The Use Of Wealth

Μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος   Λάβε τοῦτον τὸν στίχον θησαυρὸν καὶ ὑπόθεσιν·λάβε τὸν στίχον ῥίζαν πλούτου καὶ εὐπορίας. Οὐ γὰρ τὸ πλουτεῖν, ἀλλὰ τὸ μὴ βούλεσθαι πλουτεῖν, τοῦτό ἐστι πλοῦτος. Ἆρα συνήκατε τὸ λεχθὲν πρὸς ὑμᾶς; Ὁ βουλόμενος πλουτεῖν, χρείαν ἔχει κτημάτων καὶ χρημάτων· ὁ δὲ μὴ βουλόμενος πλουτεῖν, ἀεί ἐστιν ἐν εὐπορίᾳ. Μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος, ἢ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ. Μὴ φοβοῦ, εἰπέ μοι, διὰ τί; Ἐπειδὴ γὰρ φοβεροί εἰσιν οἱ πλουτοῦντες, ἐκλαλεῖ τὴν ζωὴν ὁ προφήτης, Τί δέδοικας ἄνθρωπον φύλλοις κομῶντα, καρποῦ δὲ ἀπεστερημένον; τί δέδοικας ἄνθρωπον εἰς πικρίαν βαδίζοντα; τί δέδοικας ἄνθρωπον ἀεὶ τρέμοντα; τί δέδοικας ἄνθρωπον διηνεκεῖ φόβῳ συζῶντα; Ὁ μὲν γὰρ δοῦλός σου οὐ δέδοικέ σε ἀπόντα· ἐκεῖνος δὲ τὸν δεσπότην ἔνδοθεν περιφέρει. Ὅπου ἐὰν ἀπέλθῃ, ὁ ἔρως τῆς φιλοχρηματίας ἕπεται· καὶ πλησίους, καὶ οἰκέτας, καὶ φίλους, καὶ βασκάνους, καὶ εὐεργέτας, ἅπαντας ὁμοῦ ἐχθροὺς ἔχει. Φθόνον γὰρ ἐγείρει μέγαν. Ὁ μὲν γὰρ πένης οὐδένα δεδοικὼς διάγει, ἐπειδὴ πλουτεῖ μόνον τῇ φιλοσοφίᾳ καὶ ὑπομονῇ· ὁ δὲ πλούσιος, ἐπειδὴ πλεονεξίᾳ συζῇ, μισεῖται παρὰ πάντων, καὶ ἐν κοινοῖς συλλόγοις πολέμιος περιέρχεται, κολακευόμενος μὲν τῷ προσώπῳ, μισούμενος δὲ τῇ διανοίᾳ. Ὅτι δὲ ταῦτα τοῦτον ἔχει τὸν τρόπον, ὅταν ἔλθῃ ὁ ἄνεμος, καὶ ῥίψῃ τὰ φύλλα, ὅταν μεταβολὴ τῶν πραγμάτων γένηται, τότε εὑρίσκονται οἱ πεπλασμένοι φίλοι, τότε γνωρίζεται τὰ προσωπεῖα τῶν κολάκων, τότε φανεροῦται ὁ χορὸς τῶν ὑποκριτῶν, καὶ ἡ σκῆψις τοῦ δράματος. Ἀνοίγεται τὰ στόματα πάντων λεγόντων· Ὁ μιαρὸς, ὁ πονηρὸς, ὁ παμπόνηρος. Τί λέγεις; οὐχὶ χθὲς αὐτὸν ἐκολάκευες; οὐχὶ τὰς χεῖρας αὐτοῦ κατεφίλεις; Προσωπεῖον ἦν ἐκεῖνα. Ἦλθεν ὁ καιρὸς, καὶ περιεῖλον τὸ προσωπεῖον, καὶ ἀπεφηνάμην τῇ διανοίᾳ. Τί οὖν δέδοικας, εἰπέ μοι, τὸν ὑπὸ τοσούτων κατηγορούμενον; Καὶ τί τοῦτο; Εἴθε μὴ αὐτὸς ἑαυτοῦ κατηγόρει. Ταῦτα λέγω οὐ πλοῦτον διαβάλλων, μυριάκις εἶπον, ἀλλὰ τοὺς κακῶς τῷ καλῷ κεχρημένους πράγματι. Τὰ γὰρ χρήματα σὺν ταῖς πράξεσι καλά. Πῶς καλὰ δέ; Ἐὰν παραμυθῶνται τὴν πενίαν, ἐὰν διορθῶνται πτωχείαν. Ἄκουσον πῶς λέγει ὁ Ἰώβ· Ἐγὼ ἤμην ὀφθαλμὸς τυφλῶν, ποὺς δὲ χωλῶν· ἐγὼ ἤμην πατὴρ ἀδυνάτων. Ἰδοὺ πλοῦτος, καὶ ἁμαρτία οὐκ ἦν, ἀλλὰ φιλοπτωχεία. Ἡ οἰκία μου παντὶ ἐλθόντι ἀνέῳκτο. Τοῦτο πλούτου διακονία, πλούτου οὐκ ὀνόματι, ἀλλὰ πράγματι. Οὗτος ὁ πλοῦτος δοῦλος ἐκείνου τοῦ πλούτου· οὗτος μὲν γὰρ ὄνομά ἐστιν ἔρημον πραγμάτων, ἐκεῖνος δὲ ὀνόματος καὶ πράγματος ἔχει τὴν ἀλήθειαν. Ποῖος; Ὁ τῶν ἀρετῶν, ὁ τῆς ἐλεημοσύνης. Πῶς; Ἐγὼ λέγω. Ἔστι πλούσιος τὰ πάντων ἁρπάζων, καὶ ἔστι πλούσιος τὰ ἑαυτοῦ τοῖς πένησι παρέχων. Ὁ μὲν ἐν τῷ συνάγειν, ὁ δὲ ἐν τῷ ἀναλίσκειν πλουτῶν· καὶ ὁ μὲν σπείρει τὴν γῆν, ὁ δὲ γεωργεῖ τὸν οὐρανόν. Ὅσον ὁ οὐρανὸς τῆς γῆς βελτίων, τοσοῦτον ἐκείνου ἡ εὐπορία τούτου ἀσθενεστέρα.Οὗτος μυρίους ἔχει τοὺς ἐραστὰς, ἐκεῖνος δὲ πάντας κατηγόρους. Καὶ τὸ δὴ θαυμαστὸν, ἐπὶ μὲν τοῦ ἅρπαγος καὶ πλεονέκτου, οὐ μόνον οἱ ἠδικημένοι, ἀλλὰ καὶ οἱ μηδὲν παθόντες κακὸν μισοῦσιν ἐκεῖνον, συναλγοῦντες τοῖς κακῶς πεπονθόσιν·ἐπὶ δὲ τοῦ ἐλεήμονος, οὐ μόνον οἱ ἐλεηθέντες, ἀλλὰ καὶ οἱ μὴ ἐλεηθέντες φιλοῦσιν αὐτόν. Βέλτιον γὰρ ἡ ἀρετὴ τῆς κακίας, ἀδελφοί. Ἡ κακία καὶ τοὺς μὴ ἀδικηθέντας πολεμίους ἔχει· ἡ δὲ ἐλεημοσύνη καὶ τοὺς μὴ εὐεργετηθέντας ἐραστὰς κέκτηται. Λέγουσι γὰρ πάντες· Καλῶς αὐτῷ ὁ Θεὸς ποιήσειε! Τί γὰρ εὐηργετήθης; Οὐκ ἐγὼ, ἀλλ' ὁ ἀδελφὸς ὁ ἐμός· οὐκ ἐγὼ, ἀλλὰ τὸ μέλος τὸ ἐμόν. Τὴν γὰρ εἰς ἐκεῖνον γενομένην εὐποιίαν εἰς ἐμαυτὸν λογίζομαι. Εἶδες ἡλίκον ἡ ἀρετή; πῶς ποθεινόν; πῶς ἐπέραστον; πῶς καλόν; Ὁ ἐλεήμων ὁ κοινὸς λιμὴν, ὁ πατὴρ πάντων, ἡ βακτηρία τῶν γεγηρακότων.Καὶ ἐπὶ μὲν τοῦ ἐλεήμονος, ἐάν τι ἀηδὲς πάθῃ, εὔχονται πάντες· Ὁ Θεὸς αὐτὸν ἐλεήσαι, ποιήσαι αὐτῷ καλῶς, παραμείναι αὐτῷ τὰ ἀγαθά! ἐὰν δὲ ἔλθῃς ἐπὶ τὸν ἅρπαγα, ἀκούσῃ λεγόντων· Ὁ μιαρὸς, ὁ πονηρὸς, ὁ βέβηλος.Τί ἠδίκησαι; Ἐγὼ μὲν οὐδὲν, ἀλλ' ὁ ἀδελφὸς ὁ ἐμός. Βοαὶ μυρίαι καθ' ἑκάστην ἡμέραν. Ἐὰν πέσῃ, πάντες ἐπεμβαίνουσι τούτῳ. Τοῦτο ζωή; τοῦτο πλοῦτος; τοῦτο οὐ χαλεπώτερον καταδίκου; Ὁ κατάδικος δέδεται τὸ σῶμα· οὗτος δὲ τὴν ψυχήν. Ὁρᾷς αὐτὸν δεσμώτην, καὶ οὐκ ἐλεεῖς αὐτόν; ∆ιὰ τοῦτο αὐτὸν μισῶ, ὅτι δέδεται, οὐκ ἀνάγκῃ, ἀλλὰ προαιρέσει· διότι τὴν ἅλυσιν ἐπεσπάσατο.  Ἅγιος Ἰωάννης ὁ Χρυσόστομος Εἰς Τον ΜΗ' Ψαλμον Source: Migne PG 55.503 -504

Do not fear, when you see a man made rich.... 1 Understand this line as concerning treasuries and counsel, understand this line as concerning the root of wealth and resources. For it is not being rich but not wishing to be rich that is true wealth. Do you understand what is said to you? He who wishes to be rich lacks possessions and money, he who does not wish to be rich is always wealthy. Do not fear when you see a man made rich, and when the glory of his house is multiplied. Do not fear. And tell me why? Because the rich are fearful, and the Prophet speaks on such a life. Why do you fear a man who is adorned with leaves and bears no fruit? Why fear a man who walks in bitterness. Why fear a man who is always trembling? Why fear a man who lives in continual anxiety? A servant does not fear when his master is absent, the rich man, however, bears his master within him. Go where he may, the love of money follows him. Family, servants, friends, rivals, supporters, all alike he holds as enemies. He certainly stirs up great envy. The poor man fears no one, because love of wisdom and endurance is his only wealth. The rich man because he lives with desire for possession, is in all things hated, and in public gatherings he is surrounded by enemies who with friendly faces have souls that hate. Because this is the way he bears himself, when with a rush of wind the leaves fall, when suddenly there comes about a change of affairs, then false friends are revealed, then flatters are known, then is made manifest the companions who are liars, then the stage is revealed. The mouths of all open and say: 'He is foul, shameless, ruinous.' What do you say? Yesterday these same folk fawned on you? They kissed your hand? They were masks. Come the time, and they are placed down, and revelation comes upon the mind. Why then do you fear, I ask, one who is accused by all men? And why is this? Because he does not accuse himself. I say these things not to incriminate wealth, as many have, but because of the putting of good things to evil use. Money with works is made honest. How honest? If you support the poor, if you maintain the needy. Hear Job say: 'I was the eyes of the blind, the feet of the lame, I was the father of those in need.' 2 Behold, wealth without sin, but rather with love of the poor. 'My house was open to all who came.' 3 This is the service of wealth, a wealth not by the mere name but by the deed; the former is a servant of the latter; the former has but the name of deeds, the latter the truth of the name and the deed. How? By partaking of virtues and alms. How? I shall tell you. He is rich who seizes the goods of others and he is rich who gives his own things to the poor. One gathers, one gives away his wealth. One sows the earth, the other cultivates heaven. And how much heaven surpasses earth, as much as one wealth is inferior to the other. One has countless lovers, the other endless accusers. And what is wonderful is that the thief and the avaricious man are not only unjust but they who suffer no evil of theirs hate them, being pained by those who work evil. But he who is merciful is loved not only by those to whom he is merciful but even by others. Virtue indeed surpasses vice, brothers. Those who are not wounded by vice have no enemies, those who do not give alms, have no friends. For all say, 'God has blessed him,' What good is done? Not to me, but to my brother, not I, but my member: a good done to another, I claim as mine. You see how good virtue may be, how desirable, how loveable, how beautiful? Mercy is a common haven, a father of all, a staff for the old. The merciful man, suffering something unseemly, all pray, 'God be merciful to him, do good to him, that his goods remain with him.' But if it so happens to a thief, you hear them say, 'He is foul, wicked, abominable.' What is suffered? Nothing by me, but by my brother. Every day innumerable folk cry out. And if he should fall, everyone rushes on him. This is life? This is wealth? Is it not worse than those condemned? One who is condemned is bound in the flesh, he is bound in the soul. You see him overthrown and you do not pity him? Because of this I hate him, that he is conquered, not by force but by desire, thus he drags his chain behind him. Saint John Chrysostom, On The Psalms, from Psalm 48 1 Ps 48.17 2 Job 29.15-16 3 Job 31.32