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QUESTION 87. If it is permitted for each one to give his old garment or sandal wherever he wishes, as a commandment. RESPONSE. Giving or receiving, even if according to a commandment, is not for everyone, but for the one who after testing has been entrusted with the stewardship. Therefore, whether it is old or new, this one, according to each one's proper time, will both give and receive.

QUESTION 88. What is worldly care? RESPONSE. Every care, even if it seems to have nothing of the forbidden things, but does not contribute to godliness, is worldly.

QUESTION 89. Since it is written, "A man's ransom is his own wealth," but this has not been granted to us; what shall we do? RESPONSE. If, having been diligent, we were not able, let us remember the response of the Lord to Peter who was distressed by such a thing and said: Behold, we have left everything and followed you; what then shall be ours? And he answers him thus: Everyone who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or fields, for my sake and the Gospel's, 31.1145 will receive a hundredfold, and will inherit eternal life. But if through negligence we did not do this, let us now show diligence. But if through negligence we did not do this, let us now show diligence. If there is no longer either time or ability, let the Apostle comfort us, saying: I seek not what is yours, but you.

QUESTION 90. If it is permitted to have a night garment, whether of haircloth or another kind. RESPONSE. The use of haircloth has its own seasons. For the use of these things is not for the sake of bodily need, but for affliction and humbling of the soul. But since the possession of two has been forbidden, if its use can be taken up without the aforementioned reason, let each one reckon for himself.

QUESTION 1. If a brother, having nothing of his own, is asked by someone for that which

he wears, what ought he to do, especially if the one asking is naked? RESPONSE. Whether he is naked, or wicked, and whether he asks according to need, or according to greed, it has been said once, that giving or receiving is not for everyone, but for the one entrusted after testing with such stewardship. And let this be observed, "Let each one remain in the condition in which he was called."

QUESTION 2. When the Lord commands to sell one's possessions, with what intention must one do this: as if the possessions themselves are naturally harmful, or because of the distraction that comes to the soul from them? RESPONSE. To this, first of all, it must be said that each of one's possessions, if it were evil in and of itself, would not be a creation of God; for "every creature of God," it says, "is good, and nothing is to be rejected"; and then, that the Lord's commandment taught not to cast away possessions as evil and to flee, but to be a good steward. And one is condemned, not because one possessed them at all, but because one thought wrongly about them, or because one did not use them well. For a dispassionate and sound disposition concerning them, and their stewardship according to the commandment, contributes for us to many and most necessary things: sometimes for the cleansing of our own sins, wherefore it is written: "But give for alms those things which are within, and behold, all things are clean for you"; and sometimes for the inheritance of the kingdom of heaven, and the acquisition of an unfailing treasure, according to what is said in another place: "Fear not, little flock, 31.1148 for your heavenly Father has been pleased to give you the kingdom. Sell your possessions and give alms. Provide yourselves with purses that do not grow old, with a treasure in the heavens that does not fail. QUESTION 3.

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ΕΡΩΤΗΣΙΣ ΠΖʹ. Εἰ ἔξεστιν ἑκάστῳ τὸ παλαιὸν ἱμάτιον αὐτοῦ ἢ ὑπόδημα δοῦναι ὅπου θέλει, εἰς ἐντολήν. ΑΠΟΚΡΙΣΙΣ. ὁ διδόναι ἢ λαμβάνειν, εἰ καὶ κατ' ἐντολὴν, οὐ παντός ἐστιν, ἀλλὰ τοῦ μετὰ δοκιμασίας πεπι στευμένου τὴν οἰκονομίαν. Ὥστε εἴτε παλαιὸν εἴτε καινὸν, οὗτος, κατὰ τὸν ἴδιον ἑκάστου καιρὸν, καὶ δώσει, καὶ ὑποδέξεται.

ΕΡΩΤΗΣΙΣ ΠΗʹ Τίς ἡ μέριμνα ἡ βιωτική. ΑΠΟΚΡΙΣΙΣ. Πᾶσα μέριμνα, κἂν μηδὲν ἔχειν δοκῇ τῶν ἀπηγο ρευμένων, μὴ συντελῇ δὲ πρὸς θεοσέβειαν, βιωτική ἐστιν.

ΕΡΩΤΗΣΙΣ ΠΘʹ Ἐπειδὴ γέγραπται, «Λύτρον ψυχῆς ἀνδρὸς ὁ ἴδιος πλοῦτος,» ἡμῖν δὲ οὐ προεχώρησε τοῦτο· τί ποιήσομεν. ΑΠΟΚΡΙΣΙΣ. Εἰ μὲν σπουδάσαντες οὐκ ἠδυνήθημεν, μνημονεύ σωμεν τῆς ἀποκρίσεως τοῦ Κυρίου πρὸς τὸν Πέ τρον ἐπὶ τῷ τοιούτῳ ἀγωνιάσαντα καὶ εἰπόντα· Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα, καὶ ἠκολουθήσα μέν σοι· τί ἄρα ἔσται ἡμῖν; ἀποκρίνεται δὲ αὐτῷ οὕτως· Πᾶς ὅστις ἀφῆκεν οἰκίαν, ἢ ἀδελφοὺς, ἢ ἀδελφὰς, ἢ πατέρα, ἢ μητέρα, ἢ γυναῖκα, ἢ τέκνα, ἢ ἀγροὺς, ἕνεκεν ἐμοῦ καὶ τοῦ Εὐαγγε 31.1145 λίου, ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει. Εἰ δὲ κατὰ ἀμέλειαν τοῦτο οὐκ ἐποιήσαμεν, νῦν τὴν σπουδὴν ἐπιδειξώμεθα. Εἰ δὲ κατὰ ἀμέλειαν τοῦτο οὐκ ἐποιήσαμεν, νῦν τὴν σπουδὴν ἐπιδειξώμεθα. Εἰ μηκέτι ἐστὶ μήτε και ρὸς μήτε δύναμις, παραμυθείσθω ἡμᾶς ὁ Ἀπόστολος λέγων· Οὐ ζητῶ τὰ ὑμῶν, ἀλλ' ὑμᾶς.

ΕΡΩΤΗΣΙΣ ʹ. Εἰ ἔξεστι νυκτερινὸν ἱμάτιον ἔχειν, εἴτε τρίχινον ἴτε ἀλλοῖον. ΑΠΟΚΡΙΣΙΣ. Ἡ μὲν τοῦ τριχίνου χρῆσις καιροὺς ἔχει ἰδίους. Οὐ γὰρ χρείας σωματικῆς ἕνεκέν ἐστιν ἡ τούτων χρῆσις, ἀλλὰ κακουχίας καὶ ταπεινώσεως ψυχῆς. Τῆς δὲ τῶν δύο κτήσεως ἀπαγορευθείσης, εἰ δύνα ται ἡ χρῆσις παραληφθῆναι ἄνευ τῆς προειρημένης αἰτίας, ἕκαστος ἑαυτῷ λογιζέσθω.

ΕΡΩΤΗΣΙΣ Αʹ Ἐὰν ἀδελφὸς, ἴδιον οὐκ ἔχων οὐδὲν, αἰτηθῇ παρά τινος αὐτὸ ὃ

φορεῖ, τί ὀφείλει ποιῆσαι, μάλιστα δὲ ἐὰν γυμνὸς ᾖ ὁ αἰτήσας. ΑΠΟΚΡΙΣΙΣ. Εἴτε γυμνὸς, εἴτε πονηρὸς, καὶ εἴτε κατὰ χρείαν, εἴτε κατὰ πλεονεξίαν αἰτῇ, ἅπαξ ἐῤῥήθη, ὅτι τὸ διδόναι ἢ λαμβάνειν οὐ παντός ἐστιν, ἀλλὰ τοῦ ἐγκεχειρισμένου μετὰ δοκιμασίας τὴν τοιαύτην οἰκο νομίαν. Καὶ φυλασσέσθω τὸ, Ἕκαστος, ἐν ᾧ ἐκλήθη, ἐν τούτῳ μενέτω.

ΕΡΩΤΗΣΙΣ Βʹ. Τοῦ Κυρίου προστάσσοντος πωλεῖν τὰ ὑπάρ χοντα, τί διανοούμενον χρὴ τοῦτο ποιεῖν· ὡς αὐτῶν τῶν ὑπαρχόντων φυσικῶς βλαπτόντων, ἢ διὰ τὸν συμβαίνοντα ἐξ αὐτῶν περισπα σμὸν τῇ ψυχῇ. ΑΠΟΚΡΙΣΙΣ. Πρὸς τοῦτο πρῶτον μὲν ἐκεῖνό ἐστιν εἰπεῖν, ὅτι τῶν ὑπαρχόντων ἕκαστον, εἰ ἦν αὐτὸ καθ' ἑαυτὸ κακὸν, οὐδ' ἂν ἦν κτίσμα Θεοῦ· Πᾶν γὰρ κτίσμα Θεοῦ, φησὶ, καλὸν, καὶ οὐδὲν ἀπόβλητον· ἔπειτα δὲ, ὅτι ἡ ἐντολὴ τοῦ Κυρίου οὐχὶ ῥίπτειν ὡς κακὰ τὰ ὑπάρχοντα καὶ φεύγειν, ἀλλὰ οἰκονομεῖν ἐπαί δευε. Καὶ κατακρίνεταί τις, οὐχ ὅτι ἔσχεν ὅλως, ἀλλ' ὅτι κακῶς ἐφρόνησε περὶ αὐτῶν, ἢ ὅτι μὴ κα λῶς ἐχρήσατο αὐτοῖς. Ἡ γὰρ ἀπροσπαθὴς καὶ ὑγιὴς περὶ αὐτὰ διάθεσις, καὶ ἡ κατ' ἐντολὴν αὐτῶν οἰκο νομία πρός τε πολλὰ καὶ ἀναγκαιότατα ἡμῖν συμ βάλλεται· ποτὲ μὲν πρὸς καθαρισμὸν τῶν οἰκείων ἁμαρτημάτων, διὸ γέγραπται· Πλὴν τὰ ἐνόντα, δότε ἐλεημοσύνην, καὶ ἰδοὺ πάντα καθαρὰ ὑμῖν ἐστι· ποτὲ δὲ πρὸς κληρονομίαν βασιλείας οὐ ρανῶν, καὶ κτῆσιν θησαυροῦ ἀνεκλείπτου, κατὰ τὸ ἐν ἄλλῳ τόπῳ εἰρημένον· Μὴ φοβοῦ, τὸ μικρὸν 31.1148 ποίμνιον, ὅτι ηὐδόκησεν ὁ Πατὴρ ὑμῶν ὁ οὐρά νιος δοῦναι ὑμῖν τὴν βασιλείαν. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν, καὶ δότε ἐλεημοσύνην. Ποιή σατε ἑαυτοῖς βαλάντια μὴ παλαιούμενα, θησαυ ρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς. ΕΡΩΤΗΣΙΣ Γʹ.