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the philanthropy of the Fathers commands that one who has partaken of the sacraments not be sent away empty of the viaticum for that final and long journey.

But if after partaking of the sacrament, he should return to life again, he is to wait the appointed time, being in that rank in which he was before the communion given to him out of necessity. But the form of idolatry; for so the divine Apostle names covetousness; I do not know how it was overlooked untreated by our Fathers. And yet such an evil seems to be a passion of the third state in the soul. For the reasoning, erring in the judgment of the good, imagines the good to be in matter, not looking up to the immaterial beauty, and desire flows downwards, flowing away from the true object of desire. And the contentious and irascible disposition takes many occasions from such a sin. And to speak generally, such a disease agrees with the apostolic definition of covetousness. For the divine Apostle declared it not only idolatry, but also the root of all evils; and yet such a form of the disease was overlooked, unexamined and neglected; for which reason such a sickness abounds in the Churches, and no one examines those being brought to the clergy, lest they have been defiled by such a form of idolatry. But concerning these things, because it was omitted by our Fathers, we think it sufficient for the public word of teaching, in whatever way it may be possible, to treat it, like some plethoric passions, cleansing the illnesses of covetousness through the word. But we consider only theft and tomb-robbing and sacrilege to be passions, because the tradition concerning this has come to us in this way from the succession of the Fathers. And yet in the divine Scripture, both greed and usury are among the forbidden things, and to bring the property of others to one's own possession out of some power, even if such a thing happens to be done under the pretext of business.

Since therefore for our part, as a trustworthy rule of authority, we will now add to what has been said the canonical judgment on those things admittedly forbidden. Therefore theft is divided into robbery and house-breaking, and the purpose of both is one, the taking of others' property; but there is a great difference between them in their intention. For the robber takes bloodshed as an ally for his endeavor, preparing for this very thing with both weapons and accomplices, and with opportune places; so that such a one is subject to the judgment of murderers, if through repentance he should bring himself back to the Church of God. But he who by secret theft appropriates another's property, then through confession makes his offense manifest to the priest, will cure the sickness by zeal for the opposite of the passion; I mean, by giving what he possesses to the poor, so that by giving away what he has, he may be shown to be pure of the disease of covetousness. But if he has nothing, but only has his body, the Apostle commands that such a passion be atoned for through bodily labor. The passage is as follows: Let the one who steals, steal no longer; but rather let him labor, working what is good, so that he may have something to give to him who has need. And tomb-robbing itself is also divided into the pardonable and the unpardonable. For if someone, sparing the substance, and leaving the hidden body inviolate, so that the indecency of nature might not be shown to the sun, should use some of the stones set forth on the tomb for the construction of some work, this is not praiseworthy either; yet custom has made it pardonable, when the transfer of the material is for something more honorable and more for the common good. But to search through the dust from the interred flesh, and to disturb the bones, in the hope of gaining some of the adornment buried with them, this has been condemned by the same judgment as simple fornication,

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κελεύει ἡ τῶν Πατέρων φιλανθρωπία μετασχόντα τῶν ἁγιασμάτων, μὴ κενὸν τοῦ ἐφοδίου πρὸς τὴν ἐσχάτην ἐκείνην καὶ μακρὰν ἀποδημίαν ἐκπεμφθῆναι.

Εἰ δὲ μετασχὼν τοῦ ἁγιάσματος, πάλιν εἰς τὴν ζωὴν ἐπανέλθοι, ἀναμένειν τὸν τεταγμένον χρόνον, ἐν ἐκεί-νῳ τῷ βαθμῷ γενόμενον, ἐν ᾧ ἦν πρὸ τῆς κατὰ ἀνάγ-κην αὐτῷ δοθείσης κοινωνίας. Τὸ δὲ εἶδος τῆς εἰδωλολατρείας· οὕτω γὰρ ὀνομά-ζει τὴν πλεονεξίαν ὁ θεῖος Ἀπόστολος· οὐκ οἶδα ὅπως ἀθεράπευτον ὑπὸ τῶν Πατέρων ἡμῶν περιώφθη. Καί τοί γε δοκεῖ τὸ τοιοῦτον κακὸν τῆς τρίτης ἐν τῇ ψυχῇ καταστάσεως πάθος εἶναι. Καὶ γὰρ λογισμὸς τῆς τοῦ καλοῦ κρίσεως ἁμαρτάνων, ἐν τῇ ὕλῃ τὸ καλὸν εἶναι φαντάζεται, οὐ πρὸς τὸ ἄϋλον ἀναβλέπων κάλλος, καὶ ἡ ἐπιθυμία πρὸς τὰ κάτω ῥεῖ, τοῦ ἀληθοῦς ὀρεκτοῦ ἀποῤ-ῥέουσα. Καὶ ἡ φιλόνεικός τε καὶ θυμώδης διάθεσις, πολλὰς ἐκ τῆς τοιαύτης ἁμαρτίας τὰς ἀφορμὰς λαμ 45.233 βάνει. Καὶ τὸ ὅλον εἰπεῖν, συμφωνεῖ ἡ τοιαύτη νόσος τῷ ἀποστολικῷ τῆς πλεονεξίας ὅρῳ. Ὁ γὰρ θεῖος Ἀπόστολος, οὐ μόνον αὐτὴν εἰδωλολατρείαν, ἀλλὰ καὶ ῥίζαν πάντων τῶν κακῶν ἀπεφήνατο· καὶ ὅμως τὸ τοιοῦτον εἶδος παρώφθη τῆς νόσου ἀνεπίσκεπτόν τε καὶ ἀτημέλητον· διὸ καὶ πλεονάζει κατὰ τὰς Ἐκκλη-σίας τὸ τοιοῦτον ἀῤῥώστημα, καὶ οὐδεὶς τοὺς ἐπὶ τὸν κλῆρον ἀγομένους περιεργάζεται, μήπως τῷ τοιούτῳ εἴδει τῆς εἰδωλολατρείας κατεμιάνθησαν. Ἀλλὰ περὶ μὲν τούτων, διὰ τὸ παρεῖσθαι τοῖς Πατρᾶσιν ἡμῶν, ἀρκεῖν ἡγούμεθα τῷ δημοσίῳ τῆς διδασκαλίας λόγῳ, ὅπως ἂν οἷόν τε ᾖ, θεραπεύειν, ὥσπερ τινὰ πάθη πληθωρικὰ, τὰς πλεονεκτικὰς ἀῤῥωστίας διὰ τοῦ λό-γου καθαίροντας. Μόνην δὲ τὴν κλοπὴν καὶ τὴν τυμβωρυχίαν, καὶ τὴν ἱεροσυλίαν πάθη νομίζομεν, διὰ τὸ οὕτως ἐκ τῆς τῶν Πατέρων ἀκολουθίας τὴν παρά-δοσιν ἡμῖν περὶ τούτου γενέσθαι. Καί τοί γε παρὰ τῇ θείᾳ Γραφῇ, καὶ ὁ πλεονασμὸς, καὶ ὁ τόκος, τῶν ἀπειρημένων ἐστὶ, καὶ τὸ ἐκ δυναστείας τινὸς τῇ ἰδίᾳ κτήσει προσαγαγεῖν τὰ ἀλλότρια, κἂν ἐν προσχή-ματι πραγματείας τὸ τοιοῦτον τύχῃ γινόμενον.

Ἐπειδὴ τοίνυν τὸ καθ' ἡμᾶς, εἰς ἐξουσίαν κανὼν ἀξιόπιστος, τὴν ἐπὶ τῶν ὁμολογουμένως ἀπηγορευμένων κανονι-κὴν κρίσιν ἤδη τοῖς εἰρημένοις προσθήσομεν. ∆ιῄρηται οὖν ἡ κλοπὴ εἴς τε λῃστείαν καὶ εἰς τοιχωρυχίαν καὶ εἷς μὲν ἐπ' ἀμφοτέρων σκοπὸς, ἡ τῶν ἀλλοτρίων ἀφαίρεσις· πολλὴ δὲ κατὰ τὴν γνώμην αὐτῶν ἡ πρὸς ἀλλήλους ἐστὶ διαφορά. Ὁ μὲν γὰρ λῃστὴς, καὶ τὴν μιαιφονίαν εἰς συμμαχίαν τοῦ σπουδαζομένου παραλαμβάνει, πρὸς αὐτὸ τοῦτο παρασκευαζόμενος καὶ ὅπλοις καὶ πολυχειρίᾳ, καὶ τοῖς ἐπικαίροις τῶν τό-πων· ὥστε τὸν τοιοῦτον, τῷ κρίματι τῶν ἀνδροφόνων ὑπάγεσθαι, εἰ διὰ μεταμελείας ἑαυτὸν πρὸς τὴν Ἐκ- κλησίαν τοῦ Θεοῦ ἐπανάγοι. Ὁ δὲ δι' ὑφαιρέσεως λανθανούσης σφετεριζόμενος τὸ ἀλλότριον, εἶτα δι' ἐξαγορεύσεως τὸ πλημμέλημα αὐτοῦ τῷ ἱερεῖ φανερώ-σας, τῇ περὶ τὸ ἐναντίον τοῦ πάθους σπουδῇ θεραπεύσει τὴν ἀῤῥωστίαν· λέγω δὲ διὰ τοῦ τὰ προσόντα παρέχειν τοῖς πένησιν, ἵνα τῷ προέσθαι ἂ ἔχει, φανερὸς γένηται καθαρεύων τῆς κατὰ πλεονεξίαν νόσου. Εἰ δὲ μηδὲν ἔχοι, μόνον δὲ τὸ σῶμα ἔχοι, κελεύει ὁ Ἀπόστολος διὰ τοῦ σωματικοῦ κόπου τὸ τοιοῦτον ἐξιλάσασθαι πά-θος. Ἔχει δὲ ἡ λέξις οὕτως· Ὁ κλέπτων, μηκέτι κλεπτέτω· μᾶλλον δὲ κοπιάτω ἐργαζόμενος τὸ ἀγαθὸν, ἵνα ἔχῃ μεταδιδόναι τῷ χρείαν ἔχοντι. Ἡ δὲ τυμβωρυχία καὶ αὐτὴ διῄρηται εἰς τὸ συγγνω-στόν τε καὶ ἀσύγγνωστον. Εἰ μὲν γάρ τις τῆς οὐσίας φειδόμενος, καὶ ἄσυλον ἀφεὶς τὸ κεκρυμμένον σῶμα, ὡς μὴ ἀναδειχθῆναι ἡλίῳ τὴν ἀσχημοσύνην τῆς φύσεως, λίθοις τισὶ τῶν ἐν τῷ τάφῳ προβεβλημένων συγχρή- σαιτο εἰς ἔργου τινὸς κατασκευὴν, ἐπαινετὸν μὲν οὐδὲ τοῦτό ἐστι· πλὴν ἀλλὰ συγγνωστὸν ἐποίησεν ἡ συνήθεια, ὅταν εἰς προτιμότερόν τι καὶ κοινωφελέ-στερον ἡ τῆς ὕλης μετάθεσις γίνηται. Τὸ δὲ διερευ-νᾶσθαι τὴν κόνιν ἀπὸ τῆς γεωθείσης σαρκὸς, καὶ ἀνα-κινεῖν τὰ ὀστᾶ, ἐλπίδι τὸν κόσμον τινὰ τῶν συγκατ 45.236 ορυχθέντων κερδᾶναι, τοῦτο τῷ αὐτῷ κρίματι κατεδικάσθη, ᾧ καὶ ἡ ψιλὴ πορνεία,