Sirach 30

"For whosoever will save his life shall lose it," saith He, "but whosoever shall lose his life for my sake, shall find it. For what is a man profited, if he should gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Now what He saith is like this: "not as unsparing towards you, but rather as exceedingly sparing you, I enjoin these things. For he who spares his child, ruins it; but he who spares it not, preserves." To which effect also a certain wise man said, "If thou beat thy son with a rod, he shall not die, but thou shalt deliver his soul from death." And again, "He that refresheth his son, shall bind up his wounds." This takes place in the camp also. For if the general, sparing the soldiers, commands them to remain within the place always, he will destroy with them the inhabitants too. "In order then that this may not happen in your case also," saith He, "ye must be arrayed against continual death. For now too a grievous war is about to be kindled. Sit not therefore within, but go forth and fight; and shouldest thou fall in thy post, then hast thou obtained life." For if in the visible wars he that in his post meets slaughter, is both more distinguished than the rest, and more invincible, and more formidable to the enemy; although we know that after death the king, in behalf of whom he takes his station, is not able to raise him up again: much more in these wars, when there are such hopes of resurrection besides, will he who exposes his own life unto death, find it; in one sense, because he will not be quickly taken; in a second, because even though he fall, God will lead his life on to a higher life.

So now that he is buried, I want to see if I can hear his voice. Or if I cannot hear his, I'll try to hear my father's voice, or my grandfather's or my great-grandfather's. But in fact no one has ever risen from the grave, no one has ever told us what is done in the beyond. Let us enjoy life while we live, and if our loved ones—our parents, or relatives or friends—bring remembrances to our grave after we are dead, this can only satisfy them; it has nothing to do with us! The Scripture also criticized this practice when, speaking about those who do not recognize the good things they have, it says, "As though making offerings of food at a grave." It is obvious that this can be of no use to the one who is dead. It is in fact a pagan custom and not part of the tradition that conforms to the truth of the Patriarchs. Of them, one reads that they did solemnly celebrate the funeral rites but not that they carried sacrificial offerings to the tombs. This can also be seen in the practice of the Jews who, even if they did not preserve the fruit of the virtues of the ancestors, nevertheless did maintain the ancient custom with much solemnity.

For why, O man, dost thou gather gold? Why dost thou make thy bondage more bitter? Why thy watching more grievous? Why thy anxiety more painful? Account for thine own the metals buried in the mines, those in the kings' courts. For indeed if thou hadst all that heap, thou wouldest keep it only, and wouldest not use it. For if now thou hast not used the things thou possessest, but abstainest from them as though they belonged to others, much more would this be the case with thee, if thou hadst more. For it is the way of the covetous, the more they heap up around them, the more to be sparing of it. "But I know," sayest thou, "that these things are mine." The possession then is in supposition only, not in enjoyment. But I should be an object of fear to men, sayest thou. Nay, but thou wouldest by this become a more easy prey both to rich and poor, to robbers, and false accusers, and servants, and in general to all that are minded to plot against thee. For if thou art desirous to be an object of fear, cut off the occasions by which they are able to lay hold of thee and pain thee, whoever have set their hearts thereon. Hearest thou not the parable that saith, that the poor and naked man, not even a hundred men gathered together are ever able to strip? For he hath his poverty as his greatest protection, which not even the king shall ever be able to subdue and take. The covetous man indeed all join in vexing. And why do I say men, when moths and worms war against such a man? And why do I speak of moths? Length of time is enough alone, even when no one troubles him, to do the greatest injury to such a man. What then is the pleasure of wealth? For I see its discomforts, but do thou tell me the pleasure of it. And what are its discomforts? sayest thou: anxieties, plots, enmities, hatred, fear; to be ever thirsting and in pain. For if any one were to embrace a damsel he loves, but were not able to satisfy his desire, he undergoes the utmost torment. Even so also doth the rich man. For he hath plenty, and is with her, but cannot satisfy all his desire; but the same result takes place as some wise man mentions; "The lust of eunuch to deflower a virgin;" and, "Like an eunuch embracing a virgin and groaning;" so are all the rich.

"Have compassion on your own soul." Great is the mercy of God our Lord, who invites us to be charitable toward ourselves. He says, "Have compassion on your own soul," that is, "you also should have compassion on yourself, you for whom I feel an aching commiseration, for whom I experience an infinite compassion. If you see me so moved over the soul of another, you at least should have mercy on your own soul." O extremely wretched person, God acts toward you in this way, and you do not put faith in him. He beckons you to be charitable toward yourself, and you do not want to be so? He pleads your case with you, and he cannot win the decision from you?

O, how few there are who guard the piety of religion! It is said in Ecclesiasticus: "Have mercy on your own soul, pleasing God; and gather and restrain your heart in holiness."

"Have pity on your soul," that is, have piety toward your soul; "pleasing God," namely, that you strive to please God. And how? "Gather and contain your heart in holiness."