Or perhaps others should also acknowledge their guilt in accumulating wealth through such means by extracting it from the ground? Since the phrase 'the possessions of kings and nations' is appended, the act of accumulation is no longer without accountability. Ecclesiastes notes that this is how gold and silver were amassed in times past. However, I wonder what fate awaits those who acquire such wealth in this manner. Let us agree that riches do not come upon the silver-seekers by mere measurement but that, if everything on earth—itself made of dust, rocks, valleys, and hills—suddenly transformed into gold, would prosperity genuinely increase? If they see in this vast treasure what they observe in small amounts, what of the goods for the soul, or of the desires for the body, would arise from this surplus? Would abundance of gold give rise to wisdom, versatility, discernment, knowledge, love for God, chastity, purity, a resistance to all vice? Can one, despite incapacity, extend bodily life for centuries, making it eternal, pain-free, untouched, and fulfilling every worldly desire? Yet no one is so foolish or ignorant of human nature as to believe that such immense wealth would bring such benefits if it were freely available to all. Even now, we observe that many who possess such riches dwell in wretched lives; without skilled physicians, they would find it hard to survive. Therefore, if the abundance of gold—from which no good is derived for body or soul—has shown no virtue, how much less can we consider that it would be found in meager amounts, which serve no purpose for those who hold it? What can it offer its possessor if it does not influence taste, scent, hearing, nor holds the same value as anything tangible? For no one will provide sustenance or garments solely in exchange for gold. Whoever has traded bread or clothing for gold has exchanged the essential for the trivial; he sustains himself with bread, not gold. Yet, what use does one have for this gold amassed? What counsel does it offer? What instruction in daily matters or forewarning for the future? What comfort does it impart in times of sickness? He counts it, stashes it away, seals it, denies ownership when asked, and swears by it; this is joy, this is the pinnacle of effort, this is delight: to what lengths does all happiness extend when it aids in transgression! Gold may possess a lovely appearance, but is it more beautiful than fire, more splendid than the stars, more radiant than the sun's rays? So who prevents you from taking pleasure in what brings joy to the eyesight through gold's allure? But they argue that fire extinguishes, the sun sets, and such light is not always available. And in shadows, how does gold differ from lead? However, fire and stars do not offer adornments such as leather goods, bracelets, buckles, belts, or necklaces; gold may provide these, as well as other ornamental items. The desire to guard this wealth has become paramount in the folly of vanity. Therefore, I ask, what transforms a man who dons gold in his hair, wears ornaments, or displays necklaces upon his skin? Regardless of how gold is placed, it does not transform the wearer with its radiance. Those who behold gold-bearing individuals see both the person and the gold as mere objects, indistinguishable from commodities. Though finely crafted and embedded with dazzling stones, gold provides no more sensation than what lies on the human form; should one bear injury to the face or lack natural beauty, the blemish remains evident, undiminished by gold's splendor, and should one suffer an ill body, this wealth offers no consolation. So why concern oneself with that which contributes nothing to one's beauty, well-being, or comfort in times of strife? What does it mean for those who cling to this substance, finding joy in possessions they value so highly? If questioned, 'Would you approve of your nature transforming into this; becoming like that which you cherish so much; agreeing to this transformation that would turn you into gold, static and unfeeling, relinquishing senses as a living being, becoming lifeless and insensate?'—I doubt even those who covet gold would consent to such a change. Thus, if it is a curse for the living to desire attributes of an inert substance, how foolish is the pursuit of acquisition where vanity reigns, driving men to commit acts of murder and robbery? Not only this, but also upon the wicked intentions of wealth-seekers, which others justly label as robbery and murder, they cannot be mistaken. What difference is there in seizing another's rightful possessions from a hidden stash and taking the life of a passerby for their property, or being compelled to obtain what rightfully does not belong to you? What a monstrous act! Greed may serve as a title for theft. Such a union is abhorrent and a nature unacknowledged by God, created instead by the burdens of the greedy. What an atrocious birth must arise from such a union! Living creatures possess only male and female distinctions. God commanded them at creation, 'Be fruitful and multiply' (Genesis 1:28), so that from one another's embrace, life could multiply. But what kind of spawn is this gold that originates from? What sort of womb gives it life? I understand the afflictions borne from such wealth, as the Prophet reveals, ‘This is the malady of wickedness; sin is conceived, and iniquity is brought forth’ (Psalm 7:15). This is the blight born of greed, which begets iniquity and hatred towards humanity. For those who constantly conceal their lack, swearing they possess nothing, and who, upon recognizing the need of another, arrive with their pockets full; they are afflicted by the evil birthed from selfishness; offering hope of a loan to the needy, they only pile further disadvantage upon misfortune, akin to dousing fire with oil; borrowing does not alleviate but exacerbates loss. Just as arid fields spontaneously produce thorns, so too do the greedy breed suffering for the distressed. They extend their hands with money, like hooks cloaked in bait. The indigent, beguiled by the allure of present wealth, if having anything hidden away, will spit it out alongside the baited hook. Such are the 'gifts' of greed! If one were to forcibly seize or covertly rob the possessions of travelers, they are branded as thieves and robbers; however, one who openly inflicts harm and confirms wickedness through agreements is praised as a benefactor, a savior, graced with honorable titles. What is gained by robbing is labeled theft, and to expose the suffering of Christ only magnifies the cruelty against humanity, branding it a disgrace to the poor. ‘Gather me gold and silver.’ Yet the wise giver of life has included this among the confessed sins, to teach others who have experienced the consequences of greed, warning them to guard against this malady, much like those who have faced danger before can navigate safe passage through treacherous places. The Divine Apostle articulately defines the nature of greed, declaring it the root of ‘all evil’ (1 Tim. 6:10). If any part of the body becomes inflamed with corrupt fluids, those contained must eventually burst forth; similarly, when there is an influx of the malady of greed, it leads to rampant immorality. Ecclesiastes follows the warning about the abundance of riches with observations about degrading decency. He states, ‘Let me create for them those who sing and celebrate, those who pour wine and serve joy.’ The very mention of these pleasures brings to shame the passion that greed brings forth. How inappropriate is this indulgence in the arts! How swiftly this river of vices washes over the soul, silencing reason with a deluge of sound and sight so that both senses succumb to temptation! Songs subdue the ears, while captivating sights ensnare the eyes—there, a woman’s voice, sweet and alluring, ignites desire; here, the eye falls prey, overwhelmed by the song, submitting to passion. The orchestrator of this folly is wine, like wicked arrows, delivering pain through auditory and visual temptations. The allure of sound and sight are the instruments of sin’s arrow. It is fitting that the title of cupbearers is assigned aptly, as they symbolize the very nature of the indulgence. Thus, when wine is poured liberally among the revelers, adorned by beautiful youth or decorated maidens, offering unseemly thoughts along with good wishes, how can such endeavors yield a virtuous outcome? One with purpose in every matter who disregards propriety while indulging in/hosting such revelry fails to grasp the depths of their folly, shrouded in shame. Is this the purpose of gold? Is this the function of silver—to furnish such temptations for pleasure? Is this not why Scriptural wisdom equates sensuousness with serpentine characteristics, which can enter the crevice of the wall and bear the weight of its body in submission? Nature compels humanity to seek shelter; yet, in following that necessity, lust creeps in, twisting the desire into extravagant expenditure on lavish adornments, corrupting what should be genuine care. This beast—voluptuousness—slithers into homes, vineyards, gardens, and adornments, donning pride and arrogance. From this emerges the insatiable desire for gold marked by reckless abandon, culminating in a state akin to bestiality. Just as it is impossible to drag a snake by its tail without resistance, so too is it futile to confront the deeper weaknesses of the soul to extricate the creeping compulsions of greed without first sealing off the breach. The guide of virtue commands an awareness of the ‘head,’ identifying the roots of vice, for if unchecked, they lead to further corruption. A person resolute in resisting pleasure will not succumb to the attempts of temptation, while one who permits the germination of passion allows the entirety of the beast to enter. Therefore, he who seeks to expel these passions must articulate the problem succinctly.
THEOSIS