arouses ".But as he was thinking these things, Jesus came to the place; looking up, he says to him: Zacchaeus, make haste and come down. You climbed the tree as a tax collector, come down from the tree as a lover of God. Come down from the wood to the earth, that you may ascend through the cross to heaven. You went up a tree hiding from men, you go up through the cross bestowing favor on angels. Therefore, make haste and come down; for today I must stay at your house. O ineffable grace! O unspeakable love for mankind!purification... the house... For where Jesus is a guest, everything is changed for the better. Zacchaeus, he says, make haste and come down; for today I must stay at your house. What shall I say? The house of the tax collector has become paradise. For what happened with the thief, this I also see with Zacchaeus; he said to the thief: Today you will be with me in paradise, and taking him from the wood, he led him into paradise; he said to Zacchaeus: Today I must stay at your house, and taking him, he entered in, having made his house a paradise before paradise. But having made haste, he came down and ran before... he called a son of Abraham . But the people... began to murmur among themselves, saying that He has gone to be a guest with a man who is a sinner. O workers of contempt and farmers of indolence! What are you, righteous or sinners? Are you not more wicked than all men? How then did Jesus dwell among you; how was he born among you, nurtured, grew to manhood, drank, ate? Why then, overlooking your own wounds, do you track down the faults of your neighbor? And besides, why do you sometimes call Christ a sinner, and at other times righteous?

For when he healed the man blind from birth, you called him a sinner, saying: Give glory to God; for we know that this man is a sinner, because he breaks the Sabbath. Now when he went under the tax collector's roof, you simply slander him as a righteous man and one who unworthily eats with sinners. We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn. For if he heals a blind man, you call him a sinner; and if he eats with sinners, you slander him as one who unworthily eats with sinners. What then? Should he not heal a blind man on the Sabbath, so that he might not be considered a sinner? Should he not eat with tax collectors, so that he might be suspected of being righteous? But why do you accuse him, that he went to lodge with a sinful man? And where ought the light to be placed, if not in the darkness? For the light shines in the darkness, and the darkness did not overcome it. Where was it necessary for the physician to come? Should he not run to the sick? For those who are well have no need of a physician, but those who are sick. Where was it necessary for the Lamb of God to appear? Not to the tax collectors and sinners, that taking up their burden he might establish...? You revile in vain; for that which was spoken has been fulfilled in you, that prostitutes and tax collectors go into the kingdom of heaven before youPharisees thelacuna sex linearumBut Zacchaeus stood and said to the Lord: Behold, half of my goods I give to the poor, and if I have defrauded anyone of anything, I restore it fourfold.

For I can no longer bear to wrong the poor, having received you, the protector of the poor, into my home. I am no longer terrified about the collection of money,wealth . No longer... at the gates... of travelers in the form of a man... having disdained... of the previous... amnesty... as... his own... was torn... of writings... lacuna sex linearum thelacuna unius lineae I wishbeing rich, he became poor and remained so. Foxes have holes, and the birds of the air have nests, but you have nowhere to lay your head. Let courts and courtyards be gone, the great works of buildings, brilliant and conspicuous houses. For instead of all these things, I seek the inexhaustible wealth of your poverty. But since I am not able to describe at greater length the wealth of Zacchaeus's soul, to the one in

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διεγείρει «.Ταῦτα δὲ ἐνθυμουμένου αὐτοῦ ἦλθεν ἐπὶ τὸν τόπον ὁ Ἰησοῦς· ἀναβλέψας λέγει αὐτῷ· Ζακχαῖε, σπεύσας κατάβηθι. Ἀνέβης εἰς τὸ δένδρον ὡς τελώνης, κατάβηθι ἐκ τοῦ δένδρου ὡς φιλόθεος. Κατάβα ἐκ τοῦ ξύλου ἐπὶ τῆς γῆς, ἵνα ἀναβῇς διὰ τοῦ σταυροῦ πρὸς οὐρανόν. Ἀνῆλθες ἐπὶ δένδρον ἀνθρώπους κρυπτόμενος, ἀνέρχῃ διὰ τοῦ σταυροῦ ἀγγέλοις χαριζόμενος. Σπεύσας οὖν κατάβηθι· σήμερον γὰρ ἐν τῷ οἴκῳσου δεῖ με μεῖναι. Ὢ χάριτος ἀφράστου! Ὢ φιλανθρωπίας ἀρρήτου!κάθαρτνου ὁ οἶκμεν ἡ τῶlumbh ει. Ὅπου γὰρ ξενίζεται ὁ Ἰησοῦς, πάντα πρὸς ἄμεινον μεταβάλλεται τρόπον. Ζακχαῖε, φησίν, σπεύσας κατάβηθι· σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι. Τί εἴπω; Ἡ οἰκία τοῦ τελώνου παράδεισος γέγονε. Ὃ γὰρ ἐπὶ τοῦ λῃστοῦ, τοῦτο καὶ ἐπὶ τοῦ Ζακχαίου βλέπω· εἶπεν τῷ λῃστῇ· Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ καὶ λαβὼν αὐτὸν ἐκ τοῦ ξύλου εἰς τὸν παράδεισον εἰσήγαγεν· εἶπεν Ζακχαίῳ· Σήμερον ἐν τῷ οἴκῳ σου δεῖ με μεῖναι καὶ λαβὼν αὐτὸν εἰσῆλθεν πρὸ παραδείσου παράδεισον αὐτοῦ τὸν οἶκον ἐργασάμενος. Ὁ δὲ σπεύσας κατέβη καὶ προέδραμενωξεν ἀπηνω ἐκάλεσεν υἱὸς Ἀβραάμ . Ἀλλ' οἱ λαμοι οἱ ἐπὶ πού μεγογγύζειν ἐν ἑαυτοῖς λέγοντες ὅτι Παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι. Ὦ καταφρονήσεως ἐργάται καὶ γεωργοὶ τῆς ῥᾳθυμίας! Ὑμεῖς τί ἐστε, δίκαιοι ἢ ἁμαρτωλοί; Οὐ πάντων ἀνθρώπων ἐστὲ μοχθηρότεροι; Πῶς οὖν παρ' ὑμῖν ἐσκήνωσεν Ἰησοῦς· πῶς παρ' ὑμῖν ἐτέχθη, ἐτράφη, ἠνδρειώθη, ἔπιεν, ἔφαγεν; Τί τὰ οἰκεῖα οὖν παρορῶντες τραύματα τὰ τοῦ πλησίον ἀνιχνεύετε πταίσματα; Ἄλλως δέ, διὰ τί ποτὲ μὲν ἁμαρτωλόν, ποτὲ δὲ δίκαιον τὸν Χριστὸν λέγετε;

Ὅτε γὰρ τὸν ἐκ γεννητῆς ἐθεράπευσεν τυφλόν, ἁμαρτωλὸν αὐτὸν εἴπατε λέγοντες· ∆ὸς δόξαν τῷ θεῷ· ἡμεῖς γὰρ οἴδαμεν ὅτι ἁμαρτωλός ἐστιν, ὅτι λύει τὸ σάββατον. Νῦν ὅτε τὴν τοῦ τελώνου ὑπῆλθεν στέγην ὡς δίκαιον καὶ ἀναξίως ἁμαρτωλοῖς συνεσθίοντα διασύρετε ἁπλῶς. Ηὐλήσαμεν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν ὑμῖν καὶ οὐκ ἐκόψασθε. Ἄν τε γὰρ θεραπεύσῃ τυφλόν, ἁμαρτωλὸν αὐτὸν λέγετε· ἄν τε ἁμαρτωλοῖς συμφάγῃ, διασύρετε ὡς ἀναξίως τοῖς ἁμαρτωλοῖς συνεσθίοντα. Τί οὖν; Μὴ θεραπεύσῃ ἐν σαββάτῳ τυφλόν, ἵνα μὴ ἁμαρτωλὸς νομισθῇ; μὴ φάγῃ μετὰ τελωνῶν, ἵνα δίκαιος ὑποπτευθῇ; Τί δὲ αἰτιᾶσθε αὐτόν, ὅτι παρὰ ἀνδρὶ ἁμαρτωλῷ εἰσῆλθεν καταλῦσαι; Καὶ ποῦ ἐχρῆν τεθῆναι τὸ φῶς ἢ ἐν τῇ σκοτίᾳ; Τὸ γὰρ φῶς ἐν τῇ σκοτίᾳ φαίνει καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. Ποῦ τὸνἰατρὸν ἐλθεῖν ἔδει; Οὐ προστρεχέτω κάμνοντας; Οὐ χρείαν γὰρ ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες. Ποῦ τὸν ἀμνὸν τοῦ θεοῦ ἐχρῆν φανῆναι; Οὐ πρὸς τοὺς τελώνας καὶ ἁμαρτωλούς, ἵνα τὸ φορτίον αὐτῶν ἀναλαβὼνκαταστήσειτίας; Μάτην λοιδορεῖτε· πεπλήρωται γὰρ ἐφ' ὑμῖν τὸ εἰρημένον ὅτι Πόρναι καὶ τελῶναι προάγουσιν ὑμᾶς εἰς τὴν βασιλείαν τῶν οὐρανῶνφαρισαῖοι οἱlacuna sex linearumΣταθεὶς δὲ Ζακχαῖος εἶπεν πρὸς τὸν κύριον· ἰδοὺ τὰ ἡμίση τῶν ὑπαρχόντων μου δίδωμι τοῖς πτωχοῖς καὶ εἴ τινός τι ἐσυκοφάντησα, ἀποδίδωμι τετραπλοῦν.

Οὐκέτι γὰρ πένητας ἀδικεῖν ἀνέχομαί σε τῶν πενήτων σκεπαστὴν οἴκοι δεξάμενος. Οὐκέτι ἐπτόημαι περὶ τὴν τῶν χρημάτων συλλογήν,πλοῦτον . Οὐκέτι πε πύλαις ἐπι ων ὁδοιπόρων ἐν ἀνθρώπου μορφῇ ρονησάμενοςτῶν προλαβόν 5ν ἀμνηστείαν οὐον ὡςτὸν ἴδιον ετονδιερράγηγραφατῶν lacuna sex linearum τηlacuna unius lineae θέλωπλούσιος ὢν πτωχεύσας διέμενε. Αἱ ἀλώπεκες φωλεοὺς ἔχουσι καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, σὺ δὲ οὐκ ἔχεις ὅπου τὴν κεφαλὴν κλίνῃς. Οἰχέσθωσαν αὐλαὶ καὶ προαύλια, οἰκοδομῶν μεγαλουργίαι, λαμπροὶ καὶ περιφανεῖς οἶκοι. Ἀντὶ πάντων γὰρ τούτων ἀκένωτόν σου τῆς πενίας πλοῦτον ζητῶ. Ἀλλ' ἐπειδὴ ἐπὶ πλεῖον οὐ δύναμαι τῆς ψυχῆς Ζακχαίου διηγήσασθαι τὸν πλοῦτον, τῷ ἐν

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