Homilies on First Timothy

But why does a man who is corrupt and wicked become rich, without inheriting it from his father, while another, amidst infinite labors, remains poor? For such are the questions they raise, always arguing upon wealth and poverty, and never taking the case of vice and virtue. Now in this question talk not of that, but show me a man who has become bad, while he was striving to be good; or one that, without striving, has become good. For if Fate has any power, its power should be shown in the most important things; in vice and virtue, not in poverty and riches. Again you ask, why is one man sickly and another healthy? Why is one honored, another disgraced? Why does every thing succeed well with this man, while another meets with nothing but failure and impediments? Lay aside the notion of nativity, and you will know. Believe firmly that there is a God and a Providence, and all these things will be cleared up. “But I cannot,” you say, “conceive that there is a Providence, when there is such disorder. Can I believe that the good God gives wealth to the fornicator, the corrupt and dishonest man, and not to the virtuous? How can I believe this? For there must be facts to ground belief.” Well then, do these cases proceed from a nativity that was just, or unjust? “Unjust,” you say. Who then made it? “Not God,” you say, “it was unbegotten.” But how can the unbegotten produce these things? For they are contradictions. “These things are not then in any wise the works of God.” Shall we then enquire who made the earth, the sea, the heavens, the seasons? “Nativity,” you answer. Did nativity then produce in things inanimate such order and harmony, but in us, for whom these things were made, so much disorder? As if one, in building a house, should be careful to make it magnificent, but bestow not a thought upon his household. But who preserves the succession of the seasons? Who established the regular laws of nature? Who appointed the courses of day and night? These things are superior to any such nativity. “But these,” you say, “came to be of themselves.” And yet how can such a well-ordered system spring up of itself?

“But whence,” you say, “come the rich, the healthy, the renowned, and how are some made rich by covetousness, some by inheritance, some by violence? And why does God suffer the wicked to be prosperous?” We answer, Because the retribution, according to the desert of each, does not take place here, but is reserved for hereafter. Show me any such thing taking place Then! “Well,” say you, “give me here, and I do not look for hereafter.” But it is because you seek here, that you receive not. For if when earthly enjoyment is not within your reach, you seek present things so eagerly as to prefer them to future, what would you do if you were in possession of unmixed pleasure? God therefore shows you that these things are nothing, and indifferent; for if they were not indifferent, He would not bestow them on such men. You will own that it is a matter of indifference whether one be tall or short, black or white; so is it whether one be rich or poor. For, tell me, are not things necessary bestowed on all equally, as the capacity for virtue, the distribution of spiritual gifts? If you understood aright the mercies of God, you would not complain of wanting worldly things, while you enjoyed these best gifts equally with others; and knowing that equal distribution you would not desire superiority in the rest. As if a servant enjoying from his master's bounty food, clothing, and lodging, and all other necessaries equally with his fellow-servants, should pride himself upon having longer nails, or more hair upon his head; so it is for a Christian to be elated on account of those things, which he enjoys only for a time. For this reason it is, that God withdraws those things from us, to extinguish this madness, and transfer our affections from them to heaven. But nevertheless we do not learn wisdom. As if a child possessing a toy, should prefer it to things necessary, and his father, to lead him against his will to what was better for him, should deprive him of his toy; so God takes these things from us, that He may lead us to heaven. If you ask then why He permits the wicked to be rich, it is because they are not high in His esteem. And if the righteous too are rich, it is rather that He allows it to be, than that He makes them so. Now these things we say superficially, as to men not knowing the Scriptures. But our discourses would be unnecessary if you would believe and take heed to the divine word, for that would teach you all things. And that you may understand that neither riches, nor health, nor glory, are anything, I can show you many, who, when they might gain wealth, do not seek wealth; when they might enjoy health, mortify their bodies; when they might rise to glory, make it their aim to be despised. But there is no good man, who ever studied to be bad. Let us therefore desist from seeking things below, and let us seek heavenly things; for so we shall be able to attain them, and we shall enjoy eternal delights, by the grace and lovingkindness of our Lord Jesus Christ. To Whom with the Father and the Holy Ghost be glory, power, and honor, now, and ever, and world without end. Amen.