[Greek] πλουτέω (plouteō), [Latin] divites: to be rich, abounding in riches, to become wealthy, to get rich, to be increased with goods, to acquire wealth, to prosper, to be generous; Lk. 1:53, Lk.12:21, Rom.10:12, 1Cor.4:8, 1Cor.8:9, 1Tim.6:9,18, Rev.3:17,18, Rev.18:3.15,19
Plutus, the god of riches, with a cornucopia (horn of plenty)
Background Information:
Greek Hellenism: The basic meaning of this term means to fill, to be rich, to be filled, or to have fullness (of goods). Depending on the circumstances (context), wealth can be viewed in terms of monetary value or virtue. In Hesiod’s poem Work and Days, 313, the poet states, “Work is no disgrace, it is idleness which is a disgrace. But if you work, the idle will soon envy you as you grow rich for fame and renown attend on wealth.” Work is honorable. The Greek philosopher Xenophon’s Anabasis 7.7.42 states, “For he who possesses these things (valor, justice, and honor) is rich because many are his friends, and rich because still others desire to become his friends.” Riches (wealth) can also apply to service and ethics. One can conclude that wealth has a certain value for the living of life.
Greek Mythology: The gods Pluto and Plutus are both gods of riches (wealth). Pluto was the ruler of the underworld that contained the seeds for a bountiful harvest. Images of Plutus, found on Greek ceramics, can be identified as the one bearing the cornucopia (horn of plenty). In Aristophanes’ comedy Plutus, Plutus was blinded by Zeus, so that he could dispense his gifts without prejudice. Aristophanes’ comedy provided a commentary on social injustices and unfair distribution of wealth. Plutus is also the guardian of the 4th circle of hell in Dante’s Inferno.
Old Testament: This term, meaning to become rich, to accumulate, and to grow, helps shed some light on the changing and evolving attitudes toward riches (wealth) in the Old Testament. In the early period, the question of riches was not of paramount concern. Wealth was a measure (indication) of warlike booty, dowries, flocks, servants, and precious stones. Later, the prophets provided a commentary on the social concerns and consequences of accumulating riches. The prophets spoke about forced labor, slavery, deprivation of widows (and orphans), and God’s retribution. In the later period, the Wisdom literature examines the question of riches from a practical standpoint. The Old Testament further develops a theology regarding riches (wealth). Riches can be a spiritual blessing, a source of God’s retribution (judgment), and an earthly impediment (against salvation).
I have made Abram rich (Gen.14:23). Abraham was very rich in livestock (Gen.13:2). Therefore they grow powerful and rich (Jer.5:26). Down go their nobility and their masses (Isa.5:14). The powerful grow poor and hungry but those who seed the Lord lack no good thing (Psa.33:11). The rich man labors to pile up wealth, and his only rest is wanton pleasure (Sir.31:3). The poor man is honored for his wisdom, the rich man is honored for his wealth (Sir.10:30). But the friends of the rich are many (Prov.14:20).
New Testament: Various New Testament writers offer different perspectives on riches (wealth). Mark, Mathew, and Luke focus on the rich person rather than riches. The one who seeks riches (wealth), likened to the seed sown among thorns, faces obstacles in following Jesus. Luke presents examples and illustrations of the rich that are opponents of Jesus. Relying on possessions becomes a hindrance to discipleship. According to Paul, riches denote the being of Christ, the work of God in Christ, and the Word of God in the Christian community. True riches consists in the love which expresses itself in self-sacrificing in following Jesus. Timothy provides a warning against the danger of coveting riches. James provides a warning against the regard for wealth and status in the community.
Scripture:
“The hungry He has filled with good things; the rich He has sent away empty.” Lk.1:53
In her canticle, Mary proclaim the mercy of God who will provide for the lowly.
“Thus it will be for the one who stores up treasure for himself but is rich in what matters to God.” Lk.12:21
Spiritual treasures are long lasting. Earthly material treasures do not last.
“Tell them to do good, to be rich in good works, to be generous, ready to share.” 1Tim.6:18
Paul states one should show an abundance of providing good works (service) toward others.
Post Apostolic Fathers: The Christian communities were facing the complicated issues of being in the world and yet not of the world. Wealth and possessions are God’s gifts. These gifts should be used to serve those in need. Both being rich and poor can be filled with harmful desires. The man who is truly rich is he who is rich, not after the flesh, but in virtues. These riches’ worth is determined by how they are put these into use. This depends again on the attitude or virtue of the one who uses them.
Conclusion:
Pluto, Plutarch, plutocrat, plush, divine
It was interesting to see a serious philosophical discussion about the importance of riches (wealth). This serves to understand riches in terms of human nature, ethics, and service. It is significant that this discussion occurs generally outside of the religious sphere. It was a highly held value to serve the state in some capacity. I never realized that the gods Pluto and Plutus both were gods of riches. In fact, I never really knew that was such a god named Plutus.
It was also interesting to see the evolving attitudes of riches in the Old Testament culture. It is significant that the prophets helped to shed light on how riches (wealth) were accumulated. I did not realize that the Old Testament was already developing the idea of viewing riches in both spiritual and earthly (material) terms.
The New Testament culture further develops certain perspectives toward riches (wealth) in how it can hinder or oppose the gospel message. Paul provides a very unique perspective in how riches come from Jesus and those who follow His example.
The post apostolic Fathers were grappling with the issues in how the Christians, while in the world, can spread the gospel message. This speaks to the attitude and ethics of how one uses riches (wealth) in serving others. It is significant that ethics and service come full circle starting from the secular Greco-Roman world of the Christian communities.