Apodosis of the Entrance of the Theotokos

From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others.

I HAVE often said to you in my discourses, that there is one fictitious and false conception prevalent among men, which multiplies their transgressions, and diminishes the good which we ought, each of us, to do. And this false conception is, that all that we have to enjoy in this life we possess as lords and masters. And on account of this notion we do fiercely fight and war and contend for it and protect it to the uttermost as a precious possession. Now the truth of the matter is not so, but quite otherwise. For none of those things which we have received is our own, nor do we as absolute possessors and lords dwell in this life as in a house of our own; but as sojourners, and strangers, and wanderers, and when we do not expect it, we are led whither we would not go. And when it seems good to the Lord we are deprived of the possession of our wealth. Wherefore the enjoyment of this perishable life is very liable to change. He who is to-day glorious, is to-morrow an object of pity, eliciting compassion and help. He who is now prosperous and flourishing in wealth, suddenly finds himself poor, without even bread to support life. In this respect especially does our God surpass mortals, in that he is always the same, and in the same state, and possesses life and glory and power inalienable. Why I have thus begun my discourse, is perhaps already perceived by those who are attentive and intelligent. Luke has fashioned us a parable that, by way of preface, was just now read to us, in which he describes the steward of other men's goods as groaning and troubled, because, being luxurious and extravagant, he has heard from the master of the money and property, the words, "Give an account of thy stewardship and depart, for I will not suffer thee to revel in my possessions, as though they were thine own." Now this is not the narrative of a thing that really took place, but the fiction of a parable, which by obscure sayings inculcates moral virtue. Know then, that each one of you is an administrator of what belongs to another; cast off then the pride of authority, and put on the humility and prudence of a steward, accountable for his acts. Be always waiting for your Lord, to whom with fear you must render a strict account. For you are a sojourner who has received the privilege of only a temporary and fleeting use of the things in your possession. And if you are in doubt about this, observe what happens, and be taught by experience, that trustworthy teacher. You possess an estate, having either inherited it from your fathers, or obtained it by some exchange. Call up therefore in memory and count over, if you can, all who have occupied it before you. And direct your mind also to the time to come, and think how many are to occupy it after you. Then tell me who owns it, and to whom does it especially belong; those who have had it, or those who now have it, or those who in the future are to have it? For if some one should in some way or other call them all together, the owners would be found more numerous than the clods. And, further, if you wish to see exactly what our life is like, call to mind if ever in summer, while traveling, you have seen a flourishing tree extending far enough in breadth and height to serve with its shadow the purpose of a shelter. You were glad to come under its shade, and there you remained as long as possible. And when it was necessary to move on, even as you were thinking of setting off again, another wayfarer appeared. And you took up your luggage while he laid his down and appropriated all your conveniences, the. bed of leaves, the fire, the shade of the tree, the water flowing by. And he began to recline and rest, while you resumed your walk. He, too, enjoyed the place and then left it. And that one tree was, in a single day, the temporary lodging-place for perhaps ten strangers. And that which was enjoyed by all belonged to but one owner. And thus also the abundance of our life here delights and supports many, while it belongs to God alone, who has imperishable and indestructible life. You can call to mind an inn where, when traveling, you have put up. There, as you brought nothing with you, you were provided with many things, bed, table, drinking-cups, a plate and other dishes of all sorts. But perhaps before you had used them as long as you wished, another came, panting, covered with dust and hard after you, forcing you from the inn and demanding as though they were his own the things that really belonged to neither of you. Such, brethren, is our life, and, if anything, it is still more transitory than the things I have mentioned. And I wonder at the way men say, "my estate," and "my house," and thus appropriate by an idle syllable things which are not theirs, and, with two deceptive letters, clutch things belonging to others. For as on the stage no one actor has exclusive right to any given character, but any actor may assume |53 it, so is it in the case of the earth and its material things. Men one after another put them on and off like garments. Tell me, is there anything more enduring than a kingdom? And yet, consider the palaces, search for the royal robes. You will find that many of these have covered the bodies of several successive kings. And in like manner also the crowns, and the clasps, and the girdles----all an unstable heritage, a property common to them all, passing over from those who go to those who remain. And of what worth are the possessions of magistrates, the canopy, the silver chariot, the golden wand? Do not these things always attend the magistrate, yet never the same one long, but each for a little season? For as the bier receives now one form, now another, so also the insignia of office pass from one magistrate to another. Hence, too, the apostle has uttered very many calls to us indicative of this thought. "For the fashion of this world passeth away"; and the phrase, "As having nothing, and yet possessing all things"; and again, "Who use it as not abusing it." For all these sayings have this one intent, that it becomes us to live as creatures of a day, awaiting the signal for our departure. And that you may clearly see that you are subject to the laws and ordinances of the Lord, to which it is incumbent on you strictly to conform, first, learn from self-observation that both your body and soul are wholly subject to the commands of virtue, and you are not master even of yourself, but it behooves you to act as a steward both in word and deed, and in every movement of your life. You have received from the Creator a body composed of many members and endowed with five senses for the needs of life. And not even these are free and independent, but each is subject to law. And first, the eye is commanded, "Look upon nature and behold what it is right to see: the sun, illuminating all the world; the moon, shining upon the gloom and dusk of night; the stars also giving us of themselves no great or independent light, but reflecting the beauty they receive. Behold the earth, hairy with plants and herbs"; the sea when it lies fixed in perfect calm, spread out like a level plain. For the sight of these and similar things benefit us. But other sights, which through the eye introduce harm into the soul, shun and flee, and put a veil over your eyes that you may not see. For it is better to darken the sense of sight, when it affords occasion for "the deeds of darkness." On this account, the Lord said to us through Matthew in the lesson of yesterday: "Every one that looketh on a woman to lust after her hath committed adultery with her already in his heart." And it is better to cut out the eye than that it should look upon things inordinate and lustful. And the ear also has been forbidden to listen to anything that is evil. But it is right that it be alert to hear whatever is good, that it may transmit to the soul profitable words. But if any evil companion, ready to deal out plague and destruction approach it, and be on the point of pouring into it filth, one should flee from him as from a venomous beast. Let the tongue also, together with the mouth, exercise discretion. Let it say what is right; but let it refrain from forbidden things----reproaches, slanders, unjust accusation, evil speaking against the brethren, blasphemy against God; and let it utter those things that are of good report, and pious; let it counsel good works, and let every man repeat the words of the sacred Psalmist: "I said, I will set a watch over my ways, that I sin not with my tongue:" again, "With their tongues they deal treacherously:" and again, "Why gloriest thou in evil, O man mighty in iniquity? All the day has thy tongue discoursed injustice; as a sharpened razor thou hast wrought deceit." Let the tongue taste profitable things. Let the nose also exercise discretion, not always scenting luxury, nor drawing into the head fragrant odors of costly perfumes. For against such things Isaiah vehemently inveighs. Let the hand, too, remember the commandments, that it touch not all things indiscriminately. Let it be outstretched in almsgiving, not in plundering. Let it keep its own, not wickedly seize the things of others. Let it in beneficent visitation touch the bodies that are feeble and distressed, not those that are lustful and devoted to fornication. This discourse has shown us that we are not our own masters, but stewards, for whoever is subject to laws and ordinances is a bond-servant and subject of the lawgiver. And if the members of our body are not free from authority, but regulated with reference to their functions, by the will of the Lord, what should be said to those who think that they have, without accountability, the possession of gold and silver and land and all other things? O man, nothing is your own. You are a slave and what is yours belongs to your Lord. For a slave has no property that is really his own. For naked you were brought into this life. What you have you have received by the dispensation of your Lord; whether you inherited it from a father, since God has so commanded,----for parents, he says, shall divide their possessions among their children, or have acquired affluence by marriage,----for marriage also and the things connected with it are ordained by God, or by trade and agriculture and other agencies, God cooperating in them. You see, then, it has been made evident that you have received things which are not your own. Let us now further observe what is incumbent on you, and what kind of control you have over them. Give to the hungry, clothe the naked, heal the afflicted, do not neglect the needy nor the outcast at the corners of the streets. Do not be anxious about yourself, nor stop to |60 consider how you will live to-morrow. If you do these things the Scripture says that you shall be honored by the Lawgiver. But if you do not heed the command, you shall be severely punished. These things I do not regard as characteristic of one who is irresponsible and lives in independence. But on the contrary, these numerous and repeated commands suggest to me a man strictly governed, subject to a master's laws, and rigidly accountable for his conduct as an administrator. But we, living how heedlessly, neglect the wretched and the poor, while they die in misfortune; and vying with each other in lavishness, spend our money on vanities, supporting a multitude of prodigal flatterers, and trailing after us hordes of ill-starred parasites; again, scattering our wealth to gladiators, and for wild beasts, and giving for horse-breeding |61 regardless of expense; and again, spending our abundance on jugglers and actors and persons equally worthless. And we have a fruitless experience, and one bordering on madness; for from expenditure that brings uncounted gain, and eternal salvation, we resolutely withhold our money, refusing to part with even a few obols; but where the expenditure is the occasion of sin and of countless pains and of the fiery punishment itself, of our own accord we let it flow. Prodigality anticipates the request, and opening all our doors, we lavish our wealth on those that are without. But this is not the mind of servants waiting for their lord, but of lusty, unbridled youths given over to revels. But if you wish, my hearer, to see a steward administering with fear and wise discretion the things committed to him, open the book of David; find those words |62 where one inquiring concerning the appointed time of his end, says to God, "Lord, make me to know my end, and what is the number of my days, that I may know what I lack." You see in these words, as an image in a mirror, the attitude of the one who prays; you see that he is very fearful; he foresees that which is to come, and, expecting judgment, is concerned about the appointed time, that the signal for his departure may not find him unprepared. And he seeks to number and know how many days still remain to him, in order that he may zealously fulfil his task before his Lord comes. Now if we carefully compare what the dying man experiences, and what the man who is cast out of his stewardship endures, we shall find that the end of each one of us is like that of a steward. For the dying man turns over his control of affairs to others, just as the steward does his keys; the latter on being cast out of an estate, the former on being cast out of the world. Deeply grieved, the steward retires from his own labors----from the estate rich in vineyards, gardens, houses. What then do you think the dying man experiences? Does he not bewail his possessions? Does he not piteously survey his house as, against his will, he is torn from it, and forced in spite of his attachments, to go far from his treasures and storehouses? And when he comes to the appointed place, when he hears the words, "Render the account of your stewardship, show how you have obeyed the commandments, how you have treated your fellow servants, whether properly and kindly or, on the contrary, grievously and tyrannically, smiting, punishing, and withholding the alms that mercy |64 dictates," then if he shall be able to render the master gracious, by showing that he has been a faithful servant, it shall be well with him. But if he cannot thus render him gracious there will remain for him not simply beating with rods, or the dark prison, and iron fetters, but fire unquenchable and eternal darkness, never illumined by a ray of light, and gnashing of teeth as the Gospel has plainly taught us. If indeed you are never to be cast out of your present possessions on the ground that they belong to another, revel in the world and with every sense let pleasure be unrestrained. But if these things are to be brought to an end and we are to enjoy them for no long time, let us, brethren, fear our removal hence, and live during the time of our sojourning as the Lord has commanded. Let us not be led away as prisoners for debt; but let us go as free men, taking with us an approving conscience, and such an account of our conduct as will not be condemned by the Lord. That rich man whose land brought forth abundantly, was a wicked steward of the earthly life, since in the abundance of his fruits he purposed nothing useful, but, enlarging the belly's desire and the broad and vast pockets of greed, designed all for his own enjoyment, saying, "I will pull down my barns, and build greater, and will say to myself, Thou hast much goods laid up; take thine ease, eat, drink, and be merry." But while he was yet speaking, the death angel stood at his side, to conduct him from the earth. A dreadful fellow slave was come to drag him from his stewardship; and what profit was there in his plan for the gratification of his selfish desires? Now |66 this has been vividly portrayed for our admonition. And what does experience teach us? Do not the events of each day loudly proclaim the truth of the parable? Do we not see the man in health at midday, dead ere the appearance of the evening star? And the man strong at evening, not alive to greet the beams of dawn? And another departing this life while eating? And who is so foolish as not to perceive at a glance that daily, now one, now another, we are being removed from our stewardship here? But the good and faithful steward, whose conscience approves his own administration of his stewardship, is of Paul's opinion. For Paul, though the Lord did not urge him, was in haste to go to his Master, and longed for his release, and of his own accord resigned his stewardship, saying somewhere, "Wretched man that I am! who shall deliver me from the body of this death," and again, "But for me it is well to depart and be with Christ." But one who is earthly in mind, and really akin to the clods, being confounded at the change which overtakes him, utters such lamentations as did the man of the parable, "What shall I do, because my Lord takes away the stewardship from me? I cannot dig, to beg I am ashamed." The lamentation of an idle and pleasure-loving man! For to weep at his departure, and to lament the sensuous enjoyments of the flesh, is proof that one is engrossed in his estate; and to be incapable of toil is the mark of an idle and supine life. For if he had been accustomed to industry, he would not have hesitated to dig. But further, to carry out the meaning of the parable, after removal to the eternal |68 world there is no longer place for importunity. And therefore let no one of them there say, "I cannot dig." For even if he could, no one would give him the opportunity. To this life belongs the obedience of the commandments, and to the life to come the reward. So that if you have done nothing here, it will be useless for you to think of digging, since you will have left the vines behind. Nor will you benefit yourself at all by entreating. And we have a notable example of this in the story of the foolish virgins, who were delayed for lack of oil, and shamelessly asked it from those who were wise. But they got no help, and turned away unsuccessful; the narrative showing that, at the bridegroom's appearing, no one may use another's oil, that is, another's rectitude, for his own benefit. For each one is |69 clothed with his own conduct as with a garment, whether it be splendid and costly, or mean and like a beggar's cloak. But to put off this garment is not possible, nor to remove it and exchange it for another, nor to beautify and adorn it by the gift or loan of another in the time of judgment, but each one remains such as he is in truth, whether poor in good deeds or rich. But what can we say concerning the remission of debts which the unjust steward contrived, that he might through his fellow servants secure relief for himself from the hardships of his downfall? For it is not easy to convert this into allegory consonant with Scripture, but after long reflection something like this occurred to me: All of us who busy ourselves about the rest to which we are destined, by giving what is another's, work to our own advantage; now by what is another's I mean what belongs to the Lord. For nothing is our own, but all things belong to him. When, therefore, any one anticipating his end and his removal to the next world, lightens the burden of his sins by good deeds, either by canceling the obligations of debtors, or by supplying the poor with abundance, by giving what belongs to the Lord, he gains many friends, who will attest his goodness before the Judge, and secure him by their testimony a place of happiness. Now they are called witnesses, who have secured for their benefactors favor from the Judge, not because they inform him of anything, as though he were ignorant, or did not know, but in the sense that what has been done for them relieves those who have helped them from the punishment of their sins. For just as the blood of Abel was said to cry unto God, in like manner the good deed, too, shall be said to testify on behalf of the upright in our Lord, Christ Jesus. Now to him be glory forever and ever. Amen.

He also said to his disciples: There was a rich man who had a steward, and this one was accused before him of wasting his goods. And he called him and said to him: What is this that I hear about you? Render an account of your stewardship, for you cannot be steward any longer. Then the steward said to himself: What shall I do? For my lord is taking away the stewardship from me. I am not strong enough to dig, and I am ashamed to beg. I know what I shall do, so that when I am removed from the stewardship, they may receive me into their houses. In this steward whom the Lord cast out from his stewardship and praised him for having looked out for himself in the future, we ought not to take everything for imitation. For we should not in any way deceive our Lord, so as to make alms from this very deception, nor should we consider those, by whom we wish to be received into the eternal tabernacles, to be debtors of God and our Lord, since it is understood in this place that the just and the holy will introduce those into the everlasting tabernacles who have shared their earthly goods with their needs. Of these also He says that whoever gives a cup of cold water to one of them in the name of a disciple, will not lose his reward (Matthew X). But these parables are also contrary, so that we may understand if the one who committed fraud could be praised by the Lord, how much more will those who do works according to His command please the Lord God. Just as He also made a comparison with the unjust judge who was appealed to by the widow, to the Judge God, to whom in no way could the unjust judge be compared. By the term steward, we call those who have money, no longer masters of their own, but rather dispensers of another's property. If they, following the example of this servant, foresee the time of the end of stewardship and the rendering of accounts diligently, easily stripped of all delight and love for earthly things, will take care to gather more friends for themselves in the future than riches in the present.

Having rebuked in three parables those who murmured because He received penitents, our Saviour shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should be added after repentance. Hence it follows, And he said unto his disciples, There was a certain rich man.

(ex Hieron.) The bailiff is the manager of the farm, therefore he takes his name from the farm. But the steward, or director of the household, (villicus œconomus) is the overseer of money as well as fruits, and of every thing his master possesses.

And he said also to his disciples, etc. After the expression of Jewish impiety and the notification of divine piety, the Evangelist here introduces the commendation and persuasion of human piety. And this part is divided into two. In the first of these, the disciples themselves are persuaded through Christ's teachings and through parabolic examples concerning human piety with respect to corporal works: in the second, with respect to spiritual works, below in the seventeenth chapter: And he said to his disciples etc.

First, concerning human piety with respect to corporal works in three ways. The first part contains the present chapter, which is distinguished into three parts. In the first of these is set forth a parabolic example of provident piety. In the second is drawn out a teaching of perfect piety, at that place: And I say to you: Make etc. In the third is subjoined an example of punished impiety, at that place: There was a certain rich man etc.

Concerning the example therefore of provident piety, which is set forth concerning the steward who was generous with the goods of his lord, it should be noted that it is partly an expressed example, partly a parabolic saying; for unless it were an expressed example, there would not be subjoined at the end of the parable that "the lord commended the steward of iniquity, because he had acted prudently," etc.; but again, unless it were spoken parabolically, a deed of such detestable fraud ought by no means to be set forth by the Lord as an example. On account of which it is necessary to understand that this example must be pursued partly according to the letter, partly also parabolically. For since both this parable and the one about the rich man who feasted have the character of both example and parable; this one nevertheless holds more the character of a parable, and that one more the character of an example, and therefore is understood more according to the letter; but this one must be understood partly according to metaphor, partly according to the letter.

For the elucidation of this parabolic example, it should be noted that something is set forth in it as to be reconsidered, something as to be rejected, something as to be dreaded, something as to be endured, something as to be provided for, something as to be imitated, and something as to be commended. For the origin of human power is to be reconsidered, concerning which it says there: There was a certain rich man. The abuse of entrusted power is to be shunned, which is intimated there: And this man was accused before him. The strictness of supernal Justice is to be dreaded, concerning which it says there: And he called him and said to him. The imperfection of human weakness is to be endured, which is intimated there: And the steward said within himself. The discovery of faithful friendship is to be provided for, there: I know what I shall do, so that when I am removed. To be imitated is the display of generous clemency, concerning which there: Having therefore called together each of the debtors. To be praised or commended is the discernment of sagacious providence, concerning which there: The lord commended the steward of iniquity.

First, therefore, in this parable there is intimated the origin of worldly power as something to be reconsidered by the disciples, when it is said: And he said also to his disciples, to whom he said above in the eighth chapter: "To you it is given to know the mystery of the kingdom of God"; and John fifteen: "But I have called you friends, because all things that I have heard from my Father I have made known to you." He was speaking to the disciples because, the Jews having been confuted, piety ought to be urged upon them, to which the consideration of the origin of earthly power vehemently incites, with regard to which he says: A certain man was rich, who had a steward. This certain man, singular and singularly rich, is rightly understood as God, according to that passage in Romans ten: "The same Lord of all, rich unto all who call upon him." He alone is rich, because he possesses all things and abounds: Psalm: "For mine is the world and the fullness thereof"; and again: "All the beasts of the forests are mine"; and again: "The earth is the Lord's and the fullness thereof, the world" etc. The steward of this rich man is any person who has some earthly power, whether of dignity or of riches, to administer. Whence the Gloss: "A steward is one to whom God has entrusted some resources to distribute to the poor"; and as another Gloss says: "A steward is properly the guardian of an estate, but is used here for an administrator, that is, a manager." Human power, therefore, since it exists only for a time and is conferred by another, is nothing but a certain stewardship and administration. Whence 1 Chronicles twenty-nine: "All things are yours, and what we have received from your hand we have given to you. For we are pilgrims before you and sojourners, as were all our fathers. Our days are like a shadow upon the earth, and there is no abiding." Whence also the Apostle did not wish to be esteemed a lord, but an administrator and steward, when he said in 1 Corinthians four: "Let a man so account of us as ministers of Christ and stewards of the mysteries of God" etc. Job considered himself such a steward of present things, when he said in Job one: "The Lord gave, the Lord has taken away; as it pleased the Lord, so it has been done."

Second, regarding the abuse of entrusted power, which is to be fled by all, he adds: And this one was accused before him, as though he had squandered his goods. For he squanders the goods of God who either wrongly retains these temporal things, or wrongly receives them, or wrongly distributes them. Hence the Gloss: "It is squandering when they are badly gathered or not well spent." And the reason for this is that temporal goods exist so that through them eternal goods may be acquired. When therefore these temporal things are so possessed that on account of them eternal things are lost, then without doubt they are squandered. Those therefore who so spend these temporal goods that they do not seek in them the merit of salvation but the comfort of the flesh do not dispense temporal things in the manner of a good steward but squander them in the manner of the prodigal son, of whom it is said above in the fifteenth chapter that "he squandered his substance by living luxuriously." Against whom the Lord says through the Prophet Hosea, Hosea 2: "I gave her grain and wine and oil, and I multiplied her silver and gold, which they offered to Baal. Therefore I will turn back and take away my grain and my wine in their season, and I will take back my wool and my flax, which covered her shame. And I will reveal her folly in the eyes of her lovers." Hence, because there are many squanderers and few faithful stewards, it is said in 1 Corinthians 4: "Here now it is required among stewards that one be found faithful."

But then these temporal things are well dispensed when they are distributed in works of mercy, according to that passage above in the twelfth chapter: "Who, do you think, is the faithful and prudent steward whom the Lord has set over his household," etc. Therefore the origin and mother of this squandering is mercilessness; on account of which, Proverbs 29: "The just man knows the cause of the poor; the wicked man has no understanding. Pestilent men destroy the city."

But then this steward is accused before the Lord when the cry of the poor ascends to the Lord; hence it is said in James 5: "Come now, you rich, weep and howl for the miseries that shall come upon you"; and afterwards: "Behold, the wages of the laborers who have reaped your fields, which has been defrauded by you, cries out, and their cry has entered into the ears of the Lord of Sabaoth." And since he is cruel who neglects his reputation, and every man especially dreads infamy, therefore such an abuse of goods is to be guarded against, lest from the squandering of goods the steward fall into reproach and public derision, according to that passage in Sirach 20: "The fool shall have no friend, and there shall be no thanks for his good deeds." "How often and how many shall mock him! For he does not distribute with right judgment what ought to have been given, and likewise what ought not to have been given."

He told another parable of the steward, who was accused in the presence of his master. The shrewdness of this unjust steward was praised in the presence of his master. He unjustly wasted the initial treasures and then unjustly and cunningly cancelled the later debts. He was praised because he acquired what was to be his by what was not his, namely, his friends and supporters. Through what was not his, Adam got something that was not his, namely, thorns and pains. O children of Adam, buy for yourselves those things that do not pass away, by means of those temporary things that are not yours!

You proposed a little question about the Gospel of Luke (Chapter 16, verse 1 et seq.): Who is the steward of iniquity who is praised by the voice of the Lord? When I wanted to know the reason for this and from which source it came, I examined the volume of the Gospel, and I found among other things that, as the tax collectors and sinners approached the Saviour to hear him, the Pharisees and scribes murmured, saying, "Why does this one receive sinners and eat with them?" (Luke 15:2). He spoke to them the parable of one hundred sheep, and one that was lost, which was found and carried back on the shoulders of the shepherd. And when it was proposed, he immediately said: "I tell you, there will be more joy in heaven over one sinner repenting than over ninety-nine righteous people who have no need for repentance." He also proposed another parable about ten drachmas lost and found, and he completed it with a similar ending. So I tell you, there will be joy in the presence of the Angels of God over one sinner repenting. He also proposed a third parable about a man who had two sons, and who divided his wealth between them. And when the younger son had lost his faculties and began to eat the pods that the pigs ate, he returned to his father, who accepted him. The envious elder brother, too, was rebuked by his father's voice, and he should have rejoiced because his brother was dead and had come back to life; he was lost, and he has been found. He spoke three parables against the Pharisees and Scribes who did not want to receive the repentance of sinners and the salvation of Publicans. He said also, he said to his disciples (Ibid. 16.1), without doubt, that he used a parable, just as before to the Scribes and Pharisees: by which parable he would exhort the disciples to mercy and would say in other words: Forgive and you shall be forgiven (Luke 6:7), so that you may ask boldly in the Lord's Prayer, Forgive us our debts as we also forgive our debtors (Matthew 6:12). Therefore, what is the parable that urges the disciples towards mercy? There was a certain rich man who had a steward (Luke 16:1), or a manager, for this is what οἰκονόμος means. The steward is properly the governor of the estate, from which he is also called a steward. The οἰκονόμος, however, is a dispenser of both money and fruits and all that the master possesses. Therefore, the most beautiful book of Xenophon's Oeconomica is not about the management of the estate but the management of the entire household (interpreted by Cicero). Therefore, this steward was accused before his master because he was squandering his master's property. When he was called, [the master] said: "What is this I hear about you? Give an account of your management, for you can no longer be steward." What did he say to himself? "What shall I do, since my master is taking the stewardship away from me? I am not strong enough to dig; I am ashamed to beg." I know what I will do, so that when I am removed from management, people may receive me into their houses." He called each one of his master's debtors to him and said to the first, "How much do you owe my master?" He said, "A hundred measures of oil. He said to him: take your bill, and sitting down quickly, write fifty. Then he said to another: And how much do you owe? Who answered: A hundred quarters of wheat. He said to him: take your bill, and write eighty. And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser in their generation than the children of light. And I say to you: make unto you friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting dwellings. He that is faithful in that which is least, is faithful also in that which is greater: and he that is unjust in that which is little, is unjust also in that which is greater. If then you have not been faithful in the unjust mammon, who will trust you with that which is the true? And if you have not been faithful in that which is another's; who will give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or he will hold to the one, and despise the other. You cannot serve God and mammon. Now all these things were heard by the Pharisees, who were greedy, and they ridiculed him. I have put the entire text of this parable so that we do not seek understanding from elsewhere and strive to find certain persons in the parable, but we should interpret it as a parable, that is, a comparison, which is called "parabolē" because it is "thrown beside" or compared, and is like the shadow of the pre-existent truth. Therefore, if the steward of unjust mammon is praised by the voice of the Lord because he has prepared justice for himself from an unjust matter, and the Lord, having suffered losses, praises the prudence of the steward, when he has acted fraudulently towards the Lord but wisely for himself, how much more will Christ, who cannot suffer any loss and is inclined to mercy, praise his disciples if they are merciful towards those who will believe ((or have believed)) in them? Finally, after the parable, he said: And I tell you, make friends for yourselves with unjust mammon. Mammon, however, in the language of the Syriacs, not the Hebrews, means wealth, because it has been collected unjustly. If, therefore, well-dispensed iniquity turns into justice: how much more will divine speech, in which there is no iniquity, and which is entrusted to the apostles, if it is well-dispensed, raise its dispensers to heaven? Therefore it follows: "He who is faithful in the least, that is, in earthly things, will also be faithful in many, that is, in spiritual things. But whoever is unjust in small things, so as not to give to his brothers for their use what has been created by God for all, he will also be unjust in dividing spiritual wealth, so that he may divide the doctrine of the Lord not for necessity, but for persons." But if, he says, you do not manage well the perishable riches of the flesh, who will trust you with the true and eternal riches of the doctrine of God? And if you have been unfaithful in what belongs to someone else (but everything that belongs to this age is someone else's), who will give you what is yours? That is why he criticizes avarice and says that those who love money cannot love God. Therefore, even the Apostles, if they wish to love God, must hold money in contempt. So the scribes and Pharisees, who were greedy, understanding that the parable was directed at themselves, mocked Him, preferring the carnal things, which are certain and present, to the spiritual and future things, which are uncertain. Theophilus, the seventh Bishop of the Church of Antioch after the Apostle Peter, who compiled the sayings of the four Evangelists into one work, has spoken about this parable in his Commentaries. 'The rich man who had a steward, or manager, is Almighty God, who is richer than anything else. His steward is Paul, who learned the sacred Scriptures at the feet of Gamaliel (Act. 22. 3), and had received the Law of God to be dispensed.' When he had begun to persecute the believers in Christ, to bind them, to kill them, and to plunder all the substance of his Lord, he was rebuked by the Lord: Saul, Saul, why are you persecuting me? It is hard for you to kick against the pricks. (Acts 9:4-5). And he thought to himself: What should I do? Since I, who was a teacher and a steward, must become a disciple and a worker. I cannot dig. For I see that all the commandments of the Law, which were on the earth, are destroyed; and that the Law and the Prophets were fulfilled up to John the Baptist. I am ashamed to beg, that I, who was a teacher of the Jews, should be compelled to beg for instruction from a gentile and from the disciple Ananias. Therefore, I will do what I think is useful to me: so that after I am dismissed from my position, Christians will receive me into their homes. And those who formerly practiced the law, but had now believed in Christ, began to teach that the law was abolished, and that the prophets had foretold these things. And they taught that what had been done by those who kept the law, was worthy of nothing but contempt (Philippians 3:8). Then he called two of his debtors. The first owed him one hundred measures of oil, that is, those who had been gathered from the Gentiles and were in great need of God's mercy; and he made them write fifty in the document instead of one hundred, which was a special number for those who repented, and based on the Jubilee, and that parable in the Gospel in which one is forgiven five hundred denarii, and another fifty. However, he called the people of the Jews who were nourished on the wheat of God's commandments, and who owed him a hundred denarii, and he forced them to make eighty out of a hundred, that is, to believe in the resurrection of the Lord, which is contained in the number of the eighth day, and is completed in eight decades, so that he might pass from the Sabbath of the Law to the first Sabbath. For this reason, it is preached by the Lord that he did well, and that he was changed from the severity of the Law to the mercy of the Gospel for his salvation. And if you ask why he is called the steward of iniquity in the Law, which is from God, he was an unjust steward who indeed offered well, but did not divide well, believing in the Father, but persecuting the Son; having almighty God, but denying the Holy Spirit. Therefore, the Apostle Paul was wiser in transgressing the Law than the once children of light who, engaged in the observation of the Law, lost Christ who is the true light of God the Father. You can read what Ambrose, Bishop of Milan, thought about this place in his comments. I could not find an explanation of this parable in Origen and Didymus, and I am uncertain whether it has been abolished by the antiquity of the times or whether they did not write it themselves. To me, it seems according to my previous interpretation, that we ought to make friends for ourselves from the unjust mammon, not just any poor person, but those who can receive us into their homes and eternal dwellings, so that when we offer them small things, we may receive great things from them, and giving them what belongs to others, we may receive what belongs to us, and sow in blessing, so that we may reap blessings. For he who sows sparingly will also reap sparingly.

(Hom. de Divite.) There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and accordingly we seize them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house, but as guests and strangers, led whither we would not, and at a time we think not of. He who is now rich, suddenly becomes a beggar. Therefore whoever thou art, know thyself to be a dispenser of the things of others, and that the privileges granted thee are for a brief and passing use. Cast away then from thy soul the pride of power, and put on the humility and modesty of a steward.

Every parable explains the essence of some subject in a concealed and figurative manner, but it is not in all respects similar to the subject for the explanation of which it is employed. Therefore one should not interpret all parts of a parable down to the finest detail, but, having made use of the subject as far as is fitting, the remaining parts should be passed over without attention, as having been added for the completeness of the parable, yet having no correspondence with the subject. So one should proceed with the present parable as well. For if we undertake to explain in minute detail everything — who the steward is, who appointed him to the management, who reported against him, who the debtors are, why one owed oil and another wheat, why it is said that they each owed a hundred, and if we investigate everything else in general with excessive curiosity — then we will make the discourse obscure, and, being forced by the difficulties, will perhaps arrive even at ridiculous explanations. Therefore one should make use of the present parable only as much as one can. I will explain a little. The Lord wishes here to teach us to manage well the wealth entrusted to us. And, first of all, we learn that we are not masters of our possessions, for we have nothing of our own, but that we are stewards of what belongs to another, entrusted to us by the Master so that we may dispose of our possessions well and as He commands. Then we are taught that if we act in the management of wealth not according to the mind of the Master, but squander what has been entrusted to us on our own whims, then we are stewards against whom an accusation has been made. For the will of the Master is that we spend what has been entrusted to us on the needs of our fellow servants, and not on our own pleasures. And when we are accused and are about to be removed from the management of the estate, that is, torn from this present life — namely when we will give an account of our stewardship after our departure from here — then we belatedly perceive what must be done, and "make friends for ourselves by means of unrighteous wealth." That "wealth" is called "unrighteous" which the Lord entrusted to us for use on the needs of our brothers and fellow servants, but which we kept for ourselves. But too late we will realize where to turn, and that on that day we can neither labor, for then is not the time for doing, nor ask for alms, for it is unseemly, since the virgins who asked for them were called foolish (Matt. 25:8). What then remains to be done? To share this estate with our brothers, so that when we depart from here, that is, when we pass from this present life, the poor may "receive us into eternal dwellings." For to the poor in Christ eternal dwellings have been appointed as their inheritance, into which they can receive those who showed them love here through the distribution of wealth, even though that wealth, as belonging to the Master, ought to have been distributed to the poor from the beginning. They are debtors, according to what is said: "he is ever merciful and lends" (Ps. 37:26), and in another place: "He who is kind to the poor lends to the Lord" (Prov. 19:17). So then, everything ought to have been distributed beforehand to these good debtors, who repay a hundredfold. Nevertheless, when we prove to be unfaithful stewards, unjustly retaining for ourselves what was designated for others, we must not remain forever in this inhumanity, but must distribute to the poor, so that they may receive us into eternal dwellings. When we explain this parable in this way, the explanation will contain nothing superfluous, nor contrived, nor conjectural. However, the expression "the sons of this age are more shrewd" and what follows seems to mean something else, and nothing incomprehensible or strange. By "sons of this age" He calls those who devise everything that is useful for them on earth, and by "sons of light" those who, out of love for God, ought to impart spiritual riches to others. So what is being said here is that people appointed as stewards of human property make every effort to have comfort after their dismissal from stewardship, while the sons of light, who are appointed, that is, entrusted with the stewardship of spiritual property, give no thought whatsoever to obtaining benefit for themselves afterward. Thus, "the sons of this age" are those to whom the management of human affairs has been entrusted and who "in their generation," that is, in this life, conduct their affairs wisely, while the sons of light are those who have received property in order to manage it in a manner pleasing to God. It turns out that when managing human property, we conduct our affairs wisely and make sure to have some refuge of life even when we are dismissed from this management. But when we manage the property that must be administered according to God's will, we seem not to care that after our departure from this life we might fall under accountability for our management and be left without any consolation. Therefore we are called foolish, because we do not think about what will be beneficial for us after this. But let us acquire friends among the poor, spending on them the unrighteous wealth given to us by God as a weapon of righteousness, but which we have retained for our own benefit and which has therefore turned into unrighteousness. If even wealth obtained by righteous means, when it is managed poorly and not distributed to the poor, is reckoned as unrighteousness and as mammon, then how much more so unrighteous wealth. Let us then use this latter to acquire friends for ourselves, so that when we die and depart from this life, or in another case lose heart from condemnation, "they... may receive us there into everlasting habitations."

Next, that when we exercise not the management of our wealth according to our Lord's pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him.

Third, with respect to the severity of divine Justice, which is to be dreaded by everyone, it is added: And he called him and said to him: What is this I hear about you? The Gloss says: "He calls, when he strikes the fear of eternal damnation"; concerning which calling it is said in Ezekiel 3: "And I heard behind me the voice of a great commotion: Blessed be the glory of the Lord from his place." By this voice he is called who is aroused to consider the future judgment, where he will be accused not only according to reputation, but according to conscience.

On account of which he adds: Render an account of your stewardship. For this voice ought to resound in the ear of everyone, because without doubt divine justice will demand an account of gifts entrusted, as is indicated in Matthew 18: "The kingdom of heaven is like a king who wished to settle accounts with his servants." Of evils forgiven; Matthew 18: "And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents." "But the lord, having compassion on that servant, released him"; and afterward it is added that he demanded an account of this. Also of good deeds omitted; Matthew 25: "After a long time the lord of those servants came and settled accounts with his servants"; and he adds concerning the lazy servant that he was cast "into the outer darkness." Also of evils perpetrated; First Peter 4: "For the time past is sufficient to have carried out the will of the Gentiles for those who walked in wantonness, lusts, drunkenness, revelries"; "who shall render an account to him who is ready to judge the living and the dead." And not only of great evils, but also of small ones, according to that passage in Matthew 12: "Of every idle word that men shall speak, they shall render an account on the day of judgment." From this steward, therefore, he demands an account of the stewardship with respect to all four of the aforementioned things, because, as Bernard says, "just as not a hair of the head shall perish, so neither does a moment of time pass for which an account is not demanded."

And after this exaction of an account, there will remain no possibility of meriting; therefore he adds: For you can no longer be steward, because it is said in Ecclesiastes 9: "Neither work nor reason nor knowledge nor wisdom shall be in the netherworld, to which you are hastening." Whence also in Proverbs 27 it is said to every steward: "You shall not have power perpetually"; and Sirach 10: "Every dominion is of brief life." On account of which the Prophet says in the Psalm: "Put not your trust in princes nor in the sons of men, in whom there is no salvation. His spirit shall go forth, and he shall return to his earth; in that day all their thoughts shall perish," etc.

(ut sup.) Meanwhile he is taken and thrust out of his stewardship; for it follows, And he called him, and said unto him, What is this that I hear of thee? give an account of thy stewardship, for thou canst be no longer steward. Day after day by the events which take place our Lord cries aloud to us the same thing, showing us a man at midday rejoicing in health, before the evening cold and lifeless; another expiring in the midst of a meal. And in various ways we go out from our stewardship; but the faithful steward, who has confidence concerning his management, desires with Paul to depart and be with Christ. (Phil. 1:23.)

He, anxiously pondering many things to himself, said: What shall I do? I am not strong enough to dig, and I am ashamed to beg. For once stewardship is taken away, we cannot dig, because, with this life ended, in which only we are permitted to work, we are no longer able to seek the fruit of good conversation, with the spade of devoted compunction. To beg is shameful. Namely, with that worst kind of begging, in which those foolish virgins were said to have begged, who, when the time of the weddings came, and the oil of virtues was lacking, said to the wise: Give us some of your oil, for our lamps are going out (Matthew XXV). And of which Solomon says: Because of the cold, the sluggard would not plough, therefore he shall beg during the harvest, and it shall not be given to him (Proverbs XX).

Fourth, with regard to the imperfection of human weakness to be tolerated in the steward, it is added: And the steward said within himself: What shall I do, because my lord takes away from me the stewardship? For because the fear of judgment urges the mind to procure a remedy, therefore the steward, seeing that he is to be judged, seeks a remedy, according to that passage of Ecclesiasticus 18: "Before judgment prepare justice, and before sickness apply medicine, and before judgment examine yourself."

And because the perfection of penance consists in affliction and bodily labor and in humility and mental shame, and these two things the soul of a weak man refuses, therefore he adds: I am not able to dig, on account of the difficulty of bodily labor, because, as it is said in Proverbs 29, "he who delicately nourishes his servant from childhood shall afterwards find him contumacious." I am ashamed to beg, on account of the vileness of so contemptible an act; Ecclesiasticus 29: "Let the least thing be to you as something great, and you shall not hear the reproach of your sojourning"; and afterwards it adds: "These things are grievous to a man of understanding: the rebuke of the household and the reproach of the creditor." Therefore he who flees from the Cistercian order because they labor, or the order of Friars Minor because they beg, is like this steward. And yet this is tolerable, because it comes from weakness to flee from labor and shame—the former as unbearable, the latter as contemptible.

But although these things are difficult for a weak man, they are nevertheless easy for a Christian made perfect through Christ. For Christ, made poor for us and abounding in labors, according to that passage of the Psalm: "I am poor and in labors from my youth," makes labor desirable and mendicancy honorable, because "it is a great glory to follow the Lord," as it is said in Ecclesiasticus 23. But the Lord Himself says of Himself: "But I am a beggar and poor, and the Lord is solicitous for me"; which indeed is not said with regard to spiritual things, in which He abounds, but with regard to temporal things, in which He was made needy and a beggar for us, according to that passage of Second Corinthians 8: "You know the grace of our Lord Jesus Christ, that for our sakes He became poor, though He was rich," etc. And therefore blessed Francis says in his Rule that his brothers "ought not be ashamed in begging, because the Lord made Himself poor for us in this world." Nevertheless, because to the steward as one imperfect there had not been given the grace through which he might be perfectly conformed to Christ, therefore as one weak he says: I am ashamed to beg; he does not say: I disdain to beg, because this would not be a weakness to be tolerated, but an impiety to be detested.

(ut sup.) But he whose wishes are on earth is troubled at his departing. Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord taketh away from me the stewardship? I cannot dig, to beg I am ashamed. Weakness in action is the fault of a slothful life. For no one would shrink who had been accustomed to apply himself to labour. But if we take the parable allegorically, after our departure hence there is no more time for working; the present life contains the practice of what is commanded, the future, consolation. If thou hast done nothing here, in vain then art thou careful for the future, nor wilt thou gain any thing by begging. The foolish virgins are an instance of this, who unwisely begged of the wise, but returned empty. (Matt 25:8.) For every one puts on his daily life as his inner garment; it is not possible for him to put it off or exchange it with another.

Fifth, with regard to the provision for finding faithful friendship, he adds: I know what I shall do, so that I may acquire faithful friendship. Whence the Gloss: "The steward is one to whom God has entrusted certain monies to be distributed to the poor: who, if he considers that such stewardship is to end with this life, concerns himself more with acquiring friends than with amassing riches." For he can rightly say: I know what I shall do, who intends to acquire the friendship of his neighbor, because conversely it is said in First John 2: "He who hates his brother is in darkness and walks in darkness and does not know where he goes, because the darkness has blinded his eyes." But conversely, he who loves knows what he does; for he acts according to the teaching of Christ, by which he seeks a remedy against danger. On account of which he adds: So that, when I shall have been removed from the stewardship, by divine sentence, according to that passage in Revelation 2: "I will come to you and will move your lampstand from its place"; they may receive me into their houses, through friendly mercy. For this is the law of friendship: not to fail a friend in necessity; whence Proverbs 17: "He who is a friend loves at all times, and a brother is proven in distress," because, Sirach 6, "a faithful friend is a strong protection; he who finds him finds a treasure. To a faithful friend there is no comparison, and no weighing of gold and silver is worthy against the goodness of his fidelity."

(ut sup.) But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes among his fellow-servants; for it follows, I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. For as often as a man, perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by giving abundance to the poor,) dispensing those things which are his Lord's, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in the power of God. Hence it follows, So he called every one of his Lord's debtors unto him, and said unto the first, How much owest thou unto my Lord? And he said, A hundred casks of oil.

Then, having called each one of his lord's debtors, he said to the first: How much do you owe my lord? And he said: A hundred measures of oil. And he said to him: Take your bill, and sit down quickly, and write fifty. Then he said to another: And you, how much do you owe? Who said: A hundred measures of wheat. And he said to him: Take your bill, and write eighty. A measure is a Greek amphora, containing three urns. A "corus" comprises thirty modii. Now, as to having the debtor write fifty out of a hundred measures of oil, and eighty out of a hundred measures of wheat, I think it means nothing else but that whatever a Jew did for priests and Levites should abound in righteousness in the Church of Christ beyond that of the scribes and Pharisees, so that whereas they gave tithes, these should give half, as Zacchaeus did not only from his fruits but from his very goods. Or certainly doubling the tithes, so that by giving two tithes, they exceed the expenses of the Jews. Unless perhaps someone thinks simply that every person who alleviates the indigence of any poor saint, either by half, or certainly by one-fifth, as twenty or fifty to a hundred, will be granted a sure reward of their mercy.

Sixth, with regard to the display of generous mercy to be imitated, it is added: Having therefore called together each of his lord's debtors, where literally the generosity of munificence and mercy in the steward is shown, both because he gives to many, and because he gives much, and because he gives moderately: to many, because to each of his lord's debtors, according to that which the Lord counsels above in chapter six: "Give to everyone who asks of you"; and Isaiah 32: "Blessed are you who sow beside all waters, sending forth the foot of the ox and the donkey." And because mercy ought to be expended on those in need, therefore he does not give to just anyone, but to debtors; according to that passage in Isaiah 58: "Set free those who are broken, and break asunder every burden. Break your bread for the hungry and bring the needy and wandering into your house. When you see one naked, cover him, and do not despise your own flesh."

Much, because he remits a great sum of the price; on account of which he adds: He said to the first: How much do you owe my lord? He said, I say, through familiar address; Sirach 4: "Make yourself affable to the congregation of the poor. Incline your ear to the poor without sadness, and repay your debt, and answer him peacefully," etc.; and Sirach 18: "Does not the dew cool the heat? So also a word is better than a gift."

(de Qu. Ev. l. ii. qu. 34.) Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of wheat, fourscore, the meaning thereof is this, that those things which every Jew performs toward the Priests and Levites should be the more abundant in the Church of Christ, that whereas they give a tenth, Christians should give a half, as Zaccheus gave of his goods, (Luke 19:8.) or at least by giving two tenths, that is, a fifth, exceed the payments of the Jews.

A cadus in Greek is a vessel containing three urns. It follows, And he said unto him, Take thy bill, and sit down quickly, and write fifty, forgiving him the half. It follows, Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. A corus is made up of thirty bushels. And he said unto him, Take thy bill, and write fourscore, forgiving him a fifth part. It may be then simply taken as follows: whosoever relieves the want of a poor man, either by supplying half or a fifth part, will be blessed with the reward of his mercy.

And he said to him: A hundred measures of oil, through faithful acknowledgment of the debt. For each person ought faithfully to acknowledge his own debt, lest perchance that word of Revelation three be said to him: "You say: I am rich and made wealthy and have need of nothing; and you know not that you are wretched and miserable and poor and blind and naked." Now the cadus is a measure containing three urns; whence the Gloss: "Cadus in Greek, amphora in Latin, containing three urns." In this, moreover, is intimated the magnitude of the debt oppressing the debtor, because, Proverbs twenty-two, "he who borrows is servant to the lender." — And he said to him: Take your bond and sit down quickly and write fifty, through liberal remission. For he greatly relieves who bears half the burden to be removed; and in this the law of charity is fulfilled, according to that word of Galatians, last chapter: "Bear one another's burdens, and so you shall fulfill the law of Christ."

He also gives moderately, that is, according to the requirement of the debt; on account of which he adds: Then he said to another: And how much do you owe? Therefore he inquires the measure, so that he may distribute in measured fashion, because Ecclesiasticus forty-two, "where there are many hands, lock up; and whatever you hand over, number and weigh; and describe everything given and received."

Who said: A hundred cors of wheat. Here he expresses a large measure, so that he may obtain a generous remission. "A cor, as the Gloss says, is filled by thirty modii," whence it is a greater measure than a cadus. And because in greater gifts the number ought to be smaller, so that due measure may be preserved, therefore it is added: And he said to him: Take your bill and write eighty; The Gloss: "He remits a fifth part." Although he may seem to remit less according to arithmetic proportion, because he remits only a fifth part for this one, but a half for the previous one, nevertheless he remits more according to geometric proportion, because twenty cors of wheat are greater in quantity than fifty cadi of oil. It is shown therefore in this that this steward generously remitted, because not only to many and much, but also moderately, according to that passage in Tobit 4: "However you are able, be merciful. If you have much, give abundantly; but if you have little, strive to share even that willingly." In this remission of fifty parts and twenty, there is rightly understood a full remission of the most generous piety. For the number fifty, which arises from seven multiplied upon itself, with one added, designates the remission of sevenfold mercy. In designation of which, in the jubilee there was made a full remission, according to that passage in Leviticus 25: "You shall sanctify the fiftieth year and proclaim remission to all the inhabitants of the land. For it is the jubilee," "because the jubilee is the fiftieth year." This number, with twenty added, rises to seventy, where full remission is understood. As a figure of this, the people of the Lord, led into captivity, were liberated after seventy years, as is said in Jeremiah 29: "When seventy years shall begin to be fulfilled in Babylon, I will visit you and raise up my good word over you and bring you back to this place," etc.

What the Gospel of "the unjust steward" says is also an image of this matter. He says to the debtor [of one hundred measures of wheat], "Take your bill, sit down, and write eighty," and the other things that are related. You see that he said to each man, "Take your bill." It is evident from this that the documents of sin are ours, but God writes documents of justice. The apostle says, "For you are an epistle written not with ink, but with the Spirit of the living God; not in tables of stone, but in the fleshly tables of the heart." You have in yourselves documents of God and documents of the Holy Spirit. If you transgress, you yourself write in yourselves the handwriting of sin. Notice that at any time when you have approached the cross of Christ and the grace of baptism, your handwriting is fastened to the cross and blotted out in the fountain of baptism. Do not rewrite later what has been blotted out or repair what has been destroyed. Preserve only the documents of God in yourself. Let only the scripture of the Holy Spirit remain in you.

Why did the Lord Jesus Christ present this parable to us? He surely did not approve of that cheat of a servant who cheated his master, stole from him and did not make it up from his own pocket. On top of that, he also did some extra pilfering. He caused his master further loss, in order to prepare a little nest of quiet and security for himself after he lost his job. Why did the Lord set this before us? It is not because that servant cheated but because he exercised foresight for the future. When even a cheat is praised for his ingenuity, Christians who make no such provision blush. I mean, this is what he added, "Behold, the children of this age are more prudent than the children of light." They perpetrate frauds in order to secure their future. In what life, after all, did that steward insure himself like that? What one was he going to quit when he bowed to his master's decision? He was insuring himself for a life that was going to end. Would you not insure yourself for eternal life?

(ubi sup.) The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms.

(ubi sup.) On the other hand this parable is spoken, that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment.

And the lord praised the unjust steward because he had acted prudently. For the children of this age are wiser than the children of light in their generation. Let the wise of this world hear, that they may abandon foolish wisdom and learn the wisdom of God's foolishness, how greatly divine equity has valued their wisdom, whom He remembers not as truly wise, but wise in their generation. As it is said elsewhere: Woe to those who are wise in their own eyes and prudent in their own sight (Isaiah 5). And also, by calling the lovers of eternal life children of light, He reproves those who are wise to do evil but know not how to do good as being children of darkness. The children of light and the children of this age are so called, just as the children of the kingdom and the children of perdition. For each one is named a child of that of which he performs the works.

The children of light and the children of this world are spoken of in the same manner as the children of the kingdom, and the children of hell. For whatever works a man does, he is also termed their son.

Seventh, as to commending the discernment of providence, it is added: And the master commended the steward of iniquity, because he had acted prudently: The Gloss: "He praises him not for fraud, but for prudence, although he was sinning." Whence, although the steward has some blameworthy qualities in himself, nevertheless his manner of providing can be drawn as an example for the good. For just as the serpent is detestable in spreading venom, but in the prudence of guarding its head is worthy of imitation by perfect men — on account of which it is said in Matthew 10: "Be prudent as serpents and simple as doves" — so this steward is to be detested because he committed fraud, by reason of which he is called the steward of iniquity, and is to be praised because he prudently devised a remedy for himself against danger.

And because someone might wonder why the Lord drew such a steward as an example of prudence, the Evangelist, responding to this, adds: Because the children of this world are more prudent than the children of light in their generation. He does not say that they are more prudent simply speaking, but more prudent in those things that pertain to carnal generation, just as the owl and the cat see more clearly at night than a man—not for reading letters, but for catching mice.

There is, however, a prudence of the spirit, which is in the children of light, more excellent than the prudence of the flesh, which is in carnal men, according to that passage in Romans 8: "The prudence of the flesh is death, but the prudence of the spirit is life and peace." Yet this worldly prudence has something that arouses and instructs toward divine prudence, just as the diligence of a man seeking money is proposed as an example to a man seeking wisdom; Proverbs 2: "If you call upon wisdom and incline your heart to prudence, if you seek her as money and dig for her as for treasures, then you will understand the fear of the Lord and will find the knowledge of God." Whence, because no vice destroys the last vestiges of nature, every vicious person has something that can arouse the just to good, just as from the consideration of a lascivious man one can arouse oneself to love, from the consideration of a miser to diligence, from the consideration of a proud man to magnanimity. — Whence from this parable and example we are instructed not only particularly but also universally, so that from all things we may know how to draw out a lesson that arouses and forms us toward the good. For just as the Saints, by their excellent goodness, ought to have and do have testimony from those who are outside, so all base things bear some image of virtue and piety. Virtue is approved by all with a certain universal voice, but the impious man is condemned by all.

The children of the world are sometimes distinguished from the children of light, as in Luke 16: The children of this world are more prudent than the children of light, etc.; sometimes they are distinguished from the children of the other world or of the resurrection, as in Luke 20. In the first way, the children of this world are called those who conform themselves to this world and love it above all: and thus it has the sense of vice. In the second way, the children of this world are called those who live in this world, or pass away with the world; and thus it has the sense of infirmity. Whence from this it is not established that marriage is blameworthy, but that it has an infirmity attached to it.

But if Christ's disciples are unwilling to learn from Christ what veneration and honour is due to the name of the Father, still let them learn from earthly and secular examples, and know that Christ has declared, not without the strongest rebuke, "The children of this world are wiser in their generation than the children of light." In this world of ours, if any one have offered an insult to the father of any; if in injury and frowardness he have wounded his reputation and his honour by a malevolent tongue, the son is indignant, and wrathful, and with what means he can, strives to avenge his injured father's wrong. Think you that Christ grants impunity to the impious and profane, and the blasphemers of His Father, and that He puts away their sins in baptism, who it is evident, when baptized, still heap up evil words on the person of the Father, and sin with the unceasing wickedness of a blaspheming tongue? Can a Christian, can a servant of God, either conceive this in his mind, or believe it in faith, or put it forward in discourse? And what will become of the precepts of the divine law, which say, "Honour thy father and thy mother? " If the name of father, which in man is commanded to be honoured, is violated with impunity in God, what will become of what Christ Himself lays down in the Gospel, and says, "He that curseth father or mother, let him die the death; " if He who bids that those who curse their parents after the flesh should be punished and slain, Himself quickens those who revile their heavenly and spiritual Father, and are hostile to the Church, their Mother? An execrable and detestable thing is actually asserted by some, that He who threatens the man who blasphemes against the Holy Spirit, that he shall be guilty of eternal sin, Himself condescends to sanctify those who blaspheme against God the Father with saving baptism. And now, those who think that they must communicate with such as come to the Church without baptism, do not consider that they are becoming partakers with other men's, yea, with eternal sins, when they admit without baptism those who cannot, except in baptism, put off the sins of their blasphemies.

(in Prov. 1:1.) But because the Gentiles say that wisdom is a virtue, and define it to be the experience of what is good, evil, and indifferent, or the knowledge of what is and what is not to be done, we must consider whether this word signifies many things, or one. For it is said that God by wisdom prepared the heavens. (Prov. 3:19.) Now it is plain that wisdom is good, because the Lord by wisdom prepared the heavens. It is said also in Genesis, according to the LXX, that the serpent was the wisest animal, wherein He makes wisdom not a virtue, but evil-minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense; as when we speak of a man being commended in slight and indifferent matters, and in a certain measure clashings and sharpness of wit are admired, by which the power of the mind is drawn out.

The children of this world also are not called wiser but more prudent than the children of light, and this not absolutely and simply, but in their generation. For it follows, For the children of this world are in their generation wiser than the children of light, &c.

By the children of this world then He means those who mind the good things which are on the earth; by the children of light, those who beholding the divine love, employ themselves with spiritual treasures. But it is found indeed in the management of human affairs, that we prudently order our own things, and busily set ourselves to work, in order that when we depart we may have a refuge for our life; but when we ought to direct the things of God, we take no forethought for what shall be our lot hereafter.

He says, "Make for yourself friends of the mammon of iniquity," so that by giving to the poor, we may match the grace of the angels and all the saints for ourselves. He does not rebuke the steward. By this, we learn that he does not belong to the Lord himself but to the riches of others. Although he has sinned, he is praised because he sought help for himself in the future through the Lord's mercy. He fittingly mentions the mammon of iniquity, because greed tempted our dispositions with different enticements of wealth, so that we were willing to be the slaves of riches.

Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches.

Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favour of angels and all the saints.

Mammon is the Hebrew word for "riches," just as in Punic the word for "profit" is mammon. What are we to do? What did the Lord command? "Make yourselves friends with the mammon of iniquity, so that they too, when you begin to fail, may receive you into eternal shelters." It is easy, of course, to understand that we must give alms and a helping hand to the needy, because Christ receives it in them.… We can understand that we have to give alms and that we must not really pick and choose to whom we give them, because we are unable to sift through people's hearts. When you give alms to all different types of people, then you will reach a few who deserve them. You are hospitable, and you keep your house ready for strangers. Let in the unworthy, in case the worthy might be excluded. You cannot be a judge and sifter of hearts.

(Serm. 113.) That which the Hebrews call mammon, in Latin is "riches." As if He said, "Make to yourselves friends of the riches of unrighteousness." Now some misunderstanding this, seize upon the things of others, and so give something to the poor, and think that they are doing what is commanded. That interpretation must be corrected into, Give alms of your righteous labours. (Prov. 3:9. LXX.) For you will not corrupt Christ your Judge. If from the plunder of a poor man, you were to give any thing to the judge that he might decide for you, and that judge should decide for you, such is the force of justice, that you would be ill pleased in yourself. Do not then make to yourself such a God. God is the fountain of Justice, give not your alms then from interest and usury. I speak to the faithful, to whom we dispense the body of Christ. But if you have such money, it is of evil that you have it. Be no longer doers of evil. Zaccheus said, Half my goods I give to the poor. (Luke 19:8.) See how he runs who runs to make friends of the mammon of unrighteousness; and not to be held guilty from any quarter, he says, I If hare taken any thing from any one, I restore fourfold. According to another interpretation, the mammon of unrighteousness are all the riches of the world, whenever they come. For if you seek the true riches, there arc some in which Job when naked abounded, when he had his heart full towards God. The others are called riches from unrighteousness; because they are not true riches, for they are full of poverty, and ever liable to chances. For if they were true riches, they would give you security.

(de Quæst. Ev. l. ii. q. 34.) Or the riches of unrighteousness are so called, because they are not riches except to the unrighteous, and such as rest in their hopes and the fulness of their happiness. But when these things are possessed by the righteous, they have indeed so much money, but no riches are theirs but heavenly and spiritual.

(Serm. 113.) For who are they that shall have everlasting habitations but the saints of God? and who are they that are to be received by them into everlasting habitations but they who administer to their want, and whatsoever they have need of, gladly supply. They are those little ones of Christ, who have forsaken all that belonged to them and followed Him; and whatsoever they had have given to the poor, that they might serve God without earthly shackles, and freeing their shoulders from the burdens of the world, might raise them aloft as with wings.

(de Quæst. Ev. l. ii. q. 34.) We must not then understand those by whom we wish to be received into everlasting habitations to be as it were debtors of God; seeing that the just and holy are signified in this place, who cause those to enter in, who administered to their necessity of their own worldly goods.

(Hom. de Avar.) Or if thou hast succeeded to a patrimony, thou receivest what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that thy father has not been guilty of exaction, whence hast thou thy money? If indeed thou answerest, "From myself;" thou art ignorant of God, not having the knowledge of thy Creator; but if, "From God," tell me the reason for which thou receivedst it. Is not the earth and the fulness thereof the Lord's? (Ps. 24:1.) If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant.

And I say to you: Make friends for yourselves by means of unrighteous mammon, so that when it fails, they may receive you into the eternal dwellings. He calls this money which we possess temporarily "unrighteous mammon" because mammon is interpreted to mean riches. And these are riches only for the unjust, who place their hope and abundance of happiness in them. But for the righteous, when they possess these, it is simply money, but they are not riches for them, except heavenly and spiritual. By fulfilling their spiritual need with these, excluding the destitution of the needy, they will be enriched with the abundance of happiness. But if those who give alms from unrighteous mammon make friends for themselves by whom they may be received into the eternal dwellings, how much more should those who distribute spiritual feasts, who give their fellow servants food at the appropriate time, be raised with the most certain hope of the highest reward?

And I say to you, etc. After the example of provident piety, there is added the instruction of perfect piety, which is drawn from the meaning of the above-stated parable. First, therefore, the instruction is drawn for the formation of obedient disciples; second, for the confutation of the rebellious Pharisees, at the passage: But the Pharisees heard all these things, etc. Concerning the formation of the disciples toward piety, he proceeds in this order. For he invites them to mercy: first, by reason of the reward to be obtained; second, by reason of the faithfulness to be preserved, at the passage: He who is faithful in the least; third, by reason of the duplicity to be avoided, at the passage: No one can serve two masters. By reason of the reward to be obtained, he invites in this order, namely by setting forth an instructing exhortation and adding a moving reason.

First, therefore, as regards the instructing exhortation, he sets forth: And I say to you: Make to yourselves friends of the mammon of iniquity. "Mammona, as the Gloss says, in the language of the Syrians means riches: and they are called riches of iniquity, because they frequently have iniquity attached to them, according to that saying in Ecclesiasticus eleven: "If you are rich, you will not be free from sin"; whence Augustine says: "Every rich man is either unjust or the heir of an unjust man"; or as Bede says in a homily: "Mammon, mammonis in the Punic language means profit." Nor should it be understood that from what someone has acquired through robbery and iniquity and possesses by unjust title, he ought to give alms, because against this it is said in Ecclesiasticus thirty-four: "The Most High does not approve the gifts of the wicked"; and again in the same chapter: "He who offers sacrifice from the substance of the poor is like one who slays a son in the sight of his father"; but it is understood that from riches which are possessed by just title and yet beget iniquity unless they are distributed, according to that saying in Ecclesiasticus ten: "Nothing is more iniquitous than to love money. For such a one has his very soul for sale." From these riches, I say, friends ought to be made through the generous giving of alms, which manifest the affection of piety. For it is said in First John three: "He who has the substance of this world and sees his brother in need, and closes his heart against him, how does the love of God abide in him?" And therefore Ecclesiasticus twenty-nine: "Lose your money for a friend and do not hide it under a stone to your ruin," because, Proverbs eleven, "he who hides grain will be cursed among the peoples," etc.

Second, as to the moving reason, he adds: So that when you fail, they may receive you into eternal tabernacles. From this it is understood why a gift must be given and what ought to move a man to give alms: not present advantage, but eternal reward, not for a passing tabernacle, but an eternal one, according to that saying in Matthew six: "When you give alms, do not sound a trumpet before you, as the hypocrites do. Amen I say to you," etc.; and afterwards: "But when you give alms, let not your left hand know what your right hand does." These eternal tabernacles are the mansions of glory, about which Isaiah thirty-two says: "My people shall sit in the beauty of peace, in tabernacles of confidence, in wealthy rest." Into eternal tabernacles others are received by those who are so perfect that their merits avail even for others, and on account of whose merits they acquire eternal tabernacles for themselves and for others. Whence on that passage, "Make for yourselves friends," the Gloss says: "Not any poor persons whatsoever, but those who can receive you into eternal tabernacles."

For such are not the involuntarily poor but the poor in spirit, of whom Matthew five says: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." It belongs to them, therefore, as kings and possessors of that kingdom, to introduce others into the kingdom of heaven. It belongs to them also as judges, according to that passage in Job thirty-six: "He will not save the impious, but he grants judgment to the poor"; to the poor, I say, who are perfect and voluntary, of whom Matthew nineteen says: "You who have left all things and followed me shall sit upon twelve seats, judging the twelve tribes of Israel." It belongs to them also as intimates and friends, on account of which James two says: "Has not God chosen the poor in this world, rich in faith, heirs of the kingdom which God has promised," etc. Such introduce their friends and benefactors through that judicial law by which the Lord will pass sentence in the future judgment, according to what he says in Matthew twenty-five: "What you did to one of the least, you did to me," and through that other law which the Lord established, of which Matthew ten says: "He who receives a just man in the name of a just man shall receive the reward of a just man."

Again, Luke 16: Make for yourselves friends from the mammon of iniquity, so that when you fail, they may receive you into eternal tabernacles. The Gloss: "Not any poor whatsoever, but those who can receive into eternal tabernacles"; but such are the poor in spirit, whose is the kingdom of heaven: therefore it is according to divine counsel that alms be given to such poor and that they be received by them. But what is consonant with divine counsel does not conflict with evangelical perfection: therefore, etc.

Jerome, in Against Vigilantius, treating the aforementioned word, says: "Can those poor, among whose filth and bodily squalor burning lust holds sway, possess eternal tabernacles—they who possess neither present nor future things? For not simply the poor, but the poor in spirit are called blessed, of whom it is written: Blessed is he who understands concerning the needy and the poor; in the evil day the Lord will deliver him. In sustaining the poor of the common people, there is need not at all of understanding, but of almsgiving; in the holy poor, there is blessedness in understanding, that you give to him who blushes to receive, and when he has received, grieves—reaping carnal things and sowing spiritual things."

"Make to you friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations;" showing that by nature all property which a man possesses in his own power is not his own. And from this unrighteousness it is permitted to work a righteous and saving thing, to refresh some one of those who have an everlasting habitation with the Father.

(18. Mor. cap. 18.) In order then that after death they may find something in their own hand, let men before death place their riches in the hands of the poor. Hence it follows, And I say to you, Make to yourselves friends of the mammon of unrighteousness, &c.

(21. Mor. cap. 14.) But if through their friendship we obtain everlasting habitations, we ought to calculate that when we give we rather offer presents to patrons, than bestow benefits upon the needy.

For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, "He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise." And, "For I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was naked and ye clothed Me." And, "When thou doest thine alms, let not thy left hand know what thy right hand doeth." And we are proved to be righteous by whatsoever else we do well, redeeming, as it were, our property from strange hands. But thus do I say, "from strange hands," not as if the world were not God's possession, but that we have gifts of this sort, and receive them from others, in the same way as these men had them from the Egyptians who knew not God; and by means of these same do we erect in ourselves the tabernacle of God: for God dwells in those who act uprightly, as the Lord says: "Make to yourselves friends of the mammon of unrighteousness, that they, when ye shall be put to flight, may receive you into eternal tabernacles." For whatsoever we acquired from unrighteousness when we were heathen, we are proved righteous, when we have become believers, by applying it to the Lord's advantage.

You know that many high standing people renege on repayment of a loan. They are either resistant with a bad attitude or unable to pay because of poverty, as it often happens. In the case of the Lord of all, there is no room for thinking this. On the contrary, the loan is proof against loss. He guarantees to return in good time one hundred percent of what was deposited, and he keeps life everlasting in reserve for us. In the future, what excuse will we have if we are negligent and fail to gain a hundredfold in place of the little we have, the future in place of the present, the eternal in place of the temporary? What excuse will we have if we heedlessly lock our money behind doors and barricades, and we prefer to leave it lying idle? Instead, we should make it available to the needy now, so that in the future we may count on support from them. Remember that Scripture says, "Make friends with ill-gotten gains so that, when you go down in the world, they may welcome you into their eternal dwellings."

Mark also that He said not, "that they may receive you into their own habitations." For it is not they who receive you. Therefore when He said, Make to yourselves friends, he added, of the mammon of unrighteousness, to show, that their friendship will not alone protect us unless good works accompany us, unless we righteously cast away all riches unrighteously amassed. The most skilful then of all arts is that of almsgiving. For it builds not for us houses of mud, but lays up in store an everlasting life. Now in each of the arts one needs the support of another; but when we ought to show mercy, we need nothing else but the will alone.

As also the Lord showed, when He said: "Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations." For what the Lord then called "habitations," the apostle here calls "clothing." And what He there calls "friends" "of unrighteousness," the apostle here calls "houses" "dissolved." As then, when the days of our present life shall fail, those good deeds of beneficence to which we have attained in this unrighteous life, and in this "world" which "lieth in wickedness," will receive our souls; so when this perishable life shall be dissolved, we shall have the habitation which is before the resurrection-that is, our souls shall he with God, until we shall receive the new house which is prepared for us, and which shall never fall.

And how superior is the grade of perfect and spiritual men to that of the righteous and the merciful who are in the world the words of our Redeemer, which were spoken unto the lords of wealth in this world, are sufficient to shew: "Be strenuous to make unto yourselves friends of the mammon of iniquity, that when it hath come to an end, they may receive you into their everlasting habitations." Behold, therefore, the perfect, like the lords of the country and citizens, receive the righteous strangers who go into their world, because they are sons of the inheritance of Christ, and heirs of the Father Who is in heaven.

Else how will one, when he has two coats, give the one of them to the naked, unless he be a man likewise to offer to one who takes away his coat his cloak as well? How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon.

Otherwise, if you think that we should give indiscriminately to all who ask, that seems to me to mean that you would give, I say not wine to him who has a fever, but even poison or a sword to him who longs for death. But how we are to understand," Make to yourselves friends of mammon," let the previous parable teach you.

Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves. It became us then, from the beginning, to give all things to the poor, but because we have become the stewards of unrighteousness, wickedly retaining what was appointed for the aid of others, we must not surely remain in this cruelty, but distribute to the poor, that we may be received by them into everlasting habitations. For it follows, That, when ye fail, they may receive you into everlasting habitations.

Virtue does not have a single form. In the example of Martha and Mary, there is added the busy devotion of the one and the pious attention of the other to the Word of God, which, if it agrees with faith, is preferred even to the very works, as it is written: "Mary has chosen the good portion, which shall not be taken away from her." So let us also strive to have what no one can take away from us, so that not careless but diligent hearing may be granted to us. For even the seeds of the heavenly Word itself are likely to be taken away if they are sowed by the wayside. Let the desire for wisdom lead you as it did Mary. It is a greater and more perfect work. Do not let service divert the knowledge of the heavenly Word.… Nor is Martha rebuked in her good serving, but Mary is preferred because she has chosen the better part for herself, for Jesus abounds with many blessings and bestows many gifts. And therefore the wiser chooses what she perceives as foremost.

May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn thy mind from the knowledge of the heavenly word, nor reprove or think indolent those whom thou seest seeking after wisdom.

At present alleluia is for us a traveler's song, but this tiresome journey brings us closer to home and rest where, all our busy activities over and done with, the only thing that will remain will be alleluia.That is the delightful part that Mary chose for herself, as she sat doing nothing but learning and praising, while her sister, Martha, was busy with all sorts of things. Indeed, what she was doing was necessary, but it wasn't going to last.

Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said unto her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, Thou art troubled about many things, that is, thou art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close unto the Lord. (Ps. 73:28.) The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. (Acts 4:32.)

(Serm. 104.) What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.

(Serm. 104.) Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary hath chosen that good part, &c. Not thine a bad one, but hers a better. Why a better? because it shall not be taken away from her. From thee the necessary burden of business shall one time be taken away. For when thou comest into that country, thou wilt find no stranger to receive with hospitality. But for thy good it shall be taken away, that what is better may be given thee. Trouble shall be taken away, that rest may be given. Thou art yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.

(de Qu. Evang. l. ii. q. 30.) Now mystically, by Martha's receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus' feet and heard His word, signifies the same Church, but in a future life, where ceasing from labour, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary hath chosen the good part, for through the one the other is reached, which shall not be taken away.

And the Lord answered and said to her: Martha, Martha, you are anxious and troubled about many things, but only one thing is necessary. And blessed David, defining this one thing necessary for man, desires to continually cling to God, saying: But it is good for me to cling to God, to put my hope in the Lord God (Psalm LXXII). And elsewhere: One thing I have desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord, and to inquire in His temple (Psalm XXVI). Therefore, one and only theology, that is, contemplation of God, to which all merits of justifications and all studies of virtues are justly postponed.

And the Lord answering said to her. After the rational comparison, the Evangelist subjoins the judicial determination: concerning which four things are introduced, namely the humiliation of the active life, the commendation of the contemplative life, the promulgation of the sentence, and the assignment of the cause.

First, therefore, as regards the humiliation of the active life, he says: Martha, Martha, you are anxious and troubled about many things. Therefore he repeats the name of Martha, so that he might rouse her to consider her own defect, and this with attention to the divine word: just as it is said of Moses in Exodus 3 that the Lord, seeing that he went forward to look, called him from the midst of the bush and said: "Moses, Moses." And the Lord, wishing to rouse sinners to attention, repeats the call in Jeremiah 22: "O earth, earth, hear the word of the Lord." And so now he rouses Martha, showing that in her there is a threefold defect, namely of anxiety in thought, disturbance in affection, and division in action. And all these things hinder us from tending wholly toward God.

Hence excessive anxiety is to be avoided, according to that passage in the last chapter of Philippians: "Be anxious for nothing, but in every prayer let your petitions be made known before God"; and the last chapter of First Peter: "Casting all your anxiety upon him, for he has care of you."

Disturbance is also to be avoided: hence John 14: "Let not your heart be troubled nor let it fear. You believe in God; believe also in me." Hence also concerning Christ, Isaiah 42: "He shall not be sad nor turbulent." For a troubled eye is not fit for seeing.

Division is also to be avoided: hence Sirach 11: "Son, let not your pursuits be in many things." And these disadvantages belong to the active life, not the contemplative; hence First Corinthians 7: "He who is with a wife is anxious about the things of the world, how he may please his wife, and he is divided. And the unmarried woman and the virgin thinks about the things of the Lord, that she may be holy in body and spirit; but she who is married thinks about the things of the world." — Thus therefore the importunity of action is humbled through the showing of its disadvantage and defect.

And he was capable of busying himself about many things; but the one thing, the work of life, he was powerless, and disinclined, and unable to accomplish. Such also was what the Lord said to Martha, who was occupied with many things, and distracted and troubled with serving; while she blamed her sister, because, leaving serving, she set herself at His feet, devoting her time to learning: "Thou art troubled about many things, but Mary hath chosen the good part, which shall not be taken away from her." So also He bade him leave his busy life, and cleave to One and adhere to the grace of Him who offered everlasting life.

Moreover, to speak more precisely, the Lord forbids not hospitality, but its elaborateness and vanity, that is, distraction and anxiety. Why, He says, "Martha, you are anxious and... troubled about many things," that is, you are distracted and worried? We have need only of eating a little, not of a variety of dishes.

Mary has chosen the best part, which will not be taken away from her. Behold, the part of Martha is not blamed, but Mary's is praised. For he does not say that Mary has chosen a good part, but the best, so that Martha's part may also be indicated as good. But why the part of Mary is the best is explained when it is said: Which will not be taken away from her. For the active life ceases with the body. For who will give bread to the hungry in the eternal homeland, where no one is hungry? Who will give drink to the thirsty, where no one thirsts? Who will bury the dead, where no one dies? Therefore, with the present age, the active life is taken away. But the contemplative life begins here, so that it may be perfected in the heavenly homeland. For the fire of love that begins to burn here, when it sees the very one whom it loves, burns more intensely in love. Therefore the contemplative life is by no means taken away, because it is perfected with the light of the present age being withdrawn.

Second, with regard to the commendation of the contemplative life, he adds: But one thing is necessary: this, namely, is the kingdom of God, which once possessed, nothing is lacking; whence Matthew 6: "Seek first the kingdom of God, and all these things shall be added unto you"; and in the Psalm: "One thing have I asked of the Lord, this will I seek"; this, however, is the blessed life, which consists in cleaving to God, to which the contemplative life is devoted; in whose person it is said in the Psalm: "But it is good for me to cleave to God." And this is that one thing which is necessary; because "he who cleaves to the Lord is one spirit," as is said in First Corinthians 6. He who has this one thing has every good; whence as a figure of this it is said in Tobit 10: "Having all things together in you alone, we ought not to have let you go from us"; and Wisdom 7: "All good things came to me together with her," etc. And therefore the Lord said to Moses, in the person of the contemplative man, in Exodus 33: "I will show you all good."

Third, with regard to the promulgation of the judgment, it is added: Mary has chosen the best part; because, namely, she chose the one thing above all else. "For the one is set before the many," as Augustine says, because "not the one from the many, but the many from the one. Many are the things that were made; one is he who made them. Very good are the things he made — how much better is he who made them"; indeed, he is simply the best. And this is the portion of the contemplative soul; whence Lamentations 3: "The Lord is my portion, said my soul; therefore I will wait for him. The Lord is good to those who hope in him, to the soul that seeks him"; and in the Psalm: "How good is the God of Israel to those who are upright in heart"! Very good, I say, and the best; therefore the contemplative soul says in the Psalm: "I cried to you, O Lord; I said: You are my hope, my portion in the land of the living," namely, with Mary; which indeed the contemplatives have already chosen, by contemplating and desiring it. Whence in the person of the contemplative it is said in Deuteronomy 3: "I will cross over and see this excellent land, and that noble mountain, and Lebanon." And on account of love for this, he wished to possess nothing on earth except poverty alone, according to that word of the Psalm: "For one day in your courts is better than a thousand. I have chosen to be abject in the house of my God"; because, as is said in Matthew 13, "the kingdom of heaven is like a treasure hidden in a field, which when a man found, he hid," etc.

Fourth, as regards the assignment of the cause, he adds: Which shall not be taken away from her. The Gloss says: "The part of Martha is not reproved, for it too is good, but the part of Mary is praised, and why it is the best is added: Which shall not be taken away from her." "From the opposite, understand that from Martha the part which she chose shall be taken away, because the labor of multiplicity passes away, and the charity of unity remains." And this is the reason why the part of Mary is simply better and more worthy of choice, because the contemplative life begins here and is perfected in the future. This is signified in the figure of John, according to what is said in the last chapter of John: "So I will him to remain," as if the contemplation once begun remains, "until I come," to be perfected when I shall have come. And because it is more enduring, therefore it is better, as the Apostle says of charity in First Corinthians thirteen: "Charity never fails," and from this he concludes that charity is the greatest. So also concerning the contemplative life; whence Bede in the Gloss says: "Which begins to burn here, when it shall see him whom it loves, will be more greatly kindled in love"; Isaiah thirty-one: "Whose fire is in Zion and whose furnace is in Jerusalem." Whence, as far as it is in itself, it is to be preferred, according to that passage in Second Corinthians four: "While we contemplate not the things which are seen, but the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal."

On account of this, the contemplative life is simply more to be desired as that which is better and of itself to be preferred, both because it is more secure, and because it is more sweet, and because it is more stable; nevertheless the active life is not to be despised, but for place and time it is to be preferred for a time, both because it is prior, and because it is more laborious, and because it is more fruitful: for it avails both for oneself and for others.

And this is well signified in the two wives of Jacob, namely Rachel and Leah, of whom one signifies the active life, the other the contemplative. Whence the Bridegroom sometimes compels the Bride to go forth to action, according to what is said in Song of Songs two: "Let your voice sound in my ears," etc. Whence, if the question concerns superiority, simply speaking the contemplative is better, according to what Gregory says in the sixth book of the Moralia: "Great are the merits of the active life, but those of the contemplative are greater." For Mary has chosen the best part, which shall not be taken away from her.

But if the question is raised concerning choosability, sometimes the active life is to be preferred, namely for an imperfect man, who must first exercise himself in the field of action, or when someone is obligated to the works of the active life by precept or by office: and therefore sometimes doubt arises in the choice, according to that passage in Philippians 1: "For me to live is Christ and to die is gain. But if to live in the flesh, this is for me the fruit of labor, and what I shall choose, I know not. For I am straitened between the two, having a desire to be dissolved and to be with Christ, which is far the better: but to remain in the flesh is necessary for your sake." — Therefore spiritual men must sometimes go out, sometimes enter in, sometimes ascend, sometimes descend, as Jacob saw, Genesis 28.

Now this Gospel is customarily read on the Assumption of the Virgin, either because its ending most fittingly applies to Mary, when it says: Mary has chosen the best part, which shall not be taken from her. For although this was said literally of Mary Magdalene, yet it is more truly said of the Blessed Virgin Mary. Whence Bernard: "Mary has chosen the best part. The best indeed: good is the fruitfulness of marriage, better however is the chastity of virginity, but altogether best is virginal fruitfulness, or fruitful virginity: it is the privilege of Mary, it shall not be given to another, because it shall not be taken from her." — Or also, because in this Gospel there is described in the two sisters the perfection of the active and the contemplative lives, both of which were in the Virgin most perfectly. For what was given to these two sisters in parts was given to Mary wholly and completely. Whence Jerome: "To others it was given in parts, but into Mary the fullness of grace poured itself all at once."

Or, because here there is treated the twofold reception of Christ: bodily and spiritual: bodily by Martha in the lodging of the outer house: spiritual by Mary in the lodging of the inner house. And this twofold reception was most perfectly in Mary, who received him in the chamber of the body, nourished and fed and raised him and diligently ministered to him: she also received him in the chamber of the heart, by seeing him, believing, loving, and imitating him. And from both of these she was blessed: whence below in chapter 11: "Blessed is the womb that bore you"; "Blessed are those who hear the word of God and keep it." Whence Augustine: "More blessed was Mary in receiving the faith of Christ than in conceiving the flesh of Christ. For maternal kinship would have profited Mary nothing, had she not more happily borne him in her mind than in her flesh."

Or also, because here three things are set forth, namely divine lodging, divine ministry, divine companionship: which three were most perfectly in the Virgin Mary: lodging in the village, ministry in Martha, and companionship in Mary.

Rightly the Virgin Mary in receiving Christ was a castle fortified and elevated with towers of virtues, whose first tower was the strength of severity, concerning which Song of Songs chapter four says: "Your neck is like the tower of David, which was built with bulwarks; a thousand shields hang from it," because the Virgin Mary could be overcome by no vice. The second tower was the rectitude of discernment, concerning which Song of Songs chapter seven says: "Your nose is like the tower of Lebanon, which looks toward Damascus"; where the discernment of good from evil is understood. The third tower was the abundance of devotion, concerning which the last chapter of Song of Songs says: "I am a wall, and my breasts are like a tower," on account of the sweetness of devotion, in which she excelled. Whence these three towers were built by the Holy Spirit through grace upon the three powers of the soul: the first upon the irascible, the second upon the rational, and the third upon the concupiscible. And from these the Virgin was a stronghold fit for receiving the beloved Son of the Father, who was the power and wisdom of the Father, because the Virgin was most strong, most prudent, and most devout.

Rightly also in ministering she was Martha, who ministered to the Lord faithfully and humbly and courageously. So also Mary, though she was the Mother, made herself a handmaid and servant, according to that passage above in chapter one: "Behold, the handmaid of the Lord; be it done to me according to your word." Whence she was prefigured by that good woman Abigail, who, when she was sought by David in marriage, offered herself for service: 1 Kings chapter twenty-five: "Behold, let your handmaid be a servant, to wash the feet of your servants." Such was the Virgin Mary on account of her exceeding humility; whence she said of herself: "He has regarded the humility of his handmaid." And this is what Augustine says: "Everyone who is of sound mind understands that Mary was the minister of Christ in the performance of her work and in the most steadfast truth of her faith. For without doubt she was his minister, who bore him in her womb and nourished and cherished him when brought forth in birth, and, as the Gospel says, laid him in a manger, and fleeing from the face of Herod went into Egypt, and attended to his entire infancy with the tender affection of a mother."

Rightly also was Mary in dwelling together or in contemplating. For she herself, like the other Mary, stood beside Christ, according to that passage in John 19: "There stood beside the cross of Jesus his Mother and his Mother's sister, Mary of Cleophas, and Mary Magdalene." For the Virgin herself was the one who most closely drew near to him, and therefore she most fully received his words and preserved them for others. For above in chapter two it is said: "Mary kept all these words." Whence she was rightly signified by the ark of the covenant of the Lord, of which it is said in Hebrews 9: "In which was a golden urn containing manna," through her great devotion of charity; "and the rod of Aaron," through her great uprightness of virtue; "and the tablets of the testimony," through her great knowledge of the contemplation of truth. And she herself was also most supremely contemplative. Whence Bernard says: "Blessed Mary penetrated the most profound abyss of divine wisdom, beyond what can be believed, so that, as far as the condition of a creature permits without personal union, she may be seen as immersed in that inaccessible light." And Bede says: "What did she not know of God, in whom the Wisdom of God lay hidden and from whose womb he fashioned a body for himself?"

And thus it is clear how this Gospel passage was assigned to the Assumption of the Virgin not through human invention but through divine inspiration, because the Holy Spirit enclosed within it a commendation of the Virgin with respect to her multitude of prerogatives; for the preservation of which he adds at the end: Mary has chosen the best part, which shall not be taken from her. For Mary chose the best part both in grace and in glory, in which is enclosed the perfect and proper praise of the Virgin; for as Jerome says: "Just as in comparison with God no one is good, so in comparison with the Mother of the Lord no woman is found perfect, however much she may be proven outstanding in virtues." Therefore among women she alone is the best through every manner of superabundance, by reason of which "she is seen to have neither a predecessor like her nor a successor."

A brother went to visit Silvanus on Mount Sinai. When he saw the brothers hard at work, he said to the old man, ' "Labour not for the meat which perisheth" (John 6:27) and "Mary hath chosen the best part" (Luke 10:42).' Silvanus said to his disciple Zacharias, 'Put this brother in a cell where there is nothing.' When three o'clock came, the visitor kept looking at the door, to see when they would send someone to invite him to eat but no one did so. So he got up and went to Silvanus and said, 'Abba, don't the brethren eat today?' He said, 'Yes, they have eaten already.' The brother said, 'Why didn't you call me?' He replied, 'You are so spiritual you do not need food. We are earthly, and since we want to eat, we work with our hands. But you have chosen the good part, reading all day, and not wanting to take earthly food.' When the brother heard this he prostrated himself in penitence and said, 'Forgive me, abba.' Silvanus said, 'I think Mary always needs Martha, and by Martha's help Mary is praised.'

Together with the work the Teacher set forth doctrine, not only in deed but also by His word, even as He did to Mary and Martha, who both offered service unto Him, but the service of Mary was more perfect than that of Martha, and both ministered unto Him, the one only according to the body, and the other according to the spirit, and our Lord received both services, and pronounced blessed the service which was superior to its fellow, saying, "Mary hath chosen the good part, which shall not be taken away from her." As if a man should say, "Do thou also, O Martha, forsake that service which is imperfect, and be exalted in thy service to the more excellent grade." And Jesus did not reject the ministration of Martha, for according to the measure of her knowledge and of her love was the measure of her ministration; but He wished that she would offer great instead of little things, and instead of the service of the body the service of the spirit. And the service of Mary and of Martha was like exactly unto the service of the holy Apostles of the old and of the latter times, for that bodily service which they also offered unto Him in one place after another was like unto that of Martha; but that other service which He taught them to offer unto Him in the commandment, "Ye shall possess nothing," was the counterpart of the service of the blessed Mary. For there are many who, like Martha and Zacchaeus, and those women who clave to Him, and who ministered unto Him from their possessions, are justified, and there are some whose service like that of Mary and the Apostles is wholly of the spirit; and Jesus wished and desired this service, so that all the children of men might arrive at perfection.

Others understood the words "one thing is needful" not as referring to food, but to attentiveness to teaching. Thus, by these words the Lord instructs the apostles that when they enter anyone's house, they should not demand anything luxurious, but be content with what is simple, caring for nothing more than attentiveness to teaching. Perhaps understand by Martha the active virtue, and by Mary – contemplation. The active virtue has distractions and anxieties, while contemplation, having become master over the passions (for Mary means mistress), exercises itself in the sole examination of divine sayings and judgments. So then, if you can, ascend to the level of Mary through mastery over the passions and the pursuit of contemplation. But if this is impossible for you, be Martha, devote yourself to the active life, and through that receive Christ. Note this: "which shall not be taken away from her." The one who labors in works has something that is taken away from him, that is, cares and distraction. For, having attained to contemplation, he is freed from distraction and vanity, and thus something is taken away from him. But the one who labors in contemplation is never deprived of this good part, that is, contemplation. For in what more shall he advance, when he has reached the very highest, I mean, the contemplation of God, which is equal to deification? For whoever has been deemed worthy to behold God becomes a god, since like is encompassed by like.

But he said: Rather, blessed are those who hear the word of God and keep it. The Savior beautifully agreed to the testimony of the woman, meaning not only her who was worthy to physically bear the Word of God, but also all those who spiritually, by the hearing of faith, conceive the same Word, and in the custody of good works strive either to bear it in their own heart or in the hearts of others, and as if to nurture it, asserting that they are blessed. For even the mother of God, and indeed she was blessed because she became the minister of the Word made flesh temporally, but much more blessed because she remained the eternal guardian of the same Word always to be loved. With this sentence, he silently strikes the wise of the Jews, who sought not to hear and keep the Word of God, but to deny and blaspheme it.

"A certain woman from the crowd, raising her voice, said to him: Blessed is the womb that bore you, and the breasts that nursed you." And Jesus said: "Rather, blessed are those who hear the word of God and keep it."

Not only is she blessed who conceived and nursed him, but also those who follow her. And who are they? Those who hear the word of God and fulfill it. Eve, having transgressed the commandment of God, destroyed the house which God had prepared for us unto salvation; but the wise woman built the house and restored our salvation.

Third, indeed, as regards the approbation of the expressed praise, he adds: But he said: Yea rather, blessed are they who hear the word of God. He does not say this by way of opposing, but rather by way of adding, as if he were saying: not only blessed is the womb that bore me, the Word made flesh, but even more blessed is the one who receives the word uttered by me. Whence Mary too was not only blessed because she bore Christ in the flesh, but even more blessed, because she most perfectly bore him in the mind, according to what Augustine says: "Mary was more blessed in conceiving the faith of Christ than the flesh of Christ." For blessed is everyone who hears and obeys, according to that text of John 13: "If you know these things, you will be blessed if you do them."

And therefore he adds: And keep it: and therefore James 1: "Be doers of the word and not hearers only." By this word Christ did not wish merely carnal kinship to be praised in itself: for thus it is said to the Jews above in the third chapter: "Do not presume to say: We have Abraham as our father," etc.; but spiritual kinship, because the union of minds is holier than that of bodies. And therefore, when his mother and brethren sought him, he said in Matthew 12: "Whoever does the will of my Father who is in heaven, he is my brother, sister, and mother." And for this reason the Virgin Mary was praiseworthy in conceiving, because she conceived by faith: and therefore Elizabeth said to her above in the first chapter: "Blessed is she who believed, for there shall be a fulfillment of those things which were told her by the Lord." — From which appears a wondrous commendation of truth, which makes all who adhere to it blessed, not only those adhering by carnal kinship, as the Virgin Mary, but also by spiritual love, as any holy soul. For as Augustine says: "Beatitude is joy in the truth"; to which joy shall come those who hear, love, and do the truth, according to that text of Ecclesiasticus 24: "Those who hear me shall not be confounded, and those who work in me shall not sin, and those who elucidate me shall have eternal life."

Spiritually, however, it should be noted here that the woman from the crowd bears the type of the Law, which commends carnal generation, according to the promise made to Abraham, Genesis 15: "Look up at the heaven," etc.; and to David, whence in the Psalm: "Of the fruit," etc.; whence Romans 9: "Of whom is Christ according to the flesh," etc. But Christ bears the type of grace and the spirit, who indeed commends spiritual generation, according to that text of Matthew 12: "Who is my mother, and who are my brethren?" The conception of this spiritual generation first takes place in faith, as it were in the unity of the Church: John 7: "He who believes in me, as the Scripture says," etc. As a sign of which thing also the Virgin Mary conceived through faith: Luke 1: "Blessed is she who believed." Birth, however, comes about through works: Ecclesiasticus twenty-four: "I said, I will water the garden of plantings," etc. But those who believe and do not work are like those of whom Isaiah thirty-seven says: "The children have come to the point of birth, and there is no strength to bring forth." Nursing takes place in love and contemplation; Song of Songs one: "Let him kiss me with a kiss, for your breasts are better than wine," etc.; and Proverbs five: "A most beloved hind and a most graceful fawn," etc. And thus in these three are intimated the reception of grace, the exercise of the active life, and the consolation of the contemplative life. And this whole is enclosed in "faith, which works through love," which only those who possess will be blessed.

But He blesses those who keep the word of God, not, however, in order to deprive His Mother of blessedness, but in order to show that even She would have received no benefit from having given birth to Him and nursed Him at Her breast, if She had not possessed all the other virtues. He says this also because it is timely. Since those who envied Him and did not listen to His words reviled those who did listen, He, contrary to them, especially blesses those who listen. Perhaps He also says this on account of the healed deaf man, so that he too, having heard the word, might keep it, lest the ability to hear that was granted him should serve to his condemnation.