О том, что справедливо наказываются собственность свою передающие во владение кому случится

Those who inherited the estate with insufficient maintenance could not commit those sins, to the free commission of which their abundance in money led them, the desire for arbitrariness towards everything they liked, paving a convenient path with the opportunity to satisfy it with the very deed. And let not a single vain person put forward this long-standing excuse to me with the importance of saying that he is saving money for a quiet life for his children and grandchildren, because experience blocks every mouth that puts forward this excuse, in fact showing that such caring of parents is vanity. How many, having poor ancestors, have become so rich that they seem worthy of envy to people deluded by vain things? And how many examples are there of children who have received a huge estate from their fathers, falling into extreme poverty, either having been subjected to violence by powerful people and at the same time being deprived of all property, or having squandered their estate little by little in a dissolute life and on shameful rewards, and subsequently having difficulty obtaining the necessary food? Therefore, it becomes obvious to everyone how short-sighted the foresight of the one who collects is, and the previous examples convince one to abandon such futile labor, think about one’s salvation, and leave one’s grandchildren to the care of God Himself, who will arrange them, as he recognizes as the best, or will make them high from low ones, or will preserve them in the dignity in which they were left by their parents. And if the strength of what is left to children is unknown, but the benefits of charity are recognized by everyone, then why does not everyone give preference to the obvious over the unknown in the conviction that seeds should be sown where there is hope for greater and undoubted fruitfulness? But if the heirs of the left-behind property could possess firmly and indisputably, who would be such an enemy and slanderer to himself that, in order to transfer abundant means of enjoyment to those descended from him, he would choose eternal torment for himself and would not give preference to his own salvation over the peace of others, or, at least, would not put his own on a par with what, as the truth says, is alien and does not serve anything in the future? For everyone, nothing is equal to his soul, because everyone, when judged, must answer for himself alone and before the Judge he will have no protection from kinship or friendship. Why, since alms and charity give boldness before this judgment seat, care should be taken about them, less concerned about compassion for relatives, because to have care for everyone belongs to God, who improves the life of everyone, as it is useful for someone. Otherwise, we will behave in this worse than the dumb, appropriating for ourselves the work of God’s Providence in our imaginary care for children, which, as has been said, often does not achieve the goal, because many, having received large property, remain naked and completely homeless. For if we have not taught ourselves chaste reasoning, then we must learn this, like many other things, from the dumb. Among animals, reptiles, birds and all domestic animals, nature is a teacher in how much care should be taken for the offspring, teaching how to take care of small children and chicks until they have the strength to get their own food, and when they have the strength to do so, stopping related care and giving everyone complete freedom to look for food. And nature does this, perhaps to the shame of those who are gifted with words, but behave more insensitively than the dumb and insult God, as if He cannot have sufficient Providence for His own affairs, they take all care of their offspring upon themselves, do not care at all about their salvation, as if they are no closer to themselves than to their descendants, and it is more fitting for them to care about what is useful not for them, but for their descendants. Kinship is a close carnal connection that maintains these inextricable ties until this carnal chain, in order connecting those successively dependent on each other, is broken. And as soon as death dissolves this binding union, the rights of mutual kinship are destroyed. Each one is brought to trial for his own deeds and then he recognizes the loneliness that he has prepared for himself, when it is impossible to come up with help for himself from anywhere, because at the same time there are no ways, and help has passed away. “A brother will not deliver” (Ps. 48:8) a brother from this need, a father will not save his son from torment, a mother will not plead for her punished son, children will not rescue their parents—this relationship becomes ineffective and ends, overcome by the fear of judgment. Before this court, the husband does not recognize his wife, whom he may have loved very much when he lost her; the wife does not think about her husband, whom she saw off with strong and fiery love, because the overwhelming languor of the spirit erases passionate memories of carnal affections. And although he who often received his ancestral property and used it well to help those in need, appearing before the Judge, hears praise for what he has done, and accepts the promises with a cheerful face, however, he who left him the property without mercy is drawn to torment, because this pathetic man did nothing good from his property for the needy, leaving what he obtained with his own labors as a means of salvation for another, and for himself did not extract even the slightest from his property. benefits. The beautifully wise Solomon says: “Multiply your wealth with interest, and gather the profits of the beggar who has mercy” (Proverbs 28:8), becoming the culprit for himself torment for covetousness, and for others the guilt of good rewards for charity. And if this is really so, then in what madness are these reckless people, who even at the time of death do not think about the terrible judgment. You might be interested in: