[... and] he left his brother and his mother. And when he saw the command of the master brought to its effect, he turned to take his rest. For he ate, he says, and drank, he and the men who were with him, and they slept. And rising in the morning he said: Send me away, that I may return to my master. But the brothers and the mother said: Let the maiden remain with us about ten days, and after that you shall depart. But he said to them: Why do you delay and procrastinate, when God has granted me such facility in all things? And they said: Let us call the maiden, and ask her. And they called her and said to her: Will you go with this man? And she said: I will go. And they sent forth Rebecca and her possessions, and the servant of Abraham, and those that were with him. And they blessed Rebecca, and said to her: Be you into thousands of myriads, and may your seed inherit the gates of your enemies. And Rebecca arising, and her maids, they mounted upon the camels and they departed with the man. You see how the patriarch brings a bride, drawing water, carrying the pitcher upon her shoulders, and mounting upon the camels? Are there anywhere mules with their necks glittering with gold? Is there any swarm of servants, or much of that luxury which you see now? Nowhere; but such was the bravery of the women of old, that they even mounted upon the camels, and thus traveled. Do you see from the things done by Abraham for his son, how the parents of old were eager to take wives for their own children? How before money they sought the nobility of the soul? Are there anywhere deeds of gift? Are there anywhere legal contracts, and the other ridiculous things that happen now? For to them there was nothing of the sort, but the greatest and most secure deed of gift for the maiden was her character. And you shall know this, when you see the maiden brought back to the bridegroom. For he went out, he says, Isaac to meditate in the field; and looking up with his eyes, he saw the camels coming, upon which Rebecca sat. And Rebecca seeing Isaac, dismounted from the camel, and said to the servant: Who is that man walking in the field to meet us? And learning that he is the one who is about to take her, She covered herself, he says, with her veil. And when he arrived, the servant narrated all things with accuracy to Isaac. Observe how nowhere are these superfluous and useless things; nowhere is there diabolical pomp; nowhere are there cymbals and flutes and dances, and those satanic banquets, but all is gravity, all is wisdom, all is gentleness. For he entered, he says, Isaac into the house of his mother, and took Rebecca; and she became his wife, and he loved her. Let women imitate this, let men emulate this, and let them be eager thus to take their brides, so that both the longing of the bridegroom may increase, and the chastity of the maiden may be intensified, and they might pass their life with pleasure, sustained by the inclination of God. But if you wish to show pride at a marriage that involves profit, call the choirs of the poor. But are you ashamed and do you blush? And what could be worse than this madness? When you are drawing the devil into your house, you think you are doing nothing shameful; but when you are about to bring in Christ, do you blush? But, he says, no one in the city has done this. But be eager to initiate it, and become the leader of this good custom, so that those who come after may refer it to you. And if anyone emulates and imitates this act, the grandchildren, and those from the grandchildren, will have words to say to those who inquire, that: So-and-so first introduced this good law, and that which is accomplished by others will bring the reward to you, the first planter of those fruits. And just as when soft men and mimes are dancing there, the devil revels in the midst; so also when the poor are entering, Christ is present. And from that expenditure of yours there is no profit, but very much harm would arise; but from the expenses on these, you shall quickly receive a very great fruit. And that this is true, learn from the maiden who was in Joppa; for even her, once lying dead, the poor who were fed by her, standing around and shedding tears, resurrected and led back to life, in Christ Jesus our Lord, to whom is the glory and the power, with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.
HOMILY XV. On Avarice.
Why do you desire to be rich from avarice, O man, that for others the gold and silver might be stored up, but for you the curses and accusations? And that the defrauded one may be bitten and lament over the food of his necessities, and may drag a myriad of accusers against you? And, what is much more frightful than this, when at that day before the dreadful judgment seat, the man who suffered evil and has lost all his own possessions is brought into the midst, you having no one as an advocate, what will you say to the judge? For now you might be able to corrupt the judgment seat of men; but then you shall by no means be able to do so. Nay, not even this. For God sees what is happening, and is near to those who are wronged, even uncalled. And He is the one who is the avenger of him who is wronged; but since what is happening does not please God, He has an avenger indeed. And do not say to me: How does he profit from his success, being wicked? For in order to enjoy it, but not to the end. For do not, he says, emulate those doing evil (Ps. 35. 1); for as grass they shall quickly wither, and as green herbs they shall quickly fall. Avarice is a certain old leaven, which, into whatever it falls, and into whatever house it enters, it makes it impure: even if it has leavened only a little of an injustice that has been committed, it has spoiled many good things that were stored up. What then, he says, when not all suffer the same things from the many who do them? Most of all truly they do suffer, even if they do not suffer immediately in the sin itself: for if they escape now, they will suffer more greatly another time; for a greater punishment is awaiting them. Nay, if they even escape it, their heirs suffer the same things. And how is this just, he says? Just indeed: for since he received the inheritance of injustice, even if he himself did not do the seizing, but nevertheless he knew well that he possessed the things of another, and therefore he was worthy
of punishment. Yet, nonetheless, since the things that happen do not please God, he who defends everyone is not pleased. And do not say to me: "How is it that an evil man fares well?" For he does not fare well, but not to the end. For do not be jealous, since they shall quickly wither like the grass of the field, and like the green herb they shall quickly be dried up A. This leaven of greed is something old, and into whatever house it enters, it makes it unclean. For it leavens small ill-gotten gains along with the whole substance. Therefore, often those things which were brought in wrongly, and which lie put away, have cast out many things. When, therefore, you say, many who are greedy do not suffer the same things—they will most certainly be persuaded, even if they do not suffer them immediately, but if they escape, do not fear, rather: they are being kept for a greater punishment. But if they themselves escape and inherit their possessions, they will suffer the same things. And where is the justice in this, you say? And it is very just. For he who succeeds to those things that are full of injustice, even if he himself did not seize them, nevertheless he knows well that they belong to another, and therefore it is just for him to suffer. These things even the laws of those outside B know, which, leaving aside those who were the first to take and carry them off, command those who find them to pay back everything. If, therefore, you know those who have been injured, restore it with much interest, according to Zacchaeus; if you do not know, distribute them among the needy, and thus you will relieve the evil. For if we give everything that is another's, we will do no good. Zacchaeus indicates this, who said that he was then placating God, when he gave four times as much as he had taken. But we, when we seize ten thousand, and give a little, think that we are placating God. For if Cain, because he did not offer the first fruits, and that not by injuring another, paid the ultimate punishment: we, when we offer from rapine and greed, how shall we not suffer heavier things? Why do you insult the Master, offering Him unclean gifts C? Christ does not want to be fed by greed, nor does He accept such-like nourishment. It is better to neglect one who is perishing from hunger, than to feed Him from such a source; it is better to have nothing, than to give to others the things of another. For tell me: if you saw two people, one naked, and the other truly having a garment; then, having stripped the one who had the garment, you clothed the naked one, would you not be doing an injustice? It is manifest to everyone. But if, by giving to another what you have taken, you have nevertheless committed an injustice, and you have not had mercy: what punishment will you not spend, when you have given the smallest part of what you have seized, and have called it alms? If Lazarus, having been affected by no injury from the rich man, but because he was not served by those things which were his, stood as a bitter accuser against him: what defense will they use, who, beyond the fact that they do not have mercy from their own, also take away the things of others? If those who did not feed Christ when He was hungry are assigned D to the inextinguishable fire with the devil; how much punishment will those who kill Him with hunger through the things they seize, and strip Him of His clothing, and not only do not gather in the stranger, but also drive him away; and not only do not visit the infirm, but rather even crush them; and not only do not visit the one in chains, but even care to have the one who is released cast into prison, incur? If he who loves those who love him will be in no better condition than the heathen: what pardon will he obtain, who injures those by whom he has been affected by no injury? If he who does not impart his own, has as an accuser him whom he did not pity, what pardon will he deserve, who also seizes the things of another? For not only to seize the things of another, but also not to impart one's own to others, is rapine and greed and plunder. If those who did not feed Christ when He was hungry drew such fire upon their own heads, what relief will they obtain, who seize things that do not belong to them, and unjustly acquire the things of others, and overturn the houses of orphans and widows? Let us then shudder at this matter, let us flee from sin: we will flee, however, if we think of those who before us did injury, who were greedy, and who departed: do others not enjoy their assets and labors, while they themselves are in torture and punishment and incurable evils? Is it not, therefore, of the extreme of madness, to be broken and afflicted, so that we may be worn out by labors while living, and after death undergo intolerable tortures and punishments? 668 What, therefore, is more miserable than the plunderer? Because things gathered are often divided by enemies and foes among themselves: but he, taking away the sins he has accumulated from these, departs, to be called to account with great diligence for those things in which he has transgressed in them. What, therefore, could be more wretched than the greedy, when they make their life more wretched than any death, with care and anxiety of mind and constant vigil feeding upon it and little by little consuming it; and they drive away every pleasure and the distinction between virtue and vice? And in gaining, indeed, even if they acquire all the things of all, they feel no pleasure, because they crave more: but in receiving loss, when they have lost even an obol, they think themselves to have suffered the most bitter of all things, and to have fallen from life itself. And if such a person has a wife, if children, if friends, unless it is allowed for him to gain in every way, they seem to be enemies even more to those who are by nature his enemies. With reason, someone says, nothing is more cruel than a greedy man. For one who is of such a kind sells himself, and walks about as a common enemy of the whole world; grieving that the earth, instead of crops, and the fountain, instead of streams, and mountains, instead of stones, do not produce gold; torturing himself at the success of others, and contracting his soul at common goods; shunning every occasion from which it is not allowed to take silver; bearing everything from which it is allowed to scrape together even two obols; hating everyone, poor as well as rich; the former, lest they approach and ask for a handout; the latter indeed, because he does not have the things which they also possess. He thinks everyone possesses his things, and as if he were being injured by everyone, he is thus animated against everyone. And what a sword is to one who rages, this is wealth to the greedy one; or rather something far more bitter. For he who rages, having taken and having driven the sword into himself, both frees himself from rage, and does not receive another blow: but the greedy one receives ten thousand wounds heavier than that, daily, not freeing himself from rage, but making it more intense; and the more wounds he has received, the more he provides himself with matter for a heavier blow. What, therefore, could be more wretched than the greedy man? When, besides the fact that he loses his soul, he also wears down his body with countless cares, and defrauds himself of delights and pleasure and honor and any glory, on account of which men primarily sin much. And what is harsher, having been injured by nothing, he is roused and arms himself against those who have not injured him at all, and casting all honorable things from his mind, becomes an enemy to everyone. For those who have been affected by injury by him, hate him, as having been affected by evil: but those who have not yet suffered anything, fearing that they might suffer, and grieving in the place of those who have suffered, manifest the same hostility. Moreover, the greater and more powerful, because they are bitten and indignant for the more humble, or rather, even being jealous, pursue him with enmities and hatred. But why do I speak of men? When he has God also as an adversary, what hope will be left to him, or what consolation? Are these riches, to do injury, tell me? Is this not more bitter than to be a slave to punishment? For the slave of punishment indeed has a body in chains, but this one truly has his soul. Do you see him in chains, and do you not have pity? Therefore, he says, when I hate, because he is in chains he [does] not...
have the liberty of thought, and is deprived of luxury and pleasure and honor and all the glory for which men most especially sin. And what is more grievous is that, while having been wronged by no one, he behaves like a wild beast and arms himself against those who have wronged him in nothing, and having poured all the good things out of his soul, he has made himself a war-monger against everyone. For those who are wronged hate him, A inasmuch as they have suffered evil; and those who have not yet suffered, fearing lest they should suffer, and sympathizing with those who have suffered, display the same war; and the greater and more powerful ones, being stung and indignant on behalf of the humbler ones, and furthermore being also envious, are likewise his enemies and hate him. And why do I speak of men? For when he has even God as his enemy, what hope or consolation will there be for him henceforth? Is this wealth, tell me, to commit injustice? Is this not more grievous than a convict? The convict is bound in body, but this man is bound in his soul. Do you see him a prisoner, and do you not have pity on him? For this reason, he says, I hate him, because he is bound not by necessity, but by his own choice, having drawn the chain upon himself. Again, you [stand] against those who are wealthy; again, you all [stand] against those who are being plundered. You are not satiated by eating and biting the poor; and I am not satiated by correcting you. You are always stuck to the rich; I am always stuck to the poor. Depart from my sheep, depart from my flock; but if you go about ruining my flock, do you complain that I am pursuing you? I am not pursuing you; I am pursuing the wolf. If you are not a wolf, I do not pursue you; but if I do pursue you, blame yourself for having become a wolf. If indeed a king should order us to abstain from the property of others, or rather even to give of our own, we all contribute readily; but when God commands us not to plunder, B we do not endure it; rather, we prefer men before God; and how is this not terrible? For if even by honoring a man equally with God we insult God, how much more when we prefer men! The word is heavy and burdensome; I know it myself; but show me that it is burdensome by fleeing from the deed; but if you have not shown fear of the deed, how can I believe you when you say, "We fear the words, and they are heavy to us"? You weigh yourselves down by the deed, and no word does so; but if I say the words, the deeds of which you yourselves perform, why are you indignant? And how is it not absurd? Would that it might be a lie, the things being said by me. I wish myself to receive the reputation of being a scold on that day, as having scolded you in vain and to no purpose, rather than to see you accused for such things. For he who digs a pit for his neighbor shall fall into it. And just as women in labor are torn by pains, so also the one who plots deceit, before he has wronged his neighbor, is himself torn and in pain, and not just anyhow, but with much bitterness. For even if a man be wicked ten thousand times over, the tribunal of the conscience is not corrupted; for it is natural and was placed in us by God from the beginning; and even if we contend ten thousand times, that [conscience] stands there crying out, punishing, and condemning; and there is no one living in wickedness who does not endure ten thousand pains, both when planning evil and when bringing the plan into action. C For what is more wicked than Ahab? And yet, when he desired the vineyard, consider what great pain he had. For although he was a king and ruled over all, and had no one to gainsay him, since he could not bear the verdict of his conscience, he entered [his house] sullen, looking down, confused, carrying much gloom upon his face, proclaiming the judgment of his conscience upon his countenance, and being unable to conceal the pain that was engendered in him by his grief. Do you wish to know clearly how wealth does not allow men to be men, but [makes them] wild beasts and demons? A drought once overtook our city, and it was possible to see the heaven having become bronze, and the death of all deaths being anticipated day by day, and God being entreated to loosen this fear; by whose lovingkindness, beyond all hope, much and boundless rain was poured down from above. When therefore everyone was in a festival and a holiday, inasmuch as they had come up from the very gates of death, one of the wealthy, sullen, downcast, deadened by grief, was going about; and as many were inquiring the cause, he could not even contain it within, but being goaded by the tyranny of this grievous passion, he brought the cause into the middle: "For possessing," he says, "myriads of measures of grain, I do not have how to dispose of them now." What are you saying? Are you pained that not all perished, in order that you might gather gold? Have you not heard what Solomon says: "He who withholds grain is cursed by the people" (Prov. 11:26)? But you go about as a common enemy of the good things of the world, and an adversary of the generosity of the Master, and a friend—or rather, a slave—to mammon? For ought not that tongue of yours to have been cut out? Ought not the heart that gave birth to these words to have been shredded? For what could be more pitiable than that rich man, who is pained for this very reason, that he possesses boundless [wealth], and who is vexed as if having reckoned that he has lost [it], and who prays every day for a famine to occur, so that gold might accrue to him? How shall I sketch for you, do you wish, the passions of the rapacious person and the plunderer? For what is more impure than those hands? What is more shameless or more impudent and dog-like than those eyes? He does not see men as men, nor heaven as heaven, but thinks everything to be money. For the eyes of men are accustomed to see the poor exhausted, and to be softened; but the plunderers see the poor, and are rather emboldened. The eyes of men do not covet the things given to others, but even pour out their own to others; but these will not endure it unless they take everything and make it their own. The eyes of men do not endure to see the body of a neighbor naked; but these, if they do not strip everyone, and store the holdings of everyone at home, never find room; D nay rather, not even then are they filled. Wherefore one would not say that the hands of these are merely those of wild beasts, but much fiercer and more grievous than those. For it is sufficient that even wolves, when they have had their fill of such food, withdraw; but these have no fill. And yet, for this reason God made hands for us, that we might help others, not that we might plot; since if we were meant to use them for this, it would be better for them to be cut off and to be without them. For when someone seeing a sheep being torn by a wild beast feels pain, and his soul is bitten, but seeing this same thing being performed upon one of his own kin, does not think he is doing anything terrible; how could such a one be a man, and not a beast, and worse than a beast? For the beasts are such by nature; but the greedy, possessing gentleness by nature, force themselves contrary to nature into the bestial. Of such [men], even their...