case that, in the Christian tradition, the love of money—avarice—has been identified as one of the capital sins, one of the chief vices. Originally identified by the Desert Fathers as eight in number, two were combined so that we now count seven “deadly sins.” These seven—including avarice—are the roots of all other sins.

Given that the present issue addresses questions of money, it is fitting that we should dedicate some time to teachings on avarice. As such, we begin part 2 again with the words of Scripture. First we have the classic example of Judas Iscariot, who betrayed Jesus out of love for money; he becomes a warning against avarice as the works from John Cassian and Clement of Alexandria make clear. We then have the rich young man, who sought to fulfill the law but fell short of perfection on account of his great wealth; unwilling to sell all he had and follow Christ, he was left out of the fellowship of Christ’s disciples.

Next we have the words of St. Paul to Timothy, warning him against the avaricious, who turn to all sorts of evils out of love for money, even to preaching error and starting heresies. John Cassian then provides the wisdom of the Desert Fathers on the sin of avarice, where it comes from, how it develops in the heart of the monk, and how to heal it. Finally, Clement of Alexandria addresses the problem faced by the rich young man, asking the same question as the apostles: who shall be saved? He clarifies that one can have material wealth and still be saved, for it is the love of money that condemns, not its possession or use.

So we come out at the other end of avarice as Dante coming out of the depths of hell into purgatory with a hope of salvation, but that salvation is not yet firmly in our grasp. More is to come for we must learn what to do with our money and we must flee avarice. These, however, must wait until parts 3 and 4 of the present issue. Now we must wrestle with vice and stare sin in the face that it might be brought to God in repentance.

Aaron P. Debusschere
Editor

About the text: While there is nothing wrong with having money—it is simply a tool afterall—it is one of the most significant obstacles to Christian perfection. Avarice, the love of money, is the “root of all kinds of evil,” St. Paul says to Timothy. It is avarice that moved Judas to betray Jesus; it is the love of money that kept the rich young man from following Christ; it is the love of money that leads some to tickle the ears and preach novelty. Here is a selection of warnings against avarice.

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Matthew 26:6–16

Now when Jesus was at Bethany in the house of Simon the leper, a woman came up to him with an alabaster jar of very expensive ointment, and she poured it on his head, as he sat at table. But when the disciples saw it, they were indignant, saying, “Why this waste? For this ointment might have been sold for a large sum, and given to the poor.” But Jesus, aware of this, said to them, “Why do you trouble the woman? For she has done a beautiful thing to me. For you always have the poor with you, but you will not always have me. In pouring this ointment on my body she has done it to prepare me for burial. Truly, I say to you, wherever this gospel is preached in the whole world, what she has done will be told in memory of her.”

Then one of the twelve, who was called Judas Iscariot, went to the chief priests and said, “What will you give me if I deliver him to you?” And they paid him thirty pieces of silver. And from that moment he sought an opportunity to betray him.

Matthew 19:16–30

And behold, one came up to him, saying, “Teacher, what good deed must I do, to have eternal life?” And he said to him, “Why do you ask me about what is good? One there is who is good. If you would enter life, keep the commandments.” He said to him, “Which?” And Jesus said, “You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother, and, You shall love your neighbor as yourself.” The young man said to him, “All these I have observed; what do I still lack?” Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” When the young man heard this he went away sorrowful; for he had great possessions.

And Jesus said to his disciples, “Truly, I say to you, it will be hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” When the disciples heard this they were greatly astonished, saying, “Who then can be saved?” But Jesus looked at them and said to them, “With men this is impossible, but with God all things are possible.” Then Peter said in reply, “Lo, we have left everything and followed you. What then shall we have?” Jesus said to them, “Truly, I say to you, in the new world, when the Son of man shall sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold, and inherit eternal life. But many that are first will be last, and the last first.

1 Timothy 6:2–19

Teach and urge these duties. Whoever teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching that is in accordance with godliness is conceited, understanding nothing, and has a morbid craving for controversy and for disputes about words. From these come envy, dissension, slander, base suspicions, and wrangling among those who are depraved in mind and bereft of the truth, imagining that godliness is a means of gain. Of course, there is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it; but if we have food and clothing, we will be content with these. But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.

But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, I charge you to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, which he will bring about at the right time—he who is the blessed and only Sovereign, the King of kings and Lord of lords. It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.

As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. They are to do good, to be rich in good works, generous, and ready to share, thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.

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Taken from The Catholic Edition of the Revised Standard Version of the Bible, copyright © 1965, 1966 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

About the Author: St. John Cassian (c. 360–435) gave up the wealth he enjoyed in his youth to become a monk first in Bethlehem, then Egypt, and finally in Marseille. During his time in Egypt, he gathered together the sayings of many desert fathers into a collection known as the Conferences. On account of Cassian’s influence on St. Benedict, the Conferences were read during meals in Benedictine monasteries through the following centuries. Another of his works, the Institutes, outlines the liturgical rules followed by the monks as well as their means of overcoming the eight deadly sins. Here are excerpts from book VII of the Institutes, on avarice.

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1. Our third conflict is against covetousness which we can describe as the love of money; a foreign warfare, and one outside of our nature, and in the case of a monk originating only from the state of a corrupt and sluggish mind, and often from the beginning of his renunciation being unsatisfactory, and his love towards God being lukewarm at its foundation. For the rest of the incitements to sin planted in human nature seem to have their commencement as it were congenital with us, and somehow being deeply rooted in our flesh, and almost cœval with our birth, anticipate our powers of discerning good and evil, and although in very early days they attack a man, yet they are overcome with a long struggle.

2. But this disease coming upon us at a later period, and approaching the soul from without, as it can be the more easily guarded against and resisted, so, if it is disregarded and once allowed to gain an entrance into the heart, is the more dangerous to every one, and with the greater difficulty expelled. For it becomes “a root of all evils” (1 Tm 6:10), and gives rise to a multiplicity of incitements to sin.

3. For example, do not we see those natural impulses of the flesh not only in boys in whom innocence still anticipates the discernment of good and evil, but even in little children and infants, who although they have not even the slightest approach to lust within them, yet show that the impulses of the flesh exist in them and are naturally excited? Do not we also see that the deadly pricks of anger already exist in full vigour likewise in little children? And before they have learned the virtue of patience, we see that they are disturbed by wrongs, and feel affronts offered to them even by way of a joke; and sometimes, although strength is lacking to them, the desire to avenge themselves is not wanting, when anger excites them. Nor do I say this to lay the blame on their natural state, but to point out that of these impulses which proceed from us, some are implanted in us for a useful purpose, while some are introduced from without, through the fault of carelessness and the desire of an evil will. For these carnal impulses, of which we spoke above, were with a useful purpose implanted in our bodies by the providence of the Creator, viz. for perpetuating the race, and raising up children for posterity: and not for committing adulteries and debaucheries, which the authority of the law also condemns. The pricks of anger too, do we not see that they have been most wisely given to us, that being enraged at our sins and mistakes, we may apply ourselves the rather to virtues and spiritual exercises, showing forth all love towards God, and patience towards our brethren? We know too how great is the use of sorrow, which is reckoned among the other vices, when it is turned to an opposite use. For on the one hand, when it is in accordance with the fear of God it is most needful, and on the other, when it is in accordance with the world, most pernicious; as the Apostle teaches us when he says that “the sorrow which is according to God works repentance that is steadfast unto salvation, but the sorrow of the world works death” (2 Cor 7:10).

4. If then we say that these impulses were implanted in us by the Creator, He will not on that account seem blameworthy, if we choose wrongly to abuse them, and to pervert them to harmful purposes, and are ready to be made sorry by means of the useless Cains of this world, and not by means of showing penitence and the correction of our faults: or at least if we are angry not with ourselves (which would be profitable) but with our brethren in defiance of God’s command. For in the case of iron, which is given us for good and useful purposes, if any one should pervert it for murdering the innocent, one would not therefore blame the maker of the metal because man had used to injure others that which he had provided for good and useful purposes of living happily.

5. But we affirm that some faults grow up without any natural occasion giving birth to them, but simply from the free choice of a corrupt and evil will, as envy and this very sin of covetousness; which are caught (so to speak) from without, having no origination in us from natural instincts. But these, in proportion as they are easily guarded against and readily avoided, just so do they make wretched the mind that they have got hold of and seized, and hardly do they suffer it to get at the remedies which would cure it: either because these who are wounded by persons whom they might either have ignored, or avoided, or easily overcome, do not deserve to be healed by a speedy cure, or else because, having laid the foundations badly, they are unworthy to raise an edifice of virtue and reach the summit of perfection.

6. Wherefore let not this evil seem of no account or unimportant to anybody: for as it can easily be avoided, so if it has once got hold of any one, it scarcely suffers him to get at the remedies for curing it. For it is a regular nest of sins, and a “root of all kinds of evil,” and becomes a hopeless incitement to wickedness, as the Apostle says, “Covetousness,” i.e. the love of money, “is a root of all kinds of evil.”

7. When then this vice has got hold of the slack and lukewarm soul of some monk, it begins by tempting him in regard of a small sum of money, giving him excellent and almost reasonable excuses why he ought to retain some money for himself. For he complains that what is provided in the monastery is not sufficient, and can scarcely be endured by a sound and sturdy body. What is he to do if ill health comes on, and he has no special store of his own to support him in his weakness? He says that the allowance of the monastery is but meagre, and that there is the greatest carelessness about the sick: and if he has not something of his own so that he can look after the wants of his body, he will perish miserably. The dress which is allowed him is insufficient, unless he has provided something with which to procure another. Lastly, he says that he cannot possibly remain for long in the same place and monastery, and that unless he has secured the money for his journey, and the cost of his removal over the sea, he cannot move when he wants to, and, detained by the compulsion of want, will henceforth drag out a wretched and wearisome existence without making the slightest advance: that he cannot without indignity be supported by another’s substance, as a pauper and one in want.

And so when he has bamboozled himself with such thoughts as these, he racks his brains to think how he can acquire at least one penny. Then he anxiously searches for some special work which he can do without the Abbot knowing anything about it. And selling it secretly, and so securing the coveted coin, he torments himself worse and worse in thinking how he can double it: puzzled as to where to deposit it, or to whom to entrust it. Then he is oppressed with a still weightier care as to what to buy with it, or by what transaction he can double it. And when this has turned out as he wished, a still more greedy craving for gold springs up, and is more and more keenly excited, as his store of money grows larger and larger. For with the increase of wealth the mania of covetousness increases.

Then next he has forebodings of a long life, and an enfeebled old age, and infirmities of all sorts, and long drawn out, which will be insupportable in old age, unless a large store of money has been laid by in youth. And so the wretched soul is agitated, and held fast, as it were, in a serpent’s coils, while it endeavours to add to that heap which it has unlawfully secured, by still more unlawful care, and itself gives birth to plagues which inflame it more sorely, and being entirely absorbed in the quest of gain, pays attention to nothing but how to get money with which to fly as quickly as possible from the discipline of the monastery, never keeping faith where there is a gleam of hope of money to be got. For this it shrinks not from the crime of lying, perjury, and theft, of breaking a promise, of giving way to injurious bursts of passion.

If the man has dropped away at all from the hope of gain, he has no scruples about transgressing the bounds of humility, and through it all gold and the love of gain become to him his god, as the belly does to others. Wherefore the blessed Apostle, looking out on the deadly poison of this pest, not only says that it is a root of all kinds of evil, but also calls it the worship of idols, saying “And covetousness (which in Greek is called φιλαργυρία) which is the worship of idols” (Col 3:5). You see then to what a downfall this madness step by step leads, so that by the voice of the Apostle it is actually declared to be the worship of idols and false gods, because passing over the image and likeness of God (which one who serves God with devotion ought to preserve undefiled in himself), it chooses to love and care for images stamped on gold instead of God.

8. With such strides then in a downward direction he goes from bad to worse, and at last cares not to retain I will not say the virtue but even the shadow of humility, charity, and obedience; and is displeased with everything, and murmurs and groans over every work; and now having cast off all reverence, like a bad-tempered horse, dashes off headlong and unbridled: and discontented with his daily food and usual clothing, announces that he will not put up with it any longer. He declares that God is not only there, and that his salvation is not confined to that place, where, if he does not take himself off pretty quickly from it, he deeply laments that he will soon die.

9. And so having money to provide for his wanderings, with the assistance of which he has fitted himself as it were with wings, and now being quite ready for his move, he answers impertinently to all commands, and behaves himself like a stranger and a visitor, and whatever he sees needing improvement, he despises and treats with contempt. And though he has a supply of money secretly hidden, yet he complains that he has neither shoes nor clothes, and is indignant that they are given out to him so slowly. And if it happens that through the management of the superior some of these are given first to one who is known to have nothing whatever, he is still more inflamed with burning rage, and thinks that he is despised as a stranger; nor is he contented to turn his hand to any work, but finds fault with everything which the needs of the monastery require to be done. Then of set purpose he looks out for opportunities of being offended and angry, lest he might seem to have gone forth from the discipline of the monastery for a trivial reason. And not content to take his departure by himself alone, lest it should be thought that he has left as it were from his own fault, he never stops corrupting as many as he can by clandestine conferences. But if the severity of the weather interferes with his journey and travels, he remains all the time in suspense and anxiety of heart, and never stops sowing and exciting discontent; as he thinks that he will only find consolation for his departure and an excuse for his fickleness in the bad character and defects of the monastery.

10. And so he is driven about, and more and more inflamed with the love of his money, which when it is acquired, never allows a monk either to remain in a monastery or to live under the discipline of a rule. And when separating him like some wild beast from the rest of the herd, it has made him through want of companions an animal fit for prey, and caused him to be easily eaten up, as he is deprived of fellow lodgers, it forces him, who once thought it beneath him to perform the slight duties of the monastery, to labour without stopping night and day, through hope of gain; it suffers him to keep no services of prayer, no system of fasting, no rule of vigils; it does not allow him to fulfil the duties of seemly intercession, if only he can satisfy the madness of avarice, and supply his daily wants; inflaming the more the fire of covetousness, while believing that it will be extinguished by getting.

11. Hence many are led on over an abrupt precipice, and by an irrevocable fall, to death, and not content to possess by themselves that money which they either never had before, or which by a bad beginning they kept back, they seek for women to dwell with them, to preserve what they have unjustifiably amassed or retained. And they implicate themselves in so many harmful and dangerous occupations, that they are cast down even to the depths of hell, while they refuse to acquiesce in that saying of the Apostle, that “having food and clothing they should be content” with that which the thrift of the monastery supplied, but “wishing to become rich they fall into temptation and the snare of the devil, and many unprofitable and hurtful desires, which drown men in destruction and perdition. For the love of money,” i.e. covetousness, “is a root of all kinds of evil, which some coveting have erred from the faith, and have entangled themselves in many sorrows” (1 Tm 6:8–10).

. . .

13. But let not this seem superfluous or objectionable to any one. For unless the different kinds of sins are first explained, and the origin and causes of diseases traced out, the proper healing remedies cannot be applied to the sick, nor can the preservation of perfect health be secured by the strong. For both these matters and many others besides these are generally put forward for the instruction of the younger brethren by the elders in their conferences, as they have had experience of numberless falls and the ruin of all sorts of people. And often recognizing in ourselves many of these things, when the elders explained and showed them, as men who were themselves disquieted by the same passions, we were cured without any shame or confusion on our part, since without saying anything we learned both the remedies and the causes of the sins which beset us, which we have passed over and said nothing about, not from fear of the brethren, but lest our book should chance to fall into the hands of some who have had no instruction in this way of life, and might disclose to inexperienced persons what ought to be known only to those who are toiling and striving to reach the heights of perfection.

14. And so this disease and unhealthy state is threefold, and is condemned with equal abhorrence by all the fathers. One feature is this, of which we described the taint above, which by deceiving wretched folk persuades them to hoard though they never had anything of their own when they lived in the world. Another, which forces men afterwards to resume and once more desire those things which in the early days of their renunciation of the world they gave up. A third, which springing from a faulty and hurtful beginning and making a bad start, does not suffer those whom it has once infected with this lukewarmness of mind to strip themselves of all their worldly goods, through fear of poverty and want of faith; and those who keep back money and property which they certainly ought to have renounced and forsaken, it never allows to arrive at the perfection of the gospel. And we find in Holy Scripture instances of these three catastrophes which were visited with no light punishment. For when Gehazi wished to acquire what he had never had before, not only did he fail to obtain the gift of prophecy which it would have been his to receive from his master by hereditary succession, but on the contrary he was covered by the curse of the holy Elisha with a perpetual leprosy: while Judas, wanting to resume the possession of the wealth which he had formerly cast away when he followed Christ, not only fell into betraying the Lord, and lost his apostolic rank, but also was not allowed to close his life with the common lot of all but ended it by a violent death. But Ananias and Sapphira, keeping back a part of that which was formerly their own, were at the Apostle’s word punished with death.

. . .

19. There is current a saying of S. Basil, Bishop of Cæsarea, directed against a certain Syncletius, who was growing indifferent with the sort of lukewarmness of which we have spoken; who, though he professed to have renounced this world, had yet kept back for himself some of his property, not liking to be supported by the labour of his own hands, and to acquire true humility by stripping himself and by grinding toil, and the subjection of the monastery: “You have,” said he, “spoilt Syncletius, and not made a monk.”

20. And so if we want to strive lawfully in our spiritual combat, let us expel this dangerous enemy also from our hearts. For to overcome him does not so much show great virtue, as to be beaten by him is shameful and disgraceful. For when you are overpowered by a strong man, though there is grief in being overthrown, and distress at the loss of victory, yet some consolation may be derived by the vanquished from the strength of their opponent. But if the enemy is a poor creature, and the struggle a feeble one, besides the grief for defeat there is confusion of a more disgraceful character, and a shame which is worse than loss.

21. And in this case it will be the greatest victory and a lasting triumph, if, as is said, the conscience of the monk is not defiled by the possession of the smallest coin. For it is an impossibility for him who, overcome in the matter of a small possession, has once admitted into his heart a root of evil desire, not to be inflamed presently with the heat of a still greater desire. For the soldier of Christ will be victorious and in safety, and free from all the attacks of desire, so long as this most evil spirit does not implant in his heart a seed of this desire. Wherefore, though in the matter of all kinds of sins we ought ordinarily to watch the serpent’s head (Gn 3:15), yet in this above all we should be more keenly on our guard. For if it has been admitted it will grow by feeding on itself, and will kindle for itself a worse fire. And so we must not only guard against the possession of money, but also must expel from our souls the desire for it. For we should not so much avoid the results of covetousness, as cut off by the roots all disposition towards it. For it will do no good not to possess money, if there exists in us the desire for getting it.

22. For it is possible even for one who has no money to be by no means free from the malady of covetousness, and for the blessing of penury to do him no good, because he has not been able to root out the sin of cupidity: delighting in the advantages of poverty, not in the merit of the virtue, and satisfied with the burden of necessity, not without coldness of heart. For just as the word of the gospel declares of those who are not defiled in body, that they are adulterers in heart (Mt 5:28); so it is possible that those who are in no way pressed down with the weight of money may be condemned with the covetous in disposition and intent. For it was the opportunity of possessing which was wanting in their case, and not the will for it: which latter is always crowned by God, rather than compulsion. And so we must use all diligence lest the fruits of our labours should be destroyed to no purpose. For it is a wretched thing to have endured the effects of poverty and want, but to have lost their fruits, through the fault of a shattered will.

23. Would you like to know how dangerously and harmfully that incitement, unless it has been carefully eradicated, will shoot up for the destruction of its owner, and put forth all sorts of branches of different sins? Look at Judas, reckoned among the number of the apostles, and see how because he would not bruise the deadly head of this serpent it destroyed him with its poison, and how when he was caught in the snares of concupiscence, it drove him into sin and a headlong downfall, so that he was persuaded to sell the Redeemer of the world and the author of man’s salvation for thirty pieces of silver. And he could never have been impelled to this heinous sin of the betrayal if he had not been contaminated by the sin of covetousness: nor would he have made himself wickedly guilty of betraying the Lord, unless he had first accustomed himself to rob the bag entrusted to him.

24. This is a sufficiently dreadful and clear instance of this tyranny, which, when once the mind is taken prisoner by it, allows it to keep to no rules of honesty, nor to be satisfied with any additions to its gains. For we must seek to put an end to this madness, not by riches, but by stripping ourselves of them. Lastly, when he (viz. Judas) had received the bag set apart for the distribution to the poor, and entrusted to his care for this purpose, that he might at least satisfy himself with plenty of money, and set a limit to his avarice, yet his plentiful supply only broke out into a still greedier incitement of desire, so that he was ready no longer secretly to rob the bag, but actually to sell the Lord Himself. For the madness of this avarice is not satisfied with any amount of riches.

25. Lastly, the chief of the apostles, taught by these instances, and knowing that one who has any avarice cannot bridle it, and that it cannot be put an end to by a large or small sum of money, but only by the virtue of renunciation of everything, punished with death Ananias and Sapphira, who were mentioned before, because they had kept back something out of their property, that that death which Judas had voluntarily met with for the sin of betraying the Lord, they might also undergo for their lying avarice (Acts 5). How closely do the sin and punishment correspond in each case! In the one case treachery, in the other falsehood, was the result of covetousness. In the one case the Truth is betrayed, in the other the sin of lying is committed. For though the issues of their deeds may appear different, yet they coincide in having one and the same aim. For the one, in order to escape poverty, desired to take back what he had forsaken; the others, for fear lest they might become poor, tried to keep back something out of their property, which they should have either offered to the Apostle in good faith, or have given entirely to the brethren. And so in each case there follows the judgment of death; because each sin sprang from the root of covetousness. And so if against those who did not covet other persons’ goods, but tried to be sparing of their own, and had no desire to acquire, but only the wish to retain, there went forth so severe a sentence, what should we think of those who desire to amass wealth, without ever having had any of their own, and, making a show of poverty before men, are before God convicted of being rich, through the passion of avarice?

26. And such are seen to be lepers in spirit and heart, after the likeness of Gehazi, who, desiring the uncertain riches of this world, was covered with the taint of foul leprosy, through which he left us a clear example that every soul which is defiled with the stain of cupidity is covered with the spiritual leprosy of sin, and is counted as unclean before God with a perpetual curse.

27. If then through the desire of perfection you have forsaken all things and followed Christ who says to you, “Go sell all that you have, and give to the poor, and you shall have treasure in heaven: and come follow me” (Mt 19:21), why, having put your hand to the plough, do you look back, so that you will be declared by the voice of the same Lord not to be fit for the kingdom of heaven (Lk 9:62)? When secure on the top of the gospel roof, why do you descend to carry away something from the house, from those things, namely, which beforetime you despised? When you are out in the field and working at the virtues, why do you run back and try to clothe yourself again with what belongs to this world, which you stripped off when you renounced it (Lk 17:31)? But if you were hindered by poverty from having anything to give up, still less ought you to amass what you never had before. For by the grace of the Lord you were for this purpose made ready that you might hasten to him the more readily, being hampered by no snares of wealth. But let no one who is wanting in this be disappointed; for there is no one who has not something to give up. He has renounced all the possessions of this world, whoever has thoroughly eradicated the desire to possess them.

28. This then is the perfect victory over covetousness: not to allow a gleam from the very smallest scrap of it to remain in our heart, as we know that we shall have no further power of quenching it, if we cherish even the tiniest bit of a spark of it in us.

29. And we can only preserve this virtue unimpaired if we remain in a monastery, and as the Apostle says, having food and clothing, are therewith content (1 Tm 6:8).

30. Keeping then in mind the judgment of Ananias and Sapphira let us dread keeping back any of those things which we gave up and vowed utterly to forsake. Let us also fear the example of Gehazi, who for the sin of covetousness was chastised with the punishment of perpetual leprosy. From this let us beware of acquiring that wealth which we never formerly possessed. Moreover also dreading both the fault and the death of Judas, let us with all the power that we have avoid taking back any of that wealth which once we cast away from us. Above all, considering the state of our weak and shifty nature, let us beware lest the day of the Lord come upon us as a thief in the night (1 Th 5:4), and find our conscience defiled even by a single penny; for this would make void all the fruits of our renunciation of the world, and cause that which was said to the rich man in the gospel to be directed towards us also by the voice of the Lord: “You fool, this night your soul shall be required of you: then whose shall those things be which you have prepared” (Lk 12:20)? And taking no thought for the morrow, let us never allow ourselves to be enticed away from the rule of the Cœnobium.

31. But we shall certainly not be suffered to do this, nor even to remain under the rule of a system, unless the virtue of patience, which can only spring from humility as its source, is first securely fixed and established in us. For the one teaches us not to trouble any one else; the other, to endure with magnanimity wrongs offered to us.

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Translated by C.S. Gibson. Nicene and Post-Nicene Fathers, second series, vol. 11. (1894).

About the Author: St. Clement of Alexandria (c. 150–215) was the founder of the Alexandrian catechetical school, an early adopter of Platonist philosophy in expounding the Catholic faith, and the teacher of Origen. In this work, Clement shows what kind of rich man can be saved—to wit, one who is not bound by love of money but one who repents of avarice out of love for God. For this there is always hope.

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I. Those who bestow laudatory addresses on the rich appear to me to be rightly judged not only flatterers and base, in vehemently pretending that things which are disagreeable give them pleasure, but also godless and treacherous; godless, because neglecting to praise and glorify God, who is alone perfect and good, “of whom are all things, and by whom are all things, and for whom are all things” (Rm 11:36), they invest with divine honours men wallowing in an execrable and abominable life, and, what is the principal thing, liable on this account to the judgment of God; and treacherous, because, although wealth is of itself sufficient to puff up and corrupt the souls of its possessors, and to turn them from the path by which salvation is to be attained, they stupefy them still more, by inflating the minds of the rich with the pleasures of extravagant praises, and by making them utterly despise all things except wealth, on account of which they are admired; bringing, as the saying is, fire to fire, pouring pride on pride, and adding conceit to wealth, a heavier burden to that which by nature is a weight, from which somewhat ought rather to be removed and taken away as being a dangerous and deadly disease. For to him who exalts and magnifies himself, the change and downfall to a low condition succeeds in turn, as the divine word teaches. For it appears to me to be far kinder, than basely to flatter the rich and praise them for what is bad, to aid them in working out their salvation in every possible way; asking this of God, who surely and sweetly bestows such things on His own children; and thus by the grace of the Saviour healing their souls, enlightening them and leading them to the attainment of the truth; and whosoever obtains this and distinguishes himself in good works shall gain the prize of everlasting life. Now prayer that runs its course till the last day of life needs a strong and tranquil soul; and the conduct of life needs a good and righteous disposition, reaching out towards all the commandments of the Saviour.

II. Perhaps the reason of salvation appearing more difficult to the rich than to poor men, is not single but manifold. For some, merely hearing, and that in an off-hand way, the utterance of the Saviour, “that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven” (Mt 19:24), despair of themselves as not destined to live, surrender all to the world, cling to the present life as if it alone was left to them, and so diverge more from the way to the life to come, no longer inquiring either whom the Lord and Master calls rich, or how that which is impossible to man becomes possible to God. But others rightly and adequately comprehend this, but attaching slight importance to the works which tend to salvation, do not make the requisite preparation for attaining to the objects of their hope. And I affirm both of these things of the rich who have learned both the Saviour’s power and His glorious salvation. With those who are ignorant of the truth I have little concern.

III. Those then who are actuated by a love of the truth and love of their brethren, and neither are rudely insolent towards such rich as are called, nor, on the other hand, cringe to them for their own avaricious ends, must first by the word relieve them of their groundless despair, and show with the requisite explanation of the oracles of the Lord that the inheritance of the kingdom of heaven is not quite cut off from them if they obey the commandments; then admonish them that they entertain a causeless fear, and that the Lord gladly receives them, provided they are willing; and then, in addition, exhibit and teach how and by what deeds and dispositions they shall win the objects of hope, inasmuch as it is neither out of their reach, nor, on the other hand, attained without effort; but, as is the case with athletes—to compare things small and perishing with things great and immortal—let the man who is endowed with worldly wealth reckon that this depends on himself. For among those, one man, because he despaired of being able to conquer and gain crowns, did not give in his name for the contest; while another, whose mind was inspired with this hope, and yet did not submit to the appropriate labours, and diet, and exercises, remained uncrowned, and was balked in his expectations. So also let not the man that has been invested with worldly wealth proclaim himself excluded at the outset from the Saviour’s lists, provided he is a believer and one who contemplates the greatness of God’s philanthropy; nor let him, on the other hand, expect to grasp the crowns of immortality without struggle and effort, continuing untrained, and without contest. But let him go and put himself under the Word as his trainer, and Christ the President of the contest; and for his prescribed food and drink let him have the New Testament of the Lord; and for exercises, the commandments; and for elegance and ornament, the fair dispositions, love, faith, hope, knowledge of the truth, gentleness, meekness, pity, gravity: so that, when by the last trumpet the signal shall be given for the race and departure hence, as from the stadium of life, he may with a good conscience present himself victorious before the Judge who confers the rewards, confessedly worthy of the Fatherland on high, to which he returns with crowns and the acclamations of angels.

IV. May the Saviour then grant to us that, having begun the subject from this point, we may contribute to the brethren what is true, and suitable, and saving, first touching the hope itself, and, second, touching the access to the hope. He indeed grants to those who beg, and teaches those who ask, and dissipates ignorance and dispels despair, by introducing again the same words about the rich, which become their own interpreters and infallible expounders. For there is nothing like listening again to the very same statements, which till now in the Gospels were distressing you, hearing them as you did without examination, and erroneously through puerility: “And going forth into the way, one approached and kneeled, saying, Good Master, what good thing shall I do that I may inherit everlasting life? And Jesus says, Why do you call Me good? There is none good but one, that is, God. You know the commandments. Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour your father and your mother. And he answering says to Him, All these have I observed. And Jesus, looking upon him, loved him, and said, One thing you lack. If you would be perfect, sell what you have and give to the poor, and you shall have treasure in heaven: and come, follow Me. And he was sad at that saying, and went away grieved: for he was rich, having great possessions. And Jesus looked round about, and says to His disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at His words. But Jesus answers again, and says unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! More easily shall a camel enter through the eye of a needle than a rich man into the kingdom of God. And they were astonished out of measure, and said, Who then can be saved? And He, looking upon them, said, What is impossible with men is possible with God. For with God all things are possible. Peter began to say to Him, Lo, we have left all and followed You. And Jesus answered and said, Verily I say unto you, Whosoever shall leave what is his own, parents, and brethren, and possessions, for My sake and the Gospel’s, shall receive an hundred-fold now in this world, lands, and possessions, and house, and brethren, with persecutions; and in the world to come is life everlasting. But many that are first shall be last, and the last first.”

. . .

VI. Our Lord and Saviour was asked pleasantly a question most appropriate for Him—the Life respecting life, the Saviour respecting salvation, the Teacher respecting the chief doctrines taught, the Truth respecting the true immortality, the Word respecting the word of the Father, the Perfect respecting the perfect rest, the Immortal respecting the sure immortality. He was asked respecting those things on account of which He descended, which He inculcates, which He teaches, which He offers, in order to show the essence of the Gospel, that it is the gift of eternal life. For He foresaw as God, both what He would be asked, and what each one would answer Him. For who should do this more than the Prophet of prophets, and the Lord of every prophetic spirit? And having been called “good,” and taking the starting note from this first expression, He commences His teaching with this, turning the pupil to God, the good, and first and only dispenser of eternal life, which the Son, who received it of Him, gives to us.

. . .

VIII. He then who would live the true life is enjoined first to know Him “whom no one knows, except the Son reveal Him” (Mt 11:27). Next is to be learned the greatness of the Saviour after Him, and the newness of grace; for, according to the apostle, “the law was given by Moses, grace and truth came by Jesus Christ” (Jn 1:17); and the gifts granted through a faithful servant are not equal to those bestowed by the true Son. If then the law of Moses had been sufficient to confer eternal life, it were to no purpose for the Saviour Himself to come and suffer for us, accomplishing the course of human life from His birth to His cross; and to no purpose for him who had done all the commandments of the law from his youth to fall on his knees and beg from another immortality. For he had not only fulfilled the law, but had begun to do so from his very earliest youth. For what is there great or pre-eminently illustrious in an old age which is unproductive of faults? But if one in juvenile frolicsomeness and the fire of youth shows a mature judgment older than his years, this is a champion admirable and distinguished, and hoary pre-eminently in mind.

But, nevertheless, this man being such, is perfectly persuaded that nothing is wanting to him as far as respects righteousness, but that he is entirely destitute of life. Wherefore he asks it from Him who alone is able to give it. And with reference to the law, he carries confidence; but the Son of God he addresses in supplication. He is transferred from faith to faith. As perilously tossing and occupying a dangerous anchorage in the law, he makes for the Saviour to find a haven.

IX. Jesus, accordingly, does not charge him with not having fulfilled all things out of the law, but loves him, and fondly welcomes his obedience in what he had learned; but says that he is not perfect as respects eternal life, inasmuch as he had not fulfilled what is perfect, and that he is a doer indeed of the law, but idle at the true life. Those things, indeed, are good. Who denies it? For “the commandment is holy” (Rm 7:12), as far as a sort of training with fear and preparatory discipline goes, leading as it did to the culmination of legislation and to grace (Gal 3:24). But Christ is the fulfilment “of the law for righteousness to every one that believes”; and not as a slave making slaves, but sons, and brethren, and fellow-heirs, who perform the Father’s will.

X. “If you will be perfect” (Mt 19:21). Consequently he was not yet perfect. For nothing is more perfect than what is perfect. And divinely the expression “if you will” showed the self-determination of the soul holding converse with Him. For choice depended on the man as being free; but the gift on God as the Lord. And He gives to those who are willing and are exceedingly earnest, and ask, that so their salvation may become their own. For God compels not (for compulsion is repugnant to God), but supplies to those who seek, and bestows on those who ask, and opens to those who knock. If you will, then, if you really will, and art not deceiving yourself, acquire what you lack. One thing is lacking you—the one thing which abides, the good, that which is now above the law, which the law gives not, which the law contains not, which is the prerogative of those who live. He forsooth who had fulfilled all the demands of the law from his youth, and had gloried in what was magnificent, was not able to complete the whole with this one thing which was specially required by the Saviour, so as to receive the eternal life which he desired. But he departed displeased, vexed at the commandment of the life, on account of which he supplicated. For he did not truly wish life, as he averred, but aimed at the mere reputation of the good choice. And he was capable of busying himself about many things; but the one thing, the work of life, he was powerless, and disinclined, and unable to accomplish. Such also was what the Lord said to Martha, who was occupied with many things, and distracted and troubled with serving; while she blamed her sister, because, leaving serving, she set herself at His feet, devoting her time to learning: “You are troubled about many things, but Mary has chosen the good part, which shall not be taken away from her” (Lk 10:41–42). So also He bade him leave his busy life, and cleave to One and adhere to the grace of Him who offered everlasting life.

XI. What then was it which persuaded him to flight, and made him depart from the Master, from the entreaty, the hope, the life, previously pursued with ardour?—“Sell your possessions.” And what is this? He does not, as some conceive off-hand, bid him throw away the substance he possessed, and abandon his property; but bids him banish from his soul his notions about wealth, his excitement and morbid feeling about it, the anxieties, which are the thorns of existence, which choke the seed of life. For it is no great thing or desirable to be destitute of wealth, if without a special object—not except on account of life. For thus those who have nothing at all, but are destitute, and beggars for their daily bread, the poor dispersed on the streets, who know not God and God’s righteousness, simply on account of their extreme want and destitution of subsistence, and lack even of the smallest things, were most blessed and most dear to God, and sole possessors of everlasting life.

Nor was the renunciation of wealth and the bestowment of it on the poor or needy a new thing; for many did so before the Saviour’s advent—some because of the leisure thereby obtained for learning, and on account of a dead wisdom; and others for empty fame and vainglory, as the Anaxagorases, the Democriti, and the Crateses.

XII. Why then command as new, as divine, as alone life-giving, what did not save those of former days? And what peculiar thing is it that the new creature the Son of God intimates and teaches? It is not the outward act which others have done, but something else indicated by it, greater, more godlike, more perfect, the stripping off of the passions from the soul itself and from the disposition, and the cutting up by the roots and casting out of what is alien to the mind. For this is the lesson peculiar to the believer, and the instruction worthy of the Saviour. For those who formerly despised external things relinquished and squandered their property, but the passions of the soul, I believe, they intensified. For they indulged in arrogance, pretension, and vainglory, and in contempt of the rest of mankind, as if they had done something superhuman. How then would the Saviour have enjoined on those destined to live for ever what was injurious and hurtful with reference to the life which He promised? For although such is the case, one, after ridding himself of the burden of wealth, may none the less have still the lust and desire for money innate and living; and may have abandoned the use of it, but being at once destitute of and desiring what he spent, may doubly grieve both on account of the absence of attendance, and the presence of regret. For it is impossible and inconceivable that those in want of the necessaries of life should not be harassed in mind, and hindered from better things in the endeavour to provide them somehow, and from some source.

XIII. And how much more beneficial the opposite case, for a man, through possessing a competency, both not himself to be in straits about money, and also to give assistance to those to whom it is requisite so to do! For if no one had anything, what room would be left among men for giving? And how can this dogma fail to be found plainly opposed to and conflicting with many other excellent teachings of the Lord? “Make to yourselves friends of the mammon of unrighteousness, that when you fail, they may receive you into the everlasting habitations” (Lk 16:9). “Acquire treasures in heaven, where neither moth nor rust destroys, nor thieves break through” (Mt 6:19). How could one give food to the hungry, and drink to the thirsty, clothe the naked, and shelter the houseless, for not doing which He threatens with fire and the outer darkness, if each man first divested himself of all these things? Nay, He bids Zaccheus and Matthew, the rich tax-gathers, entertain Him hospitably. And He does not bid them part with their property, but, applying the just and removing the unjust judgment, He subjoins, “Today salvation has come to this house, forasmuch as he also is a son of Abraham.” He so praises the use of property as to enjoin, along with this addition, the giving a share of it, to give drink to the thirsty, bread to the hungry, to take the houseless in, and clothe the naked. But if it is not possible to supply those needs without substance, and He bids people abandon their substance, what else would the Lord be doing than exhorting to give and not to give the same things, to feed and not to feed, to take in and to shut out, to share and not to share? Which were the most irrational of all things.

XIV. Riches, then, which benefit also our neighbours, are not to be thrown away. For they are possessions, inasmuch as they are possessed, and goods, inasmuch as they are useful and provided by God for the use of men; and they lie to our hand, and are put under our power, as material and instruments which are for good use to those who know the instrument. If you use it skilfully, it is skilful; if you are deficient in skill, it is affected by your want of skill, being itself destitute of blame. Such an instrument is wealth. Are you able to make a right use of it? It is subservient to righteousness. Does one make a wrong use of it? It is, on the other hand, a minister of wrong. For its nature is to be subservient, not to rule. That then which of itself has neither good nor evil, being blameless, ought not to be blamed; but that which has the power of using it well and ill, by reason of its possessing voluntary choice. And this is the mind and judgment of man, which has freedom in itself and self-determination in the treatment of what is assigned to it. So let no man destroy wealth, rather than the passions of the soul, which are incompatible with the better use of wealth. So that, becoming virtuous and good, he may be able to make a good use of these riches. The renunciation, then, and selling of all possessions, is to be understood as spoken of the passions of the soul.

XV. I would then say this. Since some things are within and some without the soul, and if the soul make a good use of them, they also are reputed good, but if a bad, bad—whether does He who commands us to alienate our possessions repudiate those things, after the removal of which the passions still remain, or those rather, on the removal of which wealth even becomes beneficial? If therefore he who casts away worldly wealth can still be rich in the passions, even though the material for their gratification is absent—for the disposition produces its own effects, and strangles the reason, and presses it down and inflames it with its inbred lusts—it is then of no advantage to him to be poor in purse while he is rich in passions. For it is not what ought to be cast away that he has cast away, but what is indifferent; and he has deprived himself of what is serviceable, but set on fire the innate fuel of evil through want of the external means of gratification. We must therefore renounce those possessions that are injurious, not those that are capable of being serviceable, if one knows the right use of them. And what is managed with wisdom, and sobriety, and piety, is profitable; and what is hurtful must be cast away. But things external hurt not. So then the Lord introduces the use of external things, bidding us put away not the means of subsistence, but what uses them badly. And these are the infirmities and passions of the soul.

XVI. The presence of wealth in these is deadly to all, the loss of it salutary. Of which, making the soul pure—that is, poor and bare—we must hear the Saviour speaking thus, “Come, follow Me.” For to the pure in heart He now becomes the way. But into the impure soul the grace of God finds no entrance. And that soul is unclean which is rich in lusts, and is in the throes of many worldly affections. For he who holds possessions, and gold, and silver, and houses, as the gifts of God; and ministers from them to the God who gives them for the salvation of men; and knows that he possesses them more for the sake of the brethren than his own; and is superior to the possession of them, not the slave of the things he possesses; and does not carry them about in his soul, nor bind and circumscribe his life within them, but is ever labouring at some good and divine work, even should he be necessarily some time or other deprived of them, is able with cheerful mind to bear their removal equally with their abundance. This is he who is blessed by the Lord, and called poor in spirit, a meet heir of the kingdom of heaven, not one who could not live rich.

XVII. But he who carries his riches in his soul, and instead of God’s Spirit bears in his heart gold or land, and is always acquiring possessions without end, and is perpetually on the outlook for more, bending downwards and fettered in the toils of the world, being earth and destined to depart to earth—whence can he be able to desire and to mind the kingdom of heaven—a man who carries not a heart, but land or metal, who must perforce be found in the midst of the objects he has chosen? For where the mind of man is, there is also his treasure. The Lord acknowledges a twofold treasure—the good: “For the good man, out of the good treasure of his heart, brings forth good”; and the evil: for “the evil man, out of the evil treasure, brings forth evil: for out of the abundance of the heart the mouth speaks” (Mt 12:34–35). As then treasure is not one with Him, as also it is with us, that which gives the unexpected great gain in the finding, but also a second, which is profitless and undesirable, an evil acquisition, hurtful; so also there is a richness in good things, and a richness in bad things, since we know that riches and treasure are not by nature separated from each other. And the one sort of riches is to be possessed and acquired, and the other not to be possessed, but to be cast away.

In the same way spiritual poverty is blessed. Wherefore also Matthew added, “Blessed are the poor” (Mt 5:3). How? “In spirit.” And again, “Blessed are they that hunger and thirst after the righteousness of God” (Mt 5:6). Wherefore wretched are the contrary kind of poor, who have no part in God, and still less in human property, and have not tasted of the righteousness of God.

XVIII. So that the expression rich men that shall with difficulty enter into the kingdom, is to be apprehended in a scholarly way, not awkwardly, or rustically, or carnally. For if the expression is used thus, salvation does not depend on external things, whether they be many or few, small or great, or illustrious or obscure, or esteemed or disesteemed; but on the virtue of the soul, on faith, and hope, and love, and brotherliness, and knowledge, and meekness, and humility, and truth, the reward of which is salvation. For it is not on account of comeliness of body that any one shall live, or, on the other hand, perish. But he who uses the body given to him chastely and according to God, shall live; and he that destroys the temple of God shall be destroyed. An ugly man can be profligate, and a good-looking man temperate. Neither strength and great size of body makes alive, nor does any of the members destroy. But the soul which uses them provides the cause for each. Bear then, it is said, when struck on the face (Mt 5:39); which a man strong and in good health can obey. And again, a man who is feeble may transgress from refractoriness of temper. So also a poor and destitute man may be found intoxicated with lusts; and a man rich in worldly goods temperate, poor in indulgences, trustworthy, intelligent, pure, chastened.

If then it is the soul which, first and especially, is that which is to live, and if virtue springing up around it saves, and vice kills; then it is clearly manifest that by being poor in those things, by riches of which one destroys it, it is saved, and by being rich in those things, riches of which ruin it, it is killed. And let us no longer seek the cause of the issue elsewhere than in the state and disposition of the soul in respect of obedience to God and purity, and in respect of transgression of the commandments and accumulation of wickedness.

XIX. He then is truly and rightly rich who is rich in virtue, and is capable of making a holy and faithful use of any fortune; while he is spuriously rich who is rich, according to the flesh, and turns life into outward possession, which is transitory and perishing, and now belongs to one, now to another, and in the end to nobody at all. Again, in the same way there is a genuine poor man, and another counterfeit and falsely so called. He that is poor in spirit, and that is the right thing, and he that is poor in a worldly sense, which is a different thing. To him who is poor in worldly goods, but rich in vices, who is not poor in spirit and rich toward God, it is said, Abandon the alien possessions that are in your soul, that, becoming pure in heart, you may see God; which is another way of saying, Enter into the kingdom of heaven. And how may you abandon them? By selling them. What then? Are you to take money for effects, by effecting an exchange of riches, by turning your visible substance into money? Not at all. But by introducing, instead of what was formerly inherent in your soul, which you desire to save, other riches which deify and which minister everlasting life, dispositions in accordance with the command of God; for which there shall accrue to you endless reward and honour, and salvation, and everlasting immortality. It is thus that you rightly sell the possessions, many are superfluous, which shut the heavens against you by exchanging them for those which are able to save. Let the former be possessed by the carnal poor, who are destitute of the latter. But you, by receiving instead spiritual wealth, shall have now treasure in the heavens.

XX. The wealthy and legally correct man, not understanding these things figuratively, nor how the same man can be both poor and rich, and have wealth and not have it, and use the world and not use it, went away sad and downcast, leaving the state of life, which he was able merely to desire but not to attain, making for himself the difficult impossible. For it was difficult for the soul not to be seduced and ruined by the luxuries and flowery enchantments that beset remarkable wealth; but it was not impossible, even surrounded with it, for one to lay hold of salvation, provided he withdrew himself from material wealth—to that which is grasped by the mind and taught by God, and learned to use things indifferent rightly and properly, and so as to strive after eternal life. And the disciples even themselves were at first alarmed and amazed. Why were they so on hearing this? Was it that they themselves possessed much wealth? Nay, they had long ago left their very nets, and hooks, and rowing boats, which were their sole possessions. Why then do they say in consternation, “Who can be saved?” They had heard well and like disciples what was spoken in parable and obscurely by the Lord, and perceived the depth of the words. For they were sanguine of salvation on the ground of their want of wealth. But when they became conscious of not having yet wholly renounced the passions (for they were neophytes and recently selected by the Saviour), they were excessively astonished, and despaired of themselves no less than that rich man who clung so terribly to the wealth which he preferred to eternal life. It was therefore a fit subject for all fear on the disciples’ part; if both he that possesses wealth and he that is teeming with passions were the rich, and these alike shall be expelled from the heavens. For salvation is the privilege of pure and passionless souls.

XXI. But the Lord replies, “Because what is impossible with men is possible with God.” This again is full of great wisdom. For a man by himself working and toiling at freedom from passion achieves nothing. But if he plainly shows himself very desirous and earnest about this, he attains it by the addition of the power of God. For God conspires with willing souls. But if they abandon their eagerness, the spirit which is bestowed by God is also restrained. For to save the unwilling is the part of one exercising compulsion; but to save the willing, that of one showing grace. Nor does the kingdom of heaven belong to sleepers and sluggards, “but the violent take it by force.” For this alone is commendable violence, to force God, and take life from God by force. And He, knowing those who persevere firmly, or rather violently, yields and grants. For God delights in being vanquished in such things.

Therefore on hearing those words, the blessed Peter, the chosen, the pre-eminent, the first of the disciples, for whom alone and Himself the Saviour paid tribute (Mt 17:27), quickly seized and comprehended the saying. And what does he say? “Lo, we have left all and followed You.” Now if by all he means his own property, he boasts of leaving four oboli perhaps in all, and forgets to show the kingdom of heaven to be their recompense. But if, casting away what we were now speaking of, the old mental possessions and soul diseases, they follow in the Master’s footsteps, this now joins them to those who are to be enrolled in the heavens. For it is thus that one truly follows the Saviour, by aiming at sinlessness and at His perfection, and adorning and composing the soul before it as a mirror, and arranging everything in all respects similarly.

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XXXIX. If one should escape the superfluity of riches, and the difficulty they interpose in the way of life, and be able to enjoy the eternal good things; but should happen, either from ignorance or involuntary circumstances, after the seal and redemption, to fall into sins or transgressions so as to be quite carried away; such a man is entirely rejected by God. For to every one who has turned to God in truth, and with his whole heart, the doors are open, and the thrice-glad Father receives His truly repentant son. And true repentance is to be no longer bound in the same sins for which He denounced death against Himself, but to eradicate them completely from the soul. For on their extirpation God takes up His abode again in you. For it is said there is great and exceeding joy and festival in the heavens with the Father and the angels when one sinner turns and repents (Lk 15:10). Wherefore also He cries, “I will have mercy, and not sacrifice” (Hos 6:6; Mt 9:13). “I desire not the death, but the repentance of the sinner” (Ez 18:23). “Though your sins be as scarlet wool, I will make them white as snow; though they be blacker than darkness, I will wash and make them like white wool” (Is 1:18). For it is in the power of God alone to grant the forgiveness of sins, and not to impute transgressions; since also the Lord commands us each day to forgive the repenting brethren (Mt 6:14). “And if we, being evil, know to give good gifts” (Lk 11:13), much more is it the nature of the Father of mercies, the good Father of all consolation, much pitying, very merciful, to be long-suffering, to wait for those who have turned. And to turn is really to cease from our sins, and to look no longer behind.

XL. Forgiveness of past sins, then, God gives; but of future, each one gives to himself. And this is to repent, to condemn the past deeds, and beg oblivion of them from the Father, who only of all is able to undo what is done, by mercy proceeding from Him, and to blot out former sins by the dew of the Spirit. “For by the state in which I find you will I judge,” also, is what in each case the end of all cries aloud. So that even in the case of one who has done the greatest good deeds in his life, but at the end has run headlong into wickedness, all his former pains are profitless to him, since at the catastrophe of the drama he has given up his part; while it is possible for the man who formerly led a bad and dissolute life, on afterwards repenting, to overcome in the time after repentance the evil conduct of a long time. But it needs great carefulness, just as bodies that have suffered by protracted disease need regimen and special attention. Thief, do you wish to get forgiveness? steal no more. Adulterer, burn no more. Fornicator, live for the future chastely. You who have robbed, give back, and give back more than you took. False witness, practice truth. Perjurer, swear no more, and extirpate the rest of the passions, wrath, lust, grief, fear; that you may be found at the end to have previously in this world been reconciled to the adversary. It is then probably impossible all at once to eradicate inbred passions; but by God’s power and human intercession, and the help of brethren, and sincere repentance, and constant care, they are corrected.

XLI. Wherefore it is by all means necessary for you, who art pompous, and powerful, and rich, to set over yourself some man of God as a trainer and governor. Reverence, though it be but one man; fear, though it be but one man. Give yourself to hearing, though it be but one speaking freely, using harshness, and at the same time healing. For it is good for the eyes not to continue always wanton, but to weep and smart sometimes, for greater health. So also nothing is more pernicious to the soul than uninterrupted pleasure. For it is blinded by melting away, if it remain unmoved by bold speech. Fear this man when angry; be pained at his groaning; and reverence him when making his anger to cease; and anticipate him when he is deprecating punishment. Let him pass many sleepless nights for you, interceding for you with God, influencing the Father with the magic of familiar litanies. For He does not hold out against His children when they beg His pity. And for you he will pray purely, held in high honour as an angel of God, and grieved not by you, but for you. This is sincere repentance. “God is not mocked” (Gal 6:7), nor does He give heed to vain words. For He alone searches the marrow and reins of the heart, and hears those that are in the fire, and listens to those who supplicate in the whale’s belly; and is near to all who believe, and far from the ungodly if they repent not.

XLII. And that you may be still more confident, that repenting thus truly there remains for you a sure hope of salvation, listen to a tale, which is not a tale but a narrative, handed down and committed to the custody of memory, about the Apostle John. For when, on the tyrant’s death, he returned to Ephesus from the isle of Patmos, he went away, being invited, to the contiguous territories of the nations, here to appoint bishops, there to set in order whole Churches, there to ordain such as were marked out by the Spirit.

Having come to one of the cities not far off, and having put the brethren to rest in other matters, at last, looking to the bishop appointed, and seeing a youth, powerful in body, comely in appearance, and ardent, said, “This youth I commit to you in all earnestness, in the presence of the Church, and with Christ as witness.” And on his accepting and promising all, he gave the same injunction and testimony. And he set out for Ephesus. And the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and guardianship, under the idea that the seal of the Lord he had set on him was a complete protection to him. But on his obtaining premature freedom, some youths of his age, idle, dissolute, and adepts in evil courses, corrupt him. First they entice him by many costly entertainments; then afterwards by night issuing forth for highway robbery, they take him along with them. Then they dared to execute together something greater. And he by degrees got accustomed; and from greatness of nature, when he had gone aside from the right path, and like a hard-mouthed and powerful horse, had taken the bit between his teeth, rushed with all the more force down into the depths. And having entirely despaired of salvation in God, he no longer meditated what was insignificant, but having perpetrated some great exploit, now that he was once lost, he made up his mind to a like fate with the rest. Taking them and forming a band of robbers, he was the prompt captain of the bandits, the fiercest, the bloodiest, the cruelest.

Time passed, and some necessity having emerged, they send again for John. He, when he had settled the other matters on account of which he came, said, “Come now, O bishop, restore to us the deposit which I and the Saviour committed to you in the face of the Church over which you preside, as witness.” The other was at first confounded, thinking that it was a false charge about money which he did not get; and he could neither believe the allegation regarding what he had not, nor disbelieve John. But when he said “I demand the young man, and the soul of the brother,” the old man, groaning deeply, and bursting into tears, said, “He is dead.” “How and what kind of death?” “He is dead,” he said, “to God. For he turned wicked and abandoned, and at last a robber; and now he has taken possession of the mountain in front of the church, along with a band like him.” Rending, therefore, his clothes, and striking his head with great lamentation, the apostle said, “It was a fine guard of a brother’s soul I left! But let a horse be brought me, and let some one be my guide on the way.” He rode away, just as he was, straight from the church. On coming to the place, he is arrested by the robbers’ outpost; neither fleeing nor entreating, but crying, “It was for this I came. Lead me to your captain;” who meanwhile was waiting, all armed as he was. But when he recognized John as he advanced, he turned, ashamed, to flight. The other followed with all his might, forgetting his age, crying, “Why, my son, do you flee from me, your father, unarmed, old? Son, pity me. Fear not; you have still hope of life. I will give account to Christ for you. If need be, I will willingly endure your death, as the Lord did death for us. For you I will surrender my life. Stand, believe; Christ has sent me.”

And he, when he heard, first stood, looking down; then threw down his arms, then trembled and wept bitterly. And on the old man approaching, he embraced him, speaking for himself with lamentations as he could, and baptized a second time with tears, concealing only his right hand. The other pledging, and assuring him on oath that he would find forgiveness for himself from the Saviour, beseeching and falling on his knees, and kissing his right hand itself, as now purified by repentance, led him back to the church. Then by supplicating with copious prayers, and striving along with him in continual fastings, and subduing his mind by various utterances of words, did not depart, as they say, till he restored him to the Church, presenting in him a great example of true repentance and a great token of regeneration, a trophy of the resurrection for which we hope; when at the end of the world, the angels, radiant with joy, hymning and opening the heavens, shall receive into the celestial abodes those who truly repent; and before all, the Saviour Himself goes to meet them, welcoming them; holding forth the shadowless, ceaseless light; conducting them, to the Father’s bosom, to eternal life, to the kingdom of heaven.

Let one believe these things, and the disciples of God, and God, who is surety, the Prophecies, the Gospels, the Apostolic words; living in accordance with them, and lending his ears, and practising the deeds, he shall at his decease see the end and demonstration of the truths taught. For he who in this world welcomes the angel of penitence will not repent at the time that he leaves the body, nor be ashamed when he sees the Saviour approaching in His glory and with His army. He fears not the fire.

But if one chooses to continue and to sin perpetually in pleasures, and values indulgence here above eternal life, and turns away from the Saviour, who gives forgiveness; let him no more blame either God, or riches, or his having fallen, but his own soul, which voluntarily perishes. But to him who directs his eye to salvation and desires it, and asks with boldness and vehemence for its bestowal, the good Father who is in heaven will give the true purification and the changeless life. To whom, by His Son Jesus Christ, the Lord of the living and dead, and by the Holy Spirit, be glory, honour, power, eternal majesty, both now and ever, from generation to generation, and from eternity to eternity. Amen.

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Translated by William Wilson, Ante-Nicene Fathers, vol 2 (1885).

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Money can’t buy happiness. But it sure does buy lots of other things! Here we discuss questions around usury and just wages.

00:29 Introduction

03:58 The Mosaic Law on Usury

06:13 The Gospel of Luke on Gathering Wealth

09:40 Two Mediaeval Councils on Usury

13:19 A Letter on Credit Sales and Usury

18:53 Vix Pervenit - On Usury and Other Dishonest Profits

33:05 Selections from Rerum Novarum - On the Condition of Labour

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Music: “Johann Sebastian Bach, Little Fugue in G Minor, BMV 578 (Pipe Organ),” from Pixabay.com

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