Sermon on the Ninth Sunday after the Feast of the Trinity

Luke 16:1

There was a rich man who had a steward; and he was discredited with him because he had squandered his goods.

Prologue

Every abundance of graces comes forth from the fullness of the divine treasure, which is hidden in the mystery of God’s riches; no one can know about it unless God reveals it.¹ Therefore, Moses asked for the revelation of it, saying: reveal to me, O Lord, your treasure, the fountain of living water (Num 20:6 [Vg]; cf. John 7:38, Rev 21:6).² Hence, because the words [of Christ in the Gospel] focus our attention on the divine riches, let us take refuge with him in whom all hidden treasures of wisdom and knowledge are (Col 2:3) and let us ask, et cetera.

Sermon

There was a (rich) man (Luke 16:1), et cetera.

It is most dangerous for someone not to pay attention to his manner and his measure, for this negligence is the reason why manner and measure grow beyond themselves into pride;¹ they consider themselves lords instead of the keepers of the things.² They say what we read in Job 21:15: who is the Almighty, that we would serve him? And likewise it is said in Job 11:12: an idle man grows into pride, and like a young wild ass he thinks he is born free. A wild ass is a forest donkey that is not owned by anyone.³ Some believe that they are without a yoke, and to them it seems that whatever they like is allowed to them.⁴ And in order to take away this haughtiness from our heart, the parable about the steward is presented to us.

Now two persons¹ are presented here:

(1) the person of the lord, where it says: there was a rich man;

and (2) next the person of the steward, where it says: who had a steward.

1. So, first the person of the lord is presented to us, where it says: there was a man, et cetera.

Three things are mentioned concerning the person of the lord:

(1.1) what he is, where it says: a man,

(1.2) his wealth, where it says that he was rich,

and (1.3) how he takes care of his wealth, where it says: who had a steward.

1.1. First, I say, the person of the lord is touched upon, where it says a man. This man is God. Although God, insofar as the [assumed] human nature is concerned, truly is a man, he cannot be defined or understood with respect to his divine nature.¹ And yet he is called a man here insofar as his divine nature is concerned² because of three things: (1.1.1) the similarity,³ (1.1.2) the intimacy, and (1.1.3) what is proper [to man].

1.1.1. First, I say that God insofar as the divine nature is concerned is called a man by reason of the similarity [between the two]. According to our ordinary way of speaking, things are named by the names of their images, and images by the names of things.¹ We read about this similarity of God with man in Genesis 1:26: let us make man to our likeness and image.² Amidst the other lower creatures,³ man has this privilege that he is created to God’s image: not of the body, but of the mind.⁴ And because of this he is chosen above other creatures (cf. Gen 1:26, 28; Ps 8:6–9). The image of Hercules is called Hercules; he is called Hercules through the name of his image—[in the same way] God is called a man.⁵ If man is created in the image of God, he ought to be careful to keep himself uncorrupted and pure.⁶

Behold, we have the image of God carved in wood. If someone threw mud at it or spat on it, would he not be called blasphemous? Much more so the one who corrupts the image that is created in God’s likeness, because much more excellent is the image of God in the soul than the image of Christ in wood. Augustine says: you are the image of God, which you corrupt through fornication and reveling in lust, while you do not pay attention to whose image you violate.¹ If this image is corrupted through sin, man ought to take off all foulness and be renewed. Hence it says in Colossians 3:9–10: as you take off the old man with his actions, clothe yourself with the new man, who is renewed in the recognition of God, in accordance with the image of him who created him.² We ought to take off everything that has to do with sin and foulness in us, and we ought to clothe ourselves with the new man, so that we may get to know him in our mind and through our work.³

1.1.2. Second, God is called a man by reason of the intimacy. If someone lived with the French, we could say: “by contact with the French he has become a Frenchman.” By a certain intimacy and contact [with us] God can be called a man,¹ because it is delightful for him to be with people, as we read in Proverbs 8:31: it is my delight to be with the people’s children.² Yes, so great was his delight to live with people, that it was not enough for him to live with them in a spiritual way, but that he wanted to take on our flesh, so that he could live with people in a physical way. Thus we read in Baruch 3:38: after this he has been seen on earth, and he has lived with the people. He has been seen on earth: in what way? John 1:14 says: the Word has become flesh and dwelt among us.

If God has proved himself so intimate with us, then we also ought to prove to him that we are intimate with him.¹ Hence, someone who does not care about living with God is ungrateful.² It would be very presumptuous if a king sought friendship³ with a poor man and the latter refused the king’s friendship. The almighty King seeks your friendship (cf. 2 Sam 3:12–13).

In what way? The Lord says in Revelation 3:20: I stand at the door—that is: at [the door of] our affection, approaching the heart through the will—and I knock, by making a good proposal; if someone opens for me, I will come in and share a meal with him.¹ When someone opens the affection of his heart for Christ, God comes in (cf. John 14:23) and refreshes and is refreshed; he rejoices in you, and he makes you rejoice (cf. Ps 16:11).

If God is so intimate with us, we ought to apply ourselves to being intimate with him, in accordance with the psalmist who says: one thing I have asked of the Lord, for this I long: to live in the house of the Lord all the days of my life (Ps 27:4). Living with him¹ has no bitterness, and his² companionship no weariness (Wis 8:16).

There are some people whose social life is bitter; they fight with others and make them sad. The social life of others is weary because they say empty things or unpleasant things. In God you will find nothing that is displeasing and in all things you will not find anything but what delights (cf. Wis 8:18). Every delight is nothing compared to a delight of God (cf. Wis 7:14).

1.1.3. Third, God is called a man because of what is properly human. What is proper to man? Being mild in nature, since by nature man is a social being (cf. Gen 2:18).¹ Some living creatures live separately: wild animals, lions and bears. Yet this property is only natural to man, because kindness is called humanity.² If someone happens to be destructive and harmful, he is called inhumane,³ as if he has taken on the nature of a wild animal, like a lion or a bear. Hence we read in Proverbs 28:15: a roaring lion, a hungry bear, is a godless prince over a poor people. This property [of benignitas] befits God to the highest extent, because his merciful deeds are over all his works (Ps 145:9). Indeed, he is goodness and leniency itself. Thus the Apostle says in Titus 3:4: the kindness and the humanity of our Savior have appeared; he saved us not on the basis of works of justice that we have done, but according to his mercy. So, because of our similarity and intimacy with God and his property, anyone ought to be uncorrupted, devoted to God, and kind to his neighbor. It is clear now what kind of man the man in this story is when Christ calls him a man.⁴

1.2. Next we look at his wealth, which is mentioned when he says rich.¹ But of what kind was his wealth? I say that he was rich in three respects:

(1.2.1) first, in the sense of a perfect nature;

(1.2.2) second, in the sense of an affluence of gifts;

and (1.2.3) third, in the sense of the multitude of things that he possessed.

1.2.1. First, I say, God is rich¹ in the sense of a perfect nature.² It happens that some are rich in things owned, but are poor inside, like the stupid, who do not have wisdom. Someone was to give his daughter in marriage. There were two men who courted her: one was rich in possessions but poor in wisdom; the other one was wise, but not rich. He went to a wise man and asked him to whom he was to give his daughter. He answered: “I prefer a man lacking riches over riches that lack a man.”³ But God is rich in himself, for every good whatsoever that is found in a creature comes from him.⁴ If you seek knowledge or goodness, all of it is in the most excellent and original way in God.⁵ These are the riches of which the Apostle says: O the depth of the riches of God’s knowledge and wisdom (Rom 11:33).⁶ By reason of this, that the endless highest riches are in him, we ought to exert ourselves with the highest desire to hold on to God (cf. Ps 63:9). Someone who knows the location of a treasure full of riches that he can obtain is stupid if he does not apply himself totally to acquiring that treasure. The treasure of riches is in God, and you can obtain it.⁷ Hence it says in the Gospel: the kingdom of heaven is like a treasure hidden in a field; when a man finds it, he goes and sells everything he has and buys that field (Matt 13:44). If you have these riches that are in God, you will not lack anything (cf. Prov 8:21, Wis 7:14). Thus we read in Wisdom 7:11: with her all goods together came to me. And the Lord said to Moses: I will show you every good.⁸ God alone can fulfill our desire.⁹

1.2.2. Second, God is called rich according to an affluence and abundance of gifts. We are right in calling someone rich who does not have many riches, but has much to give. God gives affluently (Jas 1:5), and still his treasure is not diminished.¹ The Apostle says: God who is rich in mercy (Eph 2:4), that is, who grants mercy abundantly; for he is rich for all who call upon him (Rom 10:12).

If someone gives abundantly, many would thrust themselves forward in order to receive (cf. Mark 1:33, 2:2). But, if you want to receive [from him], God is ready to give to you. So you ought to thrust yourself forward in order to receive. The psalmist says: approach him and you will be illuminated (Ps 34:6). And in Revelation 22:11 we read: let the holy one become even holier.

Man always ought to long more and more for the possession of spiritual things. The appetite for an end has neither manner nor measure,¹ whereas the appetite for the things that are for an end is regulated according to the measure of the end. For instance, the end for which a doctor reaches is health; the means to this end are the medicines. A doctor does not say: “I want to cure this man but not completely,” but rather: “as well as I can.” So, in respect of the end, he does not set a measure. But if he said: “I will give him the strongest medicine I can get,” he would make a mistake, because medicines are [not the end, but only] for reaching the end. So for these there ought to be a measure.²

The goods of the soul are an end; the goods of the body are for an end. Hence concerning temporal goods we ought to seek according to a measure, but concerning the goods of the soul we ought to seek as much as we can.¹

Now, some want to limit their virtue.¹ They say: “it is enough for me to do this,” and do not want to limit their riches. Therefore, it is not enough for them to give up one thing: they are to give up all the many things they have as well as the many things for which they strive.² Well, God is rich in mercy and in an affluence of gifts.³ Thus we always ought to approach him for spiritual goods (cf. Heb 4:16); and as for temporal goods, we ought to leave it up to him, that he may give us from these in accordance with what seems best to him. Thus we read in Matthew 6:33: first seek the kingdom of God, and all these things will be given to you with it.⁴

1.2.3. Third, God is rich in possessions, because all things are his. The psalmist says: the earth is the Lord’s, and its fullness, the world and those who dwell in it (Ps 24:1).¹ Furthermore: glory and riches are in his house (Ps 112:3), et cetera. Moreover: although he was rich, he became indigent for our sake (2 Cor 8:9).² And in view of this we should realize that we should not put our trust in temporal (Ps 49:7, 146:3–4), but in spiritual things (Ps 118:8–9).

If a man sees someone else’s servant, and if that servant promises to serve him, he must not trust in that servant’s promise, because his lord could stop him. But if the lord of the servant promises that this servant will serve this man, then he can trust him. Therefore, we ought to trust in God, because he can give all things.¹

Hence the Apostle says in 1 Timothy 6:17: tell the rich of this age not to be wise in a lofty way—that is: not to be proud of the things that belong to God—and not set their hope on the uncertain riches, but to hope in the living God, who gives all things affluently (Jas 1:5). In him is the foundation of hope.¹

Thus God is rich in a threefold way. Now it is clear what this man and his wealth are.

1.3. Let us look at how he takes care of his wealth, which is mentioned where it says: who had a steward.¹ But who is this steward? I say that the steward is the manager of the house. So by means of his power God could do all things by himself, but he did not want it.

1.3.1. Indeed, he has commissioned some to be keepers, whereas he reserved the governance for himself,¹ and he willed that the beauty of the order and the perfection of the universe be preserved. Imagine that we would not need one another; this would not be the beauty of the universe;² as the psalmist says: how magnified are your works, O Lord: you have made all things in wisdom; the earth is filled with your possession (Ps 104:24).³

1.3.2. Furthermore, he wanted to govern all things by himself because of the usefulness, because he did not want anything to be superfluous.¹ Hence, although you are able to heal all things, in Wisdom 14:4, is followed by: so that none of your works would be superfluous, people entrust their lives to a little piece of wood. Why has God made the sun? So that we would not lack its warmth and light. If it had no use, it would have been superfluous. Also, you are superfluous in the world if you do not do something useful. Job reads: have you created the children of the people in vain? (Ps 89:48). As if it says: “no.” Well, the Lord judges that a useless servant is thrown out into the outer darkness (Matt 25:30). So what is there to say about the servant who causes damage (in Luke 16:1)?

1.3.3. Moreover, God willed to commission some to be managers out of liberality.¹ God willed that the goodness of a thing would go over onto other things. Dionysius says that nothing is more divine than becoming a co-operator of God²—and when you preach for the salvation of the soul or do other good things, you co-operate with God. Thus God says to Moses: I have made you god for Pharaoh (Exod 7:1).

2. He says: who had a steward.¹ Who are stewards?

I say that God has appointed stewards on different levels in an order:

2.1. First, he appointed the angels who manage the things that are above all creation. Hence Augustine says in his commentary on Genesis: all bodies are governed by a spiritual creature.¹ The Apostle says: all of them are the Spirit’s managers sent for the benefit of those who receive the inheritance of salvation (Heb 1:14). These are great instruments.

2.2. There are other great instruments, but they are smaller than these, who are set over earthly things [only]. Thus we read in Genesis 1:26: let us make man to our likeness and image, that he may be over the fish and the animals and the birds: in brief, over all things. Psalm 8:8: you have subdued all things under his feet, but: know that the Lord himself is God (Ps 100:3).

Hence Chrysostom says: you are a stranger, and the things commissioned to you are only of a transitory and short use (cf. Ps 49:11).¹

And he gives two examples, saying: you have a field or landed estate now; just imagine how many owners it has had before you: an infinite number; it barely contains so many clods of earth. Likewise, it is with you as with someone who rests in the shade: you pass away and someone else comes who rests there as you did. In this way things come and go for you in the world according to the divine providence, not according to yours. Thus you are a steward, not a lord.

2.3. Furthermore, there are mediating instruments between people and angels, who are above the people and are appointed to lead the people.¹ The Apostle says: thus let a man regard us as leaders and managers (1 Cor 4:1).

2.4. Furthermore, the Lord has raised up glorious servants, like St. Dominic and St. Francis, who work with care for the salvation of the people;¹ their special concentration has been focused on leading the people to salvation (cf. Acts 13:26, 47). Yes, all saints have sought to work with care for the salvation of the people. Glorious is the fruit of their good efforts (1 Pet 5:4; cf. 1 Cor 9:23–25). Hence they are glorious now in the heavenly homeland, to which may we be led by the Son of God. Amen.

Evening Collation

There was a rich man (Luke 16:1), et cetera.

As it was said today, in these words two persons are introduced: the person of the lord and the person of the steward. Some things have been said about the lord; now we will speak about the steward. And concerning the steward we can consider three things: (1) his task, (2) his abuse, and (3) the danger threatening him. We can consider his task because he was a steward, his abuse because he squandered the goods of his lord, and his peril because he was discredited.

1. I have said that stewards are managers, like angels¹ and people.² And since we are people, let us say that the care for the regulation of the goods is commissioned to man. The Lord entrusts three things to man: (1.1) himself, (1.2) spiritual goods, and (1.3) exterior things.

1.1. First, I say, the Lord entrusts man to himself. A difference between mankind and all other [living creatures] is that God has given to man power over himself: a man can do of his own accord what he wants to, whereas other living creatures are moved by their natural instinct. Thus it says in Sirach 15:14: from the beginning God established man and he gave him up in the hand of his own plan.¹ If you have entrusted something to someone, you demand an account of him; if not, you don’t. If a lion kills a man, God does not punish the lion, because he has not entrusted responsibility for itself to a lion. The Apostle asks: does God care about cattle? (1 Cor 9:9) But God has entrusted man to himself. Therefore, he ought to render account to him. Thus we read in Sirach: walk in the way of your heart (Eccl 11:9), that is, according to the desires of your will, according to what you observe with your eyes, that is, according to your intellect, and know that for all these things the Lord will bring you to judgment.

1.2. Second, God has entrusted the spiritual goods to man, since man is able to use spiritual goods:¹ he can use them in a good or in an evil way. Thus it says in the Gospel: someone who was setting out on a journey to a foreign land called his servants and gave them his goods (Matt 25:14), that is, the spiritual goods. And he said to them: trade with it until I come (Luke 19:13). If you have love, you can use it in a good or evil way,² but [eventually] you will have to render account of this. Hence the Apostle says in 1 Corinthians 14:32: the spirits of the prophets are subject to the prophets and so eventually they must give account of it. Gregory states that when the gifts grow, the responsibilities for the gifts grow.³

1.3. Third, God has entrusted exterior goods to man, that we may use them, as the psalmist says: you have subdued all things under his feet (Ps 8:6),¹ et cetera. Therefore, you ought to render account. If a certain lord has entrusted his goods to you, you ought to render account of those by the end of the year (cf. Luke 16:2). In the same way God demands at the end of your life an account of the things granted to you. Hence it is said against the evil ones in James 5:1: come now, you rich men, weep and cry out over the miseries that will come to you. And it continues: behold, the judge is standing at the door already (Jas 5:9). Now it is clear what is said about the steward.

2. Let us look at the abuse of the steward, which is mentioned where he says: he squandered his goods.¹ So, in what way does the steward squander the goods of his lord? In three ways:

(2.1) first, by using them for himself;

(2.2) second, by keeping back things that did not belong to him;

(2.3) third, by a superfluous and prodigal diversion.

2.1. First, the steward squanders the goods of his lord by using them for himself. For instance, a steward to whom his lord has entrusted the house or other goods, would not want to hand the proceeds over to his lord, but would keep them for himself (cf. Matt 21:33–36); he would be called a thief.¹ God has entrusted you to yourself not in order to be your own, but that you may be his (cf. Rom 14:8) and that you seek God’s glory, not your own (cf. Prov 25:27 [Vg]). The Apostle says: I urge you: be eager to present yourself to God as an irreproachable worker who cannot be confounded (2 Tim 2:15).² But some do not consider themselves servants of God, but free men. They say with Job 21:15: who is the Almighty, that we would serve him?

Likewise, if God has given you knowledge or virtue, to what purpose has he given it to you except that you may serve him and give him glory? Hence we read in Sirach 51:17: to the one who gives me wisdom I will give glory.¹ Hilary says: almighty Father, I am aware that I owe this privileged task for my life to you, so that every word and thought of mine may speak of you.² But others, of a different mindset, have said: our lips are ours; who is our lord? (Ps 12:5) From this way of thinking they want to oppose God and the faith when they know how to discuss and to read well, as we read in Isaiah 3:8: their speech and their ideas are against the Lord.

Likewise, God has given you riches, so that you may turn them into the honor of God (cf. Ps 145, 147). Thus David has said to him: everything is yours, and we have given to you the things we have received from your hand (1 Chr 29:14). Contrary to this, some hold that all things are theirs, not God’s. Job 22:17–18 reads: they have thought of the Almighty as someone who could not do anything, although he had filled their houses with good things.¹ Isaiah 24:5: they have squandered the everlasting covenant, which contains that all creatures ought to exist for the glory of God.² So the steward squanders the goods of his lord by using them for himself.

2.2. It also happens that a steward or regulator squanders the goods of his lord by keeping back things that did not belong to him. Someone who ought to sell wine but would keep something back, so that he is corrupted (cf. Prov 11:26, Amos 8:5–6), squanders the goods of his lord by keeping back what is not due to him [the steward].

Taking care of yourself does not mean that you only think about yourself and only care about yourself.¹ Just as the eye is not made for itself alone, but so that it is of service to the whole body (cf. 1 Cor 12:21–26). A certain old man has said: because I am a human being, I consider nothing human alien to me.²

Likewise, you have received grace from God. Do you believe, therefore, that you have it in order to have it for yourself alone? Certainly not. Just as the sun does not have brightness for itself alone, but in order to pour it out for others, so God has given you grace, so that you may distribute it to others (cf. Matt 5:15–16, Rom 12:8). Hence St. Peter says: as each one has received grace, use it for one another as managers, as Christ’s good distributors (1 Pet 4:10). And the wise one says: I have learned [wisdom] without delusion, and I share it without envy (Wis 7:13).¹

Likewise, you ought to distribute temporal things to others; you should not have them for your own use. The Apostle says: tell the rich of this age not to be wise in a lofty way and to give easily (1 Tim 6:17).¹

The Philosopher has said that those cities are the best in which things are privately owned, while the use of them is communal.¹ In Joel 1:17 it is said: the storehouses are squandered, because the wheat is mingled, meaning, to the letter:² “is corrupted.”

And because of this it is said in the Letter of James 5:2–3: your riches have become wholly putrid; your garments are eaten by the moths; your gold and silver have rusted, and the rust of it will be a testimony against you.

Basil says: people usually say: ‘God is not just.’ Is God unjust because he is distributing things to us and does not give the same to everyone?¹ Is God unjust? It is not unjust that a thing is unequally portioned out to us. Why, then, do you have abundance and does someone else beg, but that by distributing well you may obtain the reward of life, and that he may be crowned with the trophies of patience?

But are you not a looter by keeping for yourself the things entrusted to you to be distributed? It is the bread of the poor that you hold in your hand, the tunic of the nude which you keep in your room, the shoe of the unshod that decays in your possession; you have the silver of the needy that you have hidden underground. Regarding these things you could have given as much as your injustices are many.¹

2.3. Other stewards, or distributors, are distributors by being prodigal all around.

First they give themselves up to the devil for a mediocre delight. Against them we read in Proverbs 5:9: do not give your honors to a stranger and your years to someone cruel.¹

Others sell their grace if they have it¹ for a favor of the public. Against them it is said: do not give what is sacred to the dogs (Matt 7:6). They give temporal things to stage-players, but they would not give anything to a good man.² It is said against them: give to the just man and do not receive the sinner (Sir 12:4), that is, insofar as he is a sinner, in order not to favor him in his sin. We read that a prodigal son spent a part of his wealth by living a life of lustfulness (Luke 15:13).³ O, I wish that not so many would waste their soul!

It is clear now what was said about the steward’s task and his abuse.¹

3. Let us look at the danger that threatens the steward. We see a danger for this steward on three grounds:

(3.1) first, by reason of scandal; hence it is said that he was discredited (Luke 16:1]);

(3.2) second, by reason of the loss of his function; hence it says: you cannot be a steward anymore (Luke 16:2);

(3.3) third, we see the danger for the steward that he cannot help himself anymore; hence he said: I do not have the strength to dig, and I am ashamed to beg (Luke 16:3).

3.1. First, I say, we see the danger that threatens the steward or distributor, by reason of scandalization. Someone has possessed many goods. He dies. His sins do not remain hidden (cf. Matt 10:26). Who has discredited him? His conscience¹ and the saints, as well as God himself, for whom all things are bare and open (Heb 4:13).²

3.2. Likewise, we see the danger of the steward by reason of the loss of his function, because it is said to him: you cannot be a steward anymore.¹ You have had knowledge and money. You die. You cannot have them anymore, as the psalmist says: when a rich man dies, he will not take all things with him (Ps 49:18), meaning: nothing. Job 1:21: I have come from my mother’s womb naked; I will return to it naked.

3.3. Maybe you will say: I will be able to acquire something for myself. Surely not, for you will not be able to help yourself. Hence he says: I do not have the strength to dig, and I am ashamed to beg.¹ Because of this, it is said in Sirach: whatever your hand can do, do it immediately, because there is no work, no thought, no knowledge, no wisdom with the inhabitants of the netherworld, whither you will hastily go (Eccl 9:10). Maybe you will say: I will ask the Blessed Virgin and the saints to help me. Certainly, that will not be the place and time for begging.² Hence it says: I am ashamed to beg.³ The foolish virgins wanted to beg, but nothing was given to them; but those who were ready entered with the groom into the wedding (Matt 25:10).⁴ So the steward is in danger.

4. But what is the remedy?¹ Who would have a case before a judge when he is accused and his offense is known? What would be the salutary counsel? I say that the salutary counsel would be the one that the king would give him, namely, if the king told him: do this, and you will be free (cf. 2 Kgs 5:10, Luke 10:28). This would be the salutary counsel. Christ gives you the counsel. When people are discredited and can no longer be stewards, and they can neither dig nor beg, they ought to do what Christ recommends, who says: make friends for yourselves with the mammon of iniquity, so that, when you are wanting, they may receive you in eternal tents (Luke 16:9). But what is this counsel about the mammon? This is the same counsel that Daniel gave to Nebuchadnezzar, saying: may my counsel be pleasing to you, O King: buy off your sins through almsgiving (Dan 4:24).

He says: with the mammon of iniquity. Should we then give to the poor from unjust riches, as from theft?¹ Certainly not, because Augustine says in On the Word of the Lord: do not conceive of such a Lord as a man whom you would despise.² And the Lord says: I hate robbery in the camp (Isa 61:8).

We usually explain or understand the expression with the mammon of iniquity in four ways.

4.1. Basil explains it in one way, saying that the Lord says mammon of iniquity¹ because riches are iniquities. For it rarely occurs that someone has riches which one of his ancestors has not acquired unjustly.

4.2. Augustine says that riches are called the mammon of iniquity¹ because an unjust man values these riches highly.

4.3. Or riches are called mammon of iniquity because they lead to iniquity.¹

4.4. Chrysostom says that riches are called mammon of iniquity because you have kept them for yourself unjustly.¹ Do you have 20 or 40 pounds² of income in storage now? At least when you die you would distribute it.

And to whom should [these riches] be given, then? Some are worried about themselves with regard to their reputation. Christ says: so that, when you are wanting, they may receive you in eternal tents.¹ Augustine connects the two words of Christ and of the steward: the steward says: so that when I am removed, they may receive me in their homes (Luke 16:4),² whereas the Lord says: in eternal tents (Luke 16:9). Therefore, we ought to distribute [our riches] to the ones of whom the eternal tents are. Augustine says: who else are those of whom the eternal tents are than the saints of God? And who else are the ones that are received by them in the eternal tents than they who serve their needs and give to them with gladness what they lack?³ These are Christ’s little ones, who, after leaving everything behind, have followed him (Luke 5:11).⁴

Must, then, alms be given to sinners?¹ I say that, all other things being equal, it is better to give to a just man than to a sinner, because by giving to a just man you do a work that is meritorious and in a similar way the work of the one who receives is. But this is not so in the case of a sinner; indeed, only the work you do is meritorious, but not what he does. Chrysostom says: almsgiving is the most powerful art of the arts, because it does not build houses for us made of mud (cf. Job 4:19); for us it is a spending for everlasting life.² And that this may be fulfilled for us by him who, et cetera.