On the Duties of the Clergy

¹⁵¹ So far we have given our advice, now let us look for our authority. First, then, no one ought to be ashamed of becoming poor after being rich, if this happens because he gives freely to the poor; for Christ became poor when He was rich, that through His poverty He might enrich all. He has given us a rule to follow, so that we may give a good account of our reduced inheritance; whoever has stayed the hunger of the poor has lightened his distress. “Herein I give my advice,” says the Apostle, “for this is expedient for you, that you should be followers of Christ.” Advice is given to the good, but warnings restrain the wrong-doers. Again he says, as though to the good: “For you have begun not only to do, but also to be willing, a year ago.” Both of these, and not only one, is the mark of perfection. Thus he teaches that liberality without good-will, and good-will without liberality, are neither of them perfect. Wherefore he also urges us on to perfection, saying: Now, therefore, perform the doing of it; that as the will to do it was ready enough in you, so also there may be the will to accomplish it out of that which you have. For if the will be ready, it is accepted according to that a man has, and not according to that he has not. But not so that others should have plenty, and you should be in want: but let there be equality—your abundance must now serve for their want, that their abundance may serve for your want; that there may be equality, as it is written: “He that gathered much had nothing over, and he that gathered little had no lack.”

152. We notice how the Apostle includes both good-will and liberality, as well as the manner, the fruits of right giving, and the persons concerned. The manner certainly, for he gave advice to those not perfect: For only the imperfect suffer anxiety. But if any priest or other cleric, being unwilling to burden the Church, does not give away all that he has, but does honourably what his office demands, he does not seem to me to be imperfect. I think also that the Apostle here spoke not of anxiety of mind, but rather of domestic troubles.

153. And I think it was with reference to the persons concerned that he said: “that your abundance might serve for their want, and their abundance for your want.” This means, that the abundance of the people might arouse them to good works, so as to supply the want of food of others; while the spiritual abundance of these latter might assist the want of spiritual merits among the people themselves, and so win them a blessing.

154. Wherefore he gave them an excellent example: “He that gathered much had nothing over, and he that gathered little had no lack.” That example is a great encouragement to all men to show mercy. For he that possesses much gold has nothing over, for all in this world is as nothing; and he that has little has no lack, for what he loses is nothing already. The whole matter is without loss, for the whole of it is lost already.

155. We can also rightly understand it thus. He that has much, although he does not give away, has nothing over. For however much he gets, he always is in want, because he longs for more. And he who has little has no lack, for it does not cost much to feed the poor. In like manner, too, the poor person that gives spiritual blessings in return for money, although he has much grace, has nothing over. For grace does not burden the mind, but lightens it.

156. It can further be taken in this way: You, O man, have nothing over! For how much have you really received, though it may seem much to you? John, than whom none was greater among those born of woman, yet was less than he who is least in the kingdom of heaven.

157. Or once more. The grace of God is never superabundant, humanly speaking, for it is spiritual. Who can measure its greatness or its breadth, which one cannot see? Faith, if it were as a grain of mustard seed, can transplant mountains— and more than a grain is not granted you. If grace dwelt fully in you, would you not have to fear lest your mind should begin to be elated at so great a gift? For there are many who have fallen more terribly, from spiritual heights, than if they had never received grace at all from the Lord. And he who has little has no lack, for it is not tangible so as to be divided; and what seems little to him that has is much to him that lacks.

158. In giving we must also take into consideration age and weakness; sometimes, also, that natural feeling of shame, which indicates good birth. One ought to give more to the old who can no longer supply themselves with food by labour. So, too, weakness of body must be assisted, and that readily. Again, if any one after being rich has fallen into want, we must assist, especially if he has lost what he had from no sin of his own, but owing to robbery or banishment or false accusation.

159. Perchance some one may say: A blind man sits here in one place, and people pass him by, while a strong young man often has something given him. That is true; for he comes over people by his importunity. That is not because in their judgment he deserves it, but because they are wearied by his begging. For the Lord speaks in the Gospel of him who had already closed his door; how that when one knocks at his door very violently, he rises and gives what is wanted, because of his importunity.