Homily X.

1 Cor. iii. 18, 19

Let no man deceive himself. If any man (ἐνὗμῖνomitted.) thinketh that he is wise in this world, let him become a fool, that he may become wise. For the wisdom of this world is foolishness with God.

As I said before, having launched out before the proper time into accusation of the fornicator, and having half opened it obscurely in a few words, and made the man’s conscience to quail, he hastens again to the battle with heathen wisdom, and to his accusations of those who were puffed up there-with, and who were dividing the Church: in order that having added what remained and completed the whole topic with accuracy, he might thenceforth suffer his tongue to be carried away with vehement impulse against the unclean person, having had but a preliminary skirmishing with him in what he had said before. For this, “Let no man deceive himself,” is the expression of one aiming chiefly at him and quelling him beforehand by fear: and the saying about the “stubble,” suits best with one hinting at him. And so does the phrase, “Know ye not that ye are the Temple of God, and the Spirit of God dwelleth in you?” For these two things are most apt to withdraw us from sin; when we have in mind the punishment appointed for the sin; and when we reckon up the amount of our true dignity. By bringing forward then “the hay” and “the stubble,” he terrifies; but by speaking of the dignity of that noble birth which was theirs, he puts them to shame; by the former striving to amend the more insensible kind, by the latter the more considerate.

[2.] “Let no man deceive himself; if any man thinketh that he is wise in this world, let him become a fool.”

As he bids one become, as it were, dead unto the world;—and this deadness harms not at all, but rather profits, being made a cause of life:—so also he bids him become foolish unto this world, introducing to us hereby the true wisdom. Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith. As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to despise glory is the cause of glory; so also the becoming a fool maketh a man wiser than all. For all, with us, goes by contraries.

Further: why said he not, “Let him put off wisdom,” but, “Let him become a fool?” That he might most exceedingly disparage the heathen instruction. For it was not the same thing to say, “Lay aside thy wisdom,” and, “become a fool.” And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things. And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things [which he speaks of].

Wherefore, as the Cross, though counted ignominious, became the author of innumerable blessings, and the foundation and root of glory unspeakable; so also that which was accounted to be foolishness became unto us the cause of wisdom. For as he who hath learned anything ill, unless he put away the whole, and make his soul level and clear, and so offer it to him who is to write on it, will know no wholesome truth for certain; so also in regard of the wisdom from without. Unless thou turn out the whole and sweep thy mind clear, and like one that is ignorant yield up thyself unto the faith, thou wilt know accurately nothing excellent. For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not.

But how, you will say, are men to put off this wisdom? By not acting on its precepts.

[3.] Then, seeing that he bade men so urgently withdraw themselves from it, he adds the cause, saying, “For the wisdom of this world is foolishness with God.” For not only it contributes nothing, but it even hinders. We must then withdraw ourselves from it, as doing harm. Dost thou mark with what a high hand he carries off the spoils of victory, having proved that so far from profiting us at all, it is even an opponent?

And he is not content with his own arguments, but he has also adduced testimony again, saying, “For it is written, (Job v. 13.) He taketh the wise in their own craftiness.” By “craftiness,” i.e. by their own arms getting the better of them. For seeing that they made use of their wisdom to the doing away of all need of God, by it and no other thing He refuted them, shewing that they were specially in need of God. How and by what method? Because having by it become fools, by it, as was meet, they were taken. For they who supposed that they needed not God, were reduced to so great a strait as to appear inferior to fishermen and unlettered persons; and from that time forth to be unable to do without them. Wherefore he saith, “In their own craftiness” He took them. For the saying “I will destroy their wisdom,” was spoken in regard to its introducing nothing useful; but this, “who taketh the wise in their own craftiness, with a view of shewing the power of God.”

Next, he declares also the mode in which God took them, adding another testimony:

Ver. 20. “For the Lord,” saith he, “knoweth the reasonings of men (Ps. xciv. 11. ἀνθρώπων Sept.) that they are vain.” Now when the Wisdom which is boundless pronounces this edict concerning them, and declares them to be such, what other proof dost thou seek of their extreme folly? For men’s judgments, it is true, in many instances fail; but the decree of God is unexceptionable and uncorrupt in every case.

[4.] Thus having set up so splendid a trophy of the judgment from on high, he employs in what follows a certain vehemence of style, turning it against those who were under his ministry, (ἀρχομένους) and speaking thus:

Ver. 21. “Wherefore let no man glory in men; for all things are yours.” He comes again to the former topic, pointing out that not even for their spiritual things ought they to be highminded, as having nothing of themselves. “Since then the wisdom from without is hurtful, and the spiritual gifts were not given by you, what hast thou wherein to boast?” And in regard to the wisdom from without, “Let no man deceive himself,” saith he, because they were conceited about a thing which in truth did more harm than good. But here, inasmuch as the thing spoken of was really advantageous, “Let no man glory.” And he orders his speech more gently: “for all things are yours.”

Ver. 22. “Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and ye are Christ’s and Christ is God’s.” For because he had handled them sharply, he refreshes them again. And as above he had said, (1 Cor. iii. 9.) “We are fellow-workers with God;” and by many other expressions had soothed them: so here too he saith, “All things are yours;” taking down the pride of the teachers, and signifying that so far from bestowing any favor on them, they themselves ought to be grateful to the others. Since for their sake they were made such as they were, yea, moreover, had received grace. But seeing that these also were sure to boast, on this account he cuts out beforehand this disease too, saying, “As God gave to every man,” (Supr. vi. 5. 6.) and, “God gave the increase:” to the end that neither the one party might be puffed up as bestowers of good; nor the others, on their hearing a second time, “All things are yours,” be again elated. “For, indeed, though it were for your sakes, yet the whole was God’s doing.” And I wish you to observe how he hath kept on throughout, making suppositions in his own name and that of Peter.

But what is, “or death?” That even though they die, for your sakes they die, encountering dangers for your salvation. Dost thou mark how he again takes down the high spirit of the disciples, and raises the spirit of the teachers? In fact, he talks with them as with children of high birth, who have preceptors, and who are to be heirs of all.

We may say also, in another sense, that both the death of Adam was for our sakes, that we might be corrected; and the death of Christ, that we might be saved.

“And ye are Christ’s; and Christ is God’s.” In one sense “we are Christ’s,” and in another sense “Christ is God’s,” and in a third sense is “the world ours.” For we indeed are Christ’s, as his work: “Christ is God’s,” as a genuine Offspring, not as a work: in which sense neither is the world ours. So that though the saying is the same, yet the meaning is different. For “the world is ours,” as being a thing made for our sakes: but “Christ is God’s,” as having Him the Author of his being, in that He is Father. And “we are Christ’s,” as having been formed by Him. Now “if they are yours,” saith he, “why have ye done what is just contrary to this, in calling yourselves after their name, and not after Christ, and God?”

[5.] C. iv. ver. 1. “Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God.” After he had cast down their spirit, mark how again he refreshes it, saying, “as ministers of Christ.” Do not thou then, letting go the Master, receive a name from the servants and ministers. “Stewards;” saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister.

Ver. 2. “Moreover it is required in stewards, that a man be found faithful:” that is, that he do not appropriate to himself his master’s goods, that he do not as a master lay claim for himself but administer as a steward. For a steward’s part is to administer well the things committed to his charge: not to say that his master’s things are his own; but, on the contrary, that his own are his master’s. Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master’s goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, “Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?” (Acts iii. 12.) Unto56    These words were addressed by St. Paul and St. Barnabas, to the men of Lystra when they were about to offer sacrifices to them. Acts. xiv. 15. [The words of Peter which Chrysostom seems to have had in mind were “Stand up, I myself also am a man.” Acts x. 26.—C.] Cornelius also he saith, “We also are men of like passions with you:” and unto Christ Himself, “Lo, we have left all, and followed Thee.” (St. Matt. xix. 27.) And Paul, no less, when he had said, “I labored more abundantly than they all,” (1 Cor. xv. 10.) added, “yet not I, but the grace of God which was with me.” Elsewhere also, setting himself strongly against the same persons, he said, “For what hast thou which thou didst not receive?” (C. iv. 7.) “For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord’s. Wherefore, when necessity calls, do thou lay down this also. But if thou doatest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward.”

“And how is it possible, when God calls, to resist?” Well, that is just what I say too: and on this account do I chiefly admire the loving-kindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in (εἰσενεχθῆναι) by thee unwillingly, that thou mayest have a reward besides. For instance, He can take away life without thy consent; but His will is to do so with thy consent, that thou mayest say with Paul, “I die daily,” (1 Cor. xv. 31.) He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense. He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee. Seest thou God’s mercy to man? Seest thou our own brutish stupidity?

What if thou art come to great dignity, and hast at any time obtained some office of Church government? Be not high-minded. Thou hast not acquired the glory, but God hath put it on thee. As if it were another’s, therefore, use it sparingly; neither abusing it nor using it upon unsuitable things, nor puffed up, nor appropriating it unto thyself; but esteem thyself to be poor and inglorious. For never,—hadst thou been entrusted with a king’s purple to keep,—never would it have become thee to abuse the robe and spoil it, but with the more exactness to keep it for the giver. Is utterance given thee? Be not puffed up; be not arrogant; for the gracious gift is not thine. Be not grudging about thy Master’s good, but distribute them among thy fellow-servants; and neither be thou elated with these things as if they were thine own, nor be sparing as to the distribution of them. Again, if thou hast children, they are God’s which thou hast. If such be thy thought, thou wilt both be thankful for having them, and if bereft thou wilt not take it hard. Such was Job when he said, (Job i. 21) “The Lord gave, the Lord hath taken away.”

For we have all things from Christ. Both existence itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For (1 S. Pet. ii. 11.) “we are sojourners and pilgrims.” And all this about “mine,” and “thine,” is bare words only, and doth not stand for things. For if thou do but say the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator’s; and so art thou too thyself, who hast framed it; and all other things also. But supposing the use to be thine, even this is uncertain, not on account of death alone, but also before death, because of the instability of things.

[6.] These things then continually picturing to ourselves, let us lead strict lives; and we shall gain two of the greatest advantages. For first, we shall be thankful both when we have and when we are bereaved; and we shall not be enslaved to things which are fleeting by, and things not our own. For whether it be wealth that He taketh, He hath taken but His own; or honor, or glory, or the body, or the life itself: be it that He taketh away thy son, it is not thy son that He hath taken, but His own servant. For thou formedst him not, but He made him. Thou didst but minister to his appearing; the whole was God’s own work. Let us give thanks therefore that we have been counted worthy to be His ministers in this matter. But what? Wouldest thou have had him for ever? This again proves thee grudging, and ignorant that it was another’s child which thou hadst, and not thine own. As therefore those who part resignedly are but aware that they have what was not theirs; so whoever gives way to grief is in fact counting the King’s property his own. For, if we are not our own, how can they be ours? I say, we: for in two ways we are His, both on account of our creation, and also on account of the faith. Wherefore David saith, “My substance is with Thee:” (Ps. xxxix. 7. ὑπόστασις Sept. “hope” rec. vers. of. ver. 6; Ps. cxxxix. 14.) and Paul too, “For in Him we live and move and have our being:” (Acts xvii. 28.) and plying the argument about the faith, he says, (1 Cor. vi. 19, 20.) “Ye are not your own,” and “ye were bought with a price.” For all things are God’s. When then He calls and chooses to take, let us not, like grudging servants, fly from the reckoning, nor purloin our Master’s goods. Thy soul is not thine; and how can thy wealth be thine? How is it then that thou spendest on what is unnecessary the things which are not thine? Knowest thou not that for this we are soon to be put on our trial, that is, if we have used them badly? But seeing that they are not our’s but our Master’s, it were right to expend them upon our fellow-servants. It is worth considering that the omission of this was the charge brought against that rich man: and against those also who had not given food to the Lord. (St. Luke xiv. 21. St. Matt. xxv. 42.)

[7.] Say not then, “I am but spending mine own, and of mine own I live delicately.” It is not of thine own, but of other men’s. Other men’s, I say, because such is thine own choice: for God’s will is that those things should be thine, which have been entrusted unto thee on behalf of thy brethren. Now the things which are not thine own become thine, if thou spend them upon others: but if thou spend on thyself unsparingly, thine own things become no longer thine. For since thou usest them cruelly, and sayest, “That my own things should be altogether spent on my own enjoyment is fair:” therefore I call them not thine own. For they are common to thee and thy fellow-servants; just as the sun is common, the air, the earth, and all the rest. For as in the case of the body, each ministration belongs both to the whole body and to each several member; but when it is applied to one single member only, it destroys the proper function of that very member: so also it comes to pass in the case of wealth. And that what I say may be made plainer; the food of the body which is given in common to the members, should it pass into one member, even to that it turns out alien in the end. For when it cannot be digested nor afford nourishment, even to that part, I say, it turns out alien. But if it be made common, both that part and all the rest have it as their own.

So also in regard of wealth. If you enjoy it alone, you too have lost it: for you will not reap its reward. But if you possess it jointly with the rest, then will it be more your own, and then will you reap the benefit of it. Seest thou not that the hands minister, and the mouth softens, and the stomach receives? Doth the stomach say, Since I have received, I ought to keep it all? Then do not thou I pray, in regard to riches, use this language. For it belongs to the receiver to impart. As then it is a vice in the stomach to retain the food and not to distribute it, (for it is injurious to the whole body,) so it is a vice in those that are rich to keep to themselves what they have. For this destroys both themselves and others. Again, the eye receives all the light: but it doth not itself alone retain it, but enlightens the entire body. For it is not its nature to keep it to itself, so long as it is an eye. Again, the nostrils are sensible of perfume; but they do not keep it all to themselves, but transmit it to the brain, and affect the stomach with a sweet savor, and by their means refresh the entire man. The feet alone walk; but they move not away themselves only, but transfer also the whole body. In like manner do thou, whatsoever thou hast been entrusted withal, keep it not to thyself alone, since thou art doing harm to the whole and to thyself more than all.

And not in the case of the limbs only may one see this occuring: for the smith also, if he chose to impart of his craft to no one, ruins both himself and all other crafts. Likewise the cordwainer, the husbandman, the baker, and everyone of those who pursue any necessary calling; if he chose not to communicate to anyone of the results of his art, will ruin not the others only but himself also with them.

And why do I say, “the rich?” For the poor too, if they followed after the wickedness of you who are covetous and rich, would injure you very greatly and soon make you poor; yea rather, they would quite destroy you, were they in your want unwilling to impart of their own: the tiller of the ground, (for instance,) of the labor of his hands; the sailor, of the gain from his voyages; the soldier, of his distinction won in the wars.

Wherefore if nothing else can, yet let this at least put you to shame, and do you imitate their benevolence. Dost thou impart none of thy wealth unto any? Then shouldest thou not receive any thing from another: in which case, the world will be turned upside down. For in every thing to give and receive is the principle of numerous blessings: in seeds, in scholars, in arts. For if any one desire to keep his art to himself, he subverts both himself and the whole course of things. And the husbandman, if he bury and keep the seeds in his house, will bring about a grievous famine. So also the rich man, if he act thus in regard of his wealth, will destroy himself before the poor, heaping up the fire of hell more grievous upon his own head.

[8.] Therefore as teachers, however many scholars they have, impart some of their lore unto each; so let thy possession be, many to whom thou hast done good. And let all say, “such an one he freed from poverty, such an one from dangers. Such an one would have perished, had he not, next to the grace of God, enjoyed thy patronage. This man’s disease thou didst cure, another thou didst rid of false accusation, another being a stranger you took in, another being naked you clothed.” Wealth inexhaustible and many treasures are not so good as such sayings. They draw all men’s gaze more powerfully than your golden vestments, and horses, and slaves. For these make a man appear even odious: (φορτικόν, a conj. of Saville’s for φορτικά) they cause him to be hated as a common foe; but the former proclaim him as a common father and benefactor. And, what is greatest of all, Favor from God waits on thee in every part of thy proceedings. What I mean is, let one man say, He helped to portion out my daughter: another, And he afforded my son the means of taking his station among men: (εἰς ἄνδρας ἐμφανῆναι) another, He made my calamity to cease: another, He delivered me from dangers. Better than golden crowns are words such as these, that a man should have in his city innumerable persons to proclaim his beneficence. Voices such as these are pleasanter far, and sweeter than the voices of the heralds marching before the archons; to be called saviour, benefactor, defender, (the very names of God;) and not, covetous, proud, insatiate, and mean. Let us not, I beseech you, let us not have a fancy for any of these titles, but the contrary. For if these, spoken on earth, make one so splendid and illustrious; when they are written in heaven, and God proclaims them on the day that shall come, think what renown, what splendor thou shalt enjoy!  Which may it be the lot of us all to obtain, through the grace and loving-kindness of our Lord Jesus Christ; with Whom unto the Father and the Holy Spirit, be glory, power, honor, now and always and unto everlasting ages. Amen.

ΟΜΙΛΙΑ Ιʹ. Μηδεὶς ἑαυτὸν ἐξαπατάτω. Εἴ τις δοκεῖ σοφὸς εἶναι ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός. Ἡ γὰρ σοφία τοῦ κόσμου τού του μωρία παρὰ τῷ Θεῷ ἐστιν. αʹ. Ὅπερ ἔφθην εἰπὼν, καὶ πρὸ τοῦ προσήκοντος καιροῦ εἰς τὴν κατὰ τοῦ πεπορνευκότος κατηγορίαν ἐξενεχθεὶς, καὶ αἰνιγματωδῶς αὐτὴν παρανοίξας διὰ βραχέων, καὶ κατασείσας αὐτοῦ τὸ συνειδὸς, ἐπείγεται πάλιν ἐπὶ τὴν μάχην τῆς σοφίας τῆς ἔξωθεν, καὶ τὰ ἐγκλήματα τῶν ἐντεῦθεν πεφυσιωμένων καὶ διατεμνόντων τὴν Ἐκκλησίαν: ἵνα τὸ λεῖπον προσθεὶς, καὶ τὸ κεφάλαιον ἅπαν ἀπαρτίσας μετὰ ἀκριβείας, οὕτω λοιπὸν σφοδρᾷ τῇ ῥύμῃ κατὰ τοῦ πεπορνευκότος φέρεσθαι τὴν γλῶτταν ἀφῇ, πρότερον ἀκροβολισάμενος πρὸς αὐτὸν δι' ὧν ἔμπροσθεν εἴρηκε. Καὶ γὰρ τὸ, Μηδεὶς ἑαυτὸν ἐξαπατάτω, πρὸς ἐκεῖνον μάλιστά ἐστιν ἀποτεινομένου, καὶ προκαταλεαίνοντος αὐτὸν τῷ φόβῳ: καὶ ὁ περὶ τῆς καλάμης λόγος αὐτὸν μάλιστά ἐστιν αἰνιττομένου, καὶ τὸ λέγειν, ὅτι Οὐκ οἴδατε, ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ κατοικεῖ ἐν ὑμῖν; Δύο γὰρ ταῦτα μάλιστα ἀπάγειν ἡμᾶς ἁμαρτίας εἴωθεν, ὅταν τὴν κειμένην τῇ ἁμαρτίᾳ κόλασιν ἐννοήσωμεν, καὶ ὅταν τὴν ἡμετέραν ἀξίαν ἀναλογισώμεθα. Τῷ μὲν οὖν τὸν χόρτον εἰς μέσον παράγειν καὶ τὴν καλάμην, ἐφόβησε: τῷ δὲ τὸ ἀξίωμα τῆς οἰκείας εὐγενείας εἰπεῖν, ἐνέτρεψεν, ἐκείνῳ μὲν τοὺς ἀναισθητοτέρους, τούτῳ δὲ καὶ τοὺς ἐπιεικεστέρους βελτίους ποιῶν: Μηδεὶς ἑαυτὸν ἐξαπατάτω. Εἴ τις δοκεῖ σοφὸς εἶναι ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω. Ὥσπερ νεκρὸν τῷ κόσμῳ κελεύει γενέσθαι, καὶ ἡ νεκρότης αὕτη οὐδὲν παραβλάπτει, ἀλλὰ καὶ ὠφελεῖ, ζωῆς αἰτία γενομένη: οὕτω καὶ μωρὸν κελεύει τῷ κόσμῳ τούτῳ γενέσθαι, σοφίαν ἐντεῦθεν ἡμῖν τὴν ἀληθῆ προξενῶν. Μωρὸς δὲ τῷ κόσμῳ γίνεται ὁ τὴν ἔξωθεν ἀτιμάζων σοφίαν, καὶ πεπεισμένος μηδὲν αὐτῷ συντελεῖν πρὸς τὴν τῆς πίστεως κατάληψιν. Ὥσπερ οὖν ἡ πενία ἡ κατὰ Θεὸν πλούτου αἰτία, καὶ ἡ ταπείνωσις, ὕψους, καὶ τὸ δόξης ὑπερορᾷν δόξης αἴτιον γίνεται: οὕτω, καὶ τὸ μωρὸν γενέσθαι σοφώτερον πάντων ποιεῖ. Ἀπὸ γὰρ τῶν ἐναντίων τὰ παρ' ἡμῖν. Καὶ διὰ τί μὴ εἶπεν, Ἀποθέσθω τὴν σοφίαν, ἀλλὰ, Γενέσθω μωρός; Ἵνα μεθ' ὑπερβολῆς ἀτιμάσῃ τὴν ἔξωθεν παίδευσιν. Οὐδὲ γὰρ ἦν ἴσον εἰπεῖν, Ἀπόθου σου τὴν σοφίαν, καὶ, Γενοῦ μωρός: ἄλλως δὲ καὶ παιδεύει μὴ ἐπαισχύνεσθαι τῇ παρ' ἡμῖν ἰδιωτείᾳ: πάνυ γὰρ καταγελᾷ τῶν ἔξωθεν. Διόπερ οὐδὲ τὰ ὀνόματα δέδοικεν, ἐπειδὴ θαῤῥεῖ τῇ τῶν πραγμάτων δυνάμει. Ὥσπερ οὖν ὁ σταυρὸς, δοκῶν ἐπονείδιστος εἶναι, μυρίων γέγονεν αἴτιος ἀγαθῶν, καὶ δόξης ὑπόθεσις ἀφάτου καὶ ῥίζα: οὕτω καὶ ἡ δοκοῦσα μωρία εἶναι, σοφίας ἡμῖν αἰτία κατέστη. Καθάπερ γὰρ ὁ κακῶς τι μεμαθηκὼς, ἂν μὴ τὸ πᾶν ἀπόθηται καὶ λεάνῃ τὴν ψυχὴν καὶ καθαρὰν παράσχῃ τῷ μέλλοντι γράφειν, οὐδὲν εἴσεται σαφὲς τῶν ὑγιῶν: οὕτω καὶ ἐπὶ τῆς ἔξωθεν σοφίας, ἂν μὴ τὸ πᾶν ἐξέλῃς, καὶ σαρώσῃς σου τὴν διάνοιαν, καὶ ἐξίσης τῷ ἰδιώτῃ παράσχῃς σαυτὸν τῇ πίστει, οὐδὲν εἴσῃ γενναῖον ἀκριβῶς. Καὶ γὰρ οἱ παραβλέποντες, ἂν μὴ μύσαντες ἑαυτοὺς ἑτέροις παραδῶσιν, ἀλλὰ τῇ διεφθαρμένῃ τῶν ὀφθαλμῶν ὄψει τὰ καθ' ἑαυτοὺς ἐπιτρέψωσι, τῶν οὐχ ὁρώντων πολλῷ πλείονα ἁμαρτήσονται. Καὶ πῶς ἂν εἴη τὴν σοφίαν ταύτην ἀποθέσθαι, φησί; Μὴ κεχρημένον αὐτῶν τοῖς δόγμασιν. Εἶτα ἐπειδὴ οὕτως αὐτῆς σφοδρῶς ἀποστῆναι ἐκέλευσε, καὶ τὴν αἰτίαν τίθησι λέγων: Ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία παρὰ τῷ Θεῷ ἐστιν. Οὐ γὰρ μόνον οὐδὲν συντελεῖ, ἀλλὰ καὶ ἐμποδίζει. Δεῖ τοίνυν αὐτῆς ἀποστῆναι, ἅτε βλαπτούσης. Ὁρᾷς πῶς ἐκ περιουσίας ἤνεγκε τὰ νικητήρια, ἀποδείξας ὡς οὐ μόνον ἡμᾶς οὐδὲν ὠφελεῖ, ἀλλὰ καὶ ἐναντιοῦται; Καὶ οὐδὲ ταῖς οἰκείαις ἀρκεῖται κατασκευαῖς, ἀλλὰ καὶ μαρτυρίαν ἐπήγαγε πάλιν, λέγων: Γέγραπται γάρ: Ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν. Τῇ πανουργίᾳ, τουτέστιν, ἐν τοῖς οἰκείοις ὅπλοις αὐτοὺς χειρούμενος. Ἐπειδὴ γὰρ τῇ σοφίᾳ ἐχρήσαντο εἰς τὸ μὴ δεηθῆναι τοῦ Θεοῦ, δι' αὐτῆς ταύτης ἤλεγξεν αὐτοὺς, ὅτι μάλιστα δέονται τοῦ Θεοῦ. Πῶς, καὶ τίνι τρόπῳ; Ὅτι μωροὶ γενόμενοι δι' αὐτῆς, εἰκότως δι' αὐτῆς ἑάλωσαν. Οἱ γὰρ νομίζοντες μὴ δεῖσθαι Θεοῦ, εἰς τοσαύτην κατέστησαν χρείαν, ὡς ἁλιέων καὶ ἀγραμμάτων ἐλάττους φανῆναι, καὶ αὐτῶν τούτων δεηθῆναι λοιπόν: διὰ τοῦτό φησιν: Ἐν τῇ πανουργίᾳ αὐτῶν εἷλεν αὐτούς. Τὸ μὲν γὰρ εἰπεῖν, Ἀπολῶ τὴν σοφίαν, πρὸς τὸ μηδὲν χρήσιμον εἰσαγαγεῖν εἴρηται: τὸ δὲ, Ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν, πρὸς τὸ δεῖξαι τοῦ Θεοῦ τὴν δύναμιν. βʹ. Εἶτα καὶ τὸν τρόπον λέγει καθ' ὃν εἷλεν, ἑτέραν προσθεὶς μαρτυρίαν: Κύριος γὰρ, φησὶ, γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶ μάταιοι. Ὅταν δὲ ἡ σοφία ἡ ἄπειρος ταῦτα περὶ αὐτῶν ψηφίζηται, καὶ ἀποφαίνῃ τοιούτους, ποίαν ἑτέραν ζητεῖς ἀπόδειξιν τῆς ἐσχάτης ἀνοίας αὐτῶν; Αἱ μὲν γὰρ τῶν ἀνθρώπων κρίσεις πολλαχοῦ διαπίπτουσιν, ἡ δὲ τοῦ Θεοῦ ψῆφος ἄληπτος καὶ ἀδέκαστος πανταχοῦ. Στήσας τοίνυν τὸ τρόπαιον οὕτω λαμπρὸν τῆς ἄνωθεν κρίσεως, καταφορικῷ λοιπὸν κέχρηται τῷ λόγῳ, πρὸς τοὺς ἀρχομένους ἀποστρέψας αὐτὸν, καὶ λέγων οὕτως: Ὥστε μηδεὶς καυχάσθω ἐν ἀνθρώποις: πάντα γὰρ ὑμῶν ἐστι. Πάλιν ἐπὶ τὸ πρότερον ἔρχεται, δεικνὺς ὅτι οὐδὲ ἐπὶ τοῖς πνευματικοῖς ὀφείλουσι μέγα φρονεῖν, ἅτε οὐδὲν παρ' ἑαυτῶν ἔχοντες. Ὅταν οὖν ἡ μὲν ἔξωθεν σοφία βλαβερὰ ᾖ, τὰ δὲ πνευματικὰ μὴ παρ' ὑμῶν ᾖ δεδομένα, πόθεν ἔχεις καυχᾶσθαι; Καὶ ἐπὶ μὲν τῆς ἔξωθεν σοφίας, Μηδεὶς ἑαυτὸν ἐξαπατάτω, φησὶν, ἐπειδὴ ἐπὶ πράγματι ἐφρόνουν βλαβερῷ: ἐνταῦθα δὲ, ἐπειδὴ τὸ πρᾶγμα ὠφέλειαν ἔχει, μηδεὶς καυχάσθω. Καὶ ἡμερώτερον κέχρηται τῷ λόγῳ. Πάντα γὰρ ὑμῶν ἐστιν: εἴτε Παῦλος εἴτε Ἀπολλὼς εἴτε Κηφᾶς, εἴτε κόσμος, εἴτε ζωὴ εἴτε θάνατος, εἴτε ἐνεστῶτα εἴτε μέλλοντα, πάντα ὑμῶν ἐστιν, ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ Θεοῦ. Ἐπειδὴ γὰρ σφόδρα αὐτῶν καθήψατο, πάλιν αὐτοὺς ἀνακτᾶται. Καὶ ἀνωτέρω μὲν ἔλεγε, Συνεργοί ἐσμεν τοῦ Θεοῦ, καὶ δι' ἑτέρων δὲ πλειόνων αὐτοὺς παρεμυθήσατο: καὶ ἐνταῦθα δέ φησι, Πάντα ὑμῶν ἐστι, καθαιρῶν τὸν τῦφον τῶν διδασκάλων, καὶ δεικνὺς ὅτι οὐ μόνον οὐδὲν αὐτοῖς χαρίζονται, ἀλλ' ὅτι καὶ οὗτοι ἐκείνοις χάριν ἔχειν ὀφείλουσι: διὰ γὰρ αὐτοὺς τοιοῦτοι γεγόνασιν, ἀλλὰ καὶ χάριν ἔλαβον. Ἀλλ' ἐπειδὴ ἔμελλον καὶ αὐτοὶ καυχᾶσθαι, διὰ τοῦτο προεξέκοψε καὶ τοῦτο τὸ νόσημα, εἰπών: Ἑκάστῳ ὡς ὁ Θεὸς ἔδωκε: καὶ, ὅτι Ὁ Θεὸς ηὔξανεν: ἵνα μήτε ἐκεῖνοι ὡς παρέχοντες μέγα φρονῶσι, μήτε οὗτοι διὰ τὸ ἀκοῦσαι, ὅτι Πάντα ὑμῶν ἐστι, πάλιν ἐπαίρωνται. Καὶ γὰρ εἰ καὶ δι' ὑμᾶς, ἀλλ' ὑπὸ τοῦ Θεοῦ τὸ πᾶν γεγένηται. Σὺ δέ μοι σκόπει, πῶς μέχρι τέλους παρέμενε τὸ ἑαυτοῦ ὄνομα καὶ τὸ Πέτρου ὑποτιθείς. Τί δέ ἐστιν, Εἴτε θάνατος; Ὅτι κἂν ἀποθνήσκωσι, δι' ὑμᾶς ἀποθνήσκουσι, κινδυνεύοντες ὑπὲρ τῆς ὑμετέρας σωτηρίας. Ὁρᾷς πῶς πάλιν τῶν μὲν μαθητῶν καθεῖλε τὸ φρόνημα, τῶν δὲ διδασκάλων ἐπῆρεν; Ὡς γὰρ παισὶν εὐγενέσι παιδαγωγοὺς ἔχουσι καὶ μέλλουσι πάντα κληρονομεῖν, οὕτω διαλέγεται. Ἔστι καὶ ἑτέρως εἰπεῖν, ὅτι καὶ ὁ τοῦ Ἀδὰμ θάνατος δι' ἡμᾶς. ἵνα σωφρονισθῶμεν, καὶ ὁ τοῦ Χριστοῦ, ἵνα σωθῶμεν. Ὑμεῖς δὲ Χριστοῦ, Χριστὸς δὲ Θεοῦ. Ἑτέρως ἡμεῖς τοῦ Χριστοῦ, καὶ ἑτέρως ὁ Χριστὸς τοῦ Θεοῦ, καὶ ἑτέρως ἡμῶν ὁ κόσμος. Ἡμεῖς μὲν γὰρ τοῦ Χριστοῦ, ὡς ἔργον: ὁ δὲ Χριστὸς τοῦ Θεοῦ, ὡς γέννημα γνήσιον, οὐχ ὡς ἔργον, ὥσπερ οὐδὲ ὁ κόσμος ἡμῶν. Ὥστε εἰ καὶ μία ἡ λέξις, ἀλλὰ διάφορος ἡ ἔννοια. Ἡμῶν μὲν γὰρ ὁ κόσμος, ὡς δι' ἡμᾶς γεγονός: ὁ δὲ Χριστὸς τοῦ Θεοῦ, ὡς αὐτὸν αἴτιον ἔχων κατὰ τὸ Πατέρα εἶναι: ἡμεῖς δὲ τοῦ Χριστοῦ, ὡς ὑπὸ αὐτοῦ κατασκευασθέντες. Εἰ δὲ ἐκεῖνοι ὑμῶν, φησὶ, τί τοὐναντίον ἐποιήσατε, αὐτοῖς ἐπονομαζόμενοι, ἀλλ' οὐχὶ τῷ Χριστῷ καὶ τῷ Θεῷ; Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος, ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων Θεοῦ. Ἐπειδὴ κατέβαλεν αὐτῶν τὸ φρόνημα, ὅρα πῶς πάλιν αὐτὸ ἀνακτᾶται λέγων: Ὡς ὑπηρέτας Χριστοῦ. Μὴ τοίνυν τὸν Δεσπότην ἀφεὶς, ἀπὸ τῶν ὑπηρετῶν καλοῦ καὶ τῶν διακονουμένων. Οἰκονόμους δὲ εἶπε, δεικνὺς ὡς οὐχ ἅπασιν αὐτὰ χρὴ διδόναι, ἀλλ' οἷς δεῖ, καὶ οἷς ἄξιον οἰκονομεῖν. Ὃ δὲ λοιπὸν, ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑρεθῇ. Τουτέστιν, ἵνα μὴ τὰ δεσποτικὰ σφετερίσηται, ἵνα μὴ ὡς δεσπότης ἑαυτῷ ἐκδικῇ, ἀλλ' ὡς οἰκονόμος διοικῇ. Οἰκονόμου γὰρ τὸ διοικεῖν τὰ ἐγχειρισθέντα καλῶς: οὐχ αὑτοῦ λέγειν εἶναι τὰ δεσποτικὰ, ἀλλὰ τοὐναντίον τοῦ δεσπότου τὰ ἑαυτοῦ. Ἕκαστος ταῦτα ἐννοῶν, καὶ ὁ λόγον ἔχων καὶ ὁ χρήματα κεκτημένος, οἷον ὅτι ἐπιστεύθη δεσποτικὰ, καὶ οὐκ ἔστιν αὐτοῦ, μὴ κατεχέτω αὐτὰ παρ' ἑαυτῷ, μήτε ἑαυτοῦ ἐπιψηφιζέτω, ἀλλὰ τῷ Θεῷ λογιζέσθω τῷ πάντα δεδωκότι. Θέλεις ἰδεῖν οἰκονόμους πιστούς; Ἄκουσον τί φησιν ὁ Πέτρος: Τί ἡμῖν ἀτενίζετε, ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσι τοῦ περιπατεῖν αὐτόν; Καὶ τῷ Κορνηλίῳ δὲ ἔλεγε: Καὶ ἡμεῖς ὁμοιοπαθεῖς ὑμῖν ἐσμεν ἄνθρωποι: καὶ πρὸς τὸν Χριστὸν δέ: Ἰδοὺ ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι. Καὶ ὁ Παῦλος δὲ εἰπὼν, ὅτι Περισσότερον αὐτῶν πάντων ἐκοπίασα, ἐπήγαγεν: Οὐκ ἐγὼ δὲ, ἀλλ' ἡ χάρις τοῦ Θεοῦ ἡ σὺν ἐμοί. Καὶ ἀλλαχοῦ δὲ πρὸς τοὺς αὐτοὺς ἀποτεινόμενος ἔλεγε: Τί γὰρ ἔχεις ὃ οὐκ ἔλαβες; Οὐδὲν γὰρ ἔχεις σὸν, οὐ χρήματα, οὐ λόγον, οὐ ψυχὴν αὐτήν: καὶ γὰρ καὶ αὕτη τοῦ Δεσπότου. γʹ. Ὅταν οὖν χρεία καλῇ, καὶ ταύτην κατάθου. Εἰ δὲ φιλοζωεῖς, καὶ κελευόμενος καταθεῖναι ἀντιλέγεις, οὐκέτι πιστὸς οἰκονόμος εἶ. Καὶ πῶς ἔνι Θεοῦ καλοῦντος ἀντιστῆναι; Τοῦτο γὰρ κἀγώ φημι, καὶ διὰ τοῦτο αὐτὸ μάλιστα θαυμάζω τοῦ Θεοῦ τὴν φιλανθρωπίαν, ὅτι ἃ δύναται καὶ ἄκοντός σου παρὰ σοῦ λαβεῖν, ταῦτα οὐ βούλεται ἄκοντος εἰσενεχθῆναι, ἵνα καὶ μισθὸν ἔχῃς. Οἷον δύναται τὴν ψυχὴν λαβεῖν ἄκοντος, ἀλλὰ παρ' ἑκόντος βούλεται, ἵνα λέγῃς κατὰ Παῦλον: Καθ' ἡμέραν ἀποθνήσκω. Δύναταί σου τὴν δόξαν λαβεῖν ἄκοντος καὶ ποιῆσαι ταπεινὸν, ἀλλὰ παρ' ἑκόντος θέλει, ἵνα ἀμοιβὴν ἔχῃς. Δύναταί σε ποιῆσαι πένητα, καὶ μὴ βουλόμενον, ἀλλ' ἑκόντα σε βούλεται γενέσθαι τοιοῦτον, ἵνα σοι πλέξῃ στεφάνους. Εἶδες Θεοῦ φιλανθρωπίαν; εἶδες νωθείαν ἡμετέραν; Ἐπ' ἀξιώματος ἐγένου μεγάλου, καὶ ἀρχῆς ἐπελάβου ποτὲ ἐκκλησιαστικῆς; Μὴ μέγα φρόνει: οὐ σὺ τὴν δόξαν ἐκτήσω, ἀλλ' ὁ Θεός σε ἐνέδυσεν. Ὡς ἀλλοτρίας τοίνυν φείδου, μὴ καταχρώμενος αὐτῇ, μηδὲ ἀποχρώμενος εἰς τὰ μὴ προσήκοντα, μηδὲ φυσώμενος, μηδὲ σφετεριζόμενος, ἀλλὰ πένητα σαυτὸν εἶναι νόμιζε καὶ ἄδοξον. Οὐ γὰρ, εἰ πορφύραν βασιλικὴν ἐνεχειρίσθης φυλάττειν, ἔδει καταχρήσασθαι τῇ στολῇ καὶ λυμήνασθαι, ἀλλὰ μετὰ πλείονος αὐτὴν τῆς ἀκριβείας τηρεῖν τῷ δεδωκότι. Λόγον ἔλαβες; Μὴ φυσῶ, μηδὲ ἀλαζονεύου: οὐ γάρ ἐστι σὸν τὸ χάρισμα. Μὴ ἀγνώμων ἔσο περὶ τὰ δεσποτικὰ, ἀλλὰ διάνεμε τοῖς συνδούλοις, καὶ μήτε ὡς ἐπὶ ἰδίοις ἐπαίρου τούτοις, μήτε φείδου ὥστε διανέμειν. Κἂν παῖδας ἔχῃς, τοῦ Θεοῦ ἔχεις: ἂν οὕτω νομίζῃς, καὶ ἔχων εὐχαριστήσεις, καὶ ἀφαιρεθεὶς οὐκ ἀλγήσεις: οἷος ἦν ὁ Ἰὼβ λέγων: Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο. Πάντα γὰρ παρὰ τοῦ Χριστοῦ ἔχομεν: καὶ αὐτὸ τὸ εἶναι δι' αὐτοῦ ἔχομεν, καὶ τὸ ζῇν καὶ τὸ ἀναπνεῖν, καὶ τὸ φῶς καὶ τὸν ἀέρα καὶ τὴν γῆν: κἂν ἀποκλείσῃ τι τούτων, ἀπωλόμεθα καὶ διεφθάρημεν: πάροικοι γάρ ἐσμεν καὶ παρεπίδημοι. Τὸ δὲ ἐμὸν καὶ τὸ σὸν τοῦτο ῥήματά ἐστι ψιλὰ μόνον: ἐπὶ δὲ πραγμάτων οὐχ ἕστηκε. Καὶ γὰρ εἰ τὴν οἰκίαν σὴν εἶναι φὴς, ῥῆμά ἐστι πράγματος ἔρημον. Καὶ γὰρ καὶ ὁ ἀὴρ καὶ γῆ καὶ ὕλη τοῦ Δημιουργοῦ, καὶ σὺ δὲ αὐτὸς ὁ κατασκευάσας αὐτὴν, καὶ τὰ ἄλλα δὲ πάντα. Εἰ δὲ ἡ χρῆσις σὴ, ἀλλὰ καὶ αὐτὴ ἄδηλος, οὐ διὰ τὸν θάνατον μόνον, ἀλλὰ καὶ πρὸ τοῦ θανάτου διὰ τὸ τῶν πραγμάτων εὐρίπιστον. Ταῦτ' οὖν συνεχῶς παρ' ἑαυτοῖς γράφοντες, φιλοσοφήσωμεν, καὶ δύο τὰ μέγιστα κερδανοῦμεν: εὐχάριστοί τε γὰρ ἐσόμεθα καὶ ἔχοντες καὶ ἀφαιρούμενοι, καὶ οὐ μὴ δουλεύσωμεν τοῖς παρατρέχουσι καὶ τοῖς οὐχ ἡμῶν. Κἂν γὰρ χρήματα λάβῃ, τὰ αὑτοῦ ἔλαβε, κἂν τιμὴν, κἂν δόξαν, κἂν τὸ σῶμα, κἂν αὐτὴν τὴν ψυχήν: κἂν τὸν υἱὸν τὸν σὸν λάβῃ, οὐ τὸν σὸν ἔλαβεν υἱὸν, ἀλλὰ τὸν δοῦλον τὸν ἑαυτοῦ. Οὐ γὰρ σὺ αὐτὸν ἔπλασας, ἀλλ' ἐκεῖνος ἐποίησε: σὺ δὲ ὑπηρέτησας μόνον τῇ παρόδῳ, τὸ δὲ πᾶν αὐτὸς εἰργάσατο. Εὐχαριστήσωμεν τοίνυν ὅτι κατηξιώθημεν ὑπηρετῆσαι τῷ πράγματι. Ἀλλὰ τί; ἐβούλου διαπαντὸς ἔχειν; Τοῦτο ἀγνώμονος πάλιν, καὶ οὐκ εἰδότος, ὅτι ἀλλότριον εἶχες, καὶ οὐκ ἴδιον. Ὥσπερ οὖν οἱ ἑτοίμως ἀφιστάμενοι ἴσασιν, ὅτι οὐ τὰ αὑτῶν ἔχουσιν, οὕτως οἱ ἀλγοῦντες τὰ βασιλικὰ σφετερίζονται. Εἰ γὰρ ἡμεῖς οὐκ ἐσμὲν ἑαυτῶν, πῶς ἐκεῖνοι ἡμῶν; Διπλῇ γάρ ἐσμεν αὐτοῦ, καὶ τῷ τῆς κτίσεως καὶ τῷ τῆς πίστεως λόγῳ. Διὰ τοῦτό φησιν ὁ Δαυΐδ: Ἡ ὑπόστασίς μου παρὰ σοί ἐστι: καὶ ὁ Παῦλος δὲ, ὅτι Ἐν αὐτῷ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν. Καὶ τὸν περὶ τῆς πίστεως γυμνάζων λόγον φησίν: Οὐκ ἐστὲ ἑαυτῶν, καὶ τιμῆς ἠγοράσθητε. Τὰ πάντα γὰρ τοῦ Θεοῦ. Ὅταν οὖν καλῇ καὶ βούληται λαβεῖν, μὴ κατὰ τοὺς ἀγνώμονας τῶν οἰκετῶν φύρωμεν τὸν λόγον, μηδὲ νοσφιζώμεθα τὰ δεσποτικά. Ἡ ψυχή σου οὐκ ἔστι σὴ, καὶ πῶς τὰ χρήματά ἐστι σά; Πῶς οὖν ἀναλίσκεις εἰς οὐδὲν δέον τὰ μὴ σά; οὐκ οἶδας ὅτι διὰ τοῦτο μέλλομεν ἐγκαλεῖσθαι, κακῶς αὐτοῖς χρησάμενοι; Ἐπειδὴ δὲ οὐκ ἔστιν ἡμέτερα, ἀλλὰ τοῦ Δεσπότου, εἰς τοὺς ὁμοδούλους ἐχρῆν δαπανᾷν. Τοῦτο γοῦν καὶ ὁ πλούσιος ἐκεῖνος ἐνεκαλεῖτο, ὅτι μὴ ἐποίησε, καὶ οἱ μὴ θρέψαντες τὸν Κύριον. Μὴ τοίνυν λέγε, ὅτι Τὰ ἐμαυτοῦ ἀναλίσκω, καὶ ἐκ τῶν ἐμαυτοῦ τρυφῶ. Οὐκ ἀπὸ τῶν σεαυτοῦ, ἀλλ' ἀπὸ τῶν ἀλλοτρίων: ἀλλοτρίων δὲ λέγω, ἐπειδὴ σὺ βούλει: ἐπεὶ σὰ βούλεται εἶναι ὁ Θεὸς τὰ ὑπὲρ τῶν ἀδελφῶν ἐγχειρισθέντα σοι. Γίνεται δὲ σὰ τὰ ἀλλότρια, ἂν εἰς ἑτέρους ἀναλώσῃς: ἂν δὲ εἰς σαυτὸν ἀναλώσῃς ἀφειδῶς, ἀλλότρια γέγονε τὰ σά. Ἐπειδὴ γὰρ ὠμῶς αὐτοῖς κέχρησαι, καὶ λέγεις, ὅτι Τὰ ἐμὰ εἰς ἐμὴν ἀπόλαυσιν μόνον ἀναλωθῆναι δίκαιον, διὰ τοῦτο ἀλλότρια αὐτὰ λέγω. Κοινὰ γάρ ἐστι σὰ καὶ τοῦ συνδούλου, ὥσπερ ἥλιος κοινὸς καὶ ἀὴρ καὶ γῆ καὶ τὰ ἄλλα πάντα. Καὶ καθάπερ ἐπὶ τοῦ σώματος, καὶ παντός ἐστι τοῦ σώματος καὶ ἑνὸς ἑκάστου μέλους ἡ διακονία: ὅταν δὲ ἑνὸς μόνου γίνεται μέλους, καὶ τὴν ἰδίαν ἀπόλλυσιν ἐνέργειαν: οὕτω καὶ ἐπὶ τῶν χρημάτων συμβαίνει. δʹ. Καὶ ἵνα σαφέστερον ὃ λέγω γένηται, ἡ τροφὴ τοῦ σώματος ἡ κοινὴ δεδομένη τοῖς μέλεσιν, ἐὰν εἰς ἓν ἔλθῃ μέλος, κἀκείνου λοιπὸν ἀλλοτρία γίνεται. Ὅταν γὰρ μὴ δυνηθῇ πεφθῆναι μηδὲ θρέψαι, ἀλλοτρία κἀκείνου γέγονεν. Ἂν δὲ κοινὴ γένηται, κἀκείνου καὶ πάντων ἐστὶν ἰδία. Οὕτω καὶ ἐπὶ τῶν χρημάτων, ἂν σὺ μόνος ἀπολαύσῃς, καὶ σὺ ἀπώλεσας. Οὐ γὰρ αὐτῶν καρπώσῃ τὸν μισθὸν, ἂν δὲ μετὰ τῶν ἄλλων κτήσῃ, τότε μᾶλλον ἔσται σὰ, καὶ τότε καρπώσῃ τὴν ὠφέλειαν. Οὐχ ὁρᾷς ὅτι χεῖρες διακονοῦνται, καὶ στόμα λεαίνει, καὶ γαστὴρ δέχεται; μὴ λέγει ἡ γαστὴρ, Ἐπειδὴ ἐδεξάμην, ὀφείλω τὸ πᾶν κατέχειν; Μὴ τοίνυν, μηδὲ ἐπὶ τῶν χρημάτων τοῦτο σὺ λέγε: τοῦ γὰρ δεχομένου, τὸ μεταδιδόναι. Ὥσπερ οὖν κακία γαστρὸς, τὸ κατέχειν τὰ βρώματα, καὶ μὴ διανέμειν: παντὶ γὰρ τῷ σώματι λυμαίνεται: οὕτω κακία τῶν πλουτούντων, τὸ κατέχειν ὅπερ ἔχουσι παρ' ἑαυτοῖς: τοῦτο γὰρ καὶ ἑαυτοὺς καὶ τοὺς ἄλλους ἀπόλλυσιν. Ὁ ὀφθαλμὸς πάλιν τὸ πᾶν δέχεται φῶς: ἀλλ' οὐ τοῦτο αὐτὸς κατέχει μόνος, ἀλλ' ὁλόκληρον φωτίζει τὸ σῶμα. Οὐδὲ γὰρ ἔχει φύσιν παρ' ἑαυτῷ κατέχειν, ἕως ἂν ὀφθαλμὸς ᾖ. Αἱ ῥῖνες πάλιν αἰσθάνονται εὐωδίας: ἀλλ' οὐ κατέχουσιν αὐτὴν μόναι, ἀλλ' ἐγκεφάλῳ παραπέμπουσι, καὶ στόμαχον ἐν εὐωδίᾳ τιθέασι, καὶ ὁλόκληρον δι' αὐτῶν ἀνακτῶνται τὸν ἄνθρωπον. Οἱ πόδες μόνοι βαδίζουσιν: ἀλλ' οὐχ ἑαυτοὺς μεταφέρουσι μόνον, ἀλλὰ καὶ ὅλον μετατιθέασι τὸ σῶμα. Οὕτω καὶ σὺ, ὅπερ ἂν ἐγχειρισθῇς, μὴ κάτεχε μόνος, ἐπεὶ τῷ παντὶ λυμαίνῃ, καὶ σαυτῷ πρὸ τῶν ἄλλων. Οὐκ ἐπὶ τῶν μελῶν δὲ μόνον ἴδοι τις ἂν τοῦτο γινόμενον. Καὶ γὰρ ὁ σιδηροκόπος, εἰ βουληθείη μηδενὶ μεταδοῦναι τῆς τέχνης, καὶ ἑαυτὸν καὶ τὰς λοιπὰς ἀνατρέπει τέχνας. Ὁ σκυτοτόμος ὁμοίως, ὁ γεωργὸς, ὁ σιτοποιὸς, καὶ ἕκαστος δὲ τῶν ἀναγκαῖον ἐπιτήδευμα μετιόντων, εἰ βουληθείη μὴ μεταδοῦναι ἑτέρῳ τῶν ἀπὸ τῆς τέχνης, οὐχὶ τοὺς ἄλλους μόνον, ἀλλὰ καὶ ἑαυτὸν τοῖς ἄλλοις προσαπολεῖ. Καὶ τί λέγω τοὺς πλουτοῦντας; Καὶ γὰρ οἱ πένητες, εἰ τὴν ὑμετέραν τῶν πλεονεκτούντων καὶ πλουτούντων κακίαν μετῆλθον, μέγιστα ἂν ὑμᾶς ἔβλαψαν, καὶ ταχέως ἂν ὑμᾶς ἐποίησαν πένητας, μᾶλλον δὲ καὶ ἀπώλεσαν, εἰ μὴ δεομένοις τῶν ἑαυτῶν μεταδοῦναι ἠβουλήθησαν: οἷον, ὁ γηπόνος τῆς ἀπὸ τῶν χειρῶν ἐργασίας, ὁ ναύτης τῆς ἀπὸ τοῦ πλεῖν ἐμπορίας, ὁ στρατιώτης τῆς ἀριστείας τῆς ἀπὸ τῶν πολέμων. Ὥστε εἰ καὶ μηδὲν ἕτερον, τοῦτο γοῦν αἰδέσθητε, καὶ τὴν ἐκείνων μιμήσασθε φιλοφροσύνην. Οὐ μεταδίδως τοῦ πλούτου οὐδενί; Οὐκοῦν μὴ μεταλάβῃς παρ' ἑτέρου μηδενός: εἰ δὲ τοῦτο ἔσται, τὰ πάντα ἀνατραπήσεται. Πανταχοῦ γὰρ τὸ διδόναι καὶ μεταλαμβάνειν ἀρχὴ πολλῶν ἐστιν ἀγαθῶν, ἐπὶ σπερμάτων, ἐπὶ μαθητῶν, ἐπὶ τεχνῶν. Ἂν γὰρ βουληθῇ τις παρ' ἑαυτῷ κατέχειν τὴν τέχνην, καὶ ἑαυτὸν καὶ τὸν βίον ἀνέτρεψεν ἅπαντα. Καὶ ὁ γεωργὸς τὰ σπέρματα ἂν οἴκοι κατορύξας φυλάττοι, λιμὸν ἐργάσεται χαλεπόν: οὕτω καὶ ὁ πλούσιος ἐὰν ἐπὶ τῶν χρημάτων τοῦτο ποιῇ, πρὸ τῶν πενήτων ἑαυτὸν ἀναιρήσει, τὴν φλόγα τῆς γεέννης χαλεπωτέραν κατὰ τῆς ἑαυτοῦ σωρεύων κεφαλῆς. Ὥσπερ οὖν οἱ διδάσκαλοι, κἂν πολλοὺς ἔχωσι τοὺς μαθητὰς, ἑκάστῳ μεταδιδόασι τῆς τέχνης: οὕτω καὶ σὺ πολλοὺς κτῆσαι τοὺς εὐεργετουμένους: καὶ λεγέτωσαν ἅπαντες, ὅτι Τὸν δεῖνα ἀπήλλαξε πενίας, καὶ τὸν δεῖνα κινδύνων: καὶ, Ὁ δεῖνα ἂν ἀπώλετο, εἰ μὴ μετὰ τὴν χάριν τοῦ Θεοῦ τῆς σῆς ἀπέλαυσε προστασίας: καὶ ὅτι τῷ δεῖνι τὴν νόσον ἔλυσας, ἕτερον συκοφαντίας ἀπήλλαξας, ἄλλον ξένον ὄντα συνήγαγες, ἄλλον γυμνὸν ὄντα περιέβαλες. Μυρίου πλούτου καὶ πολλῶν θησαυρῶν βελτίω τὰ ῥήματα ταῦτα ἐπιστρέφει πάντας μᾶλλον τῶν ἱματίων τῶν χρυσῶν καὶ τῶν ἵππων καὶ τῶν ἀνδραπόδων. Ἐκεῖνα μὲν γὰρ καὶ φορτικὰ ποιεῖ φαίνεσθαι, καὶ ὡς κοινὸν ἐχθρὸν μισεῖσθαι: ταῦτα δὲ ὡς πατέρα κοινὸν καὶ εὐεργέτην ἀνακηρύττει: καὶ ὃ πάντων μέγιστόν ἐστιν, ἡ παρὰ τοῦ Θεοῦ εὔνοια ἁπανταχοῦ σοι τῶν πράξεων ἕπεται. Λεγέτω τοίνυν ὁ δεῖνα, ὅτι Ἐμοῦ τὴν θυγατέρα συνεξέδωκεν: ἕτερος, Ἐμοὶ δὲ τὸν υἱὸν εἰς ἄνδρας ἐμφανῆναι παρεσκεύασε: καὶ ἄλλος, ὅτι Τὴν συμφορὰν ἔλυσε: καὶ ἕτερος, ὅτι Τῶν κινδύνων ἀπήλλαξε. Ταῦτα στεφάνων χρυσῶν βελτίω τὰ ῥήματα, μυρίους κήρυκας ἐν τῇ πόλει τῆς οἰκείας φιλανθρωπίας ἔχειν: αὗται αἱ φωναὶ τῆς φωνῆς τῶν κηρύκων τῶν πρὸ τῶν ἀρχόντων βαδιζόντων ἡδίους πολλῷ καὶ γλυκύτεραι, τὸν σωτῆρα, τὸν εὐεργέτην, τὸν προστάτην, τὰ τοῦ Θεοῦ καλεῖσθαι ὀνόματα, ἀλλὰ μὴ πλεονέκτην καὶ ἀλαζόνα καὶ ἀκόρεστον καὶ σμικρολόγον. Μὴ, παρακαλῶ, μηδενὸς τούτων ἐπιθυμήσωμεν τῶν ῥημάτων, ἀλλὰ τῶν ἐναντίων. Εἰ γὰρ ἐπὶ γῆς ταῦτα λεγόμενα λαμπρὸν οὕτω ποιεῖ καὶ περιφανῆ, ὅταν ἐν οὐρανῷ ταῦτα γράφηται, καὶ ὁ Θεὸς ταῦτα κατὰ τὴν ἡμέραν ἀνακηρύττῃ τὴν μέλλουσαν, ἐννόησον ὅσης ἀπολαύσῃ τῆς περιφανείας, ὅσης τῆς λαμπρότητος: ἧς γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.