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Remedies for greed. — There can be six ways to suppress the passion of greed.

First. Reflection on the harmful actions and consequences of greed.

Second. Thinking about the transience, vanity and danger of possessing wealth. According to the Savior, just as it is impossible to serve two masters, it is impossible to serve both God and mammon in the same way. Whoever attaches himself to riches often comes to forget God. That is why it is difficult for a rich man to enter the Kingdom of Heaven (cf. Matt. 6:24; 19:23-24). Therefore, one must beware of not attaching one's heart to material goods. For covetousness consists not only in much acquisitiveness, but also in addiction to it. If wealth flows to you, says the Psalmist, then do not set your heart on it (cf. Psalm 61:11), that is, do not have partiality, attachment to it, so that you do not rejoice over its abundant flow and do not grieve over its deprivation. We must be so disposed to earthly goods that we consider them only as means given to us by God for higher purposes and dependent on His will. The Apostle says: I say to you, brethren, the time is short, so... those who use this world should be as if they did not use it; for the image of this world is passing away. But I want you to be without burdensome cares (1 Corinthians 7:29-32).

Third. In order to suppress the passion of covetousness, it is useful to meditate on death, which will rob us of everything, but we do not know when it will be, perhaps now. Just as we have brought nothing into the world, we cannot take anything out of it. Therefore, it is unwise to take care to prepare for yourself many things for the distant future.

Fourth. One of the best remedies against this passion is almsgiving, which expands the heart with love for the needy, teaches generosity. The more this passion arises, the more one must force oneself to give alms.

Fifth. Since covetousness and avarice arise more from lack of faith and hopelessness in God, because whoever has more hope in riches does not believe that God cares for them, then those who wish to be freed from this disease must reflect on what a good God is: He feeds the birds of the air, and dresses the flowers of the field luxuriously, but still less will He leave His best creation, man, without the means to continue life (cf. Matt. 6:11). 28–30). Those who wish to be rich are subjected to many temptations and sorrows (cf. 1 Tim. 6:9-10). Meanwhile, a person's life does not depend on the abundance of his possessions (Luke 11:15). It is best to rely on God, Who knows better what is more useful to whom, be it wealth, poverty or average wealth, will better arrange our affairs than our excessive cares and faint-hearted avarice, will give us everything we need, as He gives food to birds (cf. Matt. 6:19-34). One must be content with one's own condition, with what God helps to acquire by honest labors, by lawful means; not to seek to acquire anything beyond the necessary needs, especially not to seek great gain, not to use effort, cunning, deception. For example, when buying necessary things, you do not need to bargain a lot to buy as cheaply as possible, and sell your things as expensive as possible.

It is said about Abba Agathon and Abba Amun, that when they sold a thing, they once set a price, and when they gave it to them, they received it silently, calmly. Also, when they wanted to buy something, they silently paid the appointed price and took the thing without saying a word[18].

Sixth. In order to suppress covetousness, it is necessary to uproot its roots, such as: fear of poverty, luxury, voluptuousness, disorderly love for children, for whom wealth is collected.

Restlessness

Partly from voluptuousness, when it is too afraid of sensual troubles, partly from pride, and partly from greed, come impatience, anger, envy. Here impatience is understood as excessive sorrow arising from a vague view of present misfortunes, or vice, for which in misfortune we give ourselves over to immoderate sorrow. The property of this vice is as follows: in unpleasantness or harm (real or imagined) our attention is more strongly aroused than usual; imagination for the most part increases evil, paints with bright colors; the judgment about the nature and greatness of evil and its culprit, about the means against evil, is perverse. The excessive sorrow resulting from this produces evil actions, and sometimes grave sins.

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The malignancy of impatience. — The evil acts of impatience, or sorrow, are manifested: in relation to God, Who sends or allows misfortunes, hopelessness, murmuring, and sometimes blasphemy; In relation to people who are considered to be the perpetrators of evil, there are reckless suspicions, unjust accusations, quarrels, enmity, complaints, mutual insults. In ourselves there is a disturbance of the spirit, a darkening of the mind, a vicissitude of judgment about the means against evil, a strong and prolonged sorrow of the heart, as well as a disorder of health, the loss of all merit and virtue, for the exercise of which misfortunes are sent from God (cf. Heb. 10:36). Sorrow inflicted by demons, if it takes root in us, plunges us into despair, makes the soul empty, despondent, impatient, lazy, and undisposed to prayer, reading, and any kind of work.

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