Cassian, INSTITUTES, BK. 7


(tr. mod. in part by L.Dysinger, O.S.B: from  E.C.S. Gibson, , NPNF 2nd ser. , vol 11)

AUDIO LECTURE: Cassian on Avarice (Inst. 6)

1) Avarice Foreign to Our Nature;   2) Vignette/Example;   3) Three Species of Avarice;

Avarice is Foreign to our Nature

§ 1-6



CHAPTER 1.How our warfare with avarice is a foreign one, and how this fault is not a natural one in man, as the other faults are.

CAPUT I. Quod peregrinum sit bellum filargyriae et eadem non sit in homine naturalis ut cetera vitia.



1. OUR third conflict is against avarice which we can describe as the love of money; a foreign warfare, and one outside of our nature, and in the case of a monk originating only from the state of a corrupt and sluggish mind, and often from the beginning of his renunciation being unsatisfactory, and his love towards God being lukewarm at its foundation. For the rest of the incitements to sin planted in human nature seem to have their commencement as it were congenital with us, and somehow being deeply rooted in our flesh, and almost coeval with our birth, anticipate our powers of discerning good and evil, and although in very early days they attack a man, yet they are overcome with a long struggle.

  I. Tertius nobis conflictus est aduersus filargyriam, quam nos amorem pecuniarum possumus appellare, peregrinum bellum et extra naturam nec aliunde in monacho sumens principium quam de corruptae ac torpidae mentis ignauia, et plerumque initio abrenuntiationis male arrepto et erga Deum tepido amore fundato. Cetera namque uitiorum incitamenta humanae inserta naturae uelut ingenita uidentur in nobis habere principia, et quodammodo inuiscerata carni ipsique propemodum coaeua natiuitati discretionem boni malique praeueniunt, et licet prima arripiant hominem, longo tamen labore uincuntur.



CHAPTER 2.How dangerous is the disease of avarice.

CAPUT II. Quod perniciosus sit morbus philargyriae.



2. BUT this disease coming upon us at a later period, and approaching the soul from without, as it can be the more easily guarded against and resisted, so, if it is disregarded and once allowed to gain an entrance into the heart, is the more dangerous to every one, and with the greater difficulty expelled. For it becomes “a root of all evils,” (1 Tim. 6:10) and gives rise to a multiplicity of incitements to sin.

  II. Hic uero morbus posterius superueniens et extrinsecus accedens animae quanto facilius caueri potest ac respui, tanto neglectus et intromissus semel cordi fit perniciosior cunctis difficiliusque propellitur. Malorum namque omnium efficitur radix, multiplices fruticans fomites uitiorum.



CHAPTER 3. What is the usefulness of those vices which are natural to us.

CAPUT III. Quae nobis in vitiis naturalibus sit utilitas.



3.1. FOR example, do not we see those natural impulses of the flesh not only in boys in whom innocence still anticipates the discernment of good and evil, but even in little children and infants, who although they have not even the slightest approach to lust within them, yet show that the impulses of the flesh exist in them and are naturally excited? Do not we also see that the deadly pricks of anger already exist in full vigour likewise in little children? and before they have learnt the virtue of patience, we see that they are disturbed by wrongs, and feel affronts offered to them even by way of a joke; and sometimes, although strength is lacking to them, the desire to avenge themselves is not wanting, when anger excites them.

  III. Vt puta carnis simplices motus nonne uidemus non solum in pueris, in quibus adhuc innocentia boni malique prauenit discretionem, uerum in paruulis atque lactantibus? Qui cum ne initium quidem ullius libidinis in semet ipsis habeant, motus carnis naturali incitamento sibi inesse designant. Irae quoque aculeos truces nonne similiter in paruulis iam uigere conspicimus, et antequam patientiae uirtutem agnoscant, iniuriis eos cernimus commoueri et uerborum sentire etiam per iocum contumelias inrogatas? Ac nonnumquam, cum desint uires, uoluntas tamen ultionis ira instigante non deest.

3.2. Nor do I say this to lay the blame on their natural state, but to point out that of these impulses which proceed from us, some are implanted in us for a useful purpose, while some are introduced from without, through the fault of carelessness and the desire of an evil will. For these carnal impulses, of which we spoke above, were with a useful purpose implanted in our bodies by the providence of the Creator, viz.: for perpetuating the race, and raising up children for posterity: and not for committing adulteries and debaucheries, which the authority of the law also condemns.

 2. Nec hoc dico quo uocem naturam conditionis in culpam, sed quo adseram motus hos, qui procedunt ex nobis, quosdam quidem utilitatis causa nobis insertos, quosdam uero neglegentiae uitio ac malae uoluntatis arbitrio extrinsecus introduci. Namque hi quos supra diximus motus carnales ob reparationem subolis et posteritatis propaginem suscitandam utiliter sunt corpori nostro prouidentia Creatoris inserti, non ad perpetranda flagitia stuprorum et adulteria, quae legis etiam auctoritate damnantur.

3.3. The pricks of anger too, do we not see that they have been most wisely given to us, that being enraged at our sins and mistakes, we may apply ourselves the rather to virtues and spiritual exercises, showing forth all love towards God, and patience towards our brethren? We know too how great is the use of sorrow, which is reckoned among the other vices, when it is turned to an opposite use. For on the one hand, when it is in accordance with the fear of God it is most needful, and on the other, when it is in accordance with the world, most pernicious; as the Apostle teaches us when he says that “the sorrow which is according to God worketh repentance that is steadfast unto salvation, but the sorrow of the world worketh death.” (2 Cor. 7:10)

 3. Irae etiam aculeos nonne saluberrime nobis intellegimus adtributos, ut nostris uitiis et erroribus indignantes uirtutibus potuis ac spiritalibus studiis occupemur, omnem caritatem Deo et patientiam nostris fratribus exhibentes? Tristitiae quoque utilitas quanta sit nouimus, quae inter cetera uitia, cum in contrarium affectum est mutata, numeratur. Est enim et secundum Dei timorem pernecessaria et secundum saeculum admodum perniciosa, ut docet Apostolus dicens : Quae enim secundum Deum est tristitia, paenitentiam ad salutem stabilem operatur : saeculi autem tristitia mortem operatur.



CHAPTER 4. That we can say that there exist in us some natural faults, without wronging the Creator.

CAPUT IV. Quod inesse nobis quaedam naturalia vitia sine creatoris dicamus injuria.



4. IF then we say that these impulses were implanted in us by the Creator, He will not on that account seem blameworthy, if we choose wrongly to abuse them, and to pervert them to harmful purposes, and are ready to be made sorry by means of the useless Cains of this world, and not by means of showing penitence and the correction of our faults: or at least if we are angry not with ourselves (which would be profitable) but with our brethren in defiance of God’s command. For in the case of iron, which is given us for good and useful purposes, if any one should pervert it for murdering the innocent, one would not therefore blame the maker of the metal because man had used to injure others that which he had provided for good and useful purposes of living happily.

  IV. Non ergo, si dixerimus hos motus a Creatore nobis insertos, ex eo culpabilis ille uidebitur, si nequiter his abusi maluerimus eos ad noxia potius ministeria detorquere, et uelimus pro infructuosis ac saecularibus lucris, non pro salutari paenitentia et uitiorum correctione tristari, uel certe si non nobismet ipsis utiliter, sed contra interdictum Domini nostris fratribus irascamur. Et si ferrum quis ad necessarium et utile ministerium contributum ad necem uoluerit insontium detorquere, non ex hoc infamabit materiae conditorem, si, quod ille ad usum bene uiuendi aptum ac necessarium praestitit, iste hoc usus est ad nocendum.



CHAPTER 5. Of the faults which are contracted through our own fault, without natural impulses.

CAPUT V. De vitiis quae extra naturalem motum nostro vitio contrahuntur.



5. BUT we affirm that some faults grow up without any natural occasion giving birth to them, but simply from the free choice of a corrupt and evil will, as envy and this very sin of avarice; which are caught (so to speak) from without, having no origination in us from natural instincts. But these, in proportion as they are easily guarded against and readily avoided, just so do they make wretched the mind that they have got hold of and seized, and hardly do they suffer it to get at the remedies which would cure it: either because these who are wounded by persons whom they might either have ignored, or avoided, or easily overcome, do not deserve to be healed by a speedy cure, or else because, having laid the foundations badly, they are unworthy to raise an edifice of virtue and reach the summit of perfection.

  V. dicimus tamen quaedam uitia sine ulla praecedente naturali occasione concrescere, sed solius corruptae ac malae uoluntatis arbitrio, ut est inuidiae ipsiusque etiam filargyriae : quae cum nulla habeant in nobis de naturali instinctu principia, extrinsecus contrahuntur. Quae tamen quantum facilia sunt ad cauendum et oportuna ad declinandum, tantum occupatam mentem atque possessam miseram faciunt uixque ad sanitatis concedunt remedia peruenire, siue quod non merentur curari celeri medicina qui ab his sauciati sunt, quos uel ignorare uel uitare uel facillime uincere potuerunt, uel certe quod male fundati uirtutum structuram et perfectionis suscipere culmen indigni sunt.



CHAPTER 6. How difficult the evil of avarice is to drive away when once it has been admitted.

CAPUT VI. Receptus semel philargyriae morbus quam difficile pellatur.



6. WHEREFORE let not this evil seem of no account or unimportant to anybody: for as it can easily be avoided, so if it has once got hold of any one, it scarcely suffers him to get at the remedies for curing it. For it is a regular nest of sins, and a “root of all kinds of evil,” and becomes a hopeless incitement to wickedness, as the Apostle says, “Avarice,” i.e. the love of money, “is a root of all kinds of evil.” (1 Tim. 6:10)

  VI. Quamobrem nulli uilis despectusque uideatur hic morbus, qui sicut potest perfacile declinari, ita si quemquam possederit, ad sanitatis remedia uix peruenire concedit. Receptaculum namque est uiitiorum malorumque omnium radix, et inextricabilis nequitiae fomes efficitur dicente Apostolo : Radix omnium malorum est filargyria, id est amor pecuniae.

2. Monastic Examples of the Destructive Effect of Avarice

§ 7-13



CHAPTER 7. Of the source from which avarice springs, and of the evils of which it is itself the mother.

CAPUT VII. Quibus vitiis philargyria generetur; vel quantorum malorum sit eadem procreatrix.



7.1. WHEN then this vice has got hold of the slack and lukewarm soul of some monk, it begins by tempting him in regard of a small sum of money, giving him excellent and almost reasonable excuses why he ought to retain some money for himself. For he complains that what is provided in the monastery is not sufficient, and can scarcely be endured by a sound and sturdy body. What is he to do if ill health comes on, and he has no special store of his own to support him in his weakness? He says that the allowance of the monastery is but meagre, and that there is the greatest carelessness about the sick: and if he has not something of his own so that he can look after the wants of his body, he will perish miserably.

  VII. Haec igitur cum remissam tepidamque monachi possederit mentem, primitus eum in exigua summa sollicitans iustos quosdam et uelut rationabiles ei colores, ob quos uel reseruare sibi aliquid pecuniae debeat uel parare, describit. Nam et ea quae praebentur in monasterio queritur non esse sufficientia et sano robutoque corpore uix posse tolerari. Quid faciendum si ualitudo mala carnis emerserit et reconditum non fuerit aliquid peculiare, quo sustentetur infirmitas? Praestationem monasterii esse pertenuem et neglegentiam erga aegrotantes maximam.

7.2. The dress which is allowed him is insufficient, unless he has provided something with which to procure another. Lastly, he says that he cannot possibly remain for long in the same place and monastery, and that unless he has secured the money for his journey, and the cost of his removal over the sea, he cannot move when he wants to, and, detained by the compulsion of want, will henceforth drag out a wretched and wearisome existence without making the slightest advance: that he cannot without indignity be supported by another’s substance, as a pauper and one in want.

 2. Si proprium aliquid non fuerit quo cura corporis ualeat adhiberi, misere esse moriendum. Ipsum etiam uestimentum non sufficere quod praebetur, nisi procurauerit unde sibi aliud ualeat exhibere. Postremo nec diu posse in eodem loco uel monasterio commorari, et nisi parauerit sibi uiatici sumptus euectionisque transmarinae mercedem, non posse cum uoluerit transmigrare, et necessitate inopiae coartatum laboriosam ac miserabilem absque ullo profectu uitam iugiter toleraturum, inopem quoque se semper ac nudum non sine inproperio aliena substantia sustinendum.

7.3. And so when he has bamboozled himself with such thoughts as these, he racks his brains to think how he can acquire at least one penny. Then he anxiously searches for some special work which he can do without the Abbot knowing anything about it. And selling it secretly, and so securing the coveted coin, he torments himself worse and worse in thinking how he can double it: puzzled as to where to deposit it, or to whom to intrust it. Then he is oppressed with a still weightier care as to what to buy with it, or by what transaction he can double it. And when this has turned out as he wished, a still more greedy craving for gold springs up, and is more and more keenly excited, as his store of money grows larger and larger. For with the increase of wealth the mania of avarice increases.

 3. Itaque cum huiuscemodi cogitationibus laqueauerit mentem, qualiter unum saltim denarium adquirere possit excogitat. Tum peculiare opus, quod exerceat abbate nescio, sollicita mente perquirit. Quod uendens clam et optato tandem potitus nummo, qualiter eum duplicet, acrius uehementiusque torquetur, ubi reponat cuiue eum credat ambiguus. Deinde quid ex eo coemere qualique illum commercio ualeat duplicare, cura grauiore distenditur. Cumque illi et hoc ex uoto cesserit, auidior fames adcrescit auri tantoque uehementior suscitatur, quanto etiam summa lucri maior adponitur. Cum pecuniae etenim incremento rabies cupiditatis augetur.

7.4. Then next he has forebodings of a long life, and an enfeebled old age, and infirmities of all sorts, and long drawn out, which will be insupportable in old age, unless a large store of money has been laid by in youth. And so the wretched soul is agitated, and held fast, as it were, in a serpent’s toils, while it endeavours to add to that heap which it has unlawfully secured, by still more unlawful care, and itself gives birth to plagues which inflame it more sorely, and being entirely absorbed in the quest of gain, pays attention to nothing but how to get money with which to fly as quickly as possible from the discipline of the monastery, never keeping faith where there is a gleam of hope of money to be got.

 4. Tum deinde uita longaeua promittitur, senectus incurua, infirmitates diuersae atque prolixae, quae, nisi maior summa in iuuentute fuerit praeparata, tolerari in senecta non possint. Agitur itaque infelix anima serpentinis nexibus obligata, dum materiam male concretam nequiore cura concupiscit augere, pestem sibi qua dirius inflammetur ipsa parturiens, totaque lucri cogitatione possessa nihil aliud respicit cordis intuitu quam unde pecuniam parare ualeat, per quam possit de monasterii disciplina quantocius euolare, nullam exhibens fidem, ubi potuerit nummi spes aliqua refulgere.

7.5. For this it shrinks not from the crime of lying, perjury, and theft, of breaking a promise, of giving way to injurious bursts of passion. If the man has dropped away at all from the hope of gain, he has no scruples about transgressing the bounds of humility, and through it all gold and the love of gain become to him his god, as the belly does to others. Wherefore the blessed Apostle, looking out on the deadly poison of this pest, not only says that it is a root of all kinds of evil, but also calls it the worship of idols, saying “And avarice (which in Greek is called philargyria) which is the worship of idols.” (Col. 3:5 )

 5. Pro hac non mendacii, non periurii, non furti facinus admittere perhorrescit, non fidem frangere, non iracundiae noxio furore suppleri, si quoquam a spe quaestus deciderit, non honestatis, non humilitatis modum transcendere pertimescit, fitque ei per omnia, ut aliis uenter, ita huic aurum et spes lucri pro Deo Unde beatus Apostolus huius morbi noxia uenena prospiciens non solum eam radicem esse omnium malorum, uerum etiam idolorum seruitutem pronuntiauit dicens : et auaritia - quod in graeco dicitur φιλαργυρία, quae est simulacrorum seruitus.

7.6. You see then to what a downfall this madness step by step leads, so that by the voice of the Apostle it is actually declared to be the worship of idols and false gods, because passing over the image and likeness of God (which one who serves God with devotion ought to preserve undefiled in himself), it chooses to love and care for images stamped on gold instead of God.

 6. Cernis igitur ad quantam labem rabies haec per gradus singulos crescat, ut etiam idolorum uel simulacrorum seruitus Apostoli uoce pronuntietur, eo quod figura Dei et imagine praetermissa, quam deuote seruiens Deo inmaculatam in semet ipso debuit custodire, hominum figuras inpressas auro diligere pro deo maluit et tueri.



CHAPTER 8. How avarice is a hindrance to all virtues.

CAPUT VIII. Quod philargyria omnes virtutes impediat.



8. WITH such strides then in a downward direction he goes from bad to worse, and at last cares not to retain I will not say the virtue but even the shadow of humility, charity, and obedience; and is displeased with everything, and murmurs and groans over every work; and now having cast off all reverence, like a bad-tempered horse, dashes off headlong and unbridled: and discontented with his daily food and usual clothing, announces that he will not put up with it any longer. He declares that God is not only there, and that his salvation is not confined to that place, where, if he does not take himself off pretty quickly from it, he deeply laments that he will soon die.

  VIII. Talibus igitur decessionum profectibus in deterius crescens nullam deinceps humilitatis, nullam caritatis, nullam oboedientiae non dicam uirtutem, sed ne umbram quidem retinere contentus indignatur ad omnia et ad singula opera murmurat atque suspirat, nullaque iam reuerentia reseruata uelut equus durissimus ad praecipitium fertur infrenis : nec uictu cotidiano nec solito indumento contentus non se diutius haec toleraturum esse testatur Deumque non ibi solummodo esse proclamat nec salutem suam in illo tantum loco esse conclusam, unde si quoquam se non celerius asportarit, periturum protinus grauiter ingemescit.



CHAPTER 9. How a monk who has money cannot stay in the monastery.

CAPUT IX. Quod monachus habens pecunias, in coenobio permanere non possit.



9.1. AND so having money to provide for his wanderings, with the assistance of which he has fitted himself as it were with wings, and now being quite ready for his move, he answers impertinently to all commands, and behaves himself like a stranger and a visitor, and whatever he sees needing improvement, he despises and treats with contempt.

  IX. Itaque instabilitatis suae uiaticum habens nummos, in quorum praesidio alarum sibi instar aptauit, iamque ad transmigrandum paratus insolenter ad omnia praecepta respondet, et tamquam peregrinum extraneumque se gerens, quaecumque indigentia correctione perspexerit, neglegit atque contemnit.

9.2. And though he has a supply of money secretly hidden, yet he complains that he has neither shoes nor clothes, and is indignant that they are given out to him so slowly. And if it happens that through the management of the superior some of these are given first to one who is known to have nothing whatever, he is still more inflamed with burning rage, and thinks that he is despised as a stranger; nor is he contented to turn his hand to any work, but finds fault with everything which the needs of the monastery require to be done. Then of set purpose he looks out for opportunities of being offended and angry, lest he might seem to have gone forth from the discipline of the monastery for a trivial reason.

 2. Cumque furtim possideat reconditam pecuniam, ne calciamenta quidem ac uestimenta se habere conqueriter darique sibi tardius indignatur. Ac si forte dispensatione senioris ei prius, qui nihil penitus habere cognoscitur, aliquid horum fuerit inpertitum, maioribus irae stimulis inardescit seque despici ueluti extraneum putat, nec ad ullum opus manus suas adcommodare contentus reprehendit omnia quae necessario fieri monasterii conpellit utilitas. Deinde occasiones quibus offendi uel irasci debeat studiose perquirit, ne leuiter motus de coenobii disciplina uideatur exire.

9.3. And not content to take his departure by himself alone, lest it should be thought that he has left as it were from his own fault, he never stops corrupting as many as he can by clandestine conferences. But if the severity of the weather interferes with his journey and travels, he remains all the time in suspense and anxiety of heart, and never stops sowing and exciting discontent; as he thinks that he will only find consolation for his departure and an excuse for his fickleness in the bad character and defects of the monastery.

 3. Nec solus tamen transmigrare contentus, ne tamquam suo uitio deseruisse credatur, quantos potuerit susurrationibus clandestinis deprauare non desinit. Quodsi etiam temporis asperitas itineris seu nauigationis eius intercluserit commeatum, per omne illud tempus suspenso anxioque residens corde tristitias serere uel excitare non cessat, discessus solacium et excusationem leuitatis non se aliter credens quam nota uel macula monasterii reperturum.



CHAPTER 10. Of the toils which a deserter from a monastery must undergo through avarice, though he used formerly to murmur at the very slightest tasks.

CAPUT X. Quem philargyriae laborem subeat desertor monasterii, qui ante pro levissimis operibus murmurabat.



10. AND so he is driven about, and more and more inflamed with the love of his money, which when it is acquired, never allows a monk either to remain in a monastery or to live under the discipline of a rule. And when separating him like some wild beast from the rest of the herd, it has made him through want of companions an animal fit for prey, and caused him to be easily eaten up, as he is deprived of fellow lodgers, it forces him, who once thought it beneath him to perform the slight duties of the monastery, to labour without stopping night and day, through hope of gain; it suffers him to keep no services of prayer, no system of fasting, no rule of vigils; it does not allow him to fulfil the duties of seemly intercession, if only he can satisfy the madness of avarice, and supply his daily wants; inflaming the more the fire of avarice, while believing that it will be extinguished by getting.

  X. Agitur itaque facibus pecuniarum suarum magis ac magis accensus, quae possessae numquam monachum uel in monasterio residere uel uiuere sub regulae institutione permittunt. Cumque exinde eum uelut feralis quaedam bestia de coetu gregis separans pecus oportunum praedae destitutione sodalium fecerit et deuorationi facilem contubernii priuatione reddiderit, eum, qui prius opera monasterii leuia exercere despexerat, die ac nocte spe quaestus infatigabiliter laborare conpellit : non orationum sollemnia, non ieiuniorum modum, non uigiliarum regulam custodire permittit, non honestarum intercessionum explere officia sinit, dummodo uel auaritiae rabiem satiare uel cotidianis usibus possit occurrere, cupiditatis ignem, dum adquirendo extinguendum credit, accendens.



CHAPTER 11. That under pretence of keeping the purse women have to be sought to dwell with them.

CAPUT XI. Quod occasione custodiendae pecuniae, feminarum contubernia requirantur.



11. HENCE many are led on over an abrupt precipice, and by an irrevocable fall, to death, and not content to possess by themselves that money which they either never had before, or which by a bad beginning they kept back, they seek for women to dwell with them, to preserve what they have unjustifiably amassed or retained. And they implicate themselves in so many harmful and dangerous occupations, that they are cast down even to the depths of hell, while they refuse to acquiesce in that saying of the Apostle, that “having food and clothing they should be content” with that which the thrift of the monastery supplied, but “wishing to become rich they fall into temptation and the snare of the devil, and many unprofitable and hurtful desires, which drown men in destruction and perdition. For the love of money,” i.e. avarice, “is a root of all kinds of evil, which some coveting have erred from the faith, and have entangled themselves in many sorrows.” (1 Tim. 6:8-10)

  XI. Hinc iam nonnulli per abruptum praecipitium lapsi inreuocabili ruina feruntur ad mortem, et non contenti soli possidere quas uel numquam habuerant uel initio malo reseruarant pecunias inquirunt contubernia feminarum, quae debeant ea quae male congesta uel retenta sunt custodire. Tantisque se occupationibus noxiis ac perniciosis inuoluunt, ut usque ad profundum inferi deuoluti, dum adquiescere illi apostolicae sententiae rennunt, ut habentes uictum et uestimentum his sint contenti quae monasterii frugalitas exhibeat, sed uolentes diuites fieri incidant in temptationem et laqueum diaboli et desideria multa et inutilia et noxia, quae mergunt homines in interitum et perditionem. Radix enim omnium malorum est cupiditas, id est filargyria, quam quidam adpetentes errauerunt a fide et inseruerunt se doloribus multis.



CHAPTER 12. An instance of a lukewarm monk caught in the snares of avarice.

CAPUT XII. Exemplum cujusdam tepidi monachi, philargyriae laqueis obligati.



12. I KNOW of one, who thinks himself a monk, and what is worse flatters himself on his perfection, who had been received into a monastery, and when charged by his Abbot not to turn his thoughts back to those things which he had given up and renounced, but to free himself from avarice, the root of all kinds of evil, and from earthly snares; and when told that if he wished to be cleansed from his former passions, by which he saw that he was from time to time grievously oppressed, he should cease from caring about those things which even formerly were not his own, entangled in the chains of which he certainly could not make progress towards purifying himself of his faults: with an angry expression he did not hesitate to answer, “If you have that with which you can support others, why do you forbid me to have it as well?”

  XII. Non ignoro quendam, qui semet ipsum autumat monachum sibique - quod est deterius - de perfectione blanditur. qui receptus in coenobio cum a suo moneretur abbate, ne reuolueretur ad illa quae renuntians abdicarat, seseque de radice omnium malorum filargyria terrenisque laqueis expediret, ac, si mallet pristinis passionibus emundari, quibus eum grauissime singulis mementis uidebat urgueri, cessaret adfectare ea quae ne antea quidem possederat, quorum nexibus conpeditus ad purgationem uitiorum suorum sine dubio peruenire non posset, truculento uultu eidem respondere non haesitauit : si tu habes plurimos unde sustentes, me similiter habere cur prohibes?



CHAPTER 13. What the elders relate to the juniors in the matter of stripping off sins.

CAPUT XIII. Quid conferant seniores junioribus in denudatione vitiorum.



13. BUT let not this seem superfluous or objectionable to any one. For unless the different kinds of sins are first explained, and the origin and causes of diseases traced out, the proper healing remedies cannot be applied to the sick, nor can the preservation of perfect health be secured by the strong. For both these matters and many others besides these are generally put forward for the instruction of the younger brethren by the elders in their conferences, as they have had experience of numberless falls and the ruin of all sorts of people. And often recognizing in ourselves many of these things, when the elders explained and showed them, as men who were themselves disquieted by the same passions, we were cured without any shame or confusion on our part, since without saying anything we learnt both the remedies and the causes of the sins which beset us, which we have passed over and said nothing about, not from fear of the brethren, but lest our book should chance to fall into the hands of some who have had no instruction in this way of life, and might disclose to inexperienced persons what ought to be known only to those who are toiling and striving to reach the heights of perfection.

  XIII. Haec autem nemini uideantur uel superflua uel molesta. Nisi enim prius exposita fuerint genera uulnerum et origines causaeque morborum fuerint indagatae, nec infirmis poterit adhiberi congrua medicinae curatio nec ualidis conferri perfectae custodia sanitatis. Nam et haec et multo his plura ad instructionem iuniorum solent a senioribus, qui innumeros diuersorum casus ac ruinas experti sunt, in conlatione proferri. Quorum multa saepenumero cognoscentes in nobis, ita senioribus exponentibus ac reuelantibus, uelut qui isdem ipsi quoque passionibus pulsarentur, absque confusionis nostrae uerecundia curabamur, cum et remedia pariter et causas infestantium nos uitiorum taciti disceremus. Quae nos non fraternitatis ueriti corpus uel obteximus uel praeteriuimus, sed ne forte delapsus liber in manus eorum, qui in hoc proposito minus instituti uidentur, patefaciat inexpertis, quae desudantibus solis ac festinantibus culmen perfectionis adtingere debent esse conperta.



3. The Threefold Nature of Avarice: Examples and Discussion of Each Type

§ 14-31





CHAPTER 14. Instances to show that the disease of avarice is threefold.

CAPUT XIV. Philargyriae morbus tripartitus.



14.1. AND so this disease and unhealthy state is threefold, and is condemned with equal abhorrence by all the fathers.

  XIV. Triplex itaque est huius ualitudinis morbus, qui ab uniuersis patribus aequali detestatione damnatur :

[1] One feature is this, of which we described the taint above, which by deceiving wretched folk persuades them to hoard though they never had anything of their own when they lived in the world.

unus hic, cuius superius descripsimus labem, qui decipiens miserabiles quosque ea, quae ne ante quidem cum in saeculo degerent possidebant, congerere persuadet;

[2] Another, which forces men afterwards to resume and once more desire those things which in the early days of their renunciation of the world they gave up.

alius qui haec, quae in primordiis suae renuntiationis abiecerant, post haec resumere ac rursum desiderare conpellit;

[3] A third, which springing from a faulty and hurtful beginning and making a bad start, does not suffer those whom it has once infected with this lukewarmness of mind to strip themselves of all their worldly goods, through fear of poverty and want of faith; and those who keep back money and property which they certainly ought to have renounced and forsaken, it never allows to arrive at the perfection of the gospel.

tertius qui initio malo uitiosoque contractus et ab inperfectione incipiens eos, quos semel hoc tepore mentis infecerit, paupertatis ac diffidentiae timore perterritos spoliare se cuntis mundi facultatibus non sinit, eosque pecunias uel substantias, quas utique renuntiantes abicere debuerant, reseruantes ad euangelicam perfectionem numquam peruenire concedit.

And we find in Holy Scripture instances of these three catastrophes which were visited with no light punishment.

Quarum trium ruinarum exempla etiam in scripturis sanctis inuenimus non leui poena fuisse damnata.

[1] 14.2 For when GEHAZI wished to acquire what he had never had before, not only did he fail to obtain the gift of prophecy which it would have been his to receive from his master by hereditary succession, but on the contrary he was covered by the curse of the holy Elisha with a perpetual leprosy:

2. Nam Giezi ea quae ne ante quidem possederat uolens adquirere non modo gratiam prophetiae possidere non meruit, quam per successionem uelut hereditariam a suo habuit magistro suscipere, uerum etiam e contrario aeterna lepra sancti Helisaei maledictione perfunditur.

[2] while JUDAS, wanting to resume the possession of the wealth which he had formerly cast away when he followed Christ, not only fell into betraying the Lord, and lost his apostolic rank, but also was not allowed to close his life with the common lot of all but ended it by a violent death.

Iudas autem uolens resumere pecunias, quas antea Christum secutus abiecerat, non solum ad proditionem Domini lapsus apostolatus gradum perdidit, sed etiam uitam ipsam communi exitu finire non meruit eamque biothanati morte conclusit.

[3] But ANANIAS and SAPPHIRA, keeping back a part of that which was formerly their own, were at the Apostle’s word punished with death.

Annanias uero et Sapphira reseruantes partem quandam ex his quae possederant apostolico ore morte multantur.



CHAPTER 15. Of the difference between one who renounces the world badly and one who does not renounce it at all.

CAPUT XV. Male renuntians a non renuntiante quo differat.



15.1. OF those then who say that they have renounced this world, and afterwards being overcome by want of faith are afraid of losing their worldly goods, a charge is given mystically in Deuteronomy. “If any man is afraid and of a fearful heart let him not go forth to war: let him go back and return home, lest he make the hearts of his brethren to fear as he himself is timid and frightened.” (Deut. 20:8) What can one want plainer than this testimony? Does not Scripture clearly prefer that they should not take on them even the earliest stages of this profession and its name, rather than by their persuasion and bad example turn others back from the perfection of the gospel, and weaken them by their faithless terror.

  XV. De his igitur, qui dicentes renuntiasse se huic mundo rursus incredulitate fracti nudari terrenis opibus timent, in Deuteronomio mystice praecipitur : Si quis est homo formidolosus, et corde pauido, non egrediatur ad bellum : uadat, et reuertatur in domum suam, ne pauere faciat corda fratrum suorum, sicut et ipse timore perterritus est. Hoc testimonio quid euidentius quaeso? Nonne manifeste mauult eos scriptura professionis huius nec initium sibimet usurpare nec nomen, quam exhortatione exemploque corrupto etiam alios ab euangelica perfectione reuocare et infideli infimare terrore?

15.2. And so they are bidden to withdraw from the battle and return to their homes, because a man cannot fight the Lord’s battle with a double heart. For “a double-minded man is unstable in all his ways.” (James 1:8) And thinking, according to that Parable in the Gospel, (Luke 14:31, 32) that he who goes forth with ten thousand men against a king who comes with twenty thousand, cannot possibly fight, they should, while he is yet a great way off, ask for peace; that is, it is better for them not even to take the first step towards renunciation, rather than afterwards following it up coldly, to involve themselves in still greater dangers. For “it is better not to vow, than to vow and not pay.” (Eccl. 5:4 [LXX])

 2. Iubetur itaque eis ut discedentes e pugna reuertantur in domum suam, quia non potest quisquam duplici corde bella Domini proeliari - uir enim duplex animo inconstans in omnibus uiis suis -, et cogitantes secundum illam euangelii parabolam eum, qui cum decem milibus progreditur, contra regem cum uiginti milibus uenientem non posse confligere, adhuc eo longe posito postulent pacem, id est ut ne initium quidem renuntiationis arripiant potius quam tepide eam post exsequentes maiori discrimine semet inuoluant. Melius est enim non uouere, quam uouere et non reddere.

15.3. But finely is the one described as coming with ten thousand and the other with twenty. For the number of sins which attack us is far larger than that of the virtues which fight for us. But “no man can serve God and Mammon.” (Matt. 6:24) And “no man putting his hand to the plough and looking back is fit for the kingdom of God.” (Luke 9:62)

 3. Pulchre autem hic cum decem milibus et ille cum uiginti uenire describitur. Amplior enim inpugnantium nos uitiorum numerus est quam uirtutum pro nobis dimicantium. Nemo autem potest Deo seruire et mamonae, nec ponens quisquam manum suam super aratrum et respiciens retro aptus est regno Dei.



CHAPTER 16. Of the authority under which those shelter themselves who object to stripping themselves of their goods.

CAPUT XVI. Cujus testimonii se colore tueantur, qui exui facultatibus suis nolunt.



16. THESE then try to make out a case for their original avarice, by some authority from Holy Scripture, which they interpret with base ingenuity, in their desire to wrest and pervert to their own purposes a saying of the Apostle or rather of the Lord Himself: and, not adapting their own life or understanding to the meaning of the Scripture, but making the meaning of Scripture bend to the desires of their own lust, they try to make it to correspond to their own views, and say that it is written, “It is more blessed to give than to receive.” (Acts 20:35) And by an entirely wrong interpretation of this they think that they can weaken the force of that saying of the Lord in which he says: “If thou wilt be perfect, go sell all that thou hast and give to the poor, and thou shalt have treasure in heaven; and come, follow me.” (Matt. 19:21) And they think that under colour of this they need not deprive themselves of their riches: declaring indeed that they are more blessed if, supported by that which originally belonged to them, they give to others also out of their superabundance. And while they are shy of embracing with the Apostle that glorious state of abnegation for Christ’s sake, they will not be content either with manual labour or the sparing diet of the monastery. And the only thing is that these must either know that they are deceiving themselves, and have not really renounced the world while they are clinging to their former riches; or, if they really and truly want to make trial of the monastic life, they must give up and forsake all these things and keep back nothing of that which they have renounced, and, with the Apostle, glory “in hunger and thirst, in cold and nakedness.” (2 Cor. 2:27)

  XVI. Hi ergo occasionem auaritiae pristinae sibimet intromittere quadam scripturae sanctae auctoritatae conantur, quam uitiosiore intellectu interpretantes Apostoli, immo Domini sententiam corrumpere atque ad suum desiderium gestiunt deprauare. Non suam uitam uel intellectum scripturarum sensui coaptantes, sed uim scripturis pro desiderio suae libidinis inferentes consentire eas suis opinionibus uolunt aiuntque scriptum esse : Beatius est magis dare quam accipere. Cuius interpretatione prauissima eneruatam Domini putant illam esse sententiam qua dicitur : Si uis perfectus esse, uade uende omnia quae habes et da pauperibus, et habebis thesaurum in caelo, et ueni sequere me, et hoc arbitrantur colore diuitias suas se abicere non debere, beatiores scilicet semet ipsos pronuntiantes, si pristinis suffulti substantiis aliis quoque de earum superabundantia largiantur, dum erubescunt pro Christo gloriosam cum Apostolo suscipere nuditatem nec opere manuum nec monasterii parsimonia uolunt esse contenti. Quibus superest ut se aut circumuenire nouerint semet ipsos et nequaquam renuntiasse huic mundo diuitiis pristinis incubantes, aut si professionem monachi re atque opere cupiunt experiri, dispersis abiectisque omnibus nihilque ex eis quae renuntiauerant reseruantes cum Apostolo glorientur in fame et siti, in frigore et nuditate.



CHAPTER 17. Of the renunciation of the apostles and the primitive church.

CAPUT XVII. De renuntiatione apostolorum et Ecclesiae primitivae.



17.1. AS if he (who, by his assertion that he was endowed with the privileges of a Roman citizen from his birth, testifies that he was no mean person according to this world’s rank) might not likewise have been supported by the property which formerly belonged to him! And as if those men who were possessors of lands and houses in Jerusalem and sold everything and kept back nothing whatever for themselves, and brought the price of them and laid it at the feet of the apostles, might not have supplied their bodily necessities from their own property, had this been considered the best plan by the apostles, or had they themselves deemed it preferable! But they gave up all their property at once, and preferred to be supported by their own labour, and by the contributions of the Gentiles,

  XVII. Quasi uero et ille similiter non potuerit facultatibus pristinis sustentari, qui se non ignobilem etiam in huius mundi ordine fuisse testatur, cum se adserit a natiuitate ciuis Romani dignitate praelatum, si hoc esse ad perfectionem commodius iudicauisset, et illi qui Hierosolymis, cum essent possessores agrorum aut domorum, uendentes omnia nihilque sibi ex his penitus reseruantes adferebant pretia eorum et ponebant ante pedes apostolorum, non potuerint necessitatem corporis sui facultatibus propriis sustinere, si hoc perfectius fuisset ab apostolis iudicatum uel opsi esse utilius probauissent : sed uniuersas simul abicientes substantias maluerunt labore proprio uel conlatione gentium sustentari.

17.2. of whose collection the holy Apostle speaks in writing to the Romans, and declaring his own office in this matter to them,and urging them on likewise to make this collection: “But now I go to Jerusalem to minister to the saints. For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem: it has pleased them indeed, and their debtors they are. For if the Gentiles are made partakers of their spiritual things, they ought also to minister to them in carnal things.” (Rom. 15:25-27)

 2. De quorum sumptu beatus Apostolus ad Romanos scribens suumque eis in hoc ministerium praedicans ac subtiliter eos ad hanc conlationem prouocans ait : Nunc uero proficiscar Hierusalem ministrare sanctis. Conplacuit enim Macedoniae et Achaiae conlationem aliquam facere in pauperes sanctorum qui sunt Hierusalem. Conplacuit enim, et debitores sunt eorum : quoniam si spiritalium eorum participes factae sunt gentes, debent et in carnalibus ministrare eis.

17.3 To the Corinthians also he shows the same anxiety about this, and urges them the more diligently to prepare before his arrival a collection, which he was intending to send for their needs. “But concerning the collection for the saints, as I appointed to the churches of Galatia, so also do ye. Let each one of you on the first day of the week put apart with himself, laying up what it shall well please him, that when I come the collections be not then to be made. But when I come whomsoever you shall approve by your letters, them I will send to carry your grace to Jerusalem.” And that he may stimulate them to make a larger collection, he adds, “But if it be meet that I also go, they shall go with me:” (1 Cor. 16:1-4) meaning if your offering is of such a character as to deserve to be taken there by my ministration.

 3. Ad Corinthios quoque horum sollicitudinem similiter gerens monet eos, ut ante aduentum suum conlationem, quam ad usus eorum mittere disponebant, sollicitius praepararent : De collectis autem quae fiunt in sanctis, sicut orinaui ecclesiis Galatiae, ita et uos facite. Unusquisque uestrum per unam sabbati thesaurizet apud semet ipsum recondens quod ei bene placuerit, ut non cum uenero tunc collectae fiant. Cum autem uenero, quoscumque probaueritis per epistulas, hos transmittam perferre gratiam uestram in Hierusalem. Et ut eos ad largiorem prouocaret conlationem, infert : Quodsi dignum fuerit ut et ego eam, mecum ibunt, id est si talis fuerit oblatio uestra, quae mea quoque mereatur prosecutione deferri.

17.4 To the Galatians too, he testifies that when he was settling the division of the ministry of preaching with the apostles, he had arranged this with James, Peter, and John: that he should undertake the preaching to the Gentiles, but should never repudiate care and anxious thought for the poor who were at Jerusalem, who for Christ’s sake gave up all their goods, and submitted to voluntary poverty. “And when they saw,” said he, “the grace of God which was given to me, James and Cephas and John, who seemed to be pillars, gave to me and to Barnabas the right hand of fellowship, that we should preach to the Gentiles, but they to those of the circumcision: only they would that we should be mindful of the poor.”

 4. Ad Galatas quoque, cum praedicationis ministerium cum apostolis partiretur, hoc idem se depectum cum Iacobo, Petro et Iohanne testatur, ut licet praedicationem susciperet gentium, pauperum tamen qui erant Hierosolymis nequaquam sollicitudinem curamque respueret, qui propter Christum uniuersis rebus suis renuntiantes spontaneam subierant egestatem : Et cum uidissent, inquit, gratiam Dei quae data est mihi Iacobus et Cephas et Iohannes, qui uidebantur columnae esse, dextras dederunt mhi et Barnabae societatis, ut nos inter gentes praedicaremus, ipsi autem in circumcisionem : tantum ut pauperum memores essemus.

17.5. A matter which he testifies that he attended to most carefully, saying, “which also I was anxious of myself to do.” (Gal. 2:9, 10) Who then are the more blessed, those who but lately were gathered out of the number of the heathen, and being unable to climb to the heights of the perfection of the gospel, clung to their own property, in whose case it was considered a great thing by the Apostle if at least they were restrained from the worship of idols, and from fornication, and from things strangled, and from blood, (Acts 15:20) and had embraced the faith of Christ, with their goods and all: or those who live up to the demands of the gospel, and carry the Lord’s cross daily, and want nothing out of their property to remain for their own use?

 5. Quam rem omni sollicitudine se testatur inplesse dicens : quod etiam sollicitus fui hoc ipsum facere. Qui igitur sunt beatiores? Vtrumnam hi qui nuper de numero gentium congretati nec praeualentes euangelicam perfectionem conscendere adhuc suis substantiis inhaerebant, in quibus magnus fructus Apostolo ducebatur, si saltim ab idolorum cultu et fornicatione et suffocatis et sanguine reuocati fidem Christi cum suis facultatibus suscepissent, an illi qui euangelicae satisfacientes sententiae crucem Domini cotidie portantes nihil sibi de propriis facultatibus superesse uoluerunt?

17.6. And if the blessed Apostle himself, bound with chains and fetters, or hampered by the difficulties of travelling, and for these reasons not being able to provide with his hands, as he generally did, for the supply of his food, declares that he received that which supplied his wants from the brethren who came from Macedonia; “For that which was lacking to me,” he says, “the brethren who came from Macedonia supplied:” (2 Cor. 11:9) and to the Philippians he says: “For ye Philippians know also that in the beginning of the gospel, when I came from Macedonia, no church communicated with me in the matter of giving and receiving, except you only; because even in Thessalonica once and again you sent to supply my needs:” (Phil. 4:15, 16) (if this was so) then, according to the notion of these men, which they have formed in the coldness of their heart, will those men really be more blessed than the Apostle, because it is found that they have ministered to him of their substance? But this no one will venture to assert, however big a fool he may be.

 6. Cumque ipse beatus Apostolus uinculis et carceribus obligatus seu uexatione itineris inpeditus et ob haec consuetam uictus substantiam parare, ut erat solitus, suis manibus non occurrens a fratribus se, qui de Macedonia uenerant, supplementum suae necessitatis adserit accepisse - nam quod mhi, inquiens, deerat subpleuerunt fratres qui uenerunt a Macedonia, et ad Philippenses ipse referens : Scitis enim et uos, Philippenses, quia in principio euangelii, quando profectus sum a Macedonia, nulla mihi ecclesia communicauit in ratione dati et accepti nisi uos soli, quia et Thessalonicam et semel et bis in usum mihi misistis -, erunt secundum istorum sententiam, quam mente tepida conceperunt, et isti beatiores Apostolo, quia de suis inueniuntur ei substantiis inpertisse? Quod amens quilibet dicere non audebit.



CHAPTER 18. That if we want to imitate the apostles we ought not to live according to our own prescriptions, but to follow their example.

CAPUT XVIII. Quod si apostolos imitari velimus, non debeamus nostris definitionibus vivere, sed illorum exempla sectari.



18. WHEREFORE if we want to obey the gospel precept, and to show ourselves the followers of the Apostle and the whole primitive church, or of the fathers who in our own days succeeded to their virtues and perfection, we should not acquiesce in our own prescriptions, promising ourselves perfection from this wretched and lukewarm condition of ours: but following their footsteps, we should by no means aim at looking after our own interests, but should seek out the discipline and system of a monastery, that we may in very truth renounce this world; preserving nothing of those things which we have despised through the temptation of want of faith; and should look for our daily food, not from any store of money of our own, but from our own labours.

  XVIII. Quamobrem si euangelico praecepto uolumus oboedire et Apostoli ac totius ecclesiae illius primitiuae seu patrum, qui uirtutibus ac perfecitoni eorum nostris temporibus successerunt, imitatiores exsistere, non nostris definitionibus adquiescamus, de hoc tepido ac miserabili statu perfectionem nobis euangelicam pollicentes, sed illorum sectantes uestigia circumuenire nosmet ipsos minime studeamus et ita monasterii disciplinam institutionemque pariter expetamus, ut in ueritate renuntiemus huic mundo, nihil ex his quae contempsimus infidelitate nos retrahente seruantes, cotidianum uictum non recondita pecunia, sed opere proprio conquiramus.



CHAPTER 19. A saying of S. Basil, the Bishop, directed against Syncletius.

CAPUT XIX. Sententia sancti Basilii episcopi adversus Syncleticum prolata.



19. THERE is current a saying of S. Basil, Bishop of Caesarea, directed against a certain Syncletius, who was growing indifferent with the sort of lukewarmness of which we have spoken; who, though he professed to have renounced this world, had yet kept back for himself some of his property, not liking to be supported by the labour of his own hands, and to acquire true humility by stripping himself and by grinding toil, and the subjection of the monastery: “You have,” said he, “spoilt Syncletius, and not made a monk.”

  XIX. Fertur sententia sancti Basilii Caesariensis episcopi ad quendam prolata Syncletium tali quo diximus tepore torpentem. Qui cum se renuntiasse diceret huic mundo, quaedam de propriis facultatibus sibimet reseruauit, nolens exercitio suarum manuum sustentari et humilitatem ueram nuditate et operis contritione monasteriique subiectione conquirere. Et senatorem, inquit, Syncletium perdidisti et monachum non fecisti.



CHAPTER 20. How contemptible it is to be overcome by avarice.

CAPUT XX. Quam ignominiosum sit a philargyria superari.



20. AND so if we want to strive lawfully in our spiritual combat, let us expel this dangerous enemy also from our hearts. For to overcome him does not so much show great virtue, as to be beaten by him is shameful and disgraceful. For when you are overpowered by a strong man, though there is grief in being overthrown, and distress at the loss of victory, yet some consolation may be derived by the vanquished from the strength of their opponent. But if the enemy is a poor creature, and the struggle a feeble one, besides the grief for defeat there is confusion of a more disgraceful character, and a shame which is worse than loss.

  XX. Itaque si agonem spiritalem certare legitime cupimus, hunc quoque perniciosum hostem a nostris cordibus extrudamus : quem quantum superare non magnae uirtutis est, tantum ab eodem uinci ignominiosum plenumque dedecoris. A potente enim elidi, licit sit in deiectione dolor et gemitus in amissione uictoriae, tamen quodammodo de aduersarii robore uictis nascitur consolatio : sin uero et inimicus exilis et genus conluctationis infirmum, ultra deiectionis dolorem confusio turpior et ignominia detrimento grauior infertur.



CHAPTER 21. How avarice can be conquered.

CAPUT XXI. Quemadmodum superanda sit philargyria.



21. AND in this case it will be the greatest victory and a lasting triumph, if, as is said, the conscience of the monk is not defiled by the possession of the smallest coin. For it is an impossibility for him who, overcome in the matter of a small possession, has once admitted into his heart a root of evil desire, not to be inflamed presently with the heat of a still greater desire. For the soldier of Christ will be victorious and in safety, and free from all the attacks of desire, so long as this most evil spirit does not implant in his heart a seed of this desire. Wherefore, though in the matter of all kinds of sins we ought ordinarily to watch the serpent’s head, (Gen. 3:15) yet in this above all we should be more keenly on our guard. For if it has been admitted it will grow by feeding on itself, and will kindle for itself a worse fire. And so we must not only guard against the possession of money, but also must expel from our souls the desire for it. For we should not so much avoid the results of avarice, as cut off by the roots all disposition towards it. For it will do no good not to possess money, if there exists in us the desire for getting it.

  XXI. De quo haec erit summa uictoria triumphusque perpetuus, ut, quemadmodum dicitur, ne minuto quidem nummo conscientia monachi polluatur. Inpossibile namque est eum, qui uictus in exigua stipe concupiscentiae semel in corde suo radicem susceperit, non maioris desiderii protinus incendio conflagrari. Tamdiu namque miles Christi uictor ac securus cunctaque cupiditatis inpugnatione erit externus, donec initia concupiscentiae huius hic nequissimus spiritus in eius corde non seuerit. Quapropter cum in cunctis generibus uitiorum generaliter serpentis caput oporteat obseruari, in hoc praecipue diligentius conuenit praecaueri. Quod si fuerit intromissum, sua materie conualescens ipsum sibimet uehementoria suscitabit incendia. Ideoque non solum pecuniarum cauenda possessio, uerum etiam uluntas ipsa de animo penitus extrudenda. Non enim tam effectus filargyriae uitandus est quam affectus ipsius radicitus amputandus : nihil enim proderit pecunias non haberi, si uoluntas in nobis fuerit possidendi.



CHAPTER 22. That one who actually has no money may still be deemed covetous.

CAPUT XXII. Quod possit quis, etiam non habens pecunias, philargyrus judicari.



22. FOR it is possible even for one who has no money to be by no means free from the malady of avarice, and for the blessing of penury to do him no good, because he has not been able to root out the sin of cupidity: delighting in the advantages of poverty, not in the merit of the virtue, and satisfied with the burden of necessity, not without coldness of heart. For just as the word of the gospel declares of those who are not defiled in body, that they are adulterers in heart; (Matt. 5:28) so it is possible that those who are in no way pressed down with the weight of money may be condemned with the covetous in disposition and intent. For it was the opportunity of possessing which was wanting in their case, and not the will for it: which latter is always crowned by God, rather than compulsion. And so we must use all diligence lest the fruits of our labours should be destroyed to no purpose. For it is a wretched thing to have endured the effects of poverty and want, but to have lost their fruits, through the fault of a shattered will.

  XXII. Possibile namque est etiam non habentem eas nequaquam filargyriae morbo carere nihilque ei prodesse beneficium nuditatis, quia cupiditatis uitium resecare non ualuit, paupertatis bono non uirtutis merito delectatus et necessitatis onere non sine cordis languore contentus. Quemadmodum etiam corpore non pollutos euangelicus sermo pronuntiat corde moechatos, ita pecuniae quoque pondere minime sarcinatos affectu ac mente cum filargyris condemnari possibile est : occasio enim eis habendi defuit, non uoluntas, quae semper apud Deum solet magis quam necessitas coronari. Itaque festinandum nobis est, ne in uanum laborum nostrorum emolumenta depereant. Miserabile namque est paupertatis ac nuditatis exitus tolerasse, fructus uero earum cassae uoluntatis uitio perdidisse.



CHAPTER 23. An example drawn from the case of Judas.

CAPUT XXIII. Exemplum de Juda.



23. WOULD you like to know how dangerously and harmfully that incitement, unless it has been carefully eradicated, will shoot up for the destruction of its owner, and put forth all sorts of branches of different sins? Look at Judas, reckoned among the number of the apostles, and see how because he would not bruise the deadly head of this serpent it destroyed him with its poison, and how when he was caught in the snares of concupiscence, it drove him into sin and a headlong downfall, so that he was persuaded to sell the Redeemer of the world and the author of man’s salvation for thirty pieces of silver. And he could never have been impelled to this heinous sin of the betrayal if he had not been contaminated by the sin of avarice: nor would he have made himself wickedly guilty of betraying (1) the Lord, unless he had first accustomed himself to rob the bag entrusted to him.

  XXIII. Vis nosse quam perniciose, quam noxie fomes iste, nisi fuerit diligenter excisus, ad eius interitum qui eum conceperit fruticet et omnigenis pullulet ramunculis uitiorum? Respice Iudam apostolorum numero deputatum, quia noluit serpentis huius caput letale conterere, qualiter eum suo ueneno peremerit et concupiscentiae laqueis inretitum ad quam abrupti praecipitii crimen inpegerit, ut redemptorem mundi et humanae salutis auctorem triginta argenteis persuaserit uendere. Qui nequaquam esset ad tam scelestum proditionis facinus deuolutus, si non filargyriae morbo fuisset infectus, nec dominicae negationis reus sacrilegus extitisset, nisi prius solitus fuisset creditos sibi loculos conpilare.



CHAPTER 24. That avarice cannot be overcome except by stripping one’s self of everything.

CAPUT XXIV. Quod philargyria, nisi nuditate, vinci non possit.



24. THIS is a sufficiently dreadful and clear instance of this tyranny, which, when once the mind is taken prisoner by it, allows it to keep to no rules of honesty, nor to be satisfied with any additions to its gains. For we must seek to put an end to this madness, not by riches, but by stripping ourselves of them. Lastly, when he (viz. Judas) had received the bag set apart for the distribution to the poor, and entrusted to his care for this purpose, that he might at least satisfy himself with plenty of money, and set a limit to his avarice, yet his plentiful supply only broke out into a still greedier incitement of desire, so that he was ready no longer secretly to rob the bag, but actually to sell the Lord Himself. For the madness of this avarice is not satisfied with any amount of riches.

  XXIV. Inmane satis et euidens tyrannidis huius exemplum, quae semel, ut diximus, animae captiuatae nullam permittit honestatis regulam custodire nec nulla quaestus adiectione satiari. Finis enim rabiei huius non diuitiis, sed nuditate conquiritur. Denique cum hic ipse ob hoc loculos dispensationi pauperum deputatos suae potestati creditos accepisset, ut saltim pecuniarum abundantia satiatus concupiscentiae suae modum inponeret, in tantum copia earum in abundantiorem fomitem cupiditatis exarsit, ut iam non loculos clancule conpilare, sed ipsum Dominum uenundare maluerit. Vniuersas enim diuitiarum moles rabies cupiditatis huius exsuperat.



CHAPTER 25. Of the deaths of Ananias and Sapphira, and Judas, which they underwent through the impulse of avarice.

CAPUT XXV. De exitu Ananiae, et Saphirae, et Judae, quem philargyria impellente subierunt.



25.1. LASTLY, the chief of the apostles, taught by these instances, and knowing that one who has any avarice cannot bridle it, and that it cannot be put an end to by a large or small sum of money, but only by the virtue of renunciation of everything, punished with death Ananias and Sapphira, who were mentioned before, because they had kept back something out of their property, that that death which Judas had voluntarily met with for the sin of betraying the Lord, they might also undergo for their lying avarice. (Cf. Acts 5) How closely do the sin and punishment correspond in each case! In the one case treachery, in the other falsehood, was the result of avarice. In the one case the truth is betrayed, in the other the sin of lying is committed. For though the issues of their deeds may appear different, yet they coincide in having one and the same aim.

  XXV. Denique princeps apostolorum his eruditus exemplis, sciens habentem quippiam cupiditatis frena non posse moderari nec finem eius in parua summa magnaue consistere, sed in sola uirtute nuditatis, Annaniam et Sapphiram, quorum superius fecimus mentionem, quia sibi quippiam de sua facultate seruauerant, morte multauit, ut interitum, quem ille ultro sibi pro reatu dominicae proditionis intulerat, hi pro mendacio cupiditatis exciperent. Quanta in hoc quoque facinoris ac supplicii similitudo concurrit. Ibi filargyriam proditio, hic falsitas subsecuta est. Ibi ueritas proditur, hic mendacii crimen admittitur. Licet enim operis eorum dissimilis uideatur effectus, unus tamen finis in utroque concurrit.

25.2. For the one, in order to escape poverty, desired to take back what he had forsaken; the others, for fear lest they might become poor, tried to keep back something out of their property, which they should have either offered to the Apostle in good faith, or have given entirely to the brethren. And so in each case there follows the judgment of death; because each sin sprang from the root of avarice. And so if against those who did not covet other persons’ goods, but tried to be sparing of their own, and had no desire to acquire, but only the wish to retain, there went forth so severe a sentence, what should we think of those who desire to amass wealth, without ever having had any of their own, and, making a show of poverty before men, are before God convicted of being rich, through the passion of avarice?

 2. Ille namque refugiens paupertatem resumere quae abiecerat concupiuit, hi, ne fierent pauperes, de substantia sua, quam aut apostolis offerre fideliter aut totam dispergere fratribus debuerant, quiddam retinere temptauerunt : et idcirco utrubique sequitur mortis damnatio, quia utrumque crimen de filargyriae radicibus pullulauit. Itaque si in eos, qui non alienas concupierunt substantias, sed propriis parcere temptauerunt, nec habuere desiderium adquirendi, sed reseruandi tantummodo uoluntatem, processit tam seuera sententia, quid censendum de his, qui numquam possessas pecunias cupiunt congregare et nuditatem coram hominibus praeferentes affectu concupiscentiae coram Deo diuites conprobantur?



CHAPTER 26. That avarice brings upon the soul a spiritual leprosy.

CAPUT XXVI. Quod philargyria lepram animae inferat spiritalem.



26. AND such are seen to be lepers in spirit and heart, after the likeness of Gehazi, who, desiring the uncertain riches of this world, was covered with the taint of foul leprosy, through which he left us a clear example that every soul which is defiled with the stain of cupidity is covered with the spiritual leprosy of sin, and is counted as unclean before God with a perpetual curse.

  XXVI. Qui secundum similitudinem Giezi spiritu ac mente leprosi esse noscuntur, qui mundi huius caducas pecunias concupiscens inmundae leprae contagione respersus est. Per quam nobis euidens reliquit exemplum, omnem animam cupiditatis labe pollutam spiritali uitiorum lepra respergi inmundamque apud Deum perenni maledictione reputari.



CHAPTER 27. Scripture proofs by which one who is aiming at perfection is taught not to take back again what he has given up and renounced.

CAPUT XXVII. Testimonia de Scripturis, quibus perfectionem desiderans edocetur non resumere quae renuntians abdicavit.



27. IF then through the desire of perfection you have forsaken all things and followed Christ who says to thee, “Go sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come follow me,” (Matt. 19:21) why, having put your hand to the plough, do you look back, so that you will be declared by the voice of the same Lord not to be fit for the kingdom of heaven? (Cf. Luke 9:62) When secure on the top of the gospel roof, why do you descend to carry away something from the house, from those things, namely, which beforetime you despised? When you are out in the field and working at the virtues, why do you run back and try to clothe yourself again with what belongs to this world, which you stripped off when you renounced it? (Cf. Luke 17:31) But if you were hindered by poverty from having anything to give up, still less ought you to amass what you never had before. For by the grace of the Lord you were for this purpose made ready that you might hasten to him the more readily, being hampered by no snares of wealth. But let no one who is wanting in this be disappointed; for there is no one who has not something to give up. He has renounced all the possessions of this world, whoever has thoroughly eradicated the desire to possess them.

  XXVII. Igitur si perfectionis desiderio dimittens omnia secutus es Christum dicentem tibi : Vade uende omnia quae habes et da pauperibus, et habebis thesaurum in caelo, et ueni sequere me, quid missa super aratrum manu respicis retro, ut eiusdem Domini uoce pronuntieris non esse aptus regno caelorum? Super tectum euangelici culminis stabilitus quid descendis tollere aliquid de domo tua, ex his uidelicet quae antea contempsisti? Constitutus in agro atque operaitone uirtutum substantia mundi, qua te renuntians spoliasti, quid recurrens niteris reuestiri? Si uero paupertate praeuentus nihil quod dimitteres habuisti, multo minus adquirere debes quod nec antea possedisti. Ob id enim ita Domini beneficio praeparatus es, ut expeditior ad eum nullis pecuniarum laqueis inpeditus adcurreres. Verumtamen nullus in hoc egens frangatur : nemo est enim qui non habeat quod dimittat. Vniuersis renuntiauit facultatibus mundi, quisquis affectum possidendi eas radicitus amputauit.



CHAPTER 28. That the victory over avarice can only be gained by [spiritual] nakedness [“stripping one’s self bare of everything”].

CAPUT XXVIII. Quod adversus philargyriam victoria non aliter possit nisi nuditate conquiri.



28. THIS then is the perfect victory over avarice: not to allow a gleam from the very smallest scrap of it to remain in our heart, as we know that we shall have no further power of quenching it, if we cherish even the tiniest bit of a spark of it in us.

  XXVIII. Haec est igitur de filargyria perfecta uictoria, ut paruissimae cuiuslibet stipis in corde nostro residere non sinamus igniculum, certi quod restinguendi eum non habebimus ulterius facultatem, si quantulamcumque scintillae huius in nobis materiam fouerimus.



CHAPTER 29. What monastic “nakedness” consists of

CAPUT XXIX. In quo monastica nuditas consistat.



29. AND we can only preserve this virtue unimpaired if we remain in a monastery, and as the Apostle says, having food and clothing, are therewith content. (1 Tim. 6:8)

  XXIX. Quam uirtutem non alias retinere ualebimus inlibatam, nisi in monasterio consistentes secundum Apostolum habentes uictum et uestimentum his contenti fuerimus.



CHAPTER 30. The remedies against the disease of avarice.

CAPUT XXX. Remedia contra morbum philargyriae.



30. KEEPING then in mind the judgment of Ananias and Sapphira let us dread keeping back any of those things which we gave up and vowed utterly to forsake. Let us also fear the example of Gehazi, who for the sin of avarice was chastised with the punishment of perpetual leprosy. From this let us beware of acquiring that wealth which we never formerly possessed. Moreover also dreading both the fault and the death of Judas, let us with all the power that we have avoid taking back any of that wealth which once we cast away from us. Above all, considering the state of our weak and shifty nature, let us beware lest the day of the Lord come upon us as a thief in the night, (1 Thess. 5:4) and find our conscience defiled even by a single penny; for this would make void all the fruits of our renunciation of the world, and cause that which was said to the rich man in the gospel to be directed towards us also by the voice of the Lord: “Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast prepared?” (Luke 12:20) And taking no thought for the morrow, let us never allow ourselves to be enticed away from the rule of the Coenobium.

  XXX. Damnationem ergo Annaniae et Sapphirae memoriter retinentes horrescamus aliquid ex his reseruare quae renuntiantes penitus abdicare deuouimus. Giezi quoque pertimescamus exemplum, qui obfilargyriae culpam aeterno supplicio leprae multatur, et aliquid ex his quae nec ante possedimus caueamus adquirere. Nec non etiam Iudae uel meritum uel exitum formidantes quicquam pecuniae resumere, quam semel a nobis abiecimus, tota uirtute uitemus. Super haec omnia considerantes condicionem fragilis incertaeque naturae nostrae caueamus, ne dies Domini sicut fur in nocte superueniens maculatam uel uno obolo nostram conscientiam deprehendat, qui omnes fructus nostrae renuntiationis euacuans illud, quod in euangelio diuiti dictum est, ad nos quoque faciat uoce dominica dirigi : Stulte, hac nocte animam tuam expetunt a te : quae autem praeparasti, cuius erunt? Nihilque de crastino cogitantes numquam nos de coenobii disciplina patiamur auelli.



CHAPTER 31. That no one can get the better of avarice unless he stays in the Coenobium: and how one can remain there.

CAPUT XXXI. Quod non possit quis philargyriam vincere, nisi in coenobio perseverans; et quemadmodum possit ibidem permanere.



31. BUT we shall certainly not be suffered to do this, nor even to remain under the rule of a system, unless the virtue of patience, which can only spring from humility as its source, is first securely fixed and established in us. For the one teaches us not to trouble any one else; the other, to endure with magnanimity wrongs offered to us.

  XXXI. Quod sine dubio nequaquam permittemur inplere, sed ne sub institutionis quidem regula permanere, nisi prius patientiae uirtus, quae non aliunde quam de humilitatis fonte procedit, in nobis fuerit firma soliditate fundata. Illa namque nulli commotiones nouit inferre, haec uero inlatas sibi magnanimiter tolerare.





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