Roman Rite
Ecc 1, 2; 2, 21-23; Ps 90; Col 3, 1-5.9-11; Lk 12.13 to 21
Ambrosian Rite
1 Kings 21.1 to 19; Sal 5; Rm 12.9 – 18; Lk 16, 19-31
XI Sunday after Pentecost
1) To give in order to live.
The Gospel passage (Lk 12, 13-21) is part of a discourse of Jesus on the trust in God that casts away all fears (Id. 12, 6-7), and on putting oneself into the hands of the providence of God (Id. 12, 22-32). The text integrates with the first reading of today’s liturgy that is taken from the book of Ecclesiastes. In this book of the Old Testament we read about the vanity of all human and earthly things, namely of the uncertainties of human and material goods.
Jesus does not despise material things and does not dispute short and earthly joys. He does not want us to fall out of love for this life. He tells us that it is a path to happiness, reachable in its fullness only through and in Him.
Christ teaches that there is no tomorrow for those who live only for material things. Those who live only for the body, do not live, or, if they do, their life is like a breath and vanity, because “whoever does not gather with me, scatters “(Lk 11, 23). There is no lasting tomorrow for those who live for material things, because things have a time limit and the drama of things is that their end is dust.
«The man who accumulates for himself» extinguishes his live and replaces the desire of infinity with endless vanity. Whoever says to himself: «Rest, eat, drink, enjoy» lives without mystery, «not knowing that being a Christian is the highest concern of the spirit and the impatience of eternity in a perverse world that crucifies love” (Kierkegaard).
The right question is «how to get rich before God?» «Giving.» We are rich before him only with what we have given. «At the end of life we will be judged by love» (St John of the Cross), a love received, donated, shared. The human being lives of a life given, received and transmitted. At the very moment in which we stop transmitting life around us, life in us dries. Man also lives the happy enjoyment of daily bread, but of the bread that is «ours» to be asked and to give. It is the bread that can make us every day dependable from heaven, from «our» provident and merciful Father.
2) Life does not depend on what we have.
The sentence of Jesus: «Take heed, and beware of covetousness, because even when someone has more, his life does not consist of possessions» expresses the substance of today’s parable about the rich man so pleased to have so much things that he thinks to have a lasting life. The Messiah speaks of a fool who, having accumulated many goods, believes to be safe for many years and from whom, in the night, life is taken. He teaches how stupid and vain it is to put trust in possessions. It is foolish to believe that salvation, the redeemed life, consists in more and more material things. Incidentally it should be noted that not mere possession is condemned, but the illusion of finding safety in possession.
I think that it is fair to say that the Redeemer has turned into a parable a concept of the wise tradition of the Old Testament. It is the concept of «vanity» which finds its most acute expression in the book of Ecclesiastes: «Vanity of vanities, all is vanity.» What does it mean? Ecclesiastes is a disillusioned man who looks to the bottom of all human experiences: all the things that man seeks and achieves do not maintain what they promise: ultimately they are inconsistent. Ecclesiastes identifies, in particular, three forms of vanity: the sterility of human effort; the fragility of achievements; the many anomalies and injustices of which life is full. Jesus’ parable does not just see vanity and does not simply intend to disenchant man, freeing him from the charm of possession. It indicates more deeply the true path to liberation: “Thus will it be for the one who stores up treasure for himself but is not rich in what matters to God.” (Lk 12, 21). It is the “for himself” that is wrong and that must be substituted with the approach to become rich “before God”.
This approach involves three concrete things.
The first is that getting rich before God means not to fall into the temptation of anxiety, as if everything depends on us and only on us.
The second is that the becoming rich before God is to subordinate everything – what we are and have: work, goods, suffering and life itself – to God and to His love.
The third is that becoming rich before God implicates- as I wrote above – to give, especially “to give away» and to practice mercy. This means living life as «alms» (= mercy) and gift of self, in the sharing of goods and of goodness: “Provide money bags for yourselves that do not wear out, an inexhaustible treasure in heaven that no thief can reach nor moth destroy»(Lk 12:33).
To be rich «before God» leads to live «for others» (ibid. 12:33). The richness before God grows when shared. On the contrary, richness «for ourselves» puts us in the hands of vanity that leaves us with a handful of dust.
If there is something that we can take always with us – and, therefore, even beyond death – is the good done and shared and not the accumulated assets that, belonging to the earth, remains on the earth.
This does not mean that we Christians despise created things. Indeed, when we stop wanting to possess or consume creatures, they are truly valued and we see their true beauty and not the fleeting one. When we use the assets for the good, our life is happy already on earth. What God has created was not donated to accumulated, but to be used in the journey toward our eternal destiny. For this we pray: «Teach us, Lord, to wisely use the goods of the earth, always oriented to eternal goods» (Liturgy of the Hours, Mass, Prayer of Lauds – Sunday, First Week).
3) The example of the Virgins consecrated in the world.
An example of how to live this approach to eternal goods is offered by the Virgins consecrated in the world. The treasure of these women are not the material assets they have and that they are committed to use in the spirit of poverty. Their wealth is the love of God. Living faithfully the consecration to God, they bear witness with their whole lives of the truth of Psalm 16: “Keep me safe, O God in you I take refuge. I say to the LORD, you are my Lord, you are my only good… LORD, my allotted portion and my cup, you have made my destiny secure. Pleasant places were measured out for me fair to me indeed is my inheritance.»(Verses 1-2.5-6).
These women, with life, are enriched towards God and, with the help of the Psalm, turn to God with peace because they have chosen the Lord as their refuge. They do not lack the difficulties that everyday life brings, but they are «rich» of God and bring a constant service to the brothers in Christ.
With the prayer of this Psalm, which is expressed in their lives, the consecrated Virgins repeated often to God: «You are my Lord, only in you is my good.»
These women in prayer are certain that their true destiny, their real security and strength is the Lord who gives them peace and joy: «The Lord is my inheritance and my cup.» This certain and true wealth is not held for themselves, but it is partaken with the brothers for a mutual nourishment of light.
From this psalm they learn – and teach us – to go day by day on «the path of life» (ibid. verse 11) that will come to the eternal sweetness of heaven at the right hand of God. This is a literary way to indicate the glorious being with God. In thuth, it is Christ that is in glory at the right hand of the Father. The vocation of the consecrated Virgins is a choice of love and life and becomes a sign of immortality for all those who believe and love God. Their testimony helps to say the prayer:
“Let nothing disturb, nothing frighten you. Everything passes, only God does not change. Patience obtains all things. Whoever has God lacks nothing: God alone suffices! May your desire be to see God, your fear to lose him, your pain not owning him, your joy what can bring you to him, and you will live in great peace «(St. Teresa of Avila).
—
Patristic Reading
Saint Augustin of Hippo (354 – 430)
Sermon LVII. [CVII. Ben.]
On the words of the gospel, Lc 12,15 “And he said unto them, take heed, and keep yourselves from all covetousness.”1
1. I Doubt not but that ye who fear God, do hear His word with awe, and execute it with cheerfulness; that what He hath promised, ye may at present hope for, hereafter receive. We have just now heard the Lord Christ Jesus, the Son of God, giving us a precept. The Truth, who neither deceiveth, nor is deceived, hath given us a precept; let us hear, fear, beware. What is this precept then: “I say unto you, Beware of all covetousness”?2 What is, “of all covetousness”? What is, “of all”? Why did He add, “of all”? For He might have spoken thus “Beware of covetousness” It suited Him to add, “of all; and to say, “Beware of all covetousness.”
2. Why He said this, the occasion as it were out of which these words arose, is shown to us in the holy Gospel. A certain man appealed to Him against his brother, who had taken away all his patrimony, and gave not back his proper portion to his brother. Ye see then how good a case this appellant had. For he was not seeking to take by violence another’s, but was seeking only for his own which had been left him by his parents; these was he demanding back by his appeal to the judgment of the Lord. He had an unrighteous brother; but against an unrighteous brother had he found a righteous Judge. Ought he then in so good a cause to lose that opportunity? Or who would say to his brother, “Restore to thy brother his portion,” if Christ would not say it? Would thatjudge be likely to say it, whom perhaps his richer and extortionate brother might corrupt by a bribe? Forlorn then as he was, and despoiled of his father’s goods, when he had found such and so great a Judge he goes up to Him, he appeals to, he beseeches Him, he lays his cause before Him in few words. For what occasion was there to set forth his cause at length, when he was speaking to Him who could even see the heart? “Master,” he says, “speak to my brother, that he divide the inheritance with me.”3 The Lord did not say to him, “Let thy brother come.” No, He neither sent for him to be present, nor in his presence did He say to him who had appealed to Him, “Prove what thou wast saying.” He asked for half an inheritance, he asked for half an inheritance on earth; the Lord offered him a whole inheritance in heaven. The Lord gave more than asked for.
3. “Speak to my brother, that he divide the inheritance with me.” Just case, short case. But let us hear Him who at once gives judgment and instruction. “Man,” He saith. “O man;” for seeing thou valuest this inheritance so highly, what art thou but a man? He wished to make him something more than man. What more did He wish to make him, from whom He wished to take covetousness away? What more did He wish to make him? I will tell you, “I have said, Ye are gods, and all of you are children of the Most High.”4 Lo, what He wished to make him, to reckon him that hath no covetousness among the “gods.” “Man, who made Me a divider among you?”5 So the Apostle Paul His servant, when he said, “I beseech you, brethren, that ye all speak the same thing, and that there be no schisms among you,”6 was unwilling to be a divider. And afterwards he thus admonished them who were running after his name, and dividing Christ: “Every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? Was Paul crucified for you? or were ye baptized in the name of Paul?”7 Judge then, how wicked are those men, who would have Him to be divided, who would not be a divider. “Who,” saith He, “hath made Me a divider among you?”
4. Thou hast petitioned for a kindness; hear counsel. “I say unto you, Beware of all covetousness.”8 “Perhaps,” he would say, “thou wouldest call him covetous and greedy, if he were seeking another’s goods; but I say, seek not even thine own greedily or covetously.” This is “Of all, beware of all covetousness.” A heavy burden this! If by any chance this burden be imposed on them that are weak; let Him be sought unto, that He who imposes it, may vouchsafe to give us strength. For it isnot a thing to be lightly regarded, my Brethren, when our Lord, our Redeemer, our Saviour, who died for us, who gave His Own Blood as our ransom, to redeem us, our Advocate and Judge; it is no light matter when He saith, “Beware.” He knoweth well how great the evil is; we know it not, let us believe Him. “Beware,” saith He. Wherefore? of what? “of all covetousness.” I am but keeping what is mine own, I am not taking away another’s; “Beware of all covetousness.” Not only is he covetous, who plunders the goods of others; but he is covetous too, who greedily keeps his own. But if he is so blamed who greedily keeps his own; how is he condemned who plunders what is another’s! “Beware,” He saith, “of all covetousness: For a man’s life consisteth not in the abundance of the things which he possesseth.” He that stores up great abundance, how much does he take therefrom to live? When he has taken it, and in a way separated in thought sufficient to live upon from it, let him consider for whom the rest remains; test haply when thou keepest wherewith to live, thou art gathering only wherewith to die. Behold Christ, behold truth, behold severity. “Beware,” saith truth: “Beware,” saith severity. If thou love not the truth, fear severity. “A man’s life consisteth not in the abundance of the things which he possesseth.” Believe Him, He doth not deceive thee. On the other hand, thou sayest, “Yea, ‘a man’s life’ does ‘consist in the abundance of the things which he possesses.’“ He doth not deceive thee; thou deceivest thyself.
5. Out of this occasion then, when that appellant was seeking his own portion, not desiring to plunder another’s, arose that sentence of the Lord, wherein He said not, “Beware of covetousness;” but added, “of all covetousness.” Nor was this all: He giveth another example of a certain rich man, “whose ground had turned out well.”9 “There was,” He saith, “a certain rich man, whose ground had turned10 out well.” What is, “had turned out well”? The ground which he possessed had brought forth a great produce. How great? So that he could not find where to bestow it: suddenly, through his abundance he became straitened—this old covetous man. For how many years had already passed away, and yet those barns had been enough? So great then was the produce, that the accustomed places were not sufficient. And the wretched man sought counsel, not as to how he should lay the additional produce out, but how he should store it up; and in thinking he discovered an expedient. He seemed as it were wise in his own eyes, by the discovery of this expedient. Knowingly did he think of it, wisely hit upon it. What was this he wisely hit upon? “I will destroy,” he says, “my” old “barns, and will build new ones greater, and will fill them; and I will say to my soul.” What wilt thou say to thy soul? “Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, be merry.”11 This did the wise discoverer of this expedient say to his soul.
6. “And God,” who doth not disdain to speak even with fools, “said unto him.”12 Some of you may peradventure say, And how did God speak with a fool? O, my Brethren, with how many fools does He speak here, when the Gospel is read! When it is read, are not they who hear and do not, fools? What then did the Lord say? For he, I repeat, thought himself wise by the discovery of his expedient. “Thou fool,” He saith; “Thoufool,” who seemest wise unto thyself; “Thou fool,” who hast said to thy soul, “Thou hast much goods laid up for many years: to-day is thy soul required of thee!” Thy soul to which thou hast said, “Thou hast much goods,” to-day is “required,” and hath no good at all. Let it then despise these goods, and be herself good, that when she is “required,” she may depart in assured hope. For what is more perverse13 than a man14 who wishes to have “much goods,” and does not wish to be good himself? Unworthy art thou to have them, who dost not wish to be what thou dost wish to have. For dost thou wish to have a bad country house? No indeed, but a good one. Or a bad wife? No, but a good one. Or a bad hood?15 Or even a bad shoe? And Why a bad soul only? He did not in this place say to this fool who was thinking on vain things, building barns, and who had no regard to the wants16 of the poor; He did not say to him, “To-day shall thy soul be hurried away to hell:” He said no such thing as this, but “is required of thee.” “I do not tell thee whither thy soul shall go; yet hence, where thou art laying up for it such store of things, must it depart, whether thou wilt or no.” Lo, “thou fool,” thou hast thought to fill thy new and greater barns, as if there was nothing to be done with what thou hast.
7. But peradventure he was not yet a Christian. Let us hear then, Brethren, to whom as believers the Gospel is read, by whom He who spake these things, is worshipped, whose mark is borne by us on our forehead, and is held in the heart. For of very great concernment is it where a man hath the mark of Christ, whether in the forehead, or both in the forehead and the heart. Ye have heard to-day the words of the holy prophet Ezekiel, how that before God sent one to destroy the ungodly people, He first sent one to mark them, and said to him, “Go and set a mark upon the foreheads of the men that sigh and moan for the sins of my people that are done in the midst of them.”17 He did not say, “which18 are done without them;” but “in the midst of them.” Yet they “sigh and moan;” and therefore are they “marked on the forehead:” in the forehead of the inner man, not the outer. For there is a forehead in the face, there is a forehead in the conscience. So it happens that when the inner forehead is stricken, the outer grows red; either red with shame, or pale with fear. So then there is a forehead of the inner man. There were they “marked” that they might not be destroyed; because though they did not correct the sins which were “done in the midst of them,” yet they sorrowed for them, and by that very sorrow separated themselves; and though separated in God’s sight, they were mixed with them in the eyes of men. They are “marked” secretly, are not hurt openly. Afterwards the Destroyer is sent, and to him it is said, “Go, lay waste, spare neither young nor old, male nor female, but come not near those who have the mark on their forehead.”19 How great security is granted to you, my Brethren, who among this people are sighing, and moaning for the iniquities which are being done in the midst of you, and who do them not!
8. But that ye may not commit iniquities, “beware of all covetousness.” I will tell you in its full extent, what is “of all covetousness.” In matter of lust he is covetous, whom his own wife suffices not. And idolatry itself is called covetousness; because again in matter of divine worship20 he is covetous, whom the one and true God suffices not. What but the covetous soul makes for itself many gods? What but the covetous soul makes to itself false21 martyrs? “Beware of all covetousness.” Lo, thou lovest thine own goods, and dost boast thyself in that thou seekest not the goods of others; see what evil thou doest in not hearing Christ, who saith, “Beware of all covetousness.” See thou dost love thine own goods, thou dost not take away the goods of others; thou hast the fruits of thy labour, they are justly thine; thou hast been left an heir, some one whose good graces thou hast attained has given it to thee; thou hast been on the sea, and in its perils, hast committed no fraud, hast sworn no lie, hast acquired what it hath pleased God thou shouldest; and thou art keeping it greedily as in a good conscience, because thou dost not possess it from evil sources, and dost not seek what is another’s. Yet if thou give not heed to Him who hath said, “Beware of all covetousness,” hear how great evils thou wilt be ready to do for thine own goods’ sake. Lo, for example, it hath chanced to thee to be made a judge. Thou wilt not be corrupted, because thou dost not seek the goods of others; no one giveth thee a bribe and says, “Give judgment against my adversary.” This be far from thee, a man, who seekest not the things of others, how couldest thou be persuaded to do this? Yet see what evil thou wilt be ready to do for thine own goods’ sake. Peradventure he that wishes thee to judge evilly, and pronounce sentence for him against his adversary is a powerful man, and able to bring up false accusation against thee, that thou mayest lose what thou hast. Thou dost reflect, and think upon his power, think of thine own goods thou art keeping, which thou dost love: not which thou hast possessed, but in whose power22 rather thou art thyself unhappily fixed. This thy bird-lime, by reason of which thou hast not the wings of virtue free, thou dost look to; and thou sayest within thine own self, “I am offending this man, he has much influence in the world; he will suggest evil accusations against me, and I shall be outlawed,23 and lose all I have.” Thus thou wilt give unrighteous judgment, not when thou seekest another’s, but when thou keepest thine own.
9. Give me a man who has given ear to Christ, give me a man who has heard with fear “Beware of all covetousness;” and let him not say to me, “I am a poor man, a plebeian of mean estate, one of the common people, how can I hope ever to be a judge? I am in no fear of this temptation, the peril of which thou hast placed before mine eyes.” Yet lo, even this poor man I will tell what he ought to fear. Some rich and powerful person calls thee to give false witness for him. What wilt thou be doing now? Tell me. Thou hast a good little property of thine own; thou hast laboured for it, hast acquired, and kept it. That person requires of thee; “Give false witness for me, and I will give thee so and so much.” Thou who seekest not the things of others, sayest, “That be far from me: I do not seek for what it has not pleased God to give me, I will not receive it; depart from me.” “Hast thou no wish to receive what I give? I will take away what thou hast already.” See now prove thyself, question now thine own self. Why dost thou look at me? Look inward on thine own self, look at thine own self within, examine thine own self within; sit down before thine own self, and summon thine own self before thee, and stretch thyself upon the rack of God’s commandment, and torment thyself with His fear, and deal not softly with thyself; answer thine own self. Lo, if any one were to threaten thee with this, what wouldest thou do? “I will take away from thee what with so great labour thou hast acquired, if thou wilt not give false witness for me.” Give him that; “Beware of all covetousness.” “O my servant,” He will say to thee, “whom I have redeemed and made free, whom from a servant I have adopted to be a brother, whom I have set as a member in My Body, give ear to Me: He may take away what thou hast acquired, Me he shall not take away from thee. Art thou keeping thine own goods, that thou mayest not perish? What, have I not said unto thee, ‘Beware of all covetousness’?”
10. Lo, thou art in confusion, tossed to and fro; thy heart as a ship is shaken about by tempests. Christ is asleep: awake Him, that sleepeth, and thou shalt be exposed no more to the raging of the storm. Awake Him, who was pleased to have nothing here, and thou hast all, who came even to the Cross for thee, whose “Bones” as He was naked and hanging “were numbered” by them that mocked Him; and “beware of all covetousness.” Covetousness of money is not all; “beware of covetousness” of life. A dreadful covetousness, covetousness much to be feared. Sometimes a man will despise what he has, and say, “I will not give false witness; I will not. You tell me, I will take away what thou hast. Take away what I have; you do not take away what I have within. For he was not left a poor man, who said, ‘The Lord gave, the Lord hath taken away; it is done as it pleased the Lord; blessed’ therefore ‘be the Name of the Lord. Naked came I out of my mother’s womb, naked shall I return to the earth.’24 Naked outwardly, well-clothed within. Naked as regards these rags, these corruptible rags outwardly, clothed within. With what? ‘Let thy priests be clothed with righteousness.’”25 But what if he say to thee, when thou hast despised the things which thou possessest, what if he say to thee, “I will kill thee”? If thou have given ear to Christ, answer him, “Wilt Thou kill me? Better that thou shouldest kill my body, than that I by a false tongue should kill my soul! What canst thou do to me? Thou wilt kill my body; my soul will depart at liberty, to receive again at the end of the world even this very body she hath despised. What canst thou do to me then? Whereas if I should give false witness for thee, with thy tongue do I kill myself; and not in my body do I kill myself; ‘For the mouth that lieth killeth the soul.’“26 But peradventure thou dost not say so. And why dost thou not say so? Thou wishest to live; thou wishest to live longer than God hath appointed for thee? Dost thou then “beware of all covetousness”? So long was it God’s will that thou shouldest live, till this person came to thee. It may he that he will kill thee, to make a martyr of thee. Entertain then no undue desire of life; and so thou wilt not have an eternity of death. Ye see how that covetousness everywhere, when we wish for more than is necessary, causes us to sin. Beware we of all covetousness, if we would enjoy eternal wisdom.
1 pavsh», for th`», pleonexia»—A. B. D. K. L. M. Q. X., etc., Verss. ap. Scholz. Griesbach regards it as the more probable reading). [Tischendorf, Westcott and Hort read pavsh» with a
2 (Lc 12,15).
3 (Lc 12,13
4 (Ps 82,6
5 (Lc 12,14
6 (1Co 1,10
7 (1Co 1,12-13.
8 (Lc 12,15
9 (Lc 12,16
10 Successerat).
11 (Lc 12,18-19.
12 (Lc 12,20
13 Iniquius.
14 Vid.Serm. 22,(lxxii. Ben). 4 (iii).; 32,(lxxxii. Ben). 14 (xi).; xxxv. (lxxxv. Ben).
15 Casulem.
16 Ventres.
17 Ez 9,4.
18 Against the Donatists.
19 Ez 9,6.
20 Divinitate.
21 In allusion to the Circumcelliones amongst the Donatists. See ab. p. 305, note).
22 Quibus male inhaesisti.
23 Proscribor.
24 (Jb 1,21 Jb 1
25 (Ps 132,9
26 (Sg 1,11).
