Homilies on Philippians

For as the artificer works the wood the same, whether his axe be of iron or of gold, or rather he does it the better with an implement of iron, so here too, the straight path of virtue is more easily kept in a state of poverty. For touching riches we read, “It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of Heaven.” But He has made no such declarations about poverty; nay, the very reverse. “Sell your goods, and give to the poor, and come follow Me”; as if the act of following were to spring from the selling.

Never then let us flee from poverty as an evil, for it is the procurer of heaven. Again, let us never follow riches as a good; for they are the ruin of such as walk unwarily, but in everything directing our eyes to God, let us, as occasion requires, use those gifts which He has vouchsafed us, both strength of body, and abundance of money, and every other gift; for it is unnatural that we, who have our being for Him, should make these things serviceable to others, yet not to Him who has made us. He formed your eye: make it serviceable to Him, not to the devil. But how serviceable to Him? By contemplating His creatures and praising and glorifying Him, and by withdrawing it from all gaze at women. Did He make your hands? Preserve them for His use, not for the devil, not putting them out for robbery and rapine, but for His commandments and for good deeds, for earnest prayers, for holding out help to the fallen. Hath He made your ears? Give these to Him, and not to effeminate strains nor to disgraceful tales; but “let all your communication be in the law of the Most High.” For “stand,” he says, “in the multitude of the elders, and whoever is wise, cleave unto him.” Did he make your mouth? Let it do nought that is displeasing to Him, but sing psalms, hymns, and spiritual songs. “Let no corrupt speech proceed out of your mouth,” says the Apostle, “but such as is good for edifying as the need may be, that it may give grace to them that hear”; for edification and not for subversion, for fair words and not for evil speaking and plotting against other, but the very opposite. He has made your feet, not that you should run to do evil, but to do good. He made your belly, not that you should cram it to bursting, but to practice lessons of wisdom. For the production of children, He implanted desire in your mind, not for fornication, nor for adultery. He gave you understanding, not to make of you a blasphemer or a reviler, but that you might be without falsehood. He gave us both money to be used on fitting occasion, and strength likewise to be used on fitting occasion. He instituted arts, that our present state of existence might be held together by them, not that we should separate ourselves from spiritual things, not that we should devote ourselves to the base arts but to the necessary ones, that we might minister to one another's good, and not that we should plot one against another. He gave us a roof, that it might afford shelter from the rain, and no more, not that it should be decked out with gold, while the poor man perishes with hunger. He gave clothing to cover us, not to make a display withal, not that things like these should have much gold lavished upon them, and that Christ should perish naked. He gave you a place of shelter, not that you should keep it to yourself, but to offer it to others also. He gave you land, not that, cutting off the chief portion of it, you should spend the good gifts of God upon harlots, and dancers, and actors, and flute players, and harp players, but upon those that hunger and are in want. He gave you the sea to sail on, that you might not be wearied with journeying, not that you should pry into its depths, and bring up thence precious stones and all the other things of the same kind, nor that you should make this your business.

“Why then are there precious stones?” he says. Nay, do you tell me why these stones are such, and why one class are regarded as of great value, while the others are more useful? For these may be conducive to building, but those to no purpose; and these are stronger than those. “But they,” he says, “produce a beautiful effect.” How so? It is a matter of fancy. Are they whiter? No, they are not whiter than pure white marble, nor nearly equal to it. But are they stronger? Not even this can be said for them. Well then, are they more useful? Are they larger? Not even this. Whence then are they so admired, save from fancy? For if they are neither more beautiful, (for we shall find others more shining and more white,) nor useful, nor stronger, whence came they to be so admired? Was it not from mere fancy? Why then did God give them? They were not His gift, but it is your own imagination that they are anything great. “How is it, then,” he answers, “that even the Scripture shows admiration of them?” So far it addresses itself to your fancy. As a master too in talking to a child often admires the same object as it does, when he desires to attract and engage it.

Why do you aim at finery in your clothing? He clothed you with a garment and with sandals. But where is there any reason for these things? “The judgments of God,” he says, “are more to be desired than gold; yea than much fine gold.” These, beloved, are of no use. Had they been of use, he would not have bidden us despise them. And for Holy Scripture, it speaks with reference to our notion, and this too is an instance of God's lovingkindness. “Why then,” he asks, “did He give purple and the like?” These things are products of God's gift. For He has willed by other things also to show forth His own riches. And He gave you grain too by itself; but from this you make many things, cakes and sweetmeats, of every sort and variety, having much enjoyment. Pleasure and vainglory give rise to all these inventions. It pleased you to set them before everything. For if a foreigner or a rustic, who was ignorant of the land, should put the question, and, seeing your admiration, were to say, “Why do you admire these?” What have you to say? That they are fair to look at? But not so. Let us then give up such notions; let us lay hold of the things that are truly real. These are not, but simply pass away, only flowing past like a river. Wherefore I charge you, let us take our stand upon the rock, that we both escape being easily turned about, and that we may obtain the good things to come, by the grace and lovingkindness of our Lord Jesus Christ, with whom, etc.