Riches are good if they have no sin. Poverty is evil only in the opinion of the ungodly.

He lifted up his eyes to his disciples, and said: “Blessed are you who are poor, for God’s Kingdom is yours.

He who despises his neighbor sins, but he who has pity on the poor is blessed.

The Faith of Jesus

Lives of Eminent Philosophers, Book 6: The Cynics

And he would wonder that the grammarians should investigate the ills of Odysseus, while they were ignorant of their own. Or that the musicians should tune the strings of the lyre, while leaving the dispositions of their own souls discordant; that the mathematicians should gaze at the sun and the moon, but overlook matters close at hand; that the orators should make a fuss about justice in their speeches, but never practise it; or that the avaricious should cry out against money, while inordinately fond of it. He used also to condemn those who praised honest men for being superior to money, while themselves envying the very rich. He was moved to anger that men should sacrifice to the gods to ensure health and in the midst of the sacrifice should feast to the detriment of health. He was astonished that when slaves saw their masters were gluttons, they did not steal some of the viands.

One day, observing a child drinking out of his hands, he cast away the cup from his wallet with the words, "A child has beaten me in plainness of living." He also threw away his bowl when in like manner he saw a child who had broken his plate taking up his lentils with the hollow part of a morsel of bread. He used also to reason thus: "All things belong to the gods. The wise are friends of the gods, and friends hold things in common. Therefore all things belong to the wise." One day he saw a woman kneeling before the gods in an ungraceful attitude, and wishing to free her of superstition, according to Zolus of Perga, he came forward and said, "Are you not afraid, my good woman, that a god may be standing behind you? – for all things are full of his presence – and you may be put to shame?"

Being asked if the wise eat cakes, "Yes," he said, "cakes of all kinds, just like other men." Being asked why people give to beggars but not to philosophers, he said, "Because they think they may one day be lame or blind, but never expect that they will turn to philosophy." He was begging of a miserly man who was slow to respond; so he said, "My friend, it's for food that I'm asking, not for funeral expenses." Being reproached one day for having falsified the currency, he said, "That was the time when I was such as you are now; but such as I am now, you will never be." To another who reproached him for the same offence he made a more scurrilous repartee.

Discourses 3.22: On the Calling of a Cynic

Come, what says Diogenes about poverty, death, hardship? How did he habitually compare his happiness with that of the Great King? Or rather, he thought there was no comparison between them. For where there are disturbances, and griefs, and fears, and ineffectual desires, and unsuccessful avoidances, and envies, and jealousies—where is there in the midst of all this a place for happiness to enter? But wherever worthless judgements are held, there all these passions must necessarily exist. And when the young man asked whether he, as a Cynic, should consent, if, when he had fallen ill, a friend asked him to come to his house, so as to receive proper nursing, Epictetus replied: But where will you find me a Cynic's friend? For such a person must be another Cynic, in order to be worthy of being counted his friend. He must share with him his sceptre and kingdom, and be a worthy ministrant, if he is going to be deemed worthy of friendship, as Diogenes became the friend of Antisthenes, and Crates of Diogenes. Or do you think that if a man as he comes up greets the Cynic, he is the Cynic's friend,

And how is it possible for a man who has nothing, who is naked, without home or hearth, in squalor, without a slave, without a city, to live serenely? Behold, God has sent you the man who will show in practice that it is possible. "Look at me," he says, "I am without a home, without a city, without property, without a slave; I sleep on the ground; I have neither wife nor children, no miserable governor's mansion, but only earth, and sky, and one rough cloak. Yet what do I lack? Am I not free from pain and fear, am I not free? When has anyone among you seen me failing to get what I desire, or falling into what I would avoid? When have I ever found fault with either God or man? When have I ever blamed anyone? Has anyone among you seen me with a gloomy face? And how do I face those persons before whom you stand in fear and awe? Do I not face them as slaves? Who, when he lays eyes upon me, does not feel that he is seeing his king and his master?"

"I wear a rough cloak even as it is, and I shall have one then; I have a hard bed even now, and so I shall then; I shall take to myself a wallet and a staff, and I shall begin to walk around and beg from those I meet, and revile them; and if I see someone who is getting rid of superfluous hair by the aid of pitch-plasters, or has a fancy cut to his hair, or is strolling about in scarlet clothes, I will come down hard on him." If you fancy the affair to be something like this, give it a wide berth; don't come near it, it is nothing for you. But if your impression of it is correct, and you do not think too meanly of yourself, consider the magnitude of the enterprise that you are taking in hand. First, in all that pertains to yourself directly you must change completely from your present practices, and must cease to blame God or man; you must utterly wipe out desire, and must turn your aversion toward the things which lie within the province of the moral purpose, and these only; you must feel no anger, no rage, no envy, no pity; no wench must look fine to you, no petty reputation, no boy-favourite, no little sweet-cake. For this you ought to know: Other men have the protection of their walls and their houses and darkness, when they do anything of that sort, and they have many things to hide them. A man closes his door, stations someone at the entrance to his bedroom: "If anyone comes, tell him 'He is not at home, he is not at leisure.'"

The Dhammapada

If a man has transgressed one law, and speaks lies, and scoffs at another world, there is no evil he will not do. The uncharitable do not go to the world of the gods; fools only do not praise liberality; a wise man rejoices in liberality, and through it becomes blessed in the other world. Better than sovereignty over the earth, better than going to heaven, better than lordship over all worlds, is the reward of the first step in holiness.

Whatever place a faithful, virtuous, celebrated, and wealthy man chooses, there he is respected. Good people shine from afar, like the snowy mountains; bad people are not seen, like arrows shot by night. He alone who, without ceasing, practises the duty of sitting alone and sleeping alone, he, subduing himself, will rejoice in the destruction of all desires alone, as if living in a forest.

The virtuous man is happy in this world, and he is happy in the next; he is happy in both. He is happy when he thinks of the good he has done; he is still more happy when going on the good path. The thoughtless man, even if he can recite a large portion (of the law), but is not a doer of it, has no share in the priesthood, but is like a cowherd counting the cows of others.

The Bhagavad Gita

Even if the most sinful worship Me, with un divided heart, he too must be accounted righteous, for he hath rightly resolved; Speedily he becometh dutiful and goeth to eternal peace; O Kaunteya, know thou for certain that My devotee perisheth never. They who take refuge with Me, O Partha, though of the womb of sin, women, Vaishyas, even Shûdras, they also tread the highest path.

That austerity done under a deluded understanding, with self-torture, or with the object of destroying another, that is declared of darkness. That alms given to one who does nothing in return, believing that a gift ought to be made in a fit place and time to a worthy person, that alms is accounted pure. That given with a view to receiving in return, or looking for fruit again, or grudgingly, that alms is accounted of passion.

Taking equally praise and reproach, silent, wholly content with what cometh, homeless, firm in mind, full of devotion, that man is dear to Me. They verily who partake of this life-giving wisdom as taught herein, endued with faith, I their supreme Object, devotees, they are surpassingly dear to Me.

Shinto Oracles

Even though men prepare for us a pure abode and offer there the rare things of the land, though they hang up offerings of the seven precious things, and with anxious hearts pray to us for hundreds of days, yet will we refuse to enter the house of the depraved and miserly. But we will surely visit the dwellings even of those in deep mourning without an invitation, if loving-kindness is there always. The reason is that we make loving-kindness our shintai. Hear all men! If you desire to obtain help from the Gods, put away pride. Even a hair of pride shuts you off from the Gods as it were by a great cloud. Hear all men! The good Kami find their strength and their support in piety. Therefore they love not the offerings of those who practise tedious ceremonies.

If we keep unperverted the human heart, which is like unto Heaven and received from Earth, that is God. The Gods have their abode in the heart. Amongst the various ordinances none is more excellent than that of religious meditation

Any one who makes a single obeisance to one Kami will receive infinite help: much more so any one who makes pure his heart and enters the great way of single-minded uprightness.

The Tao Te Ching

My words are very easy to know, and very easy to practise; but there is no one in the world who is able to know and able to practise them. There is an originating and all-comprehending (principle) in my words, and an authoritative law for the things (which I enforce). It is because they do not know these, that men do not know me. They who know me are few, and I am on that account (the more) to be prized. It is thus that the sage wears (a poor garb of) hair cloth, while he carries his (signet of) jade in his bosom.

May not the Way (or Tao) of Heaven be compared to the (method of) bending a bow? The (part of the bow) which was high is brought low, and what was low is raised up. (So Heaven) diminishes where there is superabundance, and supplements where there is deficiency. It is the Way of Heaven to diminish superabundance, and to supplement deficiency. It is not so with the way of man. He takes away from those who have not enough to add to his own superabundance. Who can take his own superabundance and therewith serve all under heaven? Only he who is in possession of the Tao! Therefore the (ruling) sage acts without claiming the results as his; he achieves his merit and does not rest (arrogantly) in it:--he does not wish to display his superiority.

1. Tao has of all things the most honoured place. No treasures give good men so rich a grace; Bad men it guards, and doth their ill efface. (Its) admirable words can purchase honour; (its) admirable deeds can raise their performer above others. Even men who are not good are not abandoned by it. Therefore when the sovereign occupies his place as the Son of Heaven, and he has appointed his three ducal ministers, though (a prince) were to send in a round symbol-of-rank large enough to fill both the hands, and that as the precursor of the team of horses (in the court-yard), such an offering would not be equal to (a lesson of) this Tao, which one might present on his knees. Why was it that the ancients prized this Tao so much? Was it not because it could be got by seeking for it, and the guilty could escape (from the stain of their guilt) by it? This is the reason why all under heaven consider it the most valuable thing.

The Analects of Confucius

Tsze-kung said, 'What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?' The Master replied, 'They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.' Tsze-kung replied, 'It is said in the Book of Poetry, "As you cut and then file, as you carve and then polish."-- The meaning is the same, I apprehend, as that which you have just expressed.' The Master said, 'With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.'

The Master said, 'To be poor without murmuring is difficult. To be rich without being proud is easy.' The Master said, 'Mang Kung-ch'o is more than fit to be chief officer in the families of Chao and Wei, but he is not fit to be great officer to either of the States Tang or Hsieh.'

The Master said, 'Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate.' The Master said, 'The superior man is satisfied and composed; the mean man is always full of distress.' The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy.

The Meaning of the Glorious Koran

And, when good befalleth him, grudging; Save worshippers. Who are constant at their worship And in whose wealth there is a right acknowledged For the beggar and the destitute; And those who believe in the Day of Judgment, And those who are fearful of their Lord's doom - Lo! the doom of their Lord is that before which none can feel secure-

Who giveth his wealth that he may grow (in goodness). And none hath with him any favour for reward, Except as seeking (to fulfil) the purpose of his Lord Most High. He verily will be content.

Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty. Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve. O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.

The Japji

Praisers praise God, but have not acquired a knowledge of Him, As rivers and streams fall into the sea, but know not its extent. Kings and emperors who possess oceans and mountains of property and wealth, Are not equal to the worm which forgetteth not God in its heart.

His many bounties cannot be recorded, He is a great giver and hath not a particle of covetousness. How many, yea countless heroes beg of Him! How many others whose number cannot be conceived! How many pine away in sin! How many persons receive yet deny God's gifts! How many fools there are who merely eat! How many are ever dying in distress and hunger! Giver, these are also Thy gifts. Rebirth and deliverance depend on Thy will: Nobody can interfere with it. If any fool try to interfere with it He shall himself know the punishment he shall suffer, God himself knoweth to whom He may give, and He Himself giveth: Very few acknowledge this. He to whom God hath given the boon of praising and lauding Him, Nanak, is the King of kings.

Were man to live through the four ages, yea ten times longer; Were he to be known on the nine continents, and were everybody to follow in his train; Were he to obtain a great name and praise and renown in the world; If God's look of favour fell not on him, no one would notice him. He would be accounted a worm among worms, and even sinners would impute sin to him. Nanak, God may bestow virtue on those who are devoid of it, as well as on those who already possess it; But no such person is seen as can bestow virtue upon Him.

World English Bible

The Religion of Jesus

Jesus blessed the poor because they were usually sincere and pious; he condemned the rich because they were usually wanton and irreligious. He would equally condemn the irreligious pauper and commend the consecrated and worshipful man of wealth.

196:2.8

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