Introduction to Part II: Avarice

One misconception about money that exists in the Christian world is the notion that the Bible identifies money as the root of all evil. If this were the case, then we would have to say that Lucifer fell on account of money or Adam and Eve committed the original sin on account of money. It is far more appropriate to say that pride—an attitude of self love—is the root of all evil.

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