The Blessedness of the Poor
1. “Blessed are the poor in
spirit,” said Jesus, “for theirs is the kingdom of heaven.” (Mt. 5:3) We
should take care to have a proper understanding of the meaning of these
words. Christian perfection does not actually consist in being poor. A
man can be poor, even voluntarily so, without being virtuous and without
receiving any blessing thereby. "Christian perfection," explains St.
Thomas, "does not essentially consist in voluntary poverty, which is
only an instrument of perfection. Therefore it cannot be said that where
there is greater poverty, there is greater sanctity. The highest
perfection can coexist with great wealth, for we read that Abraham was
wealthy and God said to him: 'Walk in my presence and be perfect.' " (S.
Th., 11-11, q. 185, a. 6 ad 1)
Perfection, then, does not
consist in poverty as such, but in detachment from worldly possessions.
Whether we are rich or poor, we must have this detachment if we wish to
be true followers of Christ. It was God Who created the fruits of the
earth and gave them to men. When He had created them He was pleased with
His work and declared that all things were good. Evil consists in the
abuse of these goods, which in themselves are intended to be aids to
perfection. It is necessary, therefore, to preserve the proper
hierarchical order of all that is good. We must guard against riveting
our ambitions on earthly objects as if they were capable of constituting
the goal of our lives.
God has given us these things as
possessions, not as ends in themselves. He has ordered us to be masters
of the world, not its slaves. Detachment is essential, but not a
complete surrender of our possessions. The latter was never commanded,
but simply indicated as an evangelical counsel of perfection. The
observance of this counsel, however, is valueless if it is not
accompanied by detachment. Worldly possessions, such as money, are good
servants but bad masters.
2. We have established the principle
that wealth is in itself good and is a gift from God, but that "it is
good in as far as it leads us towards virtue, and evil in as far as it
leads us towards vice." (Contra G., III, 134) We must now insist once
more on the necessity of remaining detached from worldly goods and of
concentrating our attention primarily on God. It is an unfortunate fact
that only too often wealth is a spiritual obstacle, for it diverts our
attention away from Heaven and towards worldly objects. If this happens,
some of its worst results can be the worship of money, the destruction
of high ideals, indifference to the poverty of others, the vain and
selfish search for happiness on this earth, and complete spiritual
blindness. This is why it is more difficult for the rich man than for
the poor man to save his soul.
“If thou wilt be perfect, go, sell
what thou hast, and give to the poor.” (Mt. 19:21) This is an
evangelical counsel which we may have neither the courage nor the
vocation to pursue. At least, however, let us seek to purify ourselves
of all attachment to wealth. If we have riches, moreover, let us do our
best to use them as instruments of virtue.
3. Let us remember the
warning of St. Paul. “Those who seek to become rich fall into
temptation and a snare and into many useless and harmful desires, which
plunge men into destruction and damnation. For covetousness is the root
of all evils.” (1 Tim. 6:9-10) If we are rich, therefore, let us use our
wealth in order to do good. If we are poor, let us console ourselves
with the reflection that it is easier for the poor to gain Heaven. "The
poor man who lacks wisdom is afflicted by a double misfortune; he can
neither enjoy the goods of this world, nor hope to enjoy those of the
other." (St. John Climacus, "Scala Paradisi," VII, n. 113)
Let us
all, both rich and poor, seek the only true riches, which are holiness
and the grace of God. If we wish, moreover, to enjoy the blessedness of
poverty of spirit, let us be detached not only from wealth, but also
from worldly honour and glory. Knowledge which serves to make us proud
and ostentatious is regarded as folly in the sight of God.
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