Nevertheless, the Tenth Commandment-'Thou shalt not covet'-recognizes that making money and owning things could become selfish activities. But it is not the creation of wealth that is wrong, but love of money for its own sake. The spiritual dimension comes in deciding what one does with the wealth. How could we respond to the many calls for help, or invest for the future, or support the wonderful artists or craftsmen whose work also glorifies God, unless we had first worked hard and used our talents to create the necessary wealth?
I went to the circus, and loafed around the back side till the watchman went by, and then dived in under the tent. I had my twenty-dollar gold piece and some other money, but I reckoned I better save it.... I ain't opposed to spending money on circuses, when there ain't no other way, but there ain't no use in wasting it on them.
But tell me: how did gold get to be the highest value? Because it is uncommon and useless and gleaming and gentle in its brilliance; it always gives itself. Only as an image of the highest virtue did gold get to be the highest value. The giver's glance gleams like gold. A golden brilliance concludes peace between the moon and the sun. Uncommon is the highest virtue and useless, it is gleaming and gentle in its brilliance: a gift-giving virtue is the highest virtue.
Higher education cannot be a luxury reserved just for a privileged few. It is an economic necessity for every family. And every family should be able to afford it.
The universal regard for money is the one hopeful fact in our civilization. Money is the most important thing in the world. It represents health, strength, honor, generosity and beauty . . . . Not the least of its virtues is that it destroys basic people as certainly as it fortifies and dignifies noble people.
We take care of our health; we lay up money; we make our roof tight, and our clothing sufficient; but who provides wisely that he shall not be wanting in the best property of all, -friends?
To lese-majeste and contempt of court, we must add the crime of lese-million, that fearful indignity we visit on the rich when we expose the impotence of gold.
As to your kind wishes for myself, allow me to say I can not enter the ring on the money basis--first, because, in the main, it iswrong; and secondly, I have not, and can not get, the money. I say, in the main, the use of money is wrong; but for certain objects, in a political contest, the use of some, is both right, and indispensable.
Money alone is only a mean; it presupposes a man to use it. The rich man can go where he pleases, but perhaps please himself nowhere. He can buy a library or visit the whole world, but perhaps has neither patience to read nor intelligence to see.... The purse may be full and the heart empty. He may have gained the world and lost himself; and with all his wealth around him ... he may live as blank a life as any tattered ditcher.