542 WORKS OF ST. CHRYSOSTOM. [HuMii.v VI.
(Phil. iv. 17.) And at the beginning too, when
men sold all their possessions and laid them at
the Apostles feet, the Apostles, seest thou, were
more concerned for them than for those who
received their alms. For if their concern had
only been that the poor might by any means be
relieved, they would not have judged so severely
of the sin of Ananias and Sapphira, when they
kept back their money. Nor would Paul have
charged men to give "not grudgingly nor of
necessity." (2 Cor. ix. 7.) What sayest thou,
Paul? dost thou discourage giving to the poor?
No, he answers ; but I consider not their advan
tage only, but the good of those who give. Dost
thou see, that when the prophet gave that excel
lent counsel to Nebuchadnezzar, he did not
merely consider the poor. For he does not
content himself with saying, Give to the poor ;
but what? "Break off thy sins by almsdeeds,
1
and thine iniquities by showing mercy to the
poor." (Dan. iv. 27.) Part with thy wealth,
not that others may be fed, but that thou mayest
escape punishment. And Christ again says,
"
Go and sell that thou hast, and give to the
poor
. . . and come and follow Me." (Matt. xix.
21.) Dost thou see that the commandment was
given that he might be induced to follow Him ?
For as riches are an impediment, therefore he
commands them to be given to the poor, in
structing the soul to be pitiful and merciful, to
despise wealth, and to flee from covetousness.
For he who has learnt to give to him that needs,
will in time learn not to receive from those who
have to give. This makes men like God. Yet
virginity, and fasting, and lying on the ground,
are more difficult than this, but nothing is so
strong and powerful to extinguish the fire of our
sins as almsgiving. It is greater than all other
virtues. It places the lovers of it by the side of
the King Himself, and justly. For the effect of
virginity, of fasting, of lying on the ground, is
confined to those who practice them, and no
other is saved thereby. But almsgiving extends
to all, and embraces the members of Christ, and
actions that extend their effects to many are far
greater than those which are confined to one.
For almsgiving is the mother of love, of that
love, which is the characteristic of Christianity,
which is greater than all miracles, by which the
disciples of Christ are manifested. It is the
medicine of our sins, the cleansing of the filth
of our souls, the ladder fixed to heaven ; it
binds together the body of Christ. Would you
learn how excellent a thing it is ? In the time
of the Apostles, men selling their possessions
brought them to them, and they were distributed.
For it is said,
"
Distribution was made unto
every man according as he had need." (Acts
1 E. V. "
righteousness."
iv. 35.) For tell me how, setting aside the
future, and not now considering the kingdom
that is to come, let us see who in the present
life are the gainers, thosewho received, or those
who gave. The former murmured and quar
reled with each other. The latter had one
soul. "They were of one heart, and of one
soul," it is said,
"
and grace was upon them all,"
(Acts iv. 32.) And they lived in great simplic
ity.- Dost thou see that they were gainers even
by thus giving? Tell me now, with whom would
you wish to be numbered, with those who gave
away their possessions, and had nothing, or with
those who received even the goods of others ?
See the fruit of almsgiving, the separations
and hindrances were removed, and immediately
their souls were knit together.
"
They were all
of one heart and of one soul." So that even
setting aside almsgiving, the parting with riches
is attended with gain. And these things I have
said, that those who have not succeeded to an
inheritance from their forefathers may not be
cast down, as if they had less than those who
are wealthy. For if they please they have more.
For they will more readily incline to almsgiving,
like the widow, and they will have no occasion
for enmity towards their neighbor, and they will
enjoy freedom in every respect. Such an one
cannot be threatened with the confiscation of
his goods, and he is superior to all wrongs. As
those who fly unincumbered with clothes are
not easily caught, but they who are incumbered
with many garments and a long train are soon
overtaken, so it is with the rich man and the
poor. The one, though he be taken, will easily
make his escape, whilst the other, though he be
not detained, is incumbered by cords of his own,
by numberless cares, distresses, passions, provo
cations, all which overwhelm the soul, and not
these alone, but many other things which riches
draw after them. It is much more difficult for
a rich man to be moderate and to live frugally,
than for the poor, more difficult for him to be
free from passion. Then he, you say, will have
the greater reward. By no means. What, not
if he overcomes greater difficulties? But these
difficulties were of his own seeking. For we
are not commanded to become rich, but the
reverse. But he prepares for himself so many
stumbling-blocks and impediments.
Others not only divest themselves of riches,
but macerate their bodies, as travelers in the
narrow way. Instead of doing this, thou heatest
more intensely the furnace of thy passions, and
gettest more about thee.3 Go therefore into the
broad way, for it is that which receives such as
thee. But the narrow way is for those who are
- Edd. uMjbeAeiat, "utility," which makes little sense.
eAeca?, which agrees with aAsAoTrjTt, Acts ii. 46.
3 Two MSS. have the middle voice.