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For I will not cease crying out against them; for these things are the causes of all evils. Until when will we not have our fill of this insatiable desire? What good does gold have? I am astonished at the matter; truly it is some kind of sorcery, that gold and silver are so highly valued among us. Therefore, we have no regard for our souls, but great is the care for lifeless images. From where did this disease enter the world? who will be able to destroy it? what word can cut out this harsh beast, and corrupt it with utter destruction? The desire has been sown in the minds of men, and even of those who seem to be in reverence. Let us be ashamed at the evangelical precepts; the words lie in Scripture only, but are nowhere shown in deeds. But what is the specious argument of the many? "I have children," he says, "and I myself fear lest I ever fall into the necessity of famine and want, lest I ever have need of others; I am ashamed to beg." Is it for this reason then that you make others beg? "I cannot," he says, "go hungry." Is it for this reason then that you surround others with famine? Do you know how terrible it is to beg? how terrible to be destroyed by famine? Spare your brothers also. You are ashamed to be hungry, tell me, but are you not ashamed to plunder? You are afraid of being destroyed by famine, but you are not afraid to destroy others? And yet, to be hungry has neither shame nor accusation; but to surround others 62.459 with these things brings not only shame, but also the ultimate punishment. All these are pretext and words and trifles. For that you do not do these things for the sake of children is witnessed by all those who do not have children nor will have them, yet so toil and suffer, and surround themselves with as much wealth as if they were to leave it to ten thousand children. It is not the care for children that makes one a money-getter, but a disease of the soul. Because of this, many who do not have children are mad for money; but others, living with many children, despise even what they have; they will accuse you on that day. For if the necessity of children compelled the collection of money, it would be necessary for them also to have the same longing, the same desire; but if they do not have it, it is not from having many children, but from the love of money that we are mad. "And who are they," he says, "who with children despise money?" Many, and in many places; and if you wish, I will speak also of those of old. Did not Jacob have twelve children? Did he not live the life of those who serve? Was he not wronged by his father-in-law? Did he not often set him at naught? Did having many children force him to plan any of those things which are not proper? And what of Abraham? Did he not, besides Isaac, have many other children? What then? Did he not possess his belongings for strangers? Do you see that not only did he not do wrong, but he also yielded his possessions, not only doing good, but also choosing to be wronged by his nephew? For to bear being plundered for God's sake is much greater than doing good. Why? Because the one is the fruit of the soul and of choice, whence it also comes easily; but the other is insolence and violence. And one would more easily give away ten thousand talents willingly, and think he had suffered nothing terrible, than, having been robbed of three obols against his will, bear it meekly. So this is rather the philosophy of the soul. And this we see happened in the case of Abraham; For Lot, it says, saw the surrounding country, and it was well-watered, like the paradise of God, and he chose it for himself. And he said nothing in opposition. Do you see that not only did he not do wrong, but he was also wronged? Why do you accuse your own children, O man? God did not give us children for this reason, that we might plunder the things of others. See that you do not provoke God by saying this. For if you say this, that they are the cause of your plundering and money-making, I fear lest you be deprived of them, as being harmful and treacherous. God gave you children, that they might care for you in old age, that they might learn virtue from you. 4. For because of this He willed the race of men to be so constituted, two of the greatest

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οὐ παύσομαι γὰρ αὐτῶν καταβοῶν· ταῦτα γὰρ πάντων αἴτια τῶν κακῶν. Μέχρι τίνος οὐ λαμβάνομεν κόρον τῆς ἀπλήστου ταύτης ἐπιθυμίας; τί ἔχει καλὸν τὸ χρυσίον; Ἐκπέπληγμαι ἐπὶ τῷ πράγματι· ὄντως γοητεία τίς ἐστι τὸ πρᾶγμα, χρυσὸν καὶ ἄργυρον τοσούτου τιμᾶσθαι παρ' ἡμῖν. Τῶν μὲν οὖν ψυχῶν ἡμῶν οὐδεὶς ἡμῖν λόγος, ἀψύχων δὲ εἰκόνων πολλὴ ἡ θεραπεία. Πόθεν ἐπεισῆλθε τὸ νόσημα τοῦτο οἰκουμένῃ; τίς ἐξολοθρεῦσαι αὐτὸ δυνήσεται; ποῖος ἐκκόψαι λόγος τὸ χαλεπὸν τοῦτο θηρίον, καὶ πανωλεθρίᾳ διαφθεῖραι; Ἐνέσπαρται ταῖς τῶν ἀνθρώπων διανοίαις ἡ ἐπιθυμία, καὶ τῶν δοκούντων εἶναι ἐν εὐλαβείᾳ. Αἰσχυνώμεθα ἐπὶ τοῖς εὐαγγελικοῖς παραγγέλμασι· ῥήματα κεῖται ἐν τῇ Γραφῇ μόνον, ἐπὶ δὲ τῶν ἔργων οὐδαμοῦ δείκνυνται. Ἀλλὰ τίς ὁ εὐπρόσωπος τῶν πολλῶν λόγος; Παιδία ἔχω, φησὶ, καὶ αὐτὸς δέδοικα μήποτε εἰς ἀνάγκην καταστῶ λιμοῦ καὶ ἐνδείας, μήποτε ἑτέρων δεηθῶ· αἰσχύνομαι ἐπαιτεῖν. ∆ιὰ τοῦτο οὖν ἄλλους ποιεῖς ἐπαιτεῖν; Οὐ δύναμαι, φησὶ, πεινῇν. ∆ιὰ τοῦτο οὖν ἑτέρους περιβάλλεις λιμῷ· οἶδας ὅσον δεινὸν τὸ ἐπαιτεῖν; ὅσον τῷ λιμῷ φθείρεσθαι; φεῖσαι καὶ τῶν ἀδελφῶν τῶν σῶν. Αἰσχύνῃ πεινῇν, εἰπέ μοι, ἁρπάζειν δὲ οὐκ αἰσχύνῃ; δέδοικας λιμῷ φθείρεσθαι, ἑτέρους δὲ φθείρειν οὐ δέδοικας; Καίτοι τὸ μὲν πεινῇν οὐδὲ αἰσχύνην ἔχει, οὐδὲ ἔγκλημα· τὸ δὲ ἑτέρους περιβάλλειν 62.459 τούτοις, οὐκ αἰσχύνην μόνον, ἀλλὰ καὶ κόλασιν ἐπιφέρει τὴν ἐσχάτην. Σκῆψις πάντα ταῦτα καὶ λόγοι καὶ φλυαρίαι. Ὅτι γὰρ οὐ παίδων ἕνεκεν ταῦτα ποιεῖτε μαρτυροῦσιν ὅσοι παῖδας μὲν οὐκ ἔχουσιν οὐδὲ ἕξουσι, κόπτονται δὲ οὕτω καὶ ταλαιπωροῦσι, καὶ πλοῦτον περιβάλλονται, ὅσον ἂν εἰ μυρίοις εἶχον καταλεῖψαι παισίν. Οὐκ ἔστι παίδων φροντὶς ἡ ποιοῦσα χρηματιστικὸν, ἀλλὰ ψυχῆς νόσος. ∆ιὰ ταύτην καὶ οὐκ ἔχοντες παῖδας πολλοὶ μαίνονται διὰ τὰ χρήματα· ἕτεροι δὲ ἐν πολυπαιδίᾳ ζῶντες, καὶ τῶν ὄντων καταφρονοῦσιν· ἐκεῖνοί σου κατηγορήσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. Εἰ γὰρ ἡ τῶν παίδων ἀνάγκη πρὸς τὴν τῶν χρημάτων ἐβιάζετο συλλογὴν, ἐχρῆν κἀκείνους τὸν αὐτὸν ἔχειν πόθον, τὴν αὐτὴν ἐπιθυμίαν· εἰ δὲ οὐκ ἔχουσιν, οὐκ ἀπὸ τῆς πολυπαιδίας, ἀλλ' ἀπὸ τῆς φιλοχρηματίας μαινόμεθα. Καὶ τίνες εἰσὶ, φησὶν, οἱ μετὰ παίδων καταφρονοῦντες χρημάτων; Πολλοὶ, καὶ πολλαχοῦ· εἰ δὲ βούλει, καὶ ἐπὶ τῶν παλαιῶν ἐρῶ. Οὐχὶ δώδεκα παῖδας εἶχεν ὁ Ἰακώβ; οὐχὶ τὸν τῶν θητευόντων ἔζη βίον; οὐκ ἠδικεῖτο παρὰ τοῦ κηδεστοῦ; οὐχὶ πολλάκις αὐτὸν ἠθέτησε; μὴ ἠνάγκασεν αὐτὸν ἡ πολυπαιδία βουλεύεσθαί τι τῶν μὴ δεόντων; Τί δὲ ὁ Ἀβραάμ; οὐχὶ μετὰ τοῦ Ἰσαὰκ καὶ ἑτέρουςπολλοὺς εἶχε παῖδας; τί οὖν; οὐχὶ τοῖς ξένοις τὰ ὄντα ἐκέκτητο; Ὁρᾷς, ὅτι οὐ μόνον οὐκ ἠδίκει, ἀλλὰ καὶ τῶν ὄντων παρεχώρει, οὐκ εὖ ποιῶν μόνον, ἀλλὰ καὶ αἱρούμενος ἀδικεῖσθαι παρὰ τοῦ ἀδελφιδοῦ; Τοῦ γὰρ εὖ ποιεῖν τὸ φέρειν ἁρπαζόμενον διὰ τὸν Θεὸν πολλῷ μεῖζόν ἐστι. ∆ιὰ τί; Ὅτι τὸ μὲν ψυχῆς ἐστι καρπὸς καὶ προαιρέσεως, ὅθεν καὶ εὐκόλως γίνεται· τοῦτο δὲ ἐπήρεια καὶ βία. Καὶ εὐκολώτερον ἄν τις μυρία πρόοιτο τάλαντα ἑκὼν, καὶ οὐδὲν ἡγήσεται πεπονθέναι δεινὸν, ἢ τρεῖς ὀβολοὺς ἁρπαγεὶς καὶ παρὰ γνώμην, οἴσει πράως. Ὥστε τοῦτο φιλοσοφία μᾶλλον ψυχῆς. Καὶ τοῦτο ὁρῶμεν γεγονὸς ἐπὶ τοῦ Ἀβραάμ· Εἶδε γὰρ, φησὶν, τὴν περίχωρον ὁ Λὼτ, καὶ ἦν ποτιζομένη, ὡς ὁ παράδεισος τοῦ Θεοῦ, καὶ ἐξελέξατο αὐτήν. Καὶ οὐδὲν ἐκεῖνος ἀντεῖπεν. Ὁρᾷς, ὅτι οὐ μόνον οὐκ ἠδίκει, ἀλλὰ καὶ ἠδικεῖτο; Τί κατηγορεῖς τῶν παίδων τῶν σαυτοῦ, ἄνθρωπε; Οὐ διὰ τοῦτο ἡμῖν ὁ Θεὸς ἔδωκε τοὺς παῖδας, ἵνα ἁρπάζωμεν τὰ ἑτέρων. Ὅρα μὴ τὸν Θεὸν παροξύνῃς τοῦτο λέγων. Εἰ γὰρ τοῦτο λέγεις, ὅτι αὐτοί σοι τῆς ἁρπαγῆς γίνονται αἴτιοι καὶ τοῦ χρηματισμοῦ, δέδοικα μὴ αὐτῶν ἀποστερηθῇς, ὡς βλαπτόντων καὶ ἐπιβουλευόντων. Ὁ Θεός σοι τοὺς παῖδας ἔδωκεν, ἵνα σε γηροκομῶσιν, ἵνα τὴν ἀρετὴν μανθάνωσι παρὰ σοῦ. δʹ. ∆ιὰ γὰρ τοῦτο τὸ τῶν ἀνθρώπων γένος οὕτως ἠθέλησε συνεστάναι, δύο τὰ μέγιστα