Two Lords

Nemo potest duobus dominis servire: aut enim unum odio habebit, et alterum diliget: aut unum sustinebit, et alterum contemnet. Videamus in primis, quomodo dicta praecedentia subsequantur verba praesentia. Superius praecepit eleemosynas facere, dicens: Thesaurizate vobis thesauros in caelo, quoniam qui thesaurizaverit thesauros sibi in caelo, ille cor habet in caelo, et spem ad Deum: ille habet oculum animae simplicem, id est, mentem mundam et spiritualem, et semper non terrena, sed caelestia meditantem. Qui autem habet mentem mundam et spiritualem, ille potest corpus suum servare lucidum, id est, sine peccato. Qui autem non facit eleemosynas, nec cor habet in caelo, nec spem in Deum: nec mentem mundam et spiritualem, neque potest corpus suum servare lucidum, id est, sine peccato: quia nemo potest duobus dominis servire, Deo et mammonae, id est, divitiis. Opus Imperfectum in Matthaeum, Homilia XVI Source: Migne PG 56.722

No one is able to serve two Lords, for he either hates one and loves the other, or he cleaves to one and despises the other. 1 First let us see how the things which were said previously lead to the present words. Previously He commanded alms giving, saying, 'Heap up for yourself treasure in heaven,' because he who heaps up treasure for himself in heaven, he has heart in heaven, and his hope is in God, and he has cleansed the eye of his soul, that is, his mind is pure and spiritual, and he is always thinking on the things of heaven and not the things of earth, and he who has a pure and spiritual mind, he is able to make his body all light, that is, to be without sin. 2 But he who does not give alms, he does not have his heart in heaven, nor does he hope in God, nor is his mind pure and spiritual, nor is he able to make his body all light, that is, to be without sin, because no one is able to serve two lords, God and Mammon, that is, wealth. Opus Imperfectum on Matthew, from Homily 16 1 Mt 6.24 2 Mt 6.2-4, 19-22

Wealth And Following

Et ille respondens ait: Magister, haec omnia observavi a juventute mea. Jesus autem intuitus eum, dilexit eum, et dixit illi: Unum tibi deest... Non est putandus homo iste vel voto tentantis, ut quidam putavere, Dominum interrogasse, et de sua esse vita mentitus, cum se legis mandata custodisse dicebat, sed simpliciter ut vixerit esse confessus, quia si mendacio aut simulationis noxa reus teneretur, nequaquam intuitus arcana cordis ejus diligere diceretur Jesus. Diligit enim Dominus eos qui mandata legis, quamvis minora, custodiunt, sed nihilominus quod in lege minus fuerat, his qui perfecti esse desiderant ostendit: quia non venit solvere legem aut prophetas, sed adimplere. Ad quam profecto adimpletionem pertinet, quod hic consequenter adjungit. Vade, quaecunque habes vende et da pauperibus, et habebis thesaurum in coelo; et veni, sequere me. Quicunque perfectus esse voluerit debet vendere quae habet, et non ex parte vendere, sicut Ananias fecit et Saphira, sed totum vendere, et, cum vendiderit, dare omne pauperibus, et sic sibi praeparare thesaurum in regno coelorum. Nec hoc ad perfectionem sufficit, nisi post contemptas divitias Salvatorem sequatur, id est, relictis malis, faciat bona. Facilius enim sacculus contemnitur quam voluntas. Multi divitias relinquentes Dominum non sequuntur. Sequitur autem Dominum qui imitator ejus est, et per vestigia illius graditur. Qui enim dicit se in Christo credere, debet quomodo ille ambulavit et ipse ambulare, sicque perveniet ad regnum coeleste. Rabanus Maurus, Homilia CXVIII, Lectio sancti Evangelii secundum Marcum. Source: Migne PL 110.370c-371a

And he answered him, 'Master, I have observed all these things from my youth.' And Jesus looked at him and loved him and said to him, 'But you lack one thing...' 1 It should not be thought that this man questioned the Lord as a temptation, being deceitful about his own life, when he said he kept the commandments, but that he innocently confessed how he lived, because if the guilt of lying and deceit had clung to him it would never have been said that Jesus, He who knows the secret things of the heart, 2 loved him. The Lord loves those who keep the commandments of the law, even the lesser ones, but nevertheless to those who desire to be perfect He shows what was lacking in the law, because He had not come to set aside the law and prophets but to fulfill them, 3 to which fulfillment this undoubtedly pertains, and because of which it is then added, 'Go and sell whatever you have and give it to the poor and you shall have treasure in heaven, and come, follow me.' Whoever wishes to be perfect should sell what he has, and not just a part, as Ananias and Sapphira did, 4 but the whole, and when he has sold it he should give it all to the poor and so prepare for himself treasure in heaven. But this is not enough for perfection unless after wealth is scorned the Saviour is followed, that is, with evils forsaken let good be done. 5 It is easier to scorn the purse than the will. Many who abandon wealth do not follow the Lord, for to follow the Lord is to imitate Him, and to walk in his footsteps. He who says that he believes in Christ should himself walk as He walked, and so He shall come to the kingdom of heaven. Rabanus Maurus, from Homily 118, On A Reading from the Gospel of Saint Mark 1 Mk 10.20-21 2 Ps 43.22 3 Mt 5.17 4 Acts 5.1-11 5 Ps 33.15, 36.27

Wealth And Salvation

Et circumspiciens Jesus, ait discipulis suis: Quam difficile qui pecunias habent, in regnum Dei introibunt. Discipuli autem obstupescebant in verbis ejus. At Iesus rursus respondens ait illis: Filioli, quam difficile est, confidentes in pecuniis, in regnum Dei introire. Ecce explanatio, quia eos quos primo dixit habere pecuniam: nunc exponendo dicit esse qui confidunt in pecuniis: unde Gloffa. Qui multiplicandis divitiis incumbunt, patet quia vitae alterius gaudia quaerere contemnunt. Sed aliud est pecuniam habere, aliud amare. Multi habent, et non amant: multi non habent, et amant: alii autem et habent et amant: alii vero nec habere, nec amare se gaudent, qui certiores sunt: qui cum Apostolo dicere possunt. Mihi mundus crucifixus est, et ego mundo. Unde Salomon ait Eccles. Qui amat divitias: fructum non capiet ex eis, quia vanae sunt. Sed ipse Dominus de his verbis obstupescentibus Discipulis exponit,dicens: filioli quam difficile est confidentes in pecuniis in regnum Dei introire. Qui volunt divites fieri, incidunt in tentationem e in laqueuin Diaboli: et in tentationes multas et nociuas, quae mergunt in interitum et perditionem. Ideo dicit Psal: Divitiae si affluant, nolite cor apponere. Ibidem etiam dicit Apostolus. Praecipe divitibus non sublime sapere, nec sperare in incerto divitiarum. Isti enim funt confidentes in divitiis, et difficile est tales in regnum Dei intrare hoc modo. Sanctus Albertus Magnus, Commentarium In Evangelium Divi Marci, Caput X Source: Here p121

And Jesus looking around said to His disciples, 'How hard it is for those who have riches to enter into the kingdom of God.' And the disciples were astonished at his words. But Jesus again answering, said to them, 'Children, how hard is it for those who trust in riches, to enter into the kingdom of God.' 1 Consider the explanation, because those who He first spoke of having wealth He now expounds in speaking of those who trust in riches, hence the Gloss: 'Those who are burdened with an abundance of riches,' because it is manifest that they scorn the seeking of another life. It is one thing to have wealth and another thing to love it. Many have riches and do not love them, many do not have them and love them, and others have them and love them, but others rejoice in not having them and in not loving them, who are more secure, who are able to say with the Apostle, 'The world is crucified to me and I to the world.' And Solomon says in Ecclesiastes, 'He who loves riches shall gain no fruit from them, for they are vain.' 2 For the Lord Himself explains these words to the astonished disciples, saying, 'Children, how difficult it is for those who trust in riches to enter the kingdom of God.' In the first letter to Timothy, 'Those who wish to be rich, they fall into temptation and in the trap of the devil,' and the temptations are many and harmful, and they drag down the soul into ruin and damnation. Therefore in the Psalm, 'If riches abound, do not set your heart on them.' Likewise the Apostle says, 'Warn the rich not to think too highly, nor to hope in the security of riches,' 3 for it is difficult for those who hope in riches to enter the kingdom of heaven.  Saint Albert The Great, Commentary On The Gospel of St Mark, Chapter 10 1 Mk 10.23-24 2 Galat 6.14, Eccles 5.9 3 1 Tim 6.9, Ps 61.11, 1 Tim 6.17

Service And Wealth

Εἰ τῷ Χριστοῦ διακονεῖς θυσιαστηρίω, μετὰ τῶν αὐτοῦ νόμων μετέρχῃ την λειτουργίαν σου, πρᾶος καὶ ταπεινὸς τῇ καρδίᾳ φαινόμενος. Οὐ γὰρ πολιτικήν τινα χειρίζεις ἡγεμονίαν, τύφῳ καὶ κόμπῳ φλεγμαίνουσαν· ἀλλὰ διακονίαν εἰρηνικὴν καὶ ἀτάραχον. Εἰ δὲ πλοῦτος ἄδικος συναχθεὶς ὑπεραίρει σε, αὐτὸς μὲν θᾶττον ἐξεμεθήσεται, ρευστὴν ἔχων τὴν φύσιν καὶ ἄστατον· σὺ δὲ πολὺν ὀφλήσεις τὸν γέλωτα, τοῖς παρατρέχουσιν ὡς ἑστῶσι προσθέμενος Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΡΝΖ' Πανσοφιῳ Ἀρχιδιακονῳ Source: Migne PG 78.288c

If you serve at the altar of Christ, you should attend to the laws of its service, and exhibit meekness and humility in your heart. You are not some grasping worldly ruler bloated with conceit and pomp and, but yours should be a peaceful and untroubled service. But if you have wickedly gathered wealth to exalt yourself, you should quickly vomit it forth as something naturally slippery and unstable, lest you become a laughing stock who has seized on passing things as something stable. Saint Isidore of Pelusium, Book 1, Letter 157, To Pansophios the Archdeacon 1 1 Pet 2.2

A Failed Follower

Et ait illis Jesus: Vulpes foveas habent, et volucres coeli nidos, Filius autem hominis non habet ubi caput reclinet. Ex Domini verbis ostenditur hunc qui obsequium promittit ob hoc repudiatum, quod signorum videns magnitudinem, sequi voluerit Salvatorem, ut lucra ex operum miraculis quaereret, hoc idem desiderans, quod et Simon Magus a Petro emere voluerat. Talis ergo fides juste sententia Domini condemnatur, et dicitur ei: Quid me propter divitias et saeculi lucra cupis sequi cum tantae sim paupertatis, ut ne hospitiolum quidem habeam, et non meo utar tecto? Aliter, intelligitur miraculis Domini commotus propter inanem jactantiam eum sequi voluisse, quam significant aves. Finxisse autem discipuli obsequium, quae fictio vulpium nomine significata est. Reclinatione vero capitis humilitatem suam significavit, quae in illo simulatore ac superbo non habebat locum. Sanctus Beda, In Lucae Evangelium Expositio, Liber III, Caput IX Source: Migne PL 92.460c-d

Jesus said to them, 'Foxes have their holes, and the birds of heaven their nests, but the Son of Man has nowhere to rest His head.' 1 From these words of the Lord it is shown that this man who promised to follow is repudiated, because he wished to follow having seen the greatness of His signs so that he might try to profit from the work of miracles, which same thing Simon Magus desired, and wished to buy from Peter. 2 The speech of the Lord rightly condemns such faith and it is said to him, 'Why did you desire to follow me for the sake of wealth and worldly gain when I am so poor so that I do not have anywhere to rest and no roof over my head?' Otherwise it may be understood that having been amazed by the miracles of the Lord this man wished to follow Him for the sake of inane boasting, which the birds signify. But the following of the disciple was false, which fiction He names by foxes. However the resting of the head signifies humility, which has no place for deceit or pride. Saint Bede, Commentary on the Gospel of Luke, Book 3, Chapter 9 1 Lk 9.58 2 Acts 8.18-20

Wisdom And Wealth

Διὰ τοῦτο ἠγάπησα τὰς ἐντολάς σου ὑπὲρ χρυσίον καὶ τοπάζιον Τελειοτέρου ἐστὶν τὸ ποιεῖν μετὰ τοῦ ἀγαπᾶν· ἀτελεστέρου δὲ ποιεῖν μὲν, οὐ μετὰ τοῦ ἀγαπᾶν δέ. Τῶν δὲ ἐν τῷ κόσμῳ τιμιώτατον δoκεῖ εἶναι χρυσός. Παρακειμένου γοῦν πλούτου παντὸς καὶ ἐντολῆς σου, οὐχ οὕτως ἐνορῶ τῷ πλούτῳ, ὡς τῇ ἐντολῇ σου. Ταῦτα συνάδει τῷ· ᾿Αγαθόν μοι ὁ νόμος τοῦ στόματός σου ὑπὲρ χιλιάδας χρυσίου καὶ ἀργυρίου· καὶ τῷ· Λάβετε παιδείαν καὶ μὴ ἀργύριον· καὶ γνῶσιν ὑπὲρ χρυσίου δεδοκιμασμένου· κρεῖσσον γὰρ σοφία λίθων πολυτελῶν· πᾶν δὲ τίμιον οὐκ ἄξιόν ἐστιν. Δίδυμος Αλεξανδρεύς, Εἰς Ψαλμούς, Ψαλμός ΡΙΗ' Source: Migne PG 39.1577a

Because of this I love your commandments above all gold and jewels. 1 It is of the more perfect to act and love, and of the less perfect to act and not love. Of the things in the world nothing seems more honoured than gold, but set all wealth before me and your commandments, I would not look to riches but to your commandments. This agrees with the previous line, 'Good to me is the law of your mouth, over thousands of gold and silver,' and also with, 'Receive instruction and not silver, and knowledge over proven gold, for wisdom is better than precious stones and nothing that is valuable can match it.' 2 Didymus the Blind, Commentary on the Psalms, from Psalm 118 1 Ps 118.127 2 Ps 118.72, Prov 8.10

Power And Corruption

Ὡς ὁ πλοῦτος τοὺς οὐ προσέχοντας ἐκτραχηλίζειν εἲωεν, οὕτω καὶ ἡ ἀρχή. Ἐκεῖνος μὲν γὰρ εἰς πλεονεξίαν, αὕτη δὲ εἰς ἀπόνοιαν ἄγει. Ὄρα γοῠν τὸ ἀρχόμενον πλῆθος τῶν Ἰουδαίων ὑγιαῖον, τοὺς δὲ ἄρχοντας διεφθαρμένους. Ὅτι γὰρ οὕτοι αὐτῷ ἐπίστευον, λέγουσι μὲν συνεχῶς οἱ εὐαγγελισταὶ, ὅτι Πολλοὶ ἐκ τοῦ ὄχλου ἐπίστευσαν αὐτῷ. Ἐκ δὲ τῶν ἀρχόντων ἠπίστουν. Καὶ αὐτοὶ λέγουσιν, οὐχὶ ὁ ὄχλος, Μὴ τις τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν; Ἀλλὰ τί φησι; Τὸ πλῆθος, οἱ μὴ εἰδότες τὸν Θεὸν, ἐπικατάρατοί εἰσι. Τοὺς πιστεύοντας ἐπικαταράτους ἔλεγον, ἑαυτοὺς δὲ ἀναιροῦντας, συνετούς. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Υπόμνημα Εἰς τὸν ἅγιον Ἰωάννην τὸν Ἀπόστολον και Εὑαγγελιστην, Ὁμιλία ΞϚ’ Source: Migne PG 59.365

As wealth will ruin those who are not prudent, so it is with power. The first leads into covetousness, the second into pride. See how the subject multitude of the Jews is sound and the rulers are corrupt. For the Evangelists continually tell us that the former believed in Christ, saying, 'Many of the multitude believed in Him,' 1 but the rulers did not believe. And it is they themselves, not the multitude, who say, 'Has any of the rulers believed in Him?' But what says one of them? 'The multitude do not know God, they are accursed.' 2 They call the believers accursed, and themselves, the slayers, wise. Saint John Chrysostom, Commentary On The Gospel of Saint John, from Homily 66 1 Jn 7.31 2 Jn 7.48-49

Warning The Prosperous

Similiter ammonendi sunt homines existentes in prosperitate ne extollantur et existentes in adversitate ne terreantur desperando de adversitate. Illi enim qui prosperantur pro voluntate non se offerant, nec in ea presumptuose, nec sustinentes adversa despiciant et mutabilitatem sive labilitatem eius iugiter considerent. Et de eorum ammonitione Gregorius ii pastoralis capitulo xvii. Unde et proverbiorum i: Prosperitas stultorum perdet eos. Augustinus epistola lxxxii: Mundus est periculosior blandus quam molestus. Iob v: Vidi stultum firma radice et maledixi pulcritudini eius. Ibi Gregorius moralium vi: Quasi per amena prata ad carcerem vadit qui per presentis vite prospera ad interitum currit. Iob xviii: Preciptiabit eum consilium suum. Ibi moralium xvi: Prosperitas gressus obligat ut vix ad bona redite possint. Unde Augustinus epistola v: Nichil infelicius felictate peccantium qua penalis nutritur iniquitas et mala voluntas velut hostis interior roboratur. Et sequitur: Si Deus pollere permittat iniquos in prosperitate, tunc indignatur gravius, et si hic impunita dimmitat, tunc punit investius. Ubi inducit illud poete: Luxuriant animi rebus plerumque secundis. De hoc Seneca multum libro de providentia ubi ait: Nichil infelicius eo cui nunquam accidit aliquid adversi quia male iudicaverunt dii de ipso. Et ponit exempla de ipsis qui adversa sustinuerunt sicut de regulo qui quanto plus tormenta sustinuit, tanto plus glorie obtinuit, et quanto plus glorie habuit, tanto uberius et virilius advesa toleravit. Solatium enim magnis viris fruit dura pro honestis tolerare. Et de hoc idem Seneca epistola viii: Munera fortune sunt insidie, et espitola lxxx: Segetum ubertas nimia sternit, rami onere franguntur, ad maritatem non provenit nimia fecunditas. Idem illis evenitur quos nimia felicitas corrumpit. De huiusmodi autem mutabilitate Gregorius iii registrum ante finem bene ubi ait: Dum omnia in hoc mundo mutabilitatis ordo corrumpat, nec elevari prosperis, nec frangi debemus adversis ut humilitati discamus quicquid delinquimus et exaltati adversitatis memoriuam quasi humilitatis anchoram in mente teneamus. Nichil est stabile in hac vita sed ut viator modo per plana modo per ardua pergat, nec est ira sed gracia per quam discimus ita eius dona tanto servemus verius quanto humilius. Artem gubernandi mare tranquillum non ostendit et obsequens ventus nisi aliquid adversum occurrat sed quia animum probet turbatio naufragii. Non est laudandus rector cui gubernacula fluctus eripuit qui fluctuantia vela deseruit. Ille vero laudandus qui predictis restitit. Johannes Gallensis, Communiloquium sive Summa Collationum, Pars secunda, Septima Distinctio, De ammonitione hominum secundum differentias eventus vel fortune. Captitulum primum: De ammonitione existentium in prosperitate Source: here, p154

Similarly to be admonished are men who live in prosperity, that they should not exalt in prosperity, nor finding themselves in adversity should they be terrified to despair because of it. For they who prosper do not willingly imperil themselves, nor are reckless, nor should they scorn the enduring of adversities but consider the changeability and instability of things. Gregory gives this warning to them in the seventeenth chapter of the second book of his Pastoral Rule. And in the first chapter of Proverbs, 'The prosperity of fools ruins them.' 1 In the eighty second letter of Augustine, 'The world is more perilous when it is charming than when it is troublesome.' In the fifth chapter of Job, 'I saw a fool firmly rooted and I cursed his beauty.' Gregory in the sixth book of the Moralia: 'He runs from a fair meadow to a prison who goes through the prosperity of the present life to ruin.' In the eighteenth chapter of Job, 'His own counsel casts him down.' In the sixteenth book of the Moralia: 'Prosperity binds the feet so they can scarcely return to good things.' And Augustine in his fifth letter, 'Nothing is more unfortunate than the happiness of sinners, because wickedness nourishes punishments and evil wills strengthen the interior enemy.' And it follows, 'If God permits the wicked to flourish in prosperity, then indignation shall be heavier, and if here He allows them to be unpunished, then he shall punish more completely.' Whence the poet says, 'Souls are enfeebled by an excess of prosperity.' 2 And concerning this Seneca has much to say in his book on Providence: 'Nothing is more unfortunate than this, that nothing averse ever befalls a man because the gods judged him to be utterly wretched.' 3 And he gives an example of those who have endured adversities, such as Regulus who endured great torments so that he could gain great glory, and the more glory he had so much more effortlessly and manfully he bore torments. The bearing of difficulties with nobility is the comfort that great men enjoy. And concerning the same thing, Seneca says in this eighth letter, 'The riches of fortune are treacherous.' And in the eightieth letter, 'Crops that are too fruitful are bent down to the earth, the overladen bough breaks, excessive fecundity never advances to ripeness.' 4 The same happens to those who are corrupted with excessive fortune. Concerning this same mutability Gregory says in the third book of his registry of letters, well before the end, 'While the rule of changeability corrupts everything in this world, we should neither be exalted by prosperity nor crushed by adversity, but learn to be humble in both what we err in and in what we excel in, holding in the mind the remembrance of adversity as an anchor of humility. Nothing is stable in this life, but it is as a traveller who at one time goes across flat land and at another through rough terrain. Nor let there be anger but thanks for what we learn, for so we serve His great gift more truly the greater is our humility. The art of piloting a ship is not shown on a tranquil sea amid light winds but by the coming of adversity, which adversity may prove the soul a shipwreck. A pilot who flees from waves and the billowing sail is not worthy of praise, but he who endures what we have spoken of is worthy of acclaim.' 5 John of Wales, The Communiloquium, Second Part, Seventh Distinction, First Chapter, On The Warning Of Men According To Different Events And Fortunes, from the First Chapter, On Warning Those Who Live In Prosperity 1 Prov 1.32 2 Ovid Ars Am 2.427 3 Sen De Prov 3.3 4 Seneca Let 8.3, Let 39.4 5 Greg Reg Let 3.52

Curing An Avaricious Man

Εἰ καὶ ἑάλως τῷ τῆς φιλαργυρίας ἰῷ, ὅσπερ καὶ παντός ἐστι ῥίζα κακοῦ, καὶ πρὸς εἰδωλολατρίαν ἐκβακχεύει σε, πᾶσαν πρὸς ἑαυτὸν μεταστήσας τὴν αἴσθησιν, ἀλλ' ἀπόκριναι αὐτῷ τὴν θεοδίδακτον φωνὴν, Κύριον τὸν Θεόν μου προσκυνήσω, καὶ αὐτῷ μόνῳ λατρεύσω. Καὶ ὁ μὲν οιχήσεται, σὺ δὲ ἀνανήψεις πρὸς τὴν αὐτάρκειαν. Ἅγιος Ἰσίδωρος Του Πηλουσιώτου, Βιβλίον Πρῶτον, Ἐπιστολὴ ΥΛΔ', Κρισπῳ Source: Migne 78.421b

If you have been struck by the dart of the love of money, which is the root of all evil, 1 and it has driven you to a frenzy, possessing all your senses, answer it with the God taught speech, 'I serve the Lord my God and Him alone I revere,' 2 and it will depart, and you will return to yourself and be content with what is sufficient. Saint Isidore of Pelusium, Book 1, Letter 434, To Crispus 1 1 Tim 6.10 2 Mt 6.24, Deut 6.13

First Lessons

Ἀρχὴ δὲ πάντων χαλεπῶν φιλαργυρία. εἰδότες οὖν ὅτι οὐδὲν εἰσηνέγκαμεν εἰς τὸν κόσμον, ἀλλ’ οὐδὲ ἐξενεγκεῖν τι ἔχομεν, ὁπλισώμεθα τοῖς ὅπλοις τῆς δικαιοσύνης καὶ διδάξωμεν ἑαυτοὺς πρῶτον προεύεσθαι ἐν τῇ ἐντολῇ τοῦ Kυριοῦ· ἔπειτα καὶ τὰς γυναῖκας ἡμῶν ἐν τῇ δοθείσῃ αὐταῖς πίστει καὶ ἀγάπῃ καὶ ἁγνείᾳ στεργούσας τοὺς ἑαυτῶν ἄνδρας ἐν πάσῃ ἀληθείᾳ καὶ ἀγαπώσας πάντας ἐξ ἴσου ἐν πάσῃ ἐγκρατείᾳ, καὶ τὰ τέκνα παιδεύειν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ· τὰς χήρας σωφρονούσας περὶ τὴν τοῦ Kυρίου πίστιν, ἐντυγχανούσας ἀδιαλείπτως περὶ πάντων, μακρὰν οὔσας πάσης διαβολῆς, καταλαλιᾶς, ψευδομαρτυρίας, φιλαργυρίας καὶ παντὸς κακοῦ, γινωσκούσας ὅτι εἰσὶ θυσιαστήριον θεοῦ καὶ ὅτι πάντα μωμοσκοπεῖται, καὶ λέληθεν αὐτὸν οὐδὲν οὔτε λογισμῶν οὔτε ἐννοιῶν οὔτε τι τῶν κρυπτῶν τῆς καρδίας. Ἅγιος Πολύκαρπος Σμύρνης, Πρὸς Φιλιππήσιους Έπιστολή Source: Migne PG 5.1008c-1009a

'But the love of money is the root of all evils.' 1 Knowing, therefore, that 'as we brought nothing into the world, so we can bear nothing out,' 2 let us arm ourselves with the armour of righteousness, 3 and first let us teach ourselves to walk in the commandments of the Lord. Then teach your wives to walk in the faith given to them, and to love their own husbands dearly and tenderly and in all truth, and to love everyone equally and in chastity, and to raise their children in the knowledge and fear of God. Teach widows to be sensible regarding the faith of the Lord, praying continually for all, 4 being far from all slandering, evil-speaking, false-witnessing, land the love of money, and every sort of evil, knowing that they are the altar of God, and that He sees all things clearly and nothing is hidden from Him, neither reasoning, nor reflections, nor any one of the secret things of the heart. Saint Polycarp of Smyrna, from the Letter to the Philippians. 1 1 Tim 6.10 2 1 Tim 6.7 3 Ephes 6.11 4 1 Thes 5.17

Labour And Salvation

Verum si diligenter observem praecepta medici, erit etiam consolationis occasio, Sicut enim gravem agnosco morbum, cui tanla apponitur medicina, sic et ex hoc ipso non incurabilem esse conjector. Neque enim pretiosissimas species frustra insumeret medicus sapiens, imo sapienlia ipsa. Porro frustra insumi constat, non solum si absque eis facilis esset curatio, sed multo magis et si cum eis sit impossibilis. Animat itaque ad poenitentiam, et accendit vehementius desiderium spes concepta. Sane accedit ad consolationem ipsa quoque , quae pastoribus vigilantibus exhibita est, visitatio et allocutio angelorum. Vae vobis, divites, qui habetis consolationem vestram, ut jam non mereamini habere coelestem. Quam multi enim nobiles secundum carnem, quam multi potentes, quam multi sapientes hujus saeculi, hora illa in stratis mollibus quiescebant; et nemo eorum dignus habitus est novam videre lucem, scire magnum illud gaudium, angelos audire cantantes: Gloria in excelsis Deo. Agnoscant igitur homines, quia qui in labore hominum non sunt, visitari ab angelis non merentur. Agnoscant quam placeat supernis civibus labor cujus spiritualis intentio est, quandoquidem et eos qui pro victu corporis, coroporali urgente necessitate laborant, suo dignantur alloquio, et alioquio tam felici. Nimirum humanum in eis agnoscant ordinem, quo constituit Deus ut in sudore vultus sui vescatur Adam pane suo. Sanctus Bernardus Clarae Vallensis, Sermones De Tempore, In Nativitate Domini Sermo III Source: Migne PL 183.125b-c

Truly if I diligently observe the instructions of the physician there shall be a time of comfort, for as I know the sickness is grave, since such a great cure has been administered, so from this I conjecture that it is not incurable. The wise physician does not take up this most precious form in vain, but on account of His own wisdom, and yet He does apply Himself vainly with those who would have an easy cure, and much more with those who make it impossible. Even so, He stirs to penitence, and He more eagerly kindles the desire of hope conceived. Certainly there is consolation also, which was shown to those watching shepherds with the visitation and speech of angels. 'Woe to you, O rich ones, who have your consolation,' 1 so that now you do not merit heaven. How many are noble according to the flesh, how many powerful, how many wise according to the world, and in that hour they were silent, wrapped up in soft garments, for not one of them was clothed so worthily that they might see the new light, and know that great joy, and hear angels singing, 'Glory to God on High.' 2 Therefore let men know that those who are not amid the labours of men, 3 shall not merit the visitation of angels. Let them know the work that is spiritual in intent pleases the dwellers in heaven, and whenever those labour under bodily necessity for the sustenance of the body, they are worthy of their speech, even a speech so fortunate. Let them know the order for men, which God established, that in the sweat of his face Adam eats his bread. 4 Saint Bernard of Clairvaux, Sermons for the Season, On The Nativity Of The Lord, from Sermon 3 1 Lk 6.24 2 Lk 2.14 3 Ps 72.5 4 Gen 3.19

When The Wicked Prosper

Surgentes testes iniqui quae ignorabam interrogabant me. Omnes iniqui qui temporalia bona aeternis praeferunt, cum in hac vita prosperantur, quasi in testimonium contra electos surgunt, quia dum ipsa sua felicitate de visibilibus non loquendo, sed prosperando, testimonnium perhibent, judicium bonorum, quod de aeternis, et invisibilibus bonis dat, convincere student. Unde recte quae ignorabam, inquit, interrogabant me. Mali enim bonos de praesenti felicitate interrogant, quia, cum eis dulcis sit, mirantur, quod illi se ad appetitum ejus non inclinant, Sed qui haec non dulcis, sed amara bonis est, quidquid de ejus laude in medium proferunt, hoc boni per experientiam non cognoscunt. Hugo De Sancte Victore, Miscellanea, Liber II, Tit XLIII Quod temporalis malorum prosperitas, electis testimonium est aeternae felicitatis Source: Migne PL 177.609a

'Evil witnesses rose up and questioned me about things I did not know.' 1 All the wicked who prefer temporal goods to eternal ones, when they prosper in this life, they rise up as a testament against the elect, because while they do not speak of their happiness amid visible things, yet in their prospering they give testimony of it, and they strive to convince with this judgement of good things against eternal and unseen goods. Hence it is rightly said they questioned him about things he did not know. The wicked question the good about present happiness, because while there is sweetness to them in it they wonder why the good do not incline to their desires. But to the good these things are not sweet but bitter, and likewise whatever praise of it is brought before them, for the good through experience know nothing of it. Hugh Of Saint Victor, Miscellanea, Book 2, Chapter 43, That the temporal prosperity of the wicked is a witness to the elect of eternal happiness. 1 Ps 34.11

Making Rich And Poor

...et mercatores terrae de virtute deliciarum ejus divites facti sunt... Divites peccatis dici eos qui pro abundantia temporali suas infelici mercatu animas commutant. Nam nimietas luxuriae pauperes potius quam divitis facit Sanctus Beda, Explanatio Apocalyspsis, Liber III, Caput XVIII Source: Migne PL 93.185c

...and the merchants of the earth made rich by the power of her delicacies... 1 It speaks of those rich in sin, those who barter their souls away in a wretched market for temporal wealth, for excessive luxury makes men poor rather than rich. Saint Bede, Commentary On The Apocalypse, Book 3, Chapter 18 1 Apoc 18.3

Rich And Poor

Πλούσιος καὶ πτωχὸς συνήντησαν ἀλλήλοις, ἀμφοτέρους δὲ ὁ Kύριος ἐποίησεν Συναντῶσιν ἀλλήλοις, ὁ μὲν πλούσιος διὰ τῶν ἐλεημοσυνῶν καθαιρῶν τὸν θυμὸν, καὶ κτώμενος τὴν ἀγαπην· ὁ δὲ διὰ τῆς πενίας τὸ ταπεινοφρονεῖν διδασκόμενος· τὸν μὲν γὰρ, θέλει παιδεύεσθαι· τὸν δὲ, μεταδιδόναι· ὥστε τὸν μὲν εὐχάριστον εἶναι, τὸν δὲ ἐλεήμονα. Ὠριγένης, Ἐκλογαὶ Εἰς Παροιμίας, Κεφαλή ΚΒ’ Source: Migne PG 17.217b

The rich man and the poor man meet together, the Lord made them both. 1 They meet together when the rich man extinguishes anger with alms and fashions love, and the other is learning the humility of a poor condition, for he wishes to learn and the other to give, thus one will be thankful and the other merciful. Origen, On Proverbs, Chapter 22 1 Prov 22.2

Thorns And Riches

Alia autem ceciderunt in spinas, et creverunt spinae, et suffocaverunt ea. Spinas autem divitias interpretatur idem Salvator. Nec mirum videri debet quare spinis divitias comparaverit, cum illae pungant, istae delectent. Recte enim spinae vocantur, quia cogitationum suarum punctionibus mentem lacerant. Et cum usque ad peccatum protrahunt, quasi inflicto vulnere cruentant, simulque crescentes spinae sementem suffocando ad fructum pervenire non sinunt, quia exaggeratio divitiarum mentem strangulando spiritales virtutum fructus gignere non permittit; quin potius, si quid viriditatis habere potuit, squalore asperitatis suae illud transcendendo opprimit, et vitalem succum funditus in eo interimit. Rabanus Maurus, Commentariorum In Matthaeum, Liber V, Caput XIII Source: Migne PL 107.940d-941a

Others fell among thorns, and the thorns grew up and choked them... 1 The Saviour interprets the thorns as riches. And one should not wonder why He compared riches to thorns, when thorns hurt and wealth delights. Rightly they are called thorns which with their points wound the thoughts of the mind. And when they draw one to sin, it is as an infliction of bloody wounds, and at the same time the seed choked by the thorns is not able to grow because the heaping up of riches strangles the soul and it cannot bring forth the spiritual fruit of the virtues, but rather, even if it does have some greenness, the roughness of its bitter state overwhelms and suppresses it and the living fruit in it is killed off. Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 5, Chapter 13 1 Mt 13.7

Wanting More

Quaestiones II. Item quaeritur de hoc quod dicit, quod nihil deest animae suae ex omnibus, quae desiderat. Contra: Supra quinto: Avarus non implebitur pecunia; et rursus Hieronymus: Avaro deest tam quod habet, quam quod non habet: male ergo dicit, cum ait: Et nihil deest. Respondeo: dicendum, quod deesse aliquid, hoc potest esse dupliciter: vel quantum ad sufficientiam secundum rem et naturam, vel secundum opinionem. Dico ergo, quod bene potest esse avarus ita dives, quod nihil desit ei secundum rem et naturam; sed tamen nunquam ita dives, quin aliquid ei desit secundum suam aestimationem, quia semper plus cupit habere; et ita sibi deest. Sanctus Bonaventura, Commentarius In Ecclesiasten, Caput VI Source: Here, p 51

Questions 2. The same must be asked of this which he says 'his soul wants nothing of all that it desires.' 1 For above in the fifth chapter he says that the avaricious man shall not be filled with wealth, 2 and again Jerome says, 'Lack comes to the avaricious man more by what he has than by what he does not have.' 3 Therefore it is wrongly spoken here when it is said that he wants nothing. I reply that it must be said that the lack of something may be twofold, either as much as it pertains to sufficiency for the thing and nature, or according to opinion. I say, therefore, that it is indeed possible that an avaricious, and so rich man, lacks nothing according to the thing and nature, and yet there is never a rich man but he lacks something according to judgement, because he always has a desire for something more, and so in his own mind he lacks. Saint Bonaventura, Commentary on Ecclesiastes, Chapter 6 1 Eccles 6.2 2 Eccles 5.9 3 Jerome Com Eccl PL 23.1055b

Scandal And Wealth

Quod Dominus dicit, Qui autem scandalizaverit unum de pusillis istis, id est, ex humilibus, quales vult esse discipulos suos, non obtemperando, vel etiam contraveniendo, sicut de Alexandro aerario Apostolus dicit: expedit ei ut mola asinaria suspendatur collo ejus, et praecipetur in profundum maris: id est, congruit ei cupiditas rerum temporalium, cui stuli et caeci colligantur, eum devinctum pondere suo deducat ad interitum. Sanctus Augustinus Hipponensi, Quaestiones in Evangelium Secundum Matthaeum, Liber Primus, XXIV Source: Migne PL 35.1327-8

When the Lord says, 'He who shall scandalise one of these little ones,' 1 that is, one of the humble, which He wishes his disciples to be, not by compulsion or indeed by opposition, as the Apostle says of Alexander the coppersmith, 2 'it will be better for him that the millstone of the donkey be hung around his neck and he be cast into the depth of the sea,' 3 that is, it befits that the desire for temporal things, to which the foolish and blind are bound and crushed by its weight, leads to ruin. Saint Augustine of Hippo, Questions on the Gospel of Saint Matthew, Book 1, 24 1 Mt 18.6 2 2 Tim. 4.14

Glory And Disgrace

..αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν ἀπὸ ὀνειδισμοῦ ἔναντι Kυρίου. Ἴδωμεν δὲ καὶ ἑξῆς ἐπίπληξιν ἀναγχαίαν ἣν καλὸν εἰς τὸν ἐθικὸν τόπον ἀναλαθεῖν λέγουσαν" Αἷσχύγθητε ἀπὸ καυχήσεως ὑμῶν, ἀπὸ ὀνειδισμοῦ ἐναντίον Κυρίου. Ἔστι τινὰ ἐν οἷς καυχώμεθα δια τὴν ἄνοιαν, οὐχ οὖσιν καυχήσεως ἀξίοις οἷον ἐάν καυχήσηταί τις, ὅτι πλούσιός ἐστι, καὶ πολλὰ χέχτηται, λέγοιτ᾽ ἂν πρὸς αὐτόν Αἰσχύγθητε ἀπὸ καυχήσεως ὑμῶν. Ἐὰν καυχήσηται τι; ἐπὶ εὐγενείξ ταύτῃ τῇ ἐκτὸς, λεχθήσεται πρὸς αὐτόν" Αἰσχύγθητε ἀπὸ καυχήσεως ὑμῶν. Ἐὰν καυχήσηταί τις ἐπὶ πολυτελείᾳ ἱματίων, ἐπὶ οἰκοδομῇ οἰχίας πλουσίως κατεσχευασμένης, ἀλλοτρία ἐστὶν ἡ καύχησις καυχῆς σεως ἁγίων" διὸ λεχθήσεται πρὸς τὸν τοιοῦτον᾽ Αἰσιχὺγθητε ἀπὸ καυχήσεως ὑμῶν. Άkουε τοῦ λόγου τοῦ προφήτου Ἱερεμίου χελεύοντος ἡμᾶς μὴ καυχᾶσθαι· Μηδὲ ὁ σοφὸς ἐπὶ τῇ σοφίᾳ αὐτοῦ, μηδὲ ὀϊσχυρὸς ἐν τῇ ἰσχύϊ αὑτοῦ, μηδὲ ὁ πιλούσιος ἐν' τῷ πιλούτῳ αὐτοῦ, μηδὲ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, συγιεῖν καὶ γιγώσκειν, ὅτι ἐγώ εἶμι Κύριος. θέλεις καυχᾶσθαι, καὶ καυχώμενος μὴ ἀκοῦσαι, Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν; Καύχησαι ὡς ᾿Απόστολος, καὶ εἰπέ ᾿Εμοὶ δὲ μὴ γέγοιτο καυχᾶσθαι εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, δι' οὗ ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ. Θέλεις kαυχᾶσθαι ἵνα μὴ ἐλεγχθῇς· Αἰσιχύνθητε ἀπὸ kαυχήσεως ὑμῶν; Ἄκουε Παύλου καυχωμένου, καὶ μάνθανε, ὅταν λέγῃ· Ἥδιστα οὗν καυχήσομαι ἐν ταῖς ἀσθεγείαις μου, ἵν ἐπισκηγώσῃ ἐπ᾿ ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. Ἄκουε οἷα καυχᾶται καυχήματα Eν κόποις περισσοτέρως. Τίς δύναται ἡμῶν τοῦτο εἰπεῖν; Ἐν φυλακαῖς ὑπερβαλλιόντως. ἐν θανάτοις πολλιάκις ὑπὸ Ἰουδαίων πεντάχις τεσσαράκοντα παρὰ μίαν ἔλαβον, τρὶς ἐῤῥαῦδίσθην, ἅπαξ ἐλιθάσθηγν, τρὶς ἐραυάγησα. Μανθάνομεν οὖν χαὶ χαυχήσεων εἶναι διαφοράς᾽ ὥς τινας μὲν χαυχήσεις εἶναι αἰσχύνης ἀξίας, ἐφ᾽ οἷς λέγοιτ᾽ ἂν ἐχεῖνο τὸ ἀποστολιχόν᾽ Καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν. Ἐφ᾽ οἷς ἔδει αὐτοὺς αἰσχύνεσθαι, ἐπὶ τούτοις οἴονται δοξάζεσθαι. Ὠριγένης Ἰερεμίας, Ὁμολία IA' Source: Migne PG 13.324c-325a

...you are disgraced in your glorying, in your shame before the Lord. 1 Let us see what else there is here for needful correction, which we should receive in a moral sense: 'You are disgraced in your glorying, in your shame before me.' There are many things in which we glory and show our lack of sense. For example, if some glory in their many possessions, He says to them, 'You are disgraced in your glorying.' If some glory in the nobility of their family, it is said to them, 'You are disgraced in your glorying.' If someone fall into boasting over expensive clothing, over a house adorned with much wealth, he is far from the glory of the saints, and it is said to him: 'You are disgraced in your glorying.' Hear what the Divine speech says to Jeremiah, exhorting us not to glory in our wisdom, 'Let not the wise man glory in his wisdom, nor the strong man in his strength, nor the rich man in his riches, he who would glory let him glory in understanding and knowing that I am the Lord.' 2 You wish to glory and not hear in your glorying: 'You are disgraced in your glorying.' ? Glory like the Apostle and say, 'Let it no be for me to glory but in the cross of Jesus Christ, through which the world has been crucified to me and I to the world.' 3 You wish to glory and not hear, 'You are disgraced in your glorying'? Hear Paul glorying and learn when he says, 'Gladly, then, I glory in my weaknesses so that the power of Christ might dwell in me.' 4 Hear what the glories are that he glories in, 'In much labour.' Who can say this? 'In a long time in prison, often among the dead, from the Jews who gave me forty five lashes less one, three blows of the stick, and once I was stoned, three times I suffered shipwreck.' 5 Let us learn the differences between glories and that some glory in what is shameful, and some in the things the Apostle speaks of. 'And their glory is in their disgrace.' 6 Over things which disgrace them, these they think make them glorious. Origen, from the Eleventh Homily on Jeremiah 1 Jerem 12.13 2 Jerem 9.23-24 3 Galat 6.14 4 2 Cor 12.9 5 2 Cor 11.23-25 6 Philip 3.19

The Filled And The Hungry

Vae vobis, qui saturati estis, quia esurietis Saturatus erat dives ille purpuratus, quando epulabatur quotidie splendide, sed dirum vae sustinebat esuriens, quando de Lazari, quem despexerat, digito guttam aquae quaerebat. Aliter. Si beati sunt illi qui justitiae semper esuriunt opera, infelices e contrario sunt aestimandi qui sibi in desideriis placentes, nullam veri et inconcussi boni famem patiuntur, satis se rati beatos, si non ad tempus sua voluptate priventur. Sanctus Beda,In Lucae Evangelium Expositio, Liber II Source: Migne PL 92.404a

Woe to you who are filled, for you shall hunger... 1 That rich man in purple was filled when he feasted splendidly every day, but alas he suffered wretched lack when he sought a drop of water from the finger of Lazarus whom he had scorned. 2 Otherwise, if they are blessed who thirst for the works of righteousness, 3 then on the contrary they are judged to be wretched who pleasing themselves in their desires suffer no hunger at all for the true and unshakeable good, for they reckon themselves blessed if they are not deprived of pleasure in their times. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2 1 Lk 6.25 2 Lk 16.19-31 3 Mt 5.6

Love And Wealth

Ideo dilexi mandata tua super aurum et topazion... Sed dilectio ea demum perfecta est, quae maxima est, et quae nulli comparatione similium coaequatur. Diligit autem mandata Dei super aurum et topazion. Humanus error pretiosius nihil auro et gemmis opinatur: et haec sunt quae hominum cupiditates dominatui pretii sui et honoris subdiderunt. Auro viris honestas pudicitiae venalis est: per gemmas vero humani corporis praestantior, ut putant, species ad naturae contumeliam expolitur. Et idcirco nihil habet sexus uterque pretiosius, dum viri posse omnia auro volunt, mulieres vero per gemmas fieri se existimant pulchriores. Praestat autem ut caeteris metallis aurum, ita et aliis lapidibus topazion. Est enim ipse rarissimus et speciosissimus omnium et maximus. In Thebaidis vero loco, cui Alabastra nomen est, reperiri solet. Hunc etiam ferunt saecularium gestorum litterae, in Topazo insula ab incolis ejus, id est Troglodytis Arabis inventum, ad matrem regis Aegypti Ptolemaei, sub quo Scripturae legis ex hebraeo in graecum translatae sunt, munere fuisse delatum. Continet autem ipse in se solus caeterarum gemmarum optimarum pretiosissimarumque speciem, et in uno illo diversissimorum colorum permixtio continetur. Super hunc igitur topazion, et super aurum mandata Dei Propheta dilexit, non terrenis se, sed coelestibus desideriis significans detineri. Sanctus Hilarius Pictaviensis,Tractatus super Psalmos, Tractatus in Psalmum CXVIII Source: Migne PL 9.612c-613a

Therefore I have loved your commandments over gold and topaz... 1 This love which is greatest, and to which there is no comparison of likeness, is at last perfected when he loves the commandments of God above gold and topaz. Human error thinks that there is nothing more precious than gold and gems, and by the desire of men for the gain of these things they are dominated, and by the glory of them they are conquered. By gold the uprightness of the modest man is corrupted, and it is ruined by jewels, the appearance of which they think makes the human body fairer to the scorn of nature. Therefore neither sex has anything so precious, for while men think they can do everything they wish with gold, yet women think that they are made more beautiful by jewels. As gold excels the other metals, so topaz does all other stones. It is most rare and the fairest of all of them and the greatest. It is usually found in the Thebaid, where it is named alabastra, and the books of worldly affairs tell us that it was discovered on the isle of Topaz by the inhabitants there, that is, certain cave dwelling Arabs, and sent as a gift to the mother of Ptolemy king of Egypt, the one in whose reign the Scripture of the Law was translated from Hebrew to Greek. 2 Alone among all other gems it has the most appealing and most precious appearance, having mixed in it the most diverse colours. Therefore it is above this topaz, and above gold, that the prophet loves the commandments of God, signifying that he does not dote on worldly things, but desires heavenly things. Saint Hilary of Poitiers, Homilies on the Psalms, from Psalm 118 1 Ps 118.127 2 Ptolemy II Philadelphus