THE PARABLE OF THE UNJUST STEWARD

FROM SAINT KYRELLOS I THE 24TH PATRIARCH OF ALEXANDRIA
ABOUT THE PARABLE OF THE UNJUST STEWARD

http://www.tertullian.org/fathers/cyril_on_luke_10_sermons_99_109.htm#SERMON CVIII.
http://www.tertullian.org/fathers/cyril_on_luke_10_sermons_99_109.htm#SERMON CIX.
SERMON CVIII.
16:1-9. And He said unto His disciples, There was a certain rich man, who had a steward, and they accused him of scattering his goods. And he called him, and said unto him, What is this that I hear of you? Give up the account of your stewardship: for you can be no longer steward. And the steward said within himself What shall I do, for my lord takes away from me the stewardship? I cannot dig: and to beg I am ashamed. I am resolved what to do, that when I am removed from the stewardship, they may receive me into their houses. So he called each one of his lord's debtors, and said unto the first; How much do you owe unto my lord? And he said, A hundred baths of oil. And he said unto him, Take your writing, and sit down, and write fifty quickly. And afterwards he spoke to the second, And how much do you owe? And he said, A hundred cors 2 of wheat. And he said unto him, Take your writing, and write eighty. And the lord praised the unjust steward, because he had done wisely: for the children of this world are wise in their generation more than the children of light. And I say unto you, Make for yourselves friends of the unrighteous mammon: that when it has failed, they may receive you into eternal tabernacles.

OUR Lord Jesus Christ, revealing His glory to the Jewish multitudes, or rather to all those who have believed on Him, said; "I am the light of the world:" and again, "I am come a light into this world." For He fills the mind of those who fear Him with a divine and intellectual light, that they may |507 not wander from the right way by walking in gloom and darkness; but may rather know how to advance uprightly in every good work, and in whatsoever aids a man in leading a saintly life. He would have us therefore to be good, and ready to communicate, loving one another, and merciful, and adorned with the honours of charity. Most wisely therefore did He prepare for us the present parable: which we being anxious to explain to the best of our ability, of necessity speak as follows to those who love instruction.

The parables then indirectly and figuratively explain to us much that is for our edification, provided only we consider their meaning in a brief and summary manner. For we are not to search into all the parts of the parable in a subtle and prying way, lest the argument by its immoderate length weary with superfluous matter even those most fond of hearing, and tire men with a crowd of words. For if, for instance, any one were to undertake to explain, who is to be regarded by us as the man who had a steward, who was accused unto him; or who possibly it is that accused him; and who too those are who owed the debts, and subtracted a portion from them; and for what reason one is said to have owed oil, and the other wheat; he will render his discourse at once obscure and redundant. All the parts of the parable therefore are not necessarily and in every respect useful for the explanation of the things signified, but, so to speak, have been taken to form an image of some important matter, which figuratively sets forth some lesson for the profit of the hearers.

The sense therefore of the present parable is something like the following: "The God of all wills that all men should be saved, and come to the knowledge of the truth." For this reason "He also gave the law for a help," according to the expression of the prophet. And the law in such passages we say means, not of course that which was ministered by Moses, but rather the whole inspired Scripture, by means of which we learn the path which leads straight unto every good and saving thing. The Lord of all therefore requires us to be thoroughly constant in our exertions after virtue, and to fix our desires upon the better and holy life, setting ourselves free |508 from the distractions of the world, and from all love of riches, and of the pleasure which wealth brings, that we may serve Him continually, and with undivided affections. For He also says by the harp of the Psalmist; "Be constant, and know that I am God." And further, by His own mouth, the Saviour of all says to those who possess worldly riches, "Sell your possessions, and give alms: make for you purses that grow not old: a treasure for ever, unfailing in heaven." Now the commandment is indeed for our salvation, but the mind of man is very weak, fixed constantly, so to speak, upon things which are of earth chiefly, and unwilling to withdraw itself from the delight of riches. It loves vain boasting; is soothed much by the praises of flatterers; longs for beautiful equipments, and counts nothing better than temporal honour. And knowing this, the Saviour has Himself somewhere said of them, "How hardly shall they that have riches enter into the kingdom of God!" And further, "that it is easier for a camel to go through the eye of a needle, than a rich man into the kingdom of God." For as long as a man lives in wealth and pleasure, he is careless about piety to God. For wealth renders men contemptuous, and sows in the minds of those that possess it the seeds of all voluptuousness.

Is there then no way of salvation for the rich, and no means of making them partakers of the hope of the saints? Have they fallen completely from God's grace? Is hell and the fire necessarily prepared for them, such as is the fitting lot of the devil and his angels? Not so: for lo! the Saviour has shown them a means of salvation in the present parable. They have been entrusted with worldly wealth by the merciful permission of Almighty God: according nevertheless to His intention |509 they have been appointed stewards for the poor. But they discharge not their stewardship rightly, in that they scatter, so to speak, what has been given them of the Lord: for they waste it solely on their pleasures, and purchase temporal honours, not remembering God, Who says, "You shall open wide your mercy unto your brother, even to him that has need of you." Nor moreover Christ Himself, the Saviour of us all, Who says, "Be you merciful, even as your Father Who is in heaven is merciful.'' But they, as I said, make no account whatsoever of showing mercy to their brethren, but study only their own pride. And this it is which accuses them before the Lord of all. And of course upon the approach of death they must cease from their stewardship, withdrawing them as it does from human affairs. For the net of death no man can escape from. What therefore would Christ have them to do? It is, that while they are yet in this world, if they are unwilling to divide all their wealth among the poor, that at least they should gain friends by a part of it; and numerous witnesses to their charitableness, even those who have received well at their hands: that when their earthly wealth fails them, they may gain a place in their tabernacles. For it is impossible for love to the poor ever to remain unrewarded. Whether therefore a man give away all his wealth, or but a part, he will certainly benefit his soul.

It is an act therefore that becomes the saints, and is worthy of perfect praises, and that wins the crowns above, to set no store by earthly wealth, but distributing it among those that are in need, to gather rather that which is in heaven, and obtain purses that grow not old, and possess a treasure that fails not: and next in order comes the employment of a sort of artifice, so as to obtain those for friends who are especially near unto God, by giving them some portion of their wealth, and comforting the many who are afflicted with poverty, that so they may share what is theirs. And something of this sort the very wise Paul also advises, saying unto those who love wealth: "Let your abundance be for their want, that their abundance also may be for your want."

It is our duty therefore, if we are right-minded; if we fix the eye of the mind on what will be hereafter; if we remember |510 the sacred Scripture, which says plainly, "that we shall all be manifested before the judgment seat of Christ, that each one may receive retribution for the things done by means of the body, according to that he has done, whether good or bad;" if we fear the cruel and unappeasable flame; to remember God, Who requires us to show mercy upon the brethren, to suffer with those that are sick, to open our hand wide to those that are in need, and to honour the saints, of whom Christ says, "He that receives you receives Me: and he that receives Me, receives Him That sent Me." For that mercy towards the brethren is not without profit and benefit, the Saviour Himself teaches us, saying; "Whosoever shall give only a cup of cold [water] to drink in the name of a disciple, shall not lose his reward." For the Saviour of all is bounteous in giving: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |511

SERMON CIX.
16:10-13. He that is faithful in little, is faithful also in much; and he that is unjust in little, is unjust also in much. If therefore you have not been faithful in the unrighteous mammon, who will give you the true? And if you have not been faithful in that which is another's, who will give you, that which is your own? No servant can serve two lords: for either he will hate the one, and love the other: or he will honour the one, and despise the other. You cannot serve God and mammon.

THE most distinguished and experienced teachers, when they wish to fix any important doctrine deep in the minds of their disciples, omit no kind of reasoning able to throw light upon the chief object of their thoughts; at one time weaving arguments together, at another employing apposite examples, and so gathering from every quarter whatever is serviceable for their use. And this we find Christ also, Who is the Giver unto us of all wisdom, doing in many places. For oftentimes He repeats the very same arguments upon the subject, whatever it may be, that the mind of those who hear may be led on to an exact understanding of His words. For look again, I pray, at the purport of the lessons set before us: for so you will find our words to be true. "He that is faithful in little," He says, "is faithful also in much: and he that is unjust in little, is unjust also in much."

Before, however, I proceed further, I think it would be useful to consider, what was the occasion of a discourse such as this, and from what root it sprung: for so the sense of what is |512 said will become very evident. Christ then was teaching the rich to feel especial delight in showing kindness to the poor, and in opening their hand to whoever are in need, so laying up treasures in heaven, and taking forethought for the riches that are in store. For He said, "Make for yourselves friends of the unrighteous mammon: that when it has failed, they may receive you into eternal tabernacles." But as being God by nature, He well knew the slothfulness of the human mind in every earnest and good work. It escaped not His knowledge, that men, in their greediness after wealth, giving up their mind to the love of lucre, and being tyrannized over by this passion, become hard-hearted and unsympathizing with affliction, and show no kindness whatsoever to the poor, even though they have heaped up much wealth in their stores. That those therefore who are thus minded, have no share in God's spiritual gifts, He shows by most evident examples, and says, "He that is faithful in little, is faithful also in much: and he that is unjust in little, is unjust also in much." O Lord, explain unto us the meaning: open You the eye of our heart. Listen therefore while He explains clearly and exactly what He said. "If therefore you have not been faithful in the unrighteous mammon, who will give you the true? The little therefore is the unrighteous mammon: that is, worldly wealth, gathered often by extortion and covetousness. But those who know how to live virtuously, and thirst after the hope that is in store, and withdraw their mind from earthly things, and think rather of those things that are above, utterly disregard earthly wealth; for it offers nothing but pleasures, and voluptuousness, and base carnal lusts, and splendour that profits not, but is transitory and vain. And so one of the holy apostles teaches us, saying, "That all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of the world." But such things as these are absolutely nothing to those who lead a sober and virtuous life: for they are trifling, and temporary, and full of impurity, and provocative of the fire and judgment, and scarcely reaching to the end of the life of the body, even if they do not, when any danger suddenly befalls those that possess them, unexpectedly depart away. Christ's disciple therefore rebukes the rich, saying, "Come now, you rich men, weep, and lament over the miseries |513 that are coming upon you. Your wealth is decayed, your garments are motheaten. Your gold and your silver are rusted, and the rust of them shall be your testimony." How then are the gold and silver rusted? By being stored up in excessive abundance; and this very thing is the witness against them before the divine judgment seat, of their being unmerciful. For having gathered into their treasuries a great and unnecessary abundance, they made no account of those who were in need, although it was in their power, had they so wished, to do good easily to many; but they were not "faithful in the little."

But in what way men may become faithful, the Saviour Himself next taught us: and I will explain how. A certain Pharisee besought Him to eat bread with him on the sabbath day, and Christ consented: and having gone there, He sat down to meat: and there were many others also feasting with them. And none of them by any means resembled men who possessed nothing, but, on the contrary, they were all persons of distinction, and great haughtiness, and lovers of the foremost seats, and thirsting after vainglory, being clothed as it were in the pride of wealth. What then said Christ to His inviter? "When you make a dinner or a supper, call not your friends, nor your brethren, neither your kinsmen, nor your rich neighbours, lest they also invite you again, and a re-compense be made you. But when you make a feast, call the poor, the maimed, the lame, and the blind. And you shall be blessed, because they cannot recompense you; for you shall be recompensed at the resurrection of the just." This then I think is a man's being faithful in little, that he have pity upon those who are in need, and distribute assistance from his means to such as are in extreme distress. But we, despising a way thus glorious and sure of reward, choose one dishonourable and without reward, by treating with contempt those who are in utter poverty, and refusing even sometimes to admit their words into our ears; while, on the other hand, we luxuriously provide a costly table, either for friends who live in pomp, or for those whose habit it is to praise and flatter, making our bounty an occasion for indulging our love of praise. But this was not God's purpose in permitting us to possess wealth. If therefore we are unfaithful in the little, by |514 not conforming ourselves to the will of God, and bestow the best portion of ourselves upon our pleasures and our boasts, how can we receive from Him that which is true? And what is this? The abundant bestowal of those divine gifts which adorn man's soul, and form in it a godlike beauty. This is the spiritual wealth, not that fattens the flesh, which is held by death, but rather that saves the soul, and makes it worthy of emulation, and honourable before God, and that wins for it true praises.

It is our duty therefore to be faithful unto God, pure in heart, merciful and kind, just and holy: for these things imprint in us the outlines of the divine likeness, and perfect us as heirs of eternal life. And this then is that which is true.

And that this is the purport and view of the Saviour's words, any one may readily learn from what follows. For He said, "If you have not been faithful in that which is another's, who will give you that which is your own?" And again, we say that which is another's is the wealth we possess. For we were not born with riches, but, on the contrary, naked; and can truly affirm in the words of Scripture, "that we neither brought anything into the world, nor can carry anything out. For the patient Job also has said something of this kind: "Naked was I born from my mother's womb; naked also shall I go onwards." It is therefore no man's own by right of nature that he is rich, and lives in abundant wealth: but it is a thing added on from without, and is a chance matter; and if it cease and perish, it in no respect whatsoever harms the definitions of human nature. For it is not by virtue of our being rich that wc are reasonable beings, and skilful in every good work: but it is the property of our nature to be capable of these things. That therefore, as I said, is another's which is not contained in the definitions of our nature, but, on the contrary, is manifestly added to us from without. But it is our own, and the property of human nature to be fitted for every good work: for as the blessed Paul writes, "We have been created unto good works, which God has before prepared, that we should walk in them."

When therefore any are unfaithful in that which is another's, in those things namely, which are added unto them from without, how shall they receive that which is their own? How, that is, shall they be made partakers of the good things which God |515 gives, which adorn the soul of man, and imprint upon it a divine beauty, spiritually formed in it by righteousness and holiness, and those upright deeds which are done in the fear of God.

Let such of us then as possess earthly wealth open our hearts to those who are in need; let us show ourselves faithful and obedient to the laws of God, and followers of our Lord's will in those things which are from without, and not our own, that we may receive that which is our own, even that holy and admirable beauty which God forms in the souls of men, fashioning them like unto Himself, according to what we originally were.

And that it is a thing impossible for one and the same person to divide himself between contraries, and still be able to live blamelessly, He shows by saying, "No man can serve two lords: for either he will hate the one, and love the other, or he will honour the one, and despise the other." And this indeed is a plain and evident example, and very suitable for the elucidation of the subject before us. For that which follows is, so to speak, the conclusion of the whole argument: "for you cannot serve God and mammon." For if, He says, a man be a slave of two masters, of diverse and contrary wills, and whose minds are irreconcilable with one another, how can he please them both? For being divided in endeavouring to do that which each one approves, he is in opposition to the will of both: and so the same person must inevitably appear bad and good. If therefore, He says, he determine to be true to the one, he will hate the other, and set him of course at nought. It is not therefore possible to serve God and mammon. For the unrighteous mammon, by which wealth is signified, is a thing given up to voluptuousness, and liable to every reproach, engendering boasting, and the love of pleasure, making men stiff-necked, the friends of the wicked, and contemptuous: yes, what base vice does it not produce in them that possess it?

But the goodwill of God renders men gentle, and quiet, and lowly in their thoughts; long-suffering, and merciful, and of exemplary patience, not loving lucre, nor desirous of wealth, content with food only and raiment, and especially fleeing from "the love of money, which is the root of all evils:" joyfully |516 undertaking toils for piety's sake; fleeing from the love of pleasure, and earnestly shunning all feeling of wearisomeness in good works, while constantly they value, as that which wins them reward, the endeavour to live uprightly, and the practice of all soberness. This is that which is our own, and the true. This God will bestow on those who love poverty, and know how to distribute to those who are in need that which is another's, and comes from without, even their wealth, which also has the name of mammon.

May it then be far from the mind of each of us to be its slaves, that so we may freely and without hindrance bow the neck of our mind to Christ the Saviour of us all; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.