7

"in wealth they make many years", but the "years" of the impious, 163 even if they have a long life here, "are shortened". I say: someone has wealth in false thoughts; it will not remain with him illuminating him after these things; therefore the years of the one thus enlightened were shortened; for until the present life he enjoys the seeming enlightenment; but the "righteous" have enlightenment even after these things.

"For the righteous will shine forth as the sun". He calls the "sun" the "sun of righteousness". And indeed, every man to whom God has given wealth and possessions and power in it to eat from it and to take his portion and to rejoice in his labor—this is a gift of God. To a man was given wealth, that he might eat and rejoice from it, and this gift he had from God. And often he uses the gift and enjoys its contents, but sometimes he fails to obtain these, on the one hand, he himself through much stinginess spending nothing for rejoicing, on the other hand, being prevented by illness or by some other circumstance. This is the saying: if someone has received money, in order to benefit, this too seemed to be a gift of God. But he gives ... to the ... of those asking. But then: what is "in labor"? -He toiled from labor. But then: if it was a gift of God? I was saying what the apostle also says: "that I often intended to come to you". Why then? "that I might impart to you some spiritual gift". And I was saying that not all things given by God are spiritual gifts. When someone receives a "word of wisdom", a "word of knowledge" and some other virtue, he has received a spiritual grace; however, not if someone receives wealth or health or any such thing; he has received a gift of God and a grace, but not a spiritual one. The Lord "kills and makes alive". If he "makes alive", grain, wine, he has provided this life, but not any spiritual gift. The Lord "appoints kings and removes them". The offices that are given to rulers are not indeed "spiritual gifts". And the grace that is here, or the gift, is not 164 spiritual, the perceptible and human one. But then: the allegorical interpretation: "And indeed every man to whom God has given". For now I am sticking to the literal sense. If he has much money, if he has myriads of grain and much wine, he cannot eat or drink it all, but he has a certain gift: what he is able to receive, the sufficient food, up to the point of being full, and the drink likewise, "this" indeed "is a gift of God". If therefore someone eats or drinks beyond what is necessary, he does not have these things as a gift of God, but as gifts of pleasure. And as for the allegorical interpretation, thus: God gives wisdom and the "wealth" in wisdom. and the "possessions", the theorems of wisdom, that the man may eat and drink from what he has received, the bread of wisdom, that its "water" might be "the wine which she has mixed" in a bowl. And "this" indeed "is a gift of God". If he receives the spiritual thing as is proper, then this grace is his "portion". You know that portions are properly given according to proportion. Not everyone who has this possession that I mentioned, and the allegorized "possessions" and the "wealth", has it in the same way as another, but to each it is apportioned according to his ability. If, then, a giver of prizes provides food to athletes and to those concerned with the contest—for he also has others like bodyguards—he gives to each according to proportion, to one athlete, seven pounds of meat—and this is his gift—to another, four; and to the one not competing he gives two. A gift, then, is given to each according to his ability and condition. Thus also the parable of the talents has occurred in the Gospel. He has given to each of his servants his own money, "to each according to his own ability, to one five, to another two, and to another one". And since he sometimes uses a more human expression, you know that there are those invited to perceptible feasts not only for eating, but also for taking away griefs; these then are the spiritual nourishments. And someone receives so as to rejoice and he receives a "portion", so that it may remain with him. He does not rejoice and is not nourished and does not drink only from the brief encounter alone, but also permanently. At any rate, he continues

7

"ἐν πλούτῳ π̣οι̣ο̣υ῀̣σιν ἔτη πολλά", τῶν 163 δὲ ἀσεβῶν τὰ "ἔτη", κἂν πολυχρόνιον ζωὴν ἐ´̣χωσιν ἐνταῦθα, "ὀλιγοῦται". λέγω· ἔχει τις πλοῦτον ἐν ψε̣υδέσιν νοήμασιν· οὐ παραμενεῖ αὐτῷ φωτί ζο̣ν̣τα̣ μετὰ ταῦτα· ὠλιγώθη ἄρα τὰ ἔτη τοῦ οὕτω φωτιζομένου· μέχρι γὰρ τῆς παρούσης ζωῆς ἀπολαύει τοῦ δοκοῦντος φωτισμοῦ· οἱ δὲ "δίκαιοι" καὶ μετὰ τ̣αῦτα ἔχουσιν τὸν φωτισμόν.

"ἐκλάμψουσιν" γὰρ "οἱ δίκαιοι ὡς ὁ ἥλιος". "ἥλιον" τὸν "τῆς δικαιοσύνης" λέγει. καί γε πᾶς ἄνθρωπο̣ς̣, ᾧ ἔδωκεν αὐτῷ ὁ θεὸς πλοῦ τον καὶ ὑπάρχοντα καὶ ἐξουσίαν ἐν αὐτῷ τοῦ φα γεῖν ἀπ' αὐτοῦ καὶ λαβεῖν το`̣ μέρος αὐτοῦ καὶ τοῦ εὐφρανθῆναι ἐν μόχθ̣ῳ αὐτοῦ-τοῦτο δόμα θεου῀̣ ἐστιν. ἀνθρώπῳ ἐδόθη πλοῦτος, ἵνα φάγ̣ῃ καὶ εὐφρανθῇ ἐξ αὐτοῦ, καὶ του῀̣το τὸ δό μα ἐκ̣ θ̣εοῦ ἔσχεν. καὶ πολλάκις χρᾶται τῷ δ̣ο´̣ματι καὶ ἀπολαύει τῶν ἐνόν των, ἐνίοτε δὲ ἀποτυγχάν̣ε̣ι̣ τ̣ούτων, πῇ μὲν αὐτὸς διὰ πολ̣λὴν φειδωλίαν μηδὲν πρὸς τὸ ευ᾿̣φραν̣θ̣ῆν̣α̣ι̣ ἀναλίσκων, πῇ δὲ υ῾̣πὸ ν̣όσου κωλυόμενος ἢ ὑπὸ ἄλ̣λη̣ς τινὸς περιστάσεως. τὸ ῥητὸν του῀̣τό ἐστιν· εἰ ἐ´̣λαβέν τις χρήματα, ἵνα ω᾿̣φελῇ, καὶ τοῦτο ἔδο ξεν εἶναι δόμα θεοῦ. δίδωσιν δὲ ··πρὸς τὰς π̣··αι····ς̣ τῶν αἰτουμένων. ἐπερ· τί ἐστ̣ι̣ν τὸ "ἐν μόχθῳ"; -ἐ´̣καμε̣ν ἐκ̣ μόχθο̣υ. ἐπερ· εἰ δόμα θεοῦ ἠ῀̣ν; ἔλεγον ὃ κ̣αὶ ὁ ἀπόσ̣τολος λέγει· "ὅτι πρ̣ο̣ε̣θέμην πολλάκις ἐλθεῖν πρὸς̣ ὑμᾶς". δ̣ιὰ τί οὖν; "ἵνα̣ τι μεταδῶ ὑμῖν̣ χάρισμα πνευματικόν". καὶ ἔλεγον ὅτι οὐ πάντ̣α τ̣α`̣ δ̣ιδόμενα πνευματικὰ ὑπὸ θεοῦ χαρίσματά εἰσιν. ὅτ̣α̣ν̣ τις λαμβάνῃ "λόγον σοφίας", "λόγον γ̣νώσεως" καὶ ἄλλην τινὰ ἀρετήν, πνευματικὴν χάριν ἔλαβεν· οὐ μέντοι, ἐὰν πλοῦτόν τις ἢ ὑγίειαν ἤ τι τῶν τοιούτων λ̣άβῃ· δο´̣μα μὲν θεοῦ καὶ χ̣άρισμα ἔλαβεν, οὐ πνευματι κὸν δέ. κύριος "θανατοῖ καὶ ζῳοποιεῖ". ἐὰν "ζῳοποιῇ", σῖτον, οἶνον, τοῦτο τὸ ζ̣ῇν παρέσχηκεν, οὐ δόμα τι πνευματ̣ικ̣ὸν δέ. κύριος "καθιστᾷ βασιλεῖς καὶ μεθιστᾷ". αἱ ἀρχαὶ αἱ διδόμεναι τοῖς ἡγεμονεύουσιν, οὐ μὴν "χαρίς ματα πνευματικά" εἰσιν̣. καὶ τὸ ὧδε ὂν χάρισμα, η τὸ δόμα, οὐκ ἔστιν 164 πνευματικόν, τὸν αἰσθητὸν καὶ ἀνθ̣ρώπινον. ἐπερ· ἡ ἀναγωγή· "καί γε πᾶς ἄνθρωπος ᾧ ἔδωκεν ὁ θεός". ἔτι τέως τοῦ ῥητοῦ ἔχομαι. ἐὰν ἔχῃ χρήματα πολλά, ἐὰν ἔχῃ μυριάδας σίτου καὶ οἴνους π̣ολλούς, οὐχ ὅλα δύναται φαγεῖν ἢ πιεῖν, ἀλλ' ἔχει τι δόμα· ὃ δύναται δέξασθαι, τὴν αὐτάρκη τροφήν, τὴν μέχρι τοῦ κορέσαι, καὶ τὸ πο τὸν ὡσαύτως, "τοῦτο" μὲν "δόμα θεοῦ ἐστιν". ἐάν τις οὖν πέρα τοῦ δέοντος ἐσθίῃ ἢ πίνῃ, οὐχ ὡς δόμα θεοῦ αὐτὰ ἔχει, ἀλλ' ὡς δόματα ἡδονῆς. πρὸς δὲ τὴν ἀναγωγὴν οὕτως· δίδωσιν ὁ θεὸς σοφίαν καὶ τὸν ἐν σοφίᾳ "πλοῦ τον̣". κ̣α̣ι`̣ τὰ "ὑπάρχοντα", τὰ θεωρήματα τῆς σοφίας, ἵνα φάγῃ καὶ πίῃ ὁ ἄνθρω πος ἀφ' ὧν ἔλαβεν, τὸν ἄρτον τῆς σοφίας, ἵν' ᾖ τὸ "ὕδωρ" αὐτῆς, "ὃν ἐκέρασεν" εἰς κρατῆρα "οἶνον". καὶ "τοῦτό" γε "δόμα θεοῦ ἐστιν". ἐὰν ὡς δεῖ λάβῃ τὸ πνευματικόν, ἔστιν λοιπὸν τὸ χάρισμα τοῦτο "μερὶς αὐτοῦ". οἰ῀̣δας, ὅτι τὰ μέρη κυρίως κατὰ ἀναλογίαν δίδονται. οὐ πᾶς ὁ ἔχων ταύτην, ἣν εἶπον, κτῆσιν καὶ τὰ "ὑπάρχοντα" τὰ ἀλληγορούμενα καὶ τὸν "πλοῦτον", οὕτως ἔχει ὡς ἄλλος, ἀλλ' ἑκάστῳ κατὰ τὴν δύνα μιν ἐπιμερ̣ι´̣ζ̣ε̣ται. ἐὰν οὖν ἀθλοθέτης παρέχῃ τρο̣φὰς ἀθληταῖς καὶ τοῖς περὶ ἀ῀̣θλ̣ον- ἔχ̣ει γὰρ καὶ ἄλλους ὡσανεὶ δορυφόρους-ἑκάστῳ κατὰ ἀναλογίαν δίδωσι̣ν, ἀ´̣λ̣λ̣ῳ μὲν ἀθλητῇ λι κρέως λίτρας ἑπτά-καὶ τοῦτό ἐστιν τὸ δόμ̣α αὐτοῦ-ἄλλῳ τέτταρα· καὶ τῷ μὴ ἀθλοῦντ̣ι̣ δ̣ι´̣δωσιν δύο. δ̣ο´̣μ̣α οὖν̣ ἑκάστῳ δίδοται πρ̣ο`̣ς τὴν δύναμιν καὶ τὴν ἕξιν α̣ὐ τοῦ. οὕτω καὶ ἡ παραβολὴ τῶν ταλάντων ἐν τῷ εὐαγγελίῳ γέγονεν. δέδω κεν ἑκάστῳ τῶν δούλων αὐτοῦ τὰ θητ̣ικὰ αὐτοῦ ἀργύρια, "ἑκάστῳ κα τὰ τη`̣ν ἰδίαν δύναμιν, τῷ μὲν πέντε, τῷ δὲ δύο, τῷ δὲ ἕν". ἐπειδὴ δὲ πώς ποτε χρᾶται λε´̣ξει ἀνθρωπικωτέρᾳ, οἶδας ὅτι εἰσὶν εἰς ε̣υ᾿̣ωχίας αἰσθητὰς καλούμενοι οὐκ ἐπὶ τῷ μόνον φαγεῖν, ἀλλὰ καὶ τῷ λύπας ἆραι· καὶ ταῦτα οὖν τὰ πνευματικὰ τροφεῖα. καὶ λαμβάνει τις ε̣ὐφρανθῆναι καὶ "μέρος" λαμβάνει, ἵν̣α παραμένῃ αὐ τῷ. οὐ μόνον ἐκ τῆς ε᾿̣π' ὀλίγον προ̣σβολῆς μόνης εὐφραίνεται καὶ τρέφεται καὶ πίνει, ἀλλὰ καὶ παραμονίμως. διατελεῖ γοῦν