Hebzucht, materialisme, gokken

"Niemand kan twee heren dienen: hij zal de eerste haten en de tweede liefhebben, of hij zal juist toegewijd zijn aan de ene en de andere verachten. Jullie kunnen niet God dienen én de mammon." Matt. 6:24

"Wij hebben voedsel en kleren, laten we daar tevreden mee zijn. Wie rijk wil worden, staat bloot aan verleiding, raakt in een valstrik en valt ten prooi aan dwaze en schadelijke begeerten die een mens in het verderf storten en ten onder doen gaan. Want de wortel van alle kwaad is geldzucht. Door zich daaraan over te geven, zijn sommigen van het geloof afgedwaald en hebben ze zichzelf veel leed berokkend." 1 Tim. 6:8-10

"Laat uw leven niet beheersen door geldzucht, neem genoegen met wat u hebt." Hebr. 13:5


My child, do not be a money-lover, nor vainglorious. For out of these, thefts are born. Didache (c. 80–140, E), 7.378.

Foremost of all evil desires is the desire after another’s wife or husband. There is also the desire after extravagance, many useless dainties and drinks, and many other foolish luxuries. For all luxury is foolish and empty to the servants of God. These, then, are the evil desires that slay the servants of God. Hermas (c. 150, W), 2.28.

Wealth, when not properly governed, is a stronghold of evil. Many, because of casting their eyes on it, will never reach the kingdom of heaven. For they are sick for the things of the world, and are living proudly through luxury. . . . Love of money is found to be the stronghold of evil, which theapostle says “is the root of all evils.” . . . But the best riches is poverty of desires. And the true magnanimity is not to be proud of wealth, but to despise it. Clement of Alexandria (c. 195, E), 2.248.

“Sell your possessions.” And what is this? Jesus does not ask him to throw away the substance he possessed and to abandon his property (as some carelessly think). Rather, He asks him to banish from his soul his notions about wealth, his excitement and morbid feeling about it, and his anxieties. Clement of Alexandria (c. 195, E), 2.594.

Neither are we to provide for ourselves costly clothing. Clement of Alexandria (c. 195, E), 2.263.

He who sells or buys should not name two prices for what he buys or sells. Rather, he should state the net price and endeavor to speak the truth. Clement of Alexandria (c. 195, E), 2.290.

Let us not interpret “covetousness” as consisting merely in the lust of what is another’s. For even what seems ours is another’s. For nothing is ours, since all things are God’s, to whom we ourselves belong. Tertullian (c. 200, W), 3.711.

How will we make friends with mammon, if we love it so much as not to put up with its loss? We will perish together with the lost mammon. Tertullian (c. 200, W), 3.712.

It becomes us not to lay down our souls for money, but money for our souls—whether spontaneously in giving, or patiently in losing.
Tertullian (c. 200, W), 3.712.

That many of us are called poor, this is not our disgrace, but our glory. For, as our mind is relaxed by luxury, so is it strengthened by frugality. Yet, who can be poor if he does not want—if he does not crave for—the possessions of others? Who can be poor if he is rich towards God? He, rather, is poor, who, although he has much, desires more. Mark Minucius Felix (c. 200, W), 4.195.


The game of dice is to be prohibited, as is also the pursuit of gain, especially by dicing, which many follow intently.
Clement of Alexandria (c. 195, E), 2.289.

If a bishop, presbyter, or deacon indulges himself in dice or drinking, he must either leave off those practices or else let him be deprived. If a subdeacon, a reader, or a singer does the same, he must either cease to do so or else let him be suspended. And the same is true for one of the laity. Apostolic Constitutions (compiled c. 390, E), 7.390.

© OTR 2023