On the Duties of the Clergy

To confirm what has been said above about rewards and punishments, he adds that it is not strange if there is no reward reserved for some in the future; for they do not labour here nor struggle. He goes on to say also that for this reason temporal goods are granted to these persons, so that they may have no excuse whatever.

59. Is not he unjust who gives the reward before the end of the contest? Therefore the Lord says in the Gospel: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” He said not: “Blessed are the rich,” but “the poor.” By the divine judgment blessedness begins there whence human misery is supposed to spring. “Blessed are they that hunger, for they shall be filled; Blessed are they that mourn, for they shall be comforted; Blessed are the merciful, for God will have mercy on them; Blessed are the pure in heart, for they shall see God; Blessed are they that are persecuted for righteousness' sake, for theirs is the kingdom of heaven; Blessed are you when men shall revile you, and persecute you, and shall say all manner of evil against you for righteousness' sake. Rejoice and be exceeding glad, for plentiful is your reward in heaven.” A reward future and not present—in heaven, not on earth—has He promised shall be given. What further do you expect? What further is due? Why do you demand the crown with so much haste, before thou dost conquer? Why do you desire to shake off the dust and to rest? Why do you long to sit at the feast before the course is finished? As yet the people are looking on, the athletes are in the arena, and thou— do you already look for ease?

60. Perhaps you say, Why are the wicked joyous? Why do they live in luxury? Why do they not toil with me? It is because they who have not put down their names to strive for the crown are not bound to undergo the labours of the contest. They who have not gone down into the race-course do not anoint themselves with oil nor get covered with dust. For those whom glory awaits trouble is at hand. The perfumed spectators are wont to look on, not to join in the struggle, nor to endure the sun, the heat, the dust, and the showers. Let the athletes say to them: Come, strive with us. The spectators will but answer: We sit here now to decide about you, but you, if you conquer, will gain the glory of the crown and we shall not.

61. They, then, who have devoted themselves to pleasures, luxury, robbery, gain, or honours are spectators rather than combatants. They have the profit of labour, but not the fruits of virtue. They love their ease; by cunning and wickedness they heap up riches; but they will pay the penalty of their iniquity, though it be late. Their rest will be in hell, yours in heaven; their home in the grave, yours in paradise. Whence Job said beautifully that they watch in the tomb, for they cannot have the calm of quiet rest which he enjoys who shall rise again.

62. Do not, therefore, understand, or speak, or think as a child; nor as a child claim those things now which belong to a future time. The crown belongs to the perfect. Wait till that which is perfect has come, when you may know— not through a glass as in a riddle, but face to face — the very form of truth made clear. Then will be made known why that person was rich who was wicked and a robber of other men's goods, why another was powerful, why a third had many children, and yet a fourth was loaded with honours.

63. Perhaps all this happens that the question may be asked of the robber: You were rich, so why did you seize on the goods of others? Need did not force you, poverty did not drive you to it. Did I not make you rich, that you might have no excuse? So, too, it may be said to a person of power: Why did you not aid the widow, the orphans also, when enduring wrong? Were you powerless? Could you not help? I made you for this purpose, not that you might do wrong, but that you might check it. Is it not written for you “Save him that endures wrong?” Is it not written for you: “Deliver the poor and needy out of the hand of the sinner”? It may be said also to the man who has abundance of good things: I have blessed you with children and honours; I have granted you health of body; why did you not follow my commands? My servant, what have I done to you, or how have I grieved you? Was it not I that gave you children, bestowed honours, granted health to you? Why did you deny me? Why did you suppose that your actions would not come to my knowledge? Why did you accept my gifts, yet despise my commands?

64. We can gather the same from the example of the traitor Judas. He was chosen among the Twelve Apostles, and had charge of the money bag, to lay it out upon the poor, that it might not seem as though he had betrayed the Lord because he was unhonoured or in want. Wherefore the Lord granted him this office, that He might also be justified in him; he would be guilty of a greater fault, not as one driven to it by wrong done to him, but as one misusing grace.