Homilies on Romans

For in the case of those who have money lent them, we see that this is what the lenders do, lending, that is, with greater readiness to those who refund a long time after. For he that straightway repays the whole, cuts off the progression of the interest, but he that keeps possession of it for a longer time, makes also the gain from it greater. Shall we then, while in man's case we are not offended at the delay, but even use artifices to make it greater, in the case of God be so little-minded, as on this very ground to be backward and to retract?

And yet, as I said, He both gives here, and along with the reason mentioned, as planning also some other greater advantage to us, He there keeps the whole in store. For the abundance of what is given, and the excellency of that gift, transcends this present worthless life. Since in this perishable and doomed body there is not even the possibility of receiving those unfading crowns; nor in our present state, perturbed and full of trouble, and liable to many changes as it is, of attaining to that unchangeable unperturbed lot. Now you, if any one were to owe you gold, and while you were staying in a foreign country, and had neither servants, nor any means to convey it across to the place of your abode, were to promise to pay you the loan, would beseech him in countless ways to have it paid down not in the foreign land, but at home rather.

But do you think right to receive those spiritual and unutterable things in this world? Now what madness this would show! For if you receive them here, you must have them corruptible to a certainty; but if you wait for that time, He will repay you them incorruptible and unalloyed. If you receive here, you have gotten lead; but if there, tried gold. Still He does not even deprive you of the goods of this life. For along with that promise He has placed another also, to the following effect, That every one that loves the things of the world to come, shall receive “an hundred-fold in this life present, and shall inherit eternal life.” If then we do not receive the hundred-fold, it is ourselves that are to blame for not lending to Him Who can give so much, for all who have given have received much, even though they gave but little.

For what great thing, tell me, did Peter give? Was it not a net that was broken, and a rod and a hook only? Yet still God opened to him the houses of the world, and spread before him land and sea, and all men invited him to their possessions. Or rather they sold what was their own, and brought it to their feet, not so much as putting it into their hands, for they dared not, so great was the honor they paid him, as well as their profuseness. But he was Peter, you will say! And what of this?

O man! For it was not Peter only to whom He made this promise, neither said He, You, O Peter, only art to receive an hundred-fold, but “every one whosoever has left houses or brethren shall receive an hundredfold.” For it is not distinction of persons that He recognizes, but actions that are rightly done. But a circle of little ones is round about me, one will say, and I am desirous of leaving them with a good fortune. Why then do we make them paupers? For if you leave them everything, you are still committing your goods to a trust that may deceive you.

But if you leave God their joint-heir and guardian, you have left them countless treasures. For as when we avenge ourselves God assists us not, but when we leave it to Him, more than we expect comes about; so in the case of goods, if we take thought about them ourselves, He will withdraw from any providence over them, but if we cast all upon Him, He will place both them and our children in all safety. And why are you amazed that this should be so with God? For even with men one may see this happening.

For if you do not when dying invite any of your relatives to the care of your children, it often happens, that one who is abundantly willing feels reluctancy, and is too modest to spring to the task of his own accord. But if you cast the care upon him, as having had a very great honor shown him, he will in requital make very great returns. If then you would leave your children much wealth, leave them God's care. For He Who, without your having done anything, gave you a soul, and formed you a body, and granted you life, when He sees you displaying such munificence and distributing their goods to Himself along with them, must surely open to them every kind of riches.

For if Elijah after having been nourished with a little meal, since he saw that that woman honored him above her children, made threshing-floors and oil-presses appear in the little hut of the widow, consider what loving caring the Lord of Elijah will display! Let us then not consider how to leave our children rich, but how to leave them virtuous. For if they have the confidence of riches, they will not mind anything besides, in that they have the means screening the wickedness of their ways in their abundant riches.

But if they find themselves devoid of the comfort to be got from that source, they will do all so as by virtue to find themselves abundant consolation for their poverty. Leave them then no riches that you may leave them virtue. For it is unreasonable in the extreme, not to make them, while we are alive, lords of all our goods, yet after we are dead to give the easy nature of youth full exemption from fear. And yet while we are alive we shall have power to call them to good account, and to sober and bridle them, if they make an ill use of their goods: but if after we are dead we afford them, at the time of the loss of ourselves, and their own youthfulness, that power which wealth gives, endless are the precipices into which we shall thrust those unfortunate and miserable creatures, so heaping fuel upon flame, and letting oil drop into a fierce furnace.

And so, if you would leave them rich and safe withal, leave God a debtor to them, and deliver the bequest to them into His hands. For if they receive the money themselves, they will not know even who to give it to, but will meet with many designing and unfeeling people. But if you beforehand puttest it out to interest with God, the treasure henceforward remains unassailable, and great is the facility wherewith that repayment will be made. For God is well pleased at repaying us what He owes, and both looks with a more favorable eye upon those who have lent to Him, than on those who have not; and loves those the most to whom He owes the most.

And so, if you would have Him for your Friend continually, make Him your Debtor to a large amount. For there is no lender so pleased at having those that owe to him, as Christ (6 manuscripts God) is rejoiced at having those that lend to Him. And such as He owes nothing to, He flees from; but such as He owes to, He even runs unto. Let us then use all means to get Him for our Debtor; for this is the season for loans, and He is now in want. If then you give not unto Him now, He will not ask of you after your departing hence.

For it is here that He thirsts, here that He is an hungered. He thirsts, since He thirsts after your salvation; and it is for this that He even begs; for this that He even goes about naked, negotiating immortal life for you. Do not then neglect Him; since it is not to be nourished that He wishes, but to nourish; it is not to be clothed, but to clothe and to accoutre you with the golden garment, the royal robe. Do you not see even the more attached sort of physicians, when they are washing the sick, wash themselves also, though they need it not?

In the same way He also does all for the sake of you who art sick. For this reason also He uses no force in demanding, that He may make you great returns: that you may learn that it is not because He is in need that He asks of you, but that He may set right that you need. For this reason too He comes to you in a lowly guise, and with His right hand held forth. And if you give Him a farthing, He turns not away: and even if you reject Him, He departs not but comes again to you. For He desires, yea desires exceedingly, our salvation: let us then think scorn of money, that we may not be thought scorn of by Christ.

Let us think scorn of money, even with a view to obtain the money itself. For if we keep it here, we shall lose it altogether both here and hereafter. But if we distribute it with abundant expenditure, we shall enjoy in each life abundant wealthiness. He then that would become rich, let him become poor, that he may be rich. Let him spend that he may collect, let him scatter that he may gather. But if this is novel and paradoxical, look to the sower, and consider, that he cannot in any other way gather more together, save by scattering what he has and, letting go of what is at hand. Let us now sow and till the Heaven, that we may reap with great abundance, and obtain everlasting goods, through the grace and love toward man, etc.