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For how can we show how absurd it is that we see that some men after
their first enthusiasm of renunciation in which they forsook their estates
and vast wealth and the service of the world, and betook themselves to the
monasteries, are still earnestly devoted to those things which cannot
altogether be cut off, and which we cannot do without in this state of
life, even though they are small and trifling things; so that in their case
the anxiety about these trifles is greater than their love of all their
property. And it certainly will not profit them much that they have
disregarded greater riches and property, if they have only transferred
their affections (on account of which they were to make light of them) to
small and trifling things. For the sin of covetousness and avarice of which
they cannot be guilty in the matter of really valuable things, they retain
with regard to commoner matters, and so show that they have not got rid of
their former greed but only changed its object. For if they are too careful
about their mats, baskets, blankets, books, and other trifles such as
these, the same passion holds them captive as before. And they actually
guard and defend their rights over them so jealously as to get angry with
their brethren about them, and, what is worse, they are not ashamed to
quarrel over them. And being still troubled by the bad effects of their
former covetousness, they are not content to possess those things which the
needs and requirements of the body compel a monk to have, according to the
common number and measure, but here too they show the greediness of their
heart, as they try to have those things which they are obliged to use,
better got up than the others; or, exceeding all due bounds, keep as their
special and peculiar property and guard from the touch of others that which
ought to belong to all the brethren alike. As if the difference of metals,
and not the passion of covetousness was what mattered; and as if it was
wrong to be angry about big things, while one might innocently be about
trifling matters: and as if we had not given up all our precious things
just in order that we might learn more readily to think nothing about
trifles! For what difference does it make whether one gives way to
covetousness in the matter of large and splendid things, or in the matter
of the merest trifles, except that we ought to think a man so far worse if
he has made light of great things and then is a slave to little things? And
so that sort of renunciation of the world does not attain perfection of
heart, because though it ranks as poverty it still keeps the mind of
wealth.
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