The Art of Dying Well
by St. Robert Bellarmine
CHAPTER V. THE FIFTH PRECEPT, IN WHICH THE DECEITFUL ERROR OF THE RICH OF THIS WORLD IS EXPOSED.
IN addition to what has been already said, I must add the refutation of a certain error very prevalent among the rich of this world, and which greatly hinders them from living well and dying well. The error consists in this: the rich suppose that the wealth they possess is absolutely their own property, if justly acquired; and that therefore they may lawfully spend, give away, or squander their money, and that no one can say to them, “Why do you do so? Why dress so richly? Why feast so sumptuously? Why so prodigal in supporting your dogs and hawks? Why do you spend so much money in gaming, or other such-like pleasures?” They will answer: “What is it to you? Is it not lawful for me to do what I will with my own?” Now, this error is doubtless most grievous and pernicious: for, granting that the “rich” are the masters of their own property with relation to other men; yet, with regard to God, they are not masters, but only administrators or stewards.
This truth can be proved by many arguments. Hear the royal prophet: “The earth is the Lord’s, and the fullness thereof: the world and all they that dwell therein.” (Psalm xxiii.) And again: " For all the beasts of the wood are mine: the cattle on the hills, and the oxen. If I should be hungry, I would not tell thee: for the world is mine, and the fullness thereof." (Psalm xlix.) …
I shall add two more testimonies from the words of Christ, in the New Testament: " There was a certain rich man who had a steward: and the same was accused unto him, that he had wasted his goods. And he called him, and said to him: How is it I hear this of thee? Give an account of thy stewardship: for now thou canst be steward no longer." (St. Luke xvi.) By the “rich man” is here meant God, who, as we have just said, crieth out by the prophet Aggæus: “Mine is silver, and mine is gold.” By the “steward” is to be understood a rich man, as the holy Fathers teach, St. Chrysostom, St. Augustine, St. Ambrose, Venerable Bede, besides Theophylact, and Euthymius, and others on this passage.
If the Gospel, then, is to be credited, every rich man of this world must acknowledge that the riches he possesses, whether justly or unjustly acquired, are not his: that if they be justly acquired, he is only the steward of them; if unjustly, that he is nothing but a thief and a robber. And since the rich man is not the master of the wealth he possesses, it follows that, when accused of injustice before God, God removes him from his stewardship, either by death or by want: such do the words signify, “Give an account of thy stewardship, for now thou canst be steward no longer.”
…There is another passage in the same Gospel of St. Luke, which may be considered as a kind of commentary on the unjust steward: “There was a certain rich man, who was clothed in purple and fine linen, and feasted sumptuously every day. And there was a certain beggar named Lazarus, who lay at his gate, full of sores. Desiring to be filled with the crumbs that fell from the rich man’s table, and no one did give him; moreover, the dogs came and licked his sores. And it came to pass that the beggar died, and was carried by the angels into Abraham’s bosom. And the rich man also died: and he was buried in hell.” This Dives was certainly one of those who supposed he was master of his own money, and not a steward under God; and therefore he imagined not that he offended against God, when he was clothed in purple and linen, and feasted sumptuously every day, and had his dogs, and his buffoons, & c. For he perhaps said within himself: " I spend my own money, I do no injury to any one, I violate not the laws of God, I do not blaspheme nor swear, I observe the sabbath, I honour my parents, I do not kill, nor commit adultery, nor steal, nor bear false witness, nor do I covet my neighbour’s wife, or anything else." But if such was the case, why was he buried in hell? why tormented in the fire? We must then acknowledge that all those are deceived who suppose they are the “absolute” masters of their money; for if Dives had any more grievous sins to answer for, the Holy Scripture would certainly have mentioned them.
But since nothing more has been added, we are given to understand that the superfluous adornment of his body with costly garments, and his daily magnificent banquets, and the multitude of his servants and dogs, whilst he had no compassion for the poor, was a sufficient cause of his condemnation to eternal torments. Let it, therefore, be a fixed rule for living well and dying well, often to consider and seriously to ponder on the account that must be given to God of our luxury in palaces, in gardens, in chariots, in the multitude of servants, in the splendor of dress, in banquets, in hoarding up riches, in unnecessary expenses, which injure a great multitude of the poor and sick, who stand in need of our superfluities; and who now cry to God, and in the day of judgment will not cease crying out until we, together with the rich man, shall be condemned.
peace
