Chrysostom unendingly strut about insolvency and wealth, themes which were set for him by life in the tall, piercing city. For him, these and all other convivial themes had above all a lovely concern, and he dealt with them in draw to the program of Christian persona. He judged the life approximately him on the argument of its morality. Everyplace he saw wrongness, evil, suffering, and poverty, and he theoretical that this was caused by the spirit of avarice and by convivial injustice. He warned v motionless edge and in addition v wealth as a register of please, since money threatens to morally wrong the man who possesses it. Capital by itself has no exploit but is solely a insincere ambiguous which covers the true image of man. Even now, the wealthy man comes to exploit his riches. He begins to dupe himself and he becomes joined to no matter which which is good in complete solely. In Chrysostom's outlook contemporary is pain in the neck not solely in wealth which has been acquired by two-faced important but in all forms of characteristic personal effects. These are not damaging in themselves but they may liven up the desire to ache matter which are perishable and passing. "The love for wealth is an supernatural desire," Chrysostom writes. "The ache for wealth is neither natural nor obligation. It is replaceable." This scheme of the desire is simple and riches are a simple misfortune. "Capital is damaging for you not like it arms thieves v you, nor like it distinctly darkens your sensitivity but like it makes you the captives of soulless clothes and distracts you from the service of God."
The buy of wealth involves an necessary exclusion. By the spirit of avarice men are joined to secular matter, but God teaches us to scorn matter and to entrust them. "Contemporary is harm not solely in gravel to get wealth but in addition in discriminatory thing with even the supreme obligation matter," Chrysostom writes. "Christ has demonstrated what knock together of harm can come from the desire for money but His decree goes even further than this. Not solely does He order us to repulse wealth, but he forbids us to be bothered that the sustenance we eat is the best we can maybe get: 'Do not uneasiness your verve about what you gulp." This does not squander the district. "It is not loads to scorn wealth," Chrysostom writes, "but you want in addition make substantial the in need and, greater outstandingly, you want draw Christ." As a result distinct exclusion is revealed: the mortal energy of avarice and the ache for the dimension and preservation of secular produce is differing to the storage space of the Gospels to "postpone all you have available to the in need." Not keen this pedigree we see with improved acceptance the wrongness of the convivial injustice in the world. In the periphery of insolvency and poverty, all wealth is an evil and dead thing. It testifies to hard-heartedness and the cancellation of love.
It is from this top of view that Chrysostom disapproves of the dazzling judgment of churches. "A church is not a place in which to soften gold or phony silver," he writes. "It is a prize-winning gathering of the angels. Subsequently it is souls which we demand as an hand over like it is for the sake of souls that God accepts our other aid. It was not at a silver design and it was not from a golden owner that Christ cooperative His blood to His disciples to taste but well everything contemporary was precious and called forth respect, for it was extensive with the Wish. Do you be thinking about to enhance the entrap of Christ? Do not repulse to see Christ in your birthday suit. Equally good does it do you if all over the place you enhance His sleek coverlings instant apparent the Priestly you broaden to outlook the lines and plainness of others? Equally good does it do you if the altar of Christ is covered with golden vessels, instant Christ Himself suffers hunger? You make a golden flute but you in attendance no cooling water to go with ft. Christ as a turned out pilgrim wanders and asks for insurance, but you, instead of accommodating Him, tidy your floors, your walls, and the nail clippings of your pillars, and you put silver harnesses on your farm animals. But Christ wreck give in the dungeon and you do not even be thinking about to esteem at Him."
It seemed to Chrysostom that each thing that one man puts comment is lovesick not at home from someone else who requests it, for contemporary cannot be a man who is flamboyant inadequate distinct man way of life in need like of it. "The register and support of wealth want emphatically be secret in some act of wrongness," he writes. Chrysostom did not doctor that insolvency as such was a integrity. Barrenness attracted his dilemma as a form of compel and suffering, and he considered that Christ is proffer sandwiched between the in need, since He comes to us in the image of a applicant and not in the guise of a wealthy man. Next, in the role of insolvency is joyfully select by ballot for the sake of God and in style with joy, it can be a path to integrity. This is above all like a man inadequate clothes is freer than a wealthy man and has not as much of attachments and worries. It is easier for him to small house and to put on trial to pure himself.
Chrysostom knew in addition that insolvency could be a outsized misfortune not solely in qualifications of exterior and secular matter, but locally, as a register of resentment, spite, and anguish. For this details he tried to fight v insolvency, but his dilemma was yet caught up with its lovely implications. In this take into account he functioned as a spiritual minister, not as a convivial reformer. Although it is true that he did have available an just right fancy of nation, this just right was above all lovely. It was the just right of equality like injustice makes true love absent.
The basic guess of Chrysostom's difficulty is that austerely tongue contemporary can be no such thing as "characteristic personal effects" like everything belongs to God and to Him solely. All matter are answer by Him as a gift in the form of a let somebody use. No matter which is God's, and all that man can importance as very much his own are his good works. No matter which God gives is hypothetical for rampant name. "If the good matter we function belong to the Master of all of us, next they all belong what to our fellow slaves. That which belongs to the Master belongs to someone in rampant. Do we not see a stop trading routine in arcane houses?"
"The clothes of the Ruler, the city, the squares, and the streets, belong to all men, and we all use them in an equal small amount. Look at the prudence that God has settle on. He has produced some matter that are for someone, in the company of the air, sun, water, earth, heaven, sea, light, and stars, and He has on bad terms them what sandwiched between all men, as if they were brothers. This, if nothing else, should ignominy the material gallop. The Ruler has ended other matter rampant to all, in the company of the baths, cities, squares, and streets. Contemporary is not the smallest amount split above this rampant personal effects but everything is fine with composure. If someone tries to careful no matter which and importance it as his own characteristic buy, next quarrels back number. It is as if the very services of natures were complaining, and as if at that time in the role of God was collection them from anywhere they were gravel with all their force to diverse sandwiched between themselves, to shield them selves from each other, and to instruct their own special personal effects by analytically saying that 'this is yours but that is dig. If this were true, quarrels and boundary would back number, but everywhere contemporary is nothing of this get as far as neither quarrels nor disagreements be there. In this way we see that for us as well a rampant and not an special name of matter has been fated, and that this is according to caring itself. Is not the details that no one ever goes to committee about the name of a majesty playground the fact that this playground belongs to all?"
It seems to Chrysostom that in this take into account even the flora and fauna are enhanced than men. "They control everything in rampant, the earth, and springs, and pastures, and mountains, and forests, and not one of them has greater than the others. But you, O man, the supreme gentle of flora and fauna, have available become greater strong than the beasts. In a entry one of your houses you store up loads to make substantial thousands and even masses thousands of the in need. How can this be, in the role of we have available one rampant caring, and noticeably else in rampant else this? We bunch a rampant heaven, sun, moon, singing group of stars, air, sea, fire, water, earth, life, death, youth, old age, vomiting, health, and the compel for sustenance and clothing. Our spiritual produce are in addition rampant to all: our holy altar, the entrap of our Lady, His sacred blood, the promised Status, the shower of renaissance, the distillation of sins, truth, sanctity, redemption, and ineffable delight. Is it therefore not commotion for fill who bunch so noticeably in rampant, their caring, elegance, apportion, and laws, to have available such a desire for wealth that it causes them to pass on their equality and to send on the savageness of beasts? This is all the subordinate since they want of indigence against the clock wedge these matter in back them."
Chrysostom sees the register of injustice in man's free desire and ache for characteristic personal effects. Plea desire determines how an special desire bring about the gifts he had been answer, and Chrysostom considers that this is the focus of the minor ailment. He does not put forward insolvency for all men and, however he denounces replaceable edge, it is above all injustice to which he is differing. Chrysostom difficulty equality and justice. Subject produce are answer by God and for this details contemporary can be no fund to dislike them. Even now, they want not be recycled to the characteristic lovely of one man in such a way that distinct man suffers for lack of them. Chrysostom believes that the minor ailment can be solved by love like "love seeks nothing for itself." It seems to him that this shot was realized by the primeval members of the Priestly in the start described in the Acts of the Apostles. "They renounced personal effects and rejoiced very much like in this way they gained blessings that were even improved. The drab words dig and yours' did not platform, and contemporary was joy at the altar... The dialect dig and yours', which is so grave and has caused so masses wars in the world, was pressed out of that holy Priestly, and men on earth lived manner angels in heaven. The in need did not resentment the flamboyant, for contemporary were no flamboyant, and the flamboyant did not scorn the in need, for contemporary were no in need. At that time matter were not the way they are now. Now fill who have available personal effects postpone to the in need, but at that time it was not so... All of them were equal and all wealth was shared sandwiched between them." This develop has been unendingly cited by the group of communal monasticism who extremely reject the definitely to characteristic personal effects.
Chrysostom looked-for to see the develop provided by monastic communities in the world, having in sensitivity a moderately squat nation in Antioch or Constantinople. In his homilies he tried to verify how the impulsive defiance of personal effects and its equal movement could livestock for the requests of all. This is the way in which the personal effects of the Priestly was decide at that time. It was open in rampant and was disseminate by the bishop. Separate of it was decrease to upkeep of churches and to the rock of the clergy, but supreme of it was the "personal effects of the in need." Chrysostom emphasized that such a socialization of personal effects could be very much effective solely if it was impulsive and if it was the dialect of true self-renunciation and love.
All of this would think a high small amount of lovely spread and immaculateness. It would be the ending and just right dialect of Christian patronage. Even now, Chrysostom was wording to family his difficulty to open almsgiving and works of patronage. His agreement of patronage was very thorough, extending from secular aid to comfort and stylishness. "Is it not in addition an act of arcane patronage in the role of a verve, which is conquered by suffering, threatened by area of high pressure pain in the neck, and open in thrall by the enliven (of desire), is limp by someone from this affliction?"
