Homilies on Second Corinthians

^8. So that when you see a rich man plundering a poor, leave him that suffers wrong, and weep for the plunderer. For the one puts off filth, the other bedaubs himself with more filth. Such was the fate of Elisha's servant in the story of Naaman For though he took not by violence, yet he did a wrong; for to get money by deceit is a wrong. What then befell? With the wrong he received also the leprosy; and he that was wronged was benefited, but he that did the wrong received the greatest possible harm. The same happens now also in the case of the soul. And this is of so great force that often by itself it has propitiated God; yea though he who suffers evil be unworthy of aid; yet when he so suffers in excess, by this alone he draws God unto the forgiveness of himself, and to the punishment of him that did the wrong. Wherefore also God said of old to the heathen, “I indeed delivered them over unto a few things, but they have set themselves on together unto evil things;” they shall suffer ills irremediable. For there is nothing, no, nothing, that does so much exasperate God as rapine and violence and extortion. And why forsooth? Because it is very easy to abstain from this sin. For here it is not any natural desire that perturbs the mind, but it arises from wilful negligence. How then does the Apostle call it, “a root of evils.” Why, I say so too, but this root is from us, and not from the nature of the things. And, if you will, let us make a comparison and see which is the more imperious, the desire of money or of beauty; for that which shall be found to have struck down great men is the more difficult to master. Let us see then what great man the desire of money ever got possession of. Not one; only of exceeding pitiful and abject persons, Gehazi, Ahab, Judas, the priests of the Jews: but the desire for beauty overcame even the great prophet David. And this I say, not as extending forgiveness to those who are conquered by such a lust, but rather, as preparing them to be watchful. For when I have shown the strength of the passion, then, most especially, I show them to be deprived of every claim to forgiveness. For if indeed you had not known the wild beast, you would have this to take refuge in; but now, having known, yet falling into it, you will have no excuse. After him, it took possession of his son still more completely. And yet there was never man wiser than he, and all other virtue did he attain; still, however, he was seized so violently by this passion, that even in his vitals he received the wound. And the father indeed rose up again and renewed the struggle, and was crowned again; but the son showed nothing of the kind.

Therefore also Paul said, “It is better to marry than to burn:” and Christ, “He that is able to receive it, let him receive it.” But concerning money He spoke not so, but, “whoso has forsaken” his goods “shall receive an hundredfold.” 'How then,' says one, 'did He say of the rich, that they shall hardly obtain the kingdom.' Again implying their weakness of character; not the imperiousness of money, but their utter slavery. And this is evident also from the advice which Paul gave. For from that lust he leads men quite away, saying, “But they that desire to be rich fall into temptation;” but in the case of the other not so; but having separated them “for a season” only, and that by “consent,” he advises to 'come together again' For he feared the billows of lust lest they should occasion a grievous shipwreck. This passion is even more vehement than anger. For it is not possible to feel anger when there is nothing proving it, but a man cannot help desiring even when the face which moves to it is not seen. Therefore this passion indeed He did not cut off altogether, but added the words, “without a cause.” Nor again did He abolish all desire, but only that which is unlawful, for he says, “Nevertheless, because of desires, let every man have his own wife.” But to lay up treasure He allowed not, either with cause or without. For those passions were implanted in our nature for a necessary end; desire, for the procreation of children, and anger, for the succor of the injured, but desire of money not so. Therefore neither is the passion natural to us. So then if you are made captive by it, you will suffer so much the more the vilest punishment. Therefore surely, it is, that Paul, permitting even a second marriage, demands in the case of money great strictness, saying, “Why not rather take wrong? Why not rather be defrauded?” And when treating of virginity, he says, “I have no commandment,” and “I speak this for your profit, not that I may cast a snare upon you;” but when his discourse is of money, he says, “Having raiment and food, let us be therewith content.” 'How then is it,' says one, 'that by this, more than the other, are many overcome?' Because they stand not so much on their guard against it as against lasciviousness and fornication; for if they had thought it equally dangerous, they would not, perhaps, have been made its captives. So also were those wretched virgins cast out of the bridechamber, because that, having struck down the great adversary, they were wounded by one weaker, and who was nothing. Besides this, one may say further, that if any, subduing lust, is overcome by money, often he does not in fact subdue lust, but has received from nature the gift of suffering no great uneasiness of that sort; for all are not equally inclined to it. Knowing then these things, and revolving frequently with ourselves the example of the virgins, let us shun this evil wild beast. For if virginity profited them nothing, but after countless toils and labors they perished through the love of money, who shall deliver us if we fall into this passion? Wherefore I beseech you to do all you can, both that you be not taken captive by it, and that if taken, you continue not in captivity, but break asunder those hard bonds. For so shall we be able to secure a footing in heaven and to obtain the countless good things; whereunto may all we attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, with the Holy Ghost, be glory, might, honor, now and for ever, and world without end. Amen.