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to serve two masters.” Therefore, the one who honors money and admires wealth and considers it to be a good thing and accepts the rich as gods, while despising the poor as not having their god, this one deifies money. If someone, being in the land of God, the church, worships foreign gods, deifying things not worthy to be deified, he will be cast out into a foreign land and let him worship the gods whom he worshiped while he was inside; let him be a lover of money outside, having been cast out from the church, let him be a glutton outside, having become outside the church. These things are according to one tropological interpretation, so that I may not now meddle with things beyond myself and concerning the land, about which the Savior said: “Who will give you what is ours?” and that when a certain worship took place in the land, God so ordained that some be cast out from his own and come to the land about which it is written: “Hear, O Israel; why is it that you are in the land of your enemies? You have been counted with those who go down into Hades; you have forsaken the fountain of life, the Lord. If you had walked in the way of God, you would have dwelt in peace for eternal time.” Now therefore we are in a foreign land, and we pray to do the opposite of what the sons of Israel did in the holy land; for they [foreign things] in the holy land worshiped foreign things, but we in a foreign land worship the God who is foreign to the land, foreign to earthly affairs. For “the ruler of this age” rules here, and God is foreign to his sons; but when I say foreign, I do not mean this: that he did not create the world, but foreign to the lord of wickedness, foreign to present sins. And yet, wishing to worship the God who is foreign to the affairs of sin in this land of affliction, let us see what we do. We do not say, “How shall we sing the Lord’s song in a foreign land?” but: how shall we sing the Lord’s song not in a foreign land? We seek a place for this, for singing the Lord’s song, a place for worshiping the Lord our God in a foreign land. What then is the place? I have found it: he came to this land wearing the body that saves, having taken up “the body of sin” “in the likeness of sinful flesh,” so that in this place, through Christ Jesus who visited and abolished the ruler of this age and abolished sin, I might be able to worship God here and after this worship in the holy land. For if someone who worshiped idols in the holy land has gone away to the foreign land, someone who worships God in the foreign land will go away to the holy land in Christ Jesus, to whom be glory and power for ever and ever. Amen. 8.t On “the Lord who made the earth by his strength” up to “every man became foolish from knowledge.” Homily 8. 8.1 The prophet of God, taking as it were three virtues of God, <the> strength and his wisdom and his prudence, <assigns> to each of them a proper work, to strength, the earth; to wisdom, the world; to prudence, the heaven; for listen to the text saying: “The Lord who made the earth by his strength, who established the world by his wisdom, and by his prudence stretched out the heaven.” And we also, with regard to our earth—for it was said to Adam: “You are earth”—have need of the strength of God, and without the power of God we are not able to accomplish these things, as many as are not according to “the mind” “of the flesh”; and “when the members that are on the earth have been put to death,” it will be according to the will of the spirit, since by “the spirit the deeds of the flesh” according to the apostle “are put to death.” Therefore, “the Lord who made the earth by his strength”; and if you come also to this earth, if you are able to see what is written in Job, as we have found in the more accurate copies, that he established it “upon nothing,” you will see that by the strength of God it lies at the very center. I come also to the inhabited world. I know a soul that is inhabited, I know a soul that is desolate; for if it does not have God, <if> it does not have Christ who said: “I and my Father will come to

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δυσὶν κυρίοις δουλεύειν.» Οὐκοῦν ὁ τιμῶν τὸ ἀργύριον καὶ θαυμάζων τὸν πλοῦτον καὶ νομίζων ἀγαθὸν αὐτὸν εἶναι καὶ ἀποδεχόμενος τοὺς πλουσίους ὡς θεούς, τοὺς δὲ πένητας ὡς μὴ ἔχοντας τὸν θεὸν αὐτῶν ἐξουθενῶν, οὗτος θεοποιεῖ τὸ ἀργύριον. Ἐάν τις ἐν τῇ γῇ τοῦ θεοῦ, τῇ ἐκκλησίᾳ, τυγχάνων προσκυνήσῃ θεοῖς ἀλλοτρίοις θεο ποιῶν τὰ μὴ θεοποιεῖσθαι ἄξια, ἐκβληθήσεται εἰς γῆν ἀλλο τρίαν καὶ προσκυνείτω τοὺς θεούς, οὓς ἔνδον προσεκύ νησεν γενόμενος· ἔξω φιλάργυρος ἔστω ἀπὸ τῆς ἐκκλησίας ἐκβληθείς, γαστρίμαργος ἔξω ἔστω τῆς ἐκκλησίας γενό μενος. Ταῦτα κατὰ μίαν τροπολογίαν, ἵνα μὴ νῦν περιεργάζω μαι τὰ ὑπὲρ ἐμαυτὸν καὶ περὶ τῆς γῆς, περὶ ἧς εἶπεν ὁ σωτήρ· «Τὸ ἡμέτερον τίς δώσει ὑμῖν;» καὶ ὅτι γενομέ νης προσκυνήσεως ἐν τῇ γῇ τινος οὕτως ὁ θεὸς ᾠκονόμησεν ἐκβληθῆναί τινας ἀπὸ τῆς ἑαυτοῦ καὶ ἐλθεῖν ἐπὶ τὴν γῆν, περὶ ἧς γέγραπται· «Ἄκουε, Ἰσραήλ· τί ὅτι ἐν γῇ τῶν ἐχθρῶν εἶ; συνελογίσθης μετὰ τῶν καταβαινόντων εἰς ᾅδου· ἐγκατέλιπες πηγὴν ζωῆς τὸν κύριον· τῇ ὁδῷ τοῦ θεοῦ εἰ ἐπορεύθης, κατῴκεις ἂν ἐν εἰρήνῃ τὸν αἰῶνα χρό νον.» Νῦν οὖν ἐν γῇ ἀλλοτρίᾳ ἐσμέν, καὶ εὐχόμεθα τὸ ἐναντίον ποιῆσαι, ὡς ἐποίησαν οἱ υἱοὶ Ἰσραὴλ ἐν τῇ γῇ τῇ ἁγίᾳ· ἐκεῖνοι μὲν γὰρ [τὰ ἀλλότρια] ἐν τῇ γῇ τῇ ἁγίᾳ ἀλλοτρίοις προσεκύνησαν, ἡμεῖς δὲ ἐν ἀλλοτρίᾳ γῇ τὸν ἀλλότριον τῆς γῆς προσκυνοῦμεν θεόν, ἀλλότριον τῶν ἐπὶ γῆς πραγμάτων. Ἄρχει μὲν γὰρ «ὁ ἄρχων τοῦ αἰῶνος τούτου» ἐνθάδε, καὶ ἀλλότριος τῶν υἱῶν αὐτοῦ ἐστιν ὁ θεός· ἀλλότριον δὲ ἂν εἴπω οὐ τοῦτο λέγω· οὐ κτίσαντα τὸν κόσμον, ἀλλὰ ἀλλότριον τοῦ κυρίου τῆς κακίας, ἀλλότριον τῶν παρόντων ἁμαρτημάτων. Καίτοιγε καὶ θέλοντες τὸν ἀλλότριον τῶν τῆς ἁμαρτίας πραγμάτων προσκυνεῖν θεὸν ἐν τῇ γῇ ταύτῃ τῆς κακώσεως, τί ποιοῦμεν ἴδωμεν. Οὐ λέγομεν· «Πῶς ᾄσωμεν τὴν ᾠδὴν κυρίου ἐπὶ γῆς ἀλλοτρίας;» ἀλλά· πῶς ᾄσωμεν τὴν ᾠδὴν κυρίου οὐκ ἐπὶ γῆς ἀλλοτρίας; Τούτου τόπον ζητοῦμεν τοῦ ᾄδειν τὴν ᾠδὴν κυρίου, τόπον τοῦ προσκυνεῖν κύριον τὸν θεὸν ἡμῶν ἐπὶ γῆς ἀλλοτρίας. Τίς οὖν ὁ τόπος; Εὗρον τοῦτον· ἦλθεν ἐπὶ ταύτην φορέσας σῶμα τὸ σῶσαν, ἀναλαβὼν «τὸ σῶμα τὸ τῆς ἁμαρτίας» «ἐν ὁμοιώματι σαρκὸς ἁμαρτίας», ἵν' ἐν τούτῳ τῷ τόπῳ διὰ τὸν ἐπιδημήσαντα Χριστὸν Ἰησοῦν καὶ καταργήσαντα τὸν ἄρχοντα τοῦ αἰῶνος τούτου καὶ καταργήσαντα τὴν ἁμαρτίαν, δυνηθῶ προσκυνῆσαι τὸν θεὸν ἐνθάδε καὶ μετὰ τοῦτο προσκυνήσω ἐν τῇ γῇ τῇ ἁγίᾳ. Εἰ γὰρ προ σκυνήσας τις τὰ εἴδωλα ἐν τῇ γῇ τῇ ἁγίᾳ ἀπελήλυθεν εἰς τὴν γῆν τὴν ἀλλοτρίαν, προσκυνήσας τις τὸν θεὸν ἐν τῇ γῇ τῇ ἀλλοτρίᾳ ἀπελεύσεται ἐπὶ τὴν γῆν τὴν ἁγίαν ἐν Χριστῷ Ἰησοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας. Ἀμήν. 8.t Εἰς τὸ «κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ» μέχρι τοῦ «ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως». Ὁμιλία ηʹ. 8.1 Τρεῖς οἱονεὶ ἀρετὰς παραλαβὼν ὁ προφήτης τοῦ θεοῦ, <τὴν> ἰσχὺν αὐτοῦ καὶ τὴν σοφίαν αὐτοῦ καὶ τὴν φρόνη σιν αὐτοῦ, ἑκάστῃ αὐτῶν οἰκεῖόν τι ἔργον <ἀπονέμει>, τῇ μὲν ἰσχύϊ τὴν γῆν, τῇ δὲ σοφίᾳ τὴν οἰκουμένην, τῇ δὲ φρο νήσει τὸν οὐρανόν· ἄκουε γὰρ τῆς λέξεως λεγούσης· «Κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ, ὁ ἀνορθώ σας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ, καὶ ἐν τῇ φρονήσει αὐτοῦ ἐξέτεινεν τὸν οὐρανόν.» Καὶ ἡμεῖς δὲ πρὸς τὴν ἡμετέραν γῆν-λέλεκται γὰρ πρὸς τὸν Ἀδάμ· «Γῆ εἶ»-χρείαν ἔχομεν τῆς ἰσχύος τοῦ θεοῦ, χωρὶς δὲ τῆς δυνάμεως τοῦ θεοῦ οὐχ οἷοί τέ ἐσμεν ἐπιτελέσαι ταῦτα, ὅσα οὐ κατὰ «τὸ φρόνημά» ἐστιν «τῆς σαρκός»· «νεκρωθέντων δὲ τῶν μελῶν τῶν ἐπὶ τῆς γῆς», ἔσται τὸ κατὰ τὸ βούλημα τοῦ πνεύματος, ἐπεὶ τῷ «πνεύματι αἱ πράξεις τῆς σαρκὸς» κατὰ τὸν ἀπόστολον «θανατοῦν ται». «Κύριος» οὖν «ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ»· ἐὰν δὲ ἔλθῃς καὶ ἐπὶ ταύτην τὴν γῆν, εἰ δύνασαι ἰδεῖν τὸ ἐν τῷ Ἰὼβ γεγραμμένον, ὡς ἐν τοῖς ἀκριβεστέροις ἀντιγρά φοις εὕρομεν, ὅτι ἔστησεν αὐτὴν «ἐπ' οὐδενί», ὄψῃ ὅτι ἰσχύϊ θεοῦ κατὰ τὸ μεσαίτατον κεῖται. Ἔρχομαι καὶ ἐπὶ τὴν οἰκουμένην. Οἶδα ψυχὴν οἰκου μένην, οἶδα ψυχὴν ἔρημον· εἰ γὰρ οὐκ ἔχει τὸν θεόν, <εἰ> οὐκ ἔχει τὸν Χριστὸν τὸν εἰπόντα· «Ἐγὼ καὶ ὁ πατήρ μου ἐλευσόμεθα πρὸς