Luke — Chapter 7

Woe unto you which are fully &c. — ye who live only for eating and drinking, for ye shall hunger in eternity. Actual evil-doers will indeed endure heavier punishment; but those who are gluttonous will suffer torment from the absence of those things wherein they delighted. Hence Dives prayed for but one drop of water to cool the tongue which he had accustomed to the richest food and the choicest wine. S. Euthymius. For, as S. Basil writes, to live for pleasure alone is but to make a God of one’s belly (Phil. iii. 19). From the one vice of gluttony spring innumerable others which war against the soul. Subdue then this one vice, and you will at the same time subdue many others, for innumerable are the promptings of lust, which following in the train of gluttony, hold out promise of enjoyment, but lead to everlasting misery. S. Gregory in lib . regurrty lib . v. cap . 1. The mind which is always accustomed to pleasure, and never weeded of evil by discipline, contracts much moral defilement (S. Bernard, Epist. 152); and again (Semi. 48, in Cant .), “ A liie spent in pleasure is both death and the shadow of death, for as a shadow follows close on that by which it is cast, a life of pleasure, beyond dispute, borders on destruction.” On the contrary, fasting and abstinence give rise to chaste thoughts, reasonable desires and healthful counsels, for by voluntary self- denial the flesh is mortified and spiritual virtues are strengthened and renewed. S. Leo, (serin. n, dejejunio). Hence Christ gave S. Catherine this rule of life, “ Choose that which is bitter as sweet, avoid that which is sweet as bitter.” See also Eccles. ii. 1. Woe unto you which laugh nowy for ye shall mourn and weep — in this life, and much more in the life to come S. Basil seems in his rules to forbid all laughter, because this is a life of penitence and sorrow, but the future one of joy and gladness. Certain it is, as S. S. LUKE, C. VI. 184 Augustine points out, that Christ is never said to have laughed, although He often wept Mirth in moderation, however, is not forbidden to the followers of Christ “ A fool lifteth up his voice with laughter, but a wise man doth scarce smile a little” (Ecclus. xxi. 20); and (Eccles. ii. 2), “I said of laughter, It is mad : and of mirth, What doeth it ?” Comment- ing on which passages, I have shown that it is immoderate laughter which is condemned, and not that moderate mirth which is the mark of a kindly disposition and well-regulated mind. Woe to you that laugh, i.e. to you who laugh with the drunken, and make merry over sinful enjoyment, for you will weep and lament for ever in helL

Woe unto you when all men shall speak well of you, &c When men, who for the most part are carnally minded, speak well of you as setters forth of that which is pleasing to their ears, for they hate the truth, and persecute those who rebuke vice and restrain the evildoer, but praise them who excuse iniquity, whom God abhors. Thus did their forefathers speak well of the false prophets of old, and therefore they all have entered into condemna- tion. I also condemn you inasmuch as ye follow after their example. This “woe” is the contrary to the blessing promised to the true prophets, who for the gospel's sake endure persecution, v. 22. So S. Paul : “ If I pleased men, I should not be the servant of Christ.” See Gal. L 10. For he who preaches false doctrine and things pleasing to the carnal mind, causes his hearers to continue in wickedness and commit many sins, and therefore will receive greater damnation. Again, the preacher who seeks the applause rather than the con- version of his hearers, and looks upon this as the end and object of his ministry, will be condemned ; because he sought to obtain the praise of men rather than to advance the glory of God, and made the vainglory of the world the one object of his life, thus destroying the souls of those committed to his care. Such were the false teachers whom Jeremiah and the other prophets so t)ften were called upon to refute. “The prophets THE PRACTICE OF CHARITY. 1 85 prophesy falsely, and the priests bear rule by their means, and my people love to have it so,” Jer. v. 31.

But I say unto you which hear, Love your enemies. Christ, after solemnly warning those who live for pleasure alone, now addresses His own disciples. “ I have denounced woe against the wicked, but to you who hear my words, and seek the salvation of your souls, I give as a first and chief commandment that you should love your enemies.” See S. Matt v. 44.

Give to every man that asketh of thee . Not only if he is in want of the necessaries of life, but if he needs counsel, advice, or aid of any kind, for thus ye will be showing mercy and pity both to the souls and bodies of your fellow men. See S. Matt v. 42. S. Luke here adds the words “ to every man,” which S. Matt omits, from which we are to understand that we are to give as far as we honestly and rightly can to every one that asketh, but not to one that asketh for anything or everything. For a man may ask us to give him money for a wrongful purpose, or even to commit actual sin. Hence we are only bound to give that which, as far as we know, will neither be hurtful to ourselves, or to him that receiveth the gift: and in case we refuse to give, we must justify our refusal, so that he who asks may not go discontented away. To every one therefore that asketh of thee, give not always that which he asks, but oftentimes that which is better — a denial if the request is one which we can show that it would be wrong to comply with. S. Augustine. And of him that taketh away thy goods , ask them not again , neither by power of law or in any other way, as S. Augustine explains. Which is a command, in the case of one who, under pressure of want, has despoiled thee, but is otherwise a counsel. So we read, “Ye exact all your labours,” Isa, lviii. 3. And again in the parable, the unmerciful servant, because he had no pity, was delivered to the tormentors until he should pay all the debt which had been forgiven him. S. Matt, xviii. So Spiridion, S. LUKE, C. VI. 1 86

And if ye lend to them of whom ye hope to receive (a like benefit), what thank have ye?” For this is not kindness but com- merce, the exchange of kindness for kindness. Ye give for what ye hope to receive, not for love of God ; and thus the hope of a return of the benefit conferred deprives the act of the favour ot God. Interlinear Gloss.

Lend , hoping for nothing again . “ From men,” adds the Syriac, “ that you may receive your reward of God.” Nothing, i.e. no pledge or return of any kind. Christ would have us lend, not only without exacting usury for the loan, but also without expecting a similar kindness in return. For what is it but self-seeking and avarice, if I lend to another that he in his turn may lend to me ? Christ here enjoins the true benevolence which lends freely, content that at the appointed time the loan should be returned. Some, indeed, think that there should be no return, but the words of Christ do not bear this construction. For that which is lent without expectation of return, is given, not lent, and becomes not a loan but a gift. Toletus, Lessius, Valentia, and others. Hence to seek to profit by a loan is contrary to the meaning of the word and the nature of the transaction. For the word mutuum (in the Greek danifyn, mutuum date , Vulgate), implies that they are mutuo animo , who give because of duty (Varro) ; or, as Verius Marcellus better explains it, mutuum means the same as meum tuum , because out of friendly feeling mine becomes thine for present needs and necessities. Hence S. Gregory Nyssen. writes, “ He who exacts interest on a loan, is condemned as a usurer;” for a loan is a friendly transaction, freely given and to be freely restored. Cicero, Epist. ad Metellum . A kindly-hearted man, therefore, will lend to him who is in need, even though he may have reason to believe he will never be repaid, for there are many poor who cannot, and many unworthy persons who will not return that which is lent them. Hence a witty writer, “If you lend to your friend and ask a return of the loan, you will lose either the one or the other;” and again, “By lending money, I have purchased to myself an enemy ALMSGIVING ENRICHES. 187 and lost a friend.” He therefore who lends should lend for the love of God, who will richly repay, as is written, “ He that hath pity on the poor lendeth unto the Lord.” See Prov. xix. 17. Hence S. Chrysostom : “ The poor receive the gift, but God becomes the debtor ; * and S. Basil (cone, 4 dc Eleemosyna) “ That which thou art about to give to the poor for the love of God, becomes both a gift and a loan, — a gift, because there is no expec- tation of return — a loan, because of the goodness of God, who will richly recompense in their name those who have relieved the neces- sities of the poor.” Wherefore we may take in a Christian sense that which is written : “ Lose thy money for thy brother and thy friend.” See Ecclus. xxix. 10, and my comments thereon. But when men take that which is lent, without a thought of returning it, no one is willing to become a lender.

Give, and it shall be green unto you . Many are lavish of their promises, few are liberal in their gifts. Hence Antigonus, as Plutarch tells us, was commonly called Doson, because he was always ready to say I will give, but never performed his promise of giving. Therefore, Christ bids us “give,” i.e, give at once and without delay, and it shall be given you. For God puts it in the hearts of men amply to repay a liberal giver. It is said that a certain monastery became rich because of the large amounts expended in charity, but that, when these were withheld, it was reduced to poverty. When the steward was com- plaining of this to one whom he was entertaining, the guest said Date and dabitur are sisters : you cast out the former, and soon her sister and inseparable companion followed. If you wish the latter to return, recall the former, and give as largely as you were accustomed to do. See verse 27, S. Matt. v. 42, and elsewhere. For almsgiving enriches and does not impoverish. Hence S. Chrysostom says it is the most profitable of all acts. And Christ has declared that the merciful are blessed, for they shall obtain mercy. See S. Matt. v. 7. C 1 88 )