"On Wealth and Poverty"

I just finished reading a compilation of seven of St. John Chrysostom's homilies on Luke 16:19-31, which is the parable of the rich man and Lazarus. The book is entitled, "On Wealth and Poverty", translated and introduced by Catharine P. Roth, ISBN 088141039X. St. John Chrysostom, the "Golden-mouthed" is obviously blessed with the talent for teaching, and has not wasted his talent like the parable of the wicked servant (Matthew 25:14-30 and Luke 19:12-27) but has perfected it, increased it, and shared it with us poor, pitiable, unprofitable servants. It's amazing to read his homilies and first of all, see how timeless they are; how relevant they are for those of us living not in the time of St. John's death of 397 A.D., but over 1,600 years later, and because "Jesus Christ is the same yesterday, today, and forever" (Hebrews 13:8) and because what He has taught is true, it is always pertinent to us and always applicable. It's also amazing to read his homilies and see what knowledge he draws out of this parable and the extent of the further teachings he can apply to our lives from this short parable.

The book is an excellent read, of course; I knew it would be simply because of who spoke the words. It goes without saying that it is the kind of book that should not only be read cover to cover once, but should be kept in a visible location to be referred to and reread often. I wanted to highlight a few points from the book.

Tragedy is allowed in order to gain our attention and to enable us to change our course
At the time of one of St. John's homilies (the sixth one), there was an earthquake. He uses the earthquake as a teaching aid to the faithful in his parish. He points out that although God allowed the earthquake, He did not allow everyone to be destroyed. "If He had wished to destroy us, He would not have shaken us. But since He did not wish to destroy us, the earthquake came in advance like a herald, forewarning everyone of the anger of God, in order that we might be improved by fear and prevent the actual retribution." (pg. 98) St. John also cites the disaster that our Lord Jesus Christ's spoke of, the tower that fell in Siloam, killing eighteen people (Luke 13:4). We can be inclined maybe to think sometimes that when a tragedy happens like that, only the people are injured or killed are "bad" people. Knowing our natural inclination to this particular conclusion, Jesus inquires aloud, "those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem?" (Luke 13:4) then answers in the next verse, "I tell you, no; but unless you repent you will all likewise perish." St. John says, "He showed that God had allowed them to suffer for this purpose, in order that the living might be frightened by what happened to others, and might repent and become inheritors of the kingdom" (pgs. 72-73) Getting back to the earthquake: St. John then says something intriguing. He says, "Everyone else was afraid because of the earthquake, but I was afraid because of the cause of the earthquake. Do you understand what I mean? They were afraid that the city would collapse, and they would die; but I am afraid that the Master is angry with us. Death is not grievous, but it is grievous to provoke the Master. So I was not afraid because of the earthquake, but because of the cause of the earthquake; for the cause of the earthquake was the anger of God, and the cause of His anger was our sins. Never fear punishment, but fear sin the mother of punishment." (pg. 101; emphasises mine)

On illness
If they don’t already, all Christians ought to know that people suffer from illness for a multitude of reasons, the most beneficial reason is to bring us to our senses back to God, and God uses illness if we endure it patiently and prayerfully to cleanse us from our sins. St. John illustrates this point: "Some people, if they stumble at all, or are slandered by anyone, or fall ill with a chronic disease ... at once begin to blaspheme. They submit to the pain of the disease, but deprive themselves of its benefit. ... You do not make your suffering lighter, do you, if you blaspheme? Indeed you aggravate it, and make your distress more grievous. For the devil brings a multitude of misfortunes for this purpose, to lead you down into that pit. If he sees you blaspheming he will readily increase the suffering and make it greater, so that when you are pricked you may give up once again; but if he sees you enduring bravely, and giving thanks the more to God, the more the suffering grows worse, he raises the siege at once, knowing that it will be useless to besiege you anymore. ... "if you throw at him [the devil] as to a dog, some blasphemous word, he will take it and attack you again; but if you persevere in thanksgiving, you have coked him with hunger, you have chased him away and thrown him back from you. But, you say, you cannot keep silent when you are pricked by distress. I certainly do not forbid you to make a sound, but give thanks instead of blasphemy, worship instead of despair. Confess to the Lord, cry out loudly in prayer, cry out loudly glorifying God. In this way your suffering will be lightened, because the devil will pull back from your thanksgiving and God's help will be at your side. If you blaspheme, you have driven away God's assistance, made the devil more vehement against you, and involved yourself even more in suffering; but if you give thanks, you have driven away the plots of the evil demon, and you have drawn the care of God your protector to yourself." (pgs. 69-70)

St. John details the physical suffering of Lazarus in the parable; his hunger, his disease, his paralysis, but points out, "What harm came to him from the weakness of his body, since his soul was healthy? Let the poor hear and not be suffocated by discouragement." (pg. 107) I think it is good to also say, "Let the chronically ill hear and not be suffocated by discouragement", since he is speaking of Lazarus' physical ailments, but of the health of his soul. Those suffering from chronic illness can definitely benefit from these words. To the rich, St. John turns and says, "Let the rich hear and change from their wickedness". Again, he stresses, "I am happy to keep turning these things over with you, in order than no one of those who are in disease and hunger may despise his situation, feeling sorry for himself, but bearing everything with patience and thanksgiving, may already be nourished by good hopes, awaiting that ineffable recompense and the repayment for his sufferings." (pg. 138)

On speaking evilly
"Out of habit, however, the tongue often starts to utter that evil word. When it starts, before it brings forth the word, bite it hard with your teeth. It is better for the tongue to flow with blood now, than later to desire a drop of water and not be able to obtain this relief. (Luke 16:24) It is better for the tongue to endure a temporary pain than to suffer the retribution later of a lasting punishment, as the tongue of the rich man burned and obtained no relief." (pg. 70)

Why some are punished here and some aren't
"Because if all were punished here, we would have all perished, for we are all subject to penalties. On the other hand, if no one were punished here, most people would have become too careless, and many would say there is no providence. ... He punishes some, cutting short their evil ways and making their retribution hereafter the lighter, or even completely releasing them, and making those who live in wickedness better by the punishment of these people. Others, however, He does not punish, so that if they attend to themselves, repent, and respect God's forbearance, they may be freed from both the punishment here and the retribution hereafter; but if they persist, without benefiting from God's tolerance of evil, they may undergo a greater retribution because of their great contempt." (pgs. 71-72)

What's fair about evil people who live in luxury and righteous ones who suffer?
"Nothing tends so much to disturb and scandalize the majority of people as the fact that rich people living in wickedness enjoy great good fortune while righteous people living with virtue are often driven to extreme poverty and endure a multitude of other troubles even worse than poverty. But this parable (Luke 16:19-31) is sufficient to provide the remedies, self-control for the rich and consolation for the poor. It teaches the former not to be conceited, while it comforts the poor for their present situation. It persuades the rich not to boast when they do not pay the penalty for their wickedness in this life, because a grievous retribution awaits them hereafter. It calls up on the poor not to be disturbed by others' prosperity, nor to think that human affairs are without providence when a righteous person fares badly in this life but a wicked and abominable person enjoys continuous good fortune. Both will receive their desserts hereafter; the one will gain the crown for his patience and perseverance, but the other will find retribution and punishment for his wickedness." (pg. 82) In another page of the book, St. John points out, "In summary, every punishment, if it happens to sinners, reduces the burden of sin, but if it happens to the righteous, makes their soul more splendid. A great benefit comes to each of them from tribulation, provided that they bear it with thanksgiving; for this is what is required." (pg. 73, emphasis mine) Likewise, St. John states, "You see, when continual troubles come upon you in quick succession, you must not be annoyed, but wait for the end. Undoubtedly conclusion will be worthy of God's great generosity, if you only endure what happens in the meantime with thanksgiving." (pg. 93)

On a final note, this last quote of St. John Chrysostom: "Nothing is so deadly to sin as self-accusation and self-condemnation with repentance and tears." (pg. 89)