Homilies on the Gospel of St. Matthew

After that, because he had enjoined on them great things, to raise their courage, He says, “Lo! I am with you always, even unto the end of the world.” Do you see His own proper power again? Do you see how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto “the end of the world;” but he speaks to the believers as to one body. For tell me not, says He, of the difficulty of the things: for “I am with you,” who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, “I am with you,” this here also to these men. And mark, I pray you, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.

“For the irksome things, says He, that you will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which you shall enjoy remain immortal, as I have often told you before.” Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

But let us not fear only, and shudder, but let us change too, while there is opportunity, and let us rise out of our wickedness, for we can, if we be willing. For if before grace many did this, much more after grace.

3. For what grievous things are we enjoined? To cleave mountains asunder? To fly into the air? Or to cross the Tuscan sea? By no means, but a way of life so easy, as not so much as to want any instruments, but a soul and purpose only. For what instruments had these apostles, who effected such things? Did they not go about with one vestment and unshod? And they got the better of all.

For what is difficult of the injunctions? Have no enemy. Hate no man. Speak ill of no man. Nay, the opposites of these things are the greater hardships. But He said, you reply, Throw away your money. Is this then the grievous thing? In the first place, He did not command, but advised it. Yet even if it were a command, what is it grievous not to carry about burdens and unseasonable cares?

But oh covetousness! All things have become money; for this cause all things are turned upside down. If anyone declares another happy, he mentions this; should he pronounce him wretched, hence is derived the description of wretchedness. And all reckonings are made on this account, how such an one gets rich, how such an one gets poor. Should it be military service, should it be marriage, should it be a trade, should it be what you will that any man takes in hand, he does not apply to what is proposed, until he see these riches are coming in rapidly upon him. After this shall we not meet together and consult how we shall drive away this pest? Shall we not regard with shame the good deeds of our fathers? Of the three thousand, of the five thousand, who had all things common?

What is the profit of this present life, when we do not use it for our future gain? How long do ye not enslave the mammon that has enslaved you? How long are you slaves of money? How long have ye no love for liberty, and do not rend in pieces the bargains of covetousness? But while, if you should have become slaves of men, you do all things, if any one should promise you liberty; yet being captives of covetousness, you do not so much as consider how ye may be delivered from this bitter bondage. And yet the one were nothing terrible, the other is the most bitter tyranny.

Consider how great a price Christ paid for us. He shed His own blood; He gave up Himself. But you, even after all this, are grown supine; and the most grievous thing of all is, that you even take delight in the slavery, you luxuriate in the dishonor, and that, from which you ought to flee, has become an object of desire to you.

But since it is right not only to lament and to blame, but also to correct, let us see from what cause this passion and this evil have become an object of desire to you. Whence then, whence has this come to be an object of desire? Because, you say, it makes me to be in honor and in security. In what kind of security, I pray you? In the confidence, not to suffer hunger, nor cold, not to be harmed, not to be despised. Will you then, if we promise you this security, refrain from being rich? For if it is for this that riches are an object of desire, if it be in your power to have security without these, what need have you of these any more? “And how is it possible,” you say, “for one who is not rich to attain to this?” Nay, how is it possible (for I say the opposite thing) if one is rich? For it is necessary to flatter many, both rulers and subjects, and to entreat countless numbers, and to be a base slave, and to be in fear and trembling, and to regard with suspicion the eyes of the envious, and to fear the tongues of false accusers, and the desires of other covetous men. But poverty is not like this, but altogether the contrary. It is a place of refuge and security, a calm harbor, a wrestling ground, and school of exercise to learn self-command, an imitation of the life of angels.

Hear these things, as many as are poor; or rather also, as many as desire to be rich. It is not poverty that is the thing to be feared, but the not being willing to be poor. Account poverty to be nothing to fear, and it will not be to you a matter for fear. For neither is this fear in the nature of the thing, but in the judgment of feeble-minded men. Or rather, I am even ashamed that I have occasion to say so much concerning poverty, to show that it is nothing to be feared. For if you practise self-command, it is even a fountain to you of countless blessings. And if any one were to offer you sovereignty, and political power, and wealth, and luxury, and then having set against them poverty, were to give you your choice to take which thou wouldest, you would straightway seize upon poverty, if indeed you knew the beauty thereof.

4. And I know that many laugh, when these things are said; but we are not troubled but we require you to stay, and soon ye will give judgment with us. For to me poverty seems like some comely, fair, and well-favored damsel, but covetousness like some monster shaped woman, some Scylla or Hydra, or some other like prodigies feigned by fabulous writers.

For bring not forward, I pray you, them that accuse poverty, but them that have shone thereby. Nurtured in this, Elias was caught up in that blessed assumption. With this Eliseus shone; with this John; with this all the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero, Caiaphas, were condemned.