Homily LXXX.

Matt. XXVI. 6, 7.

“Now when Jesus was in Bethany, in the house of Simon the leper, there came unto Him a woman having an alabaster box of very precious ointment, and poured it on His head, as He sat at meat.”

This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she doth seem to me to be one and the same,2899   St. Augustin, on St. John, Hom. XLIX. sec. 3, speaks of the identity as doubtful. See also Greswell, vol. ii., Diss. XVII., and vol. iii. Diss. III. It seems that the occasion recorded in Luke vii. 37 must have been different, whether the person were the same or not. St. Chrysostom supposes two unctions at Bethany. See note at the end of “Sermons preached at St. Saviour’s Church, Leeds.” [Augustin discusses the question more fully in his Harmony of the Gospels, see Nicene Fathers, vol. vi. pp. 173, 174. He holds that there were two occasions, one named by Luke, and the other by Matthew, Mark and John, but that Mary was the person anointing on both occasions. This leads to the identification of Mary, the sister of Lazarus, with Mary Magdalene. But there is no proof that Luke refers to the latter. The opinion of Chrysostom seems to be that Matthew, Mark and Luke refer to the same person, and John to another on a different occasion. But to this there are insuperable objections.—R.]yet not so with John, but another person, one much to be admired, the sister of Lazarus.

But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation.2900   Lit, an economy.

The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her.

And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ’s feet, even her own head.

“But when His disciples saw it, they had indignation,” such are the words, “saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. But when Jesus understood it, He said, Why trouble ye the woman? for she hath wrought a good work upon me? For ye have the poor always with you, but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.”2901   Matt. xxvi. 8–13. [The Greek text agrees with the received with the exception of a change of order in the first clause of verse 11. In verse 12, the R.V. renders, “to prepare me for burial,” and in verse 12, “bespoken of” for “be told.”—R.]

And whence had they this thought? They used to hear their Master saying, “I will have mercy, and not sacrifice,”2902   See ix. 13, and xii. 7.and blaming the Jews, because they omitted the weightier matters, judgment, and mercy, and faith, and discoursing much on the mount concerning almsgiving, and from these things they inferred with themselves, and reasoned, that if He accepts not whole burnt offerings, neither the ancient worship, much more will He not accept the anointing of oil.

But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head.

For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why marvellest thou, if He doth not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment.

But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman’s munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, “Why trouble ye the woman?” And He adds a reason, as it was His will again to put them in mind of His passion, “For she did it,” He said, “for my burial.” And another reason. “For ye have the poor always with you, but me ye have not always;” and, “Wheresoever the gospel shall be preached, that shall be told also which this woman hath done.”

Seest thou how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the gospel should be spread abroad in every part of the earth.

Who then is so wretched as to set his face against so much truth? For lo! what He said is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her celebrated.

And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, and this a house of some leper, the disciples only being present.

2. Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls,2903   [A clause is omitted here: “and conquered in wars.”—R.]and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot.2904   [This accords with the assumed identity with the woman spoken of in Luke vii. But there seems to be no proof that Chrysostom identified the woman with Mary Magdalene. Compare p. 41, Homily VI. 8.—R.]

Great is the loving-kindness of the Lord. He endureth an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair.

But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, “She hath wrought a good work,” but before this, “Why trouble ye the woman?” That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither doth He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that thou mightest learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He saith it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance it, and not to seek all perfection at the beginning. For, that at least He Himself would rather have desired this, is manifest from the fact, that He required a bag to be borne, who had not where to lay His head. But then the time demanded not this, that He should correct the deed, but that He should accept it only. For even as, if any one asked Him, without the woman’s having done it, He would not have approved this; so, after she had done it, He looks to one thing only, that she be not driven to perplexity by the reproof of the disciples, but that she should go from His care, having been made more cheerful and better. For indeed after the oil had been poured out, their rebuke had no seasonableness.

Do thou then likewise, if thou shouldest see any one provide sacred vessels and offer them, and loving to labor upon any other ornament of the church, about its walls or floor; do not command what has been made to be sold, or overthrown, lest thou spoil his zeal. But if, before he had provided them, he were to tell thee of it, command it to be given to the poor; forasmuch as He also did this not to spoil the spirit of the woman, and as many things as He says, He speaks for her comfort.

Then because He had said, “She hath done it for my burial;” that He might not seem to perplex the woman, by making mention of such a thing as this, His burial and death, I mean; see how by that which follows He recovers her, saying, “What she hath done shall be spoken of in the whole world.”

And this was at once consolation to His disciples, and comfort and praise to her. For all men, He saith, shall celebrate her hereafter; and now too hath she announced beforehand my passion, by bringing unto me what was needed for a funeral, let not therefore any man reprove her. For I am so far from condemning her as having done amiss, or from blaming her as having not acted rightly, that I will not suffer what hath been done to lie hid, but the world shall know that which has been done in a house, and in secret. For in truth the deed came of a reverential mind, and fervent faith, and a contrite soul.

And wherefore did He promise the woman nothing spiritual; but the perpetual memory? From this He is causing her to feel a confidence about the other things also. For if she hath wrought a good work, it is quite evident she shall receive a due reward.

“Then went one of the twelve, he that was called Judas Iscariot, unto the chief priests, and said unto them, What will ye give me, and I will deliver Him unto you?”2905   Matt. xxvi. 14, 15. [R.V., “Then one of the twelve, who was called Judas Iscariot, went unto the chief priests, and said, What are ye willing to give me,” etc.] Then. When? When these things were spoken, when He had said, it is for my burial, and not even thereby was he moved to compunction, neither when he heard that the Gospel should be preached everywhere did he fear (and yet it was the language of unspeakable power), but when women showed so much honor, and women that had been harlots, then he wrought the devil’s works.

But what can be the reason they mention his surname? Because there was also another Judas. And they do not shrink from saying, He was of the twelve; so entirely do they hide none of those things which seem to be matters of reproach. And yet they might have said merely this, that he was one of the disciples, for there were others besides. But now they add, of the twelve, as though they had said, of the first company of those selected as the best, of them with Peter and John. Because for one thing did they care, for truth alone, not for concealing what things were done.

For this cause many of the signs they pass by, but of the things that appear to be matters of reproach they conceal nothing; but though it be word, though it be deed, though it be what you will of this kind, they proclaim it with confidence.

3. And not these only, but even John himself, who utters the higher doctrines. For he most of all tells us of the affronts and the reproachful things that were done unto Him.

And see how great is the wickedness of Judas, in that he comes unto them of his own accord, in that he does this for money, and for such a sum of money.

But Luke saith, that he conferred with the chief captains.2906   Luke xxii. 4. [The explanation is untenable. The “captains” (στρατηγο) were not “chiliarchs,” but the officers of the temple guard; comp. Luke xxii. 52, where the same word occurs. For after that the Jews became seditious, the Romans set over them those that should provide for their good order. For their government had now undergone a change according to the prophecy.

To these then he went and said, “What will ye give me, and I will deliver him unto you. And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him.”2907   Matt. xxvi. 15, 16. [R.V., “And they weighed unto him thirty,” etc. to deliver Him unto them. The same word as in verse 15.—R.] For indeed he was afraid of the multitude, and desired to seize him alone.

Oh madness! how did covetousness altogether blind him! For he that had often seen Him when He went through the midst, and was not seized, and when He afforded many demonstrations of His Godhead and power, looked to lay hold on Him; and this while He was using like a charm for him so many, both awful and soothing words, to put an end to this evil thought. For not even at the supper did He forbear from this care of him, but unto the last day discoursed to him of these things. But he profited nothing. Yet not for that did the Lord cease to do His part.

Knowing this, then, let us also not intermit to do all things unto them that sin and are remiss, warning, teaching, exhorting, admonishing, advising, though we profit nothing. For Christ indeed foreknew that the traitor was incorrigible, yet nevertheless He ceased not to supply what could be done by Himself, as well admonishing as threatening and bewailing over him, and nowhere plainly, nor openly, but in a concealed way. And at the very time of the betrayal, He allowed him even to kiss Him, but this benefited him nothing. So great an evil is covetousness, this made him both a traitor, and a sacrilegious robber.

Hearken, all ye covetous, ye that have the disease of Judas; hearken, and beware of the calamity. For if he that was with Christ, and wrought signs, and had the benefit of so much instruction, because he was not freed from the disease, was sunk into such a gulf; how much more shall ye, who do not so much as listen to the Scripture, who are constantly riveted to the things present, become an easy prey to this calamity, unless ye have the advantage of constant care. Every day was that man with Him, who had not where to lay His head, and every day was he instructed by deeds, and by words, not to have gold, nor silver, nor two coats; and yet he was not taught self restraint; and how dost thou expect to escape the disease, if thou hast not the benefit of earnest attention, and dost not use much diligence? For terrible, terrible is the monster, yet nevertheless, if thou be willing, thou wilt easily get the better of him. For the desire is not natural; and this is manifest from them that are free from it. For natural things are common to all; but this desire has its origin from remissness alone; hence it takes its birth, hence it derives its increase, and when it has seized upon those who look greedily after it, it makes them live contrary to nature. For when they regard not their fellow countrymen, their friends, their brethren,2908   [The words “their kinsmen” should be inserted here.—R.]in a word all men, and with these even themselves, this is to live against nature. Whence it is evident that the vice and disease of covetousness, wherein Judas, being entangled, became a traitor, is contrary to nature. And how did he become such a one, you may say, having been called by Christ? Because God’s call is not compulsory, neither does it force the will of them who are not minded to choose virtue, but admonishes indeed, and advises, and does and manages all things, so as to persuade men to become good; but if some endure not, it does not compel. But if thou wouldest learn from what cause he became such as he was, thou wilt find him to have been ruined by covetousness.

And how was he taken by this calamity? one may say. Because he grew remiss. For hence arise such changes, as on the other hand, those for the better from diligence. How many for instance that were violent, are now more gentle than lambs? how many lascivious persons have become afterwards continent? how many, heretofore covetous, yet now have cast away even their own possessions? And the contrary again has been the result of remissness. For Gehazi also lived with a holy man, and he too became depraved from the same disease. For this calamity is the most grievous of all. Hence come robbers of tombs, hence menslayers, hence wars and fightings, and whatsoever evil thou mayest mention, it cometh hence. And in every respect is such a one useless, whether it be requisite to lead an army or to guide a people: or rather not in public matters only, but also in private. If he is to marry a wife, he will not take the virtuous woman, but the vilest of all; if he have to buy a house, not that which becomes a free man, but what can bring much rent; if he is to buy slaves, or what else it may be, he will take the worst.

And why do I speak of leading an army, and guiding a people, and managing households; for should he be a king, he is the most wretched of all men, and a pest to the world, and the poorest of all men. For he will feel like one of the common sort, not accounting all men’s possessions to be his, but himself to be one of all; and when spoiling all men’s goods, thinks himself to have less than any. For measuring the things present by his desire for those whereof he is not yet possessed, he will account the former nothing compared to the latter. Wherefore also one saith, “There is not a more wicked thing than a covetous man.”2909   Ecclus. x. 9.

4. For such a one both setteth himself to sale, and goeth about, a common enemy of the world, grieving that the earth doth not bear gold instead of the corn, and the fountains instead of streams, and the mountains instead of stone; vexed at the fruitfulness of the seasons, troubled at common benefits; shunning every means whence one cannot obtain money; undergoing all things whence one can scrape together so much as two farthings; hating all men, the poor and the rich; the poor, lest they should come and beg of him; the rich, because he hath not their possessions. All men he accounts to be possessed of what is his, and as though he had been injured by all, so is he displeased with all. He knows not plenty, he has no experience of satiety, he is more wretched than any, even as, on the other hand, he that is freed from these things, and practises self-restraint, is the most enviable. For the virtuous man, though he be a servant, though a prisoner, is the most happy of all men. For no one shall do him ill, no not though all men should come together out of the world, setting in motion arms and camps, and warring with him. But he that is depraved and vile, and such as we have described, though he be a king, though he have on a thousand diadems, will suffer the utmost extremities, even from a common hand. So feeble is vice, so strong is virtue.

Why then dost thou mourn, being in a state of poverty. Why wailest thou keeping a feast, for indeed it is an occasion of feasting. Why weepest thou, for poverty is a festival, if thou be wise. Why lamentest thou, thou little child; for such a one we should call a little child. Did such a person strike thee? What is this, he made thee more able to endure? But did he take away thy money? He hath removed the greater part of thy burden. But hath he cut off thine honor? Again thou tellest me of another kind of freedom. Hear even those without teaching wisdom touching these things, and saying, “Thou hast suffered no ill, if thou show no regard to it.” But hath he taken away that great house of thine, which hath enclosures about it? But behold the whole earth is before thee, the public buildings, whether thou wouldest have them for delight, or for use. And what is more pleasing or more beautiful than the firmament of Heaven.

How long are ye poor and needy? It is not possible for him to be rich, who is not wealthy in his soul; like as it is not possible for him to be poor, who hath not the poverty in his mind. For if the soul is a nobler thing than the body, the less noble parts have not power to affect it after themselves; but the noble part draws over unto herself, and changes those that are not so noble. For so the heart, when it has received any hurt, affects the whole body accordingly; if its temperament be disordered, it mars all, if it be rightly tempered, it profits all. And if any of the remaining parts should have become corrupt, while this remains sound, it easily shakes off what is evil in them also.

And that I may further make what I say more plain, what is the use, I pray thee, of verdant branches, when the root is withering? and what is the harm of the leaves being withered above, while this is sound? So also here there is no use of money, while the soul is poor; neither harm from poverty, when the soul is rich. And how can a soul, one may say, be rich, being in want of money? Then above all times might this be; for then also is it wont to be rich.

For if, as we have often shown, this is a sure proof of being rich, to despise wealth, and to want nothing; and of poverty again, to want, and any one would more easily despise money in poverty than in wealth, it is quite evident that to be in poverty rather makes one to be rich. For indeed that the rich man sets his heart on money more than the poor man, is surely plain to every one; like as the drunken man is thirsty, rather than he that hath partaken of drink sufficiently. For neither is his desire such as to be quenched by too much; but, on the contrary, it is its nature to be inflamed by this. For fire likewise, when it has received more food, then most of all waxes fierce; and the tyranny of wealth, when thou hast cast into it more gold, then most especially is increased.

If then the desiring more be a mark of poverty; and he that is in the possession of riches is like this; he is especially in poverty. Seest thou that the soul then most of all is poor, when it is rich; and then is rich, when it is in poverty?

And if thou wilt, let us exercise our reasoning in persons also, and let there be two, the one having ten thousand talents, the other ten, and from both let us take away these things. Who then will grieve the most? He that hath lost the ten thousand. But he would not have grieved more, unless he had loved it more; but if he loves more, he desires more; but if he desires more, he is more in poverty. For this do we most desire, of which we are most in want, for desire is from want. For where there is satiety, there cannot be desire. For then are we most thirsty, when we have most need of drink.

And all these things have I said, to show that if we be vigilant, no one shall harm us; and that the harm arises not from poverty but from ourselves. Wherefore I beseech you with all diligence to put away the pest of covetousness, that we may both be wealthy here, and enjoy the good things eternal, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.

ΟΜΙΛΙΑ Πʹ. Τοῦ δὲ Ἰησοῦ γενομένου ἐν Βηθανίᾳ, ἐν οἰκίᾳ Σίμω νος τοῦ λεπροῦ, προσῆλθεν αὐτῷ γυνὴ, ἀλάβα στρον μύρου ἔχουσα βαρυτίμου, καὶ ἐξέχεεν ἐπὶ τῆς κεφαλῆς αὐτοῦ ἀνακειμένου. αʹ. Ἡ γυνὴ αὕτη δοκεῖ μὲν εἶναι μία καὶ ἡ αὐτὴ παρὰ τοῖς εὐαγγελισταῖς ἅπασιν, οὐκ ἔστι δέ: ἀλλὰ παρὰ μὲν τοῖς τρισὶ μία τις εἶναί μοι δοκεῖ καὶ ἡ αὐτή: παρὰ δὲ τῷ Ἰωάννῃ οὐκέτι: ἀλλ' ἑτέρα τις θαυμαστὴ, ἡ τοῦ Λαζάρου ἀδελφή. Οὐχ ἁπλῶς δὲ τῆς λέπρας μέμνηται τοῦ Σίμωνος ὁ εὐαγγελιστὴς, ἀλλ' ἵνα δείξῃ πόθεν θαῤῥοῦσα προσῆλθεν ἡ γυνή. Ἐπειδὴ γὰρ ἡ λέπρα σφόδρα ἐδόκει ἀκάθαρτον εἶναι πάθος καὶ βδελυκτὸν, εἶδε δὲ τὸν Ἰησοῦν καὶ θεραπεύσαντα τὸν ἄνθρωπον (οὐ γὰρ ἂν εἵλετο μεῖναι παρὰ τῷ λεπρῷ), καὶ καταχθέντα παρ' αὐτῷ, ἐθάρσησεν ὅτι καὶ τὴν τῆς ψυχῆς αὐτῆς ἀκαθαρσίαν ἀποσμήξει ῥᾳδίως. Οὐχ ἁπλῶς δὲ καὶ τὴν πόλιν φησὶ, τὴν Βηθανίαν, ἀλλ' ἵνα μάθῃς, ὅτι ἑκὼν ἐπὶ τὸ πάθος ἔρχεται. Ὁ γὰρ πρὸ τούτου διαδιδράσκων αὐτοὺς, ὅτε μάλιστα ἐξήφθη αὐτῶν ἡ βασκανία, τότε πλησίον ἔρχεται ὡς ἀπὸ σταδίων δεκαπέντε: οὕτως οἰκονομίας ἦν καὶ τὸ πρότερον ἀναχωρεῖν. Ἰδοῦσα τοίνυν αὐτὸν ἡ γυνὴ, καὶ τὸ θαῤῥεῖν λαβοῦσα ἐντεῦθεν, προσῄει. Εἰ γὰρ ἡ αἱμοῤῥοοῦσα, καίτοι οὐδὲν ἑαυτῇ συνειδυῖα τοιοῦτον, διὰ τὴν ἀπὸ τῆς φύσεως δοκοῦσαν εἶναι ἀκαθαρσίαν, τρέμουσα καὶ δεδοικυῖα προσῆλθε: πολλῷ μᾶλλον ταύτην ὀκνεῖν καὶ ἀναδύεσθαι εἰκὸς ἦν, διὰ τὸ πονηρὸν συνειδός. Διὸ καὶ μετὰ πολλὰς γυναῖκας, τὴν Σαμαρεῖτιν, τὴν Χαναναίαν, τὴν αἱμοῤῥοοῦσαν, καὶ ἑτέρας πλείους προσέρχεται, διὰ τὸ πολλὴν ἑαυτῇ συνειδέναι ἀσέλγειαν: καὶ οὐδὲ δημοσίᾳ, ἀλλ' ἐν οἰκίᾳ. Καὶ πάντων τῶν ἄλλων ὑπὲρ θεραπείας προσερχομένων σωματικῆς μόνον, αὕτη τιμῆς ἕνεκεν προσῄει μόνης, καὶ τῆς κατὰ ψυχὴν διορθώσεως. Οὐδὲ γάρ τι τοῦ σώματος ἀνάπηρος ἦν: ὥστε καὶ διὰ τοῦτο μάλιστα ἄν τις αὐτὴν θαυμάσειε. Καὶ οὐδὲ ὡς ἀνθρώπῳ προσῄει ψιλῷ: οὐ γὰρ ἂν ταῖς θριξὶ κατέμαξεν: ἀλλ' ὡς μείζονι ἢ κατὰ ἄνθρωπον. Διὰ τοῦτο ὃ παντὸς τοῦ σώματος τιμιώτερον ἦν μέλος, τοῦτο πρὸς τοὺς πόδας ἤνεγκε τοῦ Χριστοῦ, τὴν κεφαλὴν τὴν ἑαυτῆς. Ἰδόντες δὲ οἱ μαθηταὶ αὐτοῦ, ἠγανάκτησαν, φησὶ, λέγοντες: Εἰς τί ἡ ἀπώλεια αὕτη; Ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι πολλοῦ, καὶ δοθῆναι τοῖς πτωχοῖς. Γνοὺς δὲ ὁ Ἰησοῦς εἶπε: Τί κόπους παρέχετε τῇ γυναικί; ἔργον γὰρ καλὸν εἰργάσατο εἰς ἐμέ. Τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ' ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε. Βαλοῦσα γὰρ αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώματός μου, πρὸς τὸ ἐνταφιάσαι με ἐποίησεν. Ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη εἰς μνημόσυνον αὐτῆς. Καὶ πόθεν αὐτοῖς αὕτη ἡ διάνοια; Ἤκουον τοῦ διδασκάλου λέγοντος, Ἔλεον θέλω, καὶ οὐ θυσίαν, καὶ τοῖς Ἰουδαίοις ἐγκαλοῦντος, ὅτι τὰ βαρύτερα ἠφίεσαν, τὴν κρίσιν καὶ τὸν ἔλεον καὶ τὴν πίστιν, καὶ πολλὰ ἐν τῷ ὄρει περὶ ἐλεημοσύνης διαλεχθέντος καὶ ἀπὸ τούτων συνελογίζοντο πρὸς ἑαυτοὺς καὶ ἐνενόουν, ὅτι εἰ ὁλοκαυτώματα οὐ προσίεται, οὐδὲ τὴν παλαιὰν λατρείαν, πολλῷ μᾶλλον τοῦ ἐλαίου τὴν χρίσιν. Ἀλλ' οὗτοι μὲν οὕτως ἐνόμιζον: ὁ δὲ τὴν διάνοιαν αὐτῆς ὁρῶν, ἀφίησι. Καὶ γὰρ πολλὴ ἡ εὐλάβεια ἦν, καὶ ἄφατος ἡ σπουδή: διὸ καὶ σφόδρα συγκαταβαίνων, συνεχώρησε καὶ κατὰ τῆς κεφαλῆς αὐτοῦ χυθῆναι τὸ ἔλαιον. Εἰ γὰρ ἄνθρωπος γενέσθαι, καὶ κυοφορηθῆναι, καὶ γαλακτοτροφηθῆναι οὐ παρῃτήσατο, τί θαυμάζεις εἰ τοῦτο οὐ διακρούεται; Ὥσπερ γὰρ ὁ Πατὴρ αὐτοῦ κνίσης ἠνέσχετο καὶ καπνοῦ, οὕτω καὶ αὐτὸς τῆς πόρνης, ὅπερ ἔφθην εἰπὼν, τὴν αὐτῆς διάνοιαν ἀποδεχόμενος. Καὶ γὰρ ὁ Ἰακὼβ στήλην ἤλειψε τῷ Θεῷ, καὶ ἐν ταῖς θυσίαις ἔλαιον προσήγετο, καὶ οἱ ἱερεῖς μύρῳ ἐχρίοντο. Ἀλλ' οἱ μαθηταὶ τὴν γνώμην αὐτῆς οὐκ εἰδότες, ἀκαίρως ἐμέμφοντο, καὶ δι' ὧν ἐνεκάλουν, δεικνύουσι τῆς γυναικὸς τὴν φιλοτιμίαν. Εἰπόντες γὰρ, ὅτι Ἠδύνατο τριακοσίων δηναρίων πραθῆναι, ἔδειξαν ὅσον ἀνάλωσεν εἰς τὸ μύρον αὕτη, καὶ ὅσην ἐπεδείξατο τὴν μεγαλοψυχίαν. Διὸ καὶ ἐπετίμα αὐτοῖς, λέγων: Τί κόπους παρέχετε τῇ γυναικί; Καὶ λογισμὸν προστίθησι, βουλόμενος αὐτοὺς πάλιν ἀναμνῆσαι τοῦ πάθους: Εἰς τὸν ἐνταφιασμόν μου γὰρ, φησὶν, ἐποίησε. Καὶ ἕτερον λογισμόν: Τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ' ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε: καὶ, Ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον, λαληθήσεται καὶ ὃ ἐποίησεν αὕτη. Εἶδες πῶς πάλιν τὴν εἰς τὰ ἔθνη ἔξοδον προαναφωνεῖ, καὶ ταύτῃ παραμυθούμενος αὐτοὺς ὑπὲρ τοῦ θανάτου, εἴγε τοσαύτη μετὰ τὸν σταυρὸν ἡ δύναμις ἐκλάμψει, ὡς πανταχοῦ τῆς γῆς ἐκχυθῆναι τὸ κήρυγμα; Τίς οὖν οὕτως ἄθλιος, ὡς πρὸς τοσαύτην ἀντιβλέψαι ἀλήθειαν; Ἰδοὺ γὰρ ὅπερ εἶπε, γέγονε: καὶ ὅπουπερ ἂν ἀπέλθῃς τῆς οἰκουμένης, ὄψει καὶ ταύτην ἀνακηρυττομένην. Καίτοι οὐδὲ τὸ πρόσωπον ἐπίσημον ἦν, οὔτε μάρτυρας ἔχον πολλοὺς, οὔτε ἐν θεάτρῳ τὸ γεγενημένον, ἀλλ' ἐν οἰκίᾳ, καὶ ἐν οἰκίᾳ λεπροῦ τινος, τῶν μαθητῶν μόνων παρόντων. βʹ. Τίς οὖν αὐτὸ ἐξήχησε καὶ διαδοθῆναι ἐποίησεν; Ἡ τοῦ ταῦτα λέγοντος δύναμις. Καὶ βασιλέων μὲν μυρίων καὶ στρατηγῶν ἀνδραγαθήματα, ὧν καὶ τὰ ὑπομνήματα μένει, σεσίγηνται: καὶ πόλεις ἀναστήσαντες, καὶ τείχη περιβαλόντες, καὶ πολέμους νικήσαντες, καὶ τρόπαια στήσαντες, καὶ ἔθνη πολλὰ δουλωσάμενοι, οὐδὲ ἐξ ἀκοῆς, οὐδὲ ἐξ ὀνόματός εἰσι γνώριμοι, καίτοι καὶ ἀνδριάντας ἀναστήσαντες καὶ νόμους θέντες: ὅτι δὲ πόρνη γυνὴ ἔλαιον ἐξέχεεν ἐν οἰκίᾳ λεπροῦ τινος, δέκα ἀνδρῶν παρόντων, τοῦτο πάντες ᾄδουσι κατὰ τὴν οἰκουμένην, καὶ χρόνος τοσοῦτος διῆλθε, καὶ ἡ μνήμη τοῦ γενομένου οὐκ ἐμαράνθη: ἀλλὰ καὶ Πέρσαι, καὶ Ἰνδοὶ, καὶ Σκύθαι, καὶ Θρᾷκες, καὶ Σαυρομάται, καὶ τὸ Μαύρων γένος, καὶ οἱ τὰς Βρεττανικὰς νήσους οἰκοῦντες τὸ ἐν Ἰουδαίᾳ γενόμενον λάθρα ἐν οἰκίᾳ παρὰ γυναικὸς πεπορνευμένης περιφέρουσι. Μεγάλη ἡ φιλανθρωπία τοῦ Δεσπότου. Πόρνης ἀνέχεται, πόρνης πόδας φιλούσης, καὶ βρεχούσης ἐλαίῳ, καὶ καταμασσούσης ταῖς θριξὶ, καὶ προσίεται, καὶ ἐπιτιμᾷ τοῖς ἐγκαλοῦσιν. Οὐδὲ γὰρ ἔδει ὑπὲρ τοσαύτης σπουδῆς ἐξαπορηθῆναι τὴν γυναῖκα. Σὺ δέ μοι κἀκεῖνο σκόπει, πῶς ἦσαν λοιπὸν ὑψηλοὶ καὶ πρόθυμοι πρὸς ἐλεημοσύνην. Καὶ διατί μὴ ἁπλῶς εἶπεν, ὅτι Ἔργον καλὸν ἐποίησεν: ἀλλὰ πρότερον, Τί κόπους παρέχετε τῇ γυναικί; Ἵνα μάθωσι μὴ ἐκ προοιμίων τὰ ὑψηλότερα τοὺς ἀσθενεστέρους ἀπαιτεῖν. Διὰ τοῦτο οὐδὲ αὐτὸ καθ' ἑαυτὸ ἁπλῶς τὸ πρᾶγμα ἐξετάζει, ἀλλὰ μετὰ τοῦ προσώπου τῆς γυναικός. Καίτοι εἰ ἐνομοθέτει, οὐκ ἂν προσέθηκε τὴν γυναῖκα: ἀλλ' ἵνα μάθῃς, ὅτι δι' αὐτὴν ταῦτα εἴρηται, ἵνα μὴ τὴν βλαστήσασαν αὐτῆς πίστιν πηρώσωσιν, ἀλλ' ἐκθρέψωσι μᾶλλον, διὰ τοῦτό φησι, παιδεύων ἡμᾶς ὅπερ ἂν γίνηται καλὸν παρ' ὁτουοῦν, κἂν μὴ σφόδρα ἠκριβωμένον ᾖ, δέχεσθαι αὐτὸ καὶ θάλπειν, καὶ ἐπὶ τὸ μεῖζον ἄγειν, καὶ μὴ παρὰ τὴν ἀρχὴν πᾶσαν ἐπιζητεῖν ἀκρίβειαν. Ἐπεὶ ὅτι γε καὶ αὐτὸς τοῦτο μᾶλλον ἠβούλετο, δῆλον ἐξ ὧν καὶ γλωσσόκομον βαστάζεσθαι ἐκέλευσεν, ὁ μὴ ἔχων ποῦ τὴν κεφαλὴν κλῖναι. Ἀλλὰ τότε οὐκ ἀπῄτει τοῦτο ὁ καιρὸς, ὥστε διορθῶσαι τὸ γεγενημένον, ἀλλ' ὥστε ἀποδέξασθαι μόνον. Ὥσπερ γὰρ εἴ τις αὐτὸν ἤρετο χωρὶς τοῦ ποιῆσαι τοῦτο τὴν γυναῖκα, οὐκ ἂν τοῦτο ἀπεφήνατο: οὕτως ἐπειδὴ ἐποίησεν, εἰς ἓν ὁρᾷ λοιπὸν, ὅπως ἂν μὴ διαπορηθῇ ἐκ τῆς τῶν μαθητῶν ἐπιτιμήσεως, ἀλλ' ἐκ τῆς αὐτοῦ θεραπείας εὐθυμοτέρα γενομένη καὶ ἀμείνων ἀπέλθῃ. Καὶ γὰρ μετὰ τὸ χυθῆναι τὸ ἔλαιον, οὐδὲ καιρὸν εἶχεν αὐτῶν ἡ ἐπιτίμησις. Καὶ σὺ τοίνυν ἂν μέν τινα ἴδῃς σκεύη κατασκευάσαντα ἱερὰ καὶ προσάγοντα, ἢ ἄλλον τινὰ Ἐκκλησίας κόσμον περὶ τοίχους καὶ ἔδαφος φιλοπονοῦντα, μὴ κέλευε πραθῆναι, ἢ ἀνατραπῆναι τὸ γινόμενον, ἵνα μὴ πηρώσῃς αὐτοῦ τὴν προθυμίαν. Ἂν δὲ πρὶν ἢ κατασκευάσαι τις ἔρηται, κέλευε δοθῆναι πτωχοῖς: ἐπεὶ καὶ αὐτὸς, ὥστε μὴ πηρῶσαι τὴν γνώμην τῆς γυναικὸς, τοῦτο ἐποίησε, καὶ ὅσα φησὶν, εἰς παραμυθίαν αὐτῆς λέγει. Εἶτα ἐπειδὴ εἶπεν, Εἰς τὸν ἐνταφιασμόν μου ἐποίησεν: ἵνα μὴ δόξῃ ἀπορεῖν τὴν γυναῖκα, τοῦ τοιούτου πράγματος ἀναμνήσας, τάφου καὶ θανάτου λέγω, ὅρα διὰ τῶν ἑξῆς πῶς αὐτὴν ἀνακτᾶται πάλιν λέγων: Ἐν ὅλῳ τῷ κόσμῳ λαληθήσεται ὃ ἐποίησεν αὕτη. Τοῦτο δὲ καὶ τῶν μαθητῶν παραμυθία, κἀκείνης παράκλησις καὶ ἔπαινος ἦν. Πάντες γὰρ αὐτὴν, φησὶν, ᾄσονται μετὰ ταῦτα: καὶ νῦν δὲ προανεκήρυξε τὸ πάθος, τὰ πρὸς κηδείαν προσάγουσα: μὴ τοίνυν τις αὐτῇ ἐπιτιμάτω. Ἐγὼ γὰρ τοσοῦτον ἀπέχω τοῦ καταδικάσαι αὐτὴν ὡς κακῶς πεποιηκυῖαν, ἢ μέμψασθαι ὡς οὐκ ὀρθῶς ἐργασαμένην, ὅτι οὐδὲ ἀφήσω λαθεῖν τὸ γεγενημένον, ἀλλ' ὁ κόσμος εἴσεται τὸ ἐν οἰκίᾳ εἰργασμένον καὶ ἐν κρυπτῷ. Καὶ γὰρ ἀπὸ διανοίας εὐλαβοῦς ἦν τὸ γεγενημένον, καὶ πίστεως θερμῆς, καὶ συντετριμμένης ψυχῆς. Καὶ διατί μηδὲν πνευματικὸν ὑπέσχετο τῇ γυναικὶ, ἀλλὰ τὴν εἰς ἀεὶ μνήμην; Ἀπὸ τούτων καὶ περὶ ἐκείνων θαῤῥεῖν παρασκευάζων. Εἰ γὰρ ἔργον καλὸν ἐποίησεν, εὔδηλον ὅτι καὶ μισθὸν ἄξιον λήψεται. Τότε πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος Ἰούδας Ἰσκαριώτης, πρὸς τοὺς ἀρχιερεῖς, εἶπε: Τί θέλετέ μοι δοῦναι, καὶ ἐγὼ παραδώσω ὑμῖν αὐτόν; Τότε, πότε; Ὅτε ταῦτα ἐλέγετο, ὅτε εἶπεν, Εἰς τὸν ἐνταφιασμόν: καὶ οὐδὲ ἐντεῦθεν κατενύγη, οὔτε ἀκούσας, ὅτι κηρυχθήσεται τὸ εὐαγγέλιον πανταχοῦ, ἔδεισε: (καὶ γὰρ δυνάμεως ἀφάτου τὸ εἰρημένον ἦν:) ἀλλ' ὅτε γυναῖκες τοσαύτην ἐπεδείξαντο τιμὴν, καὶ γυναῖκες πεπορνευμέναι, τότε αὐτὸς τὰ διαβόλου εἰργάζετο. Τί δήποτε λέγουσιν αὐτοῦ τὸ παράσημον; Ὅτι ἦν καὶ ἄλλος Ἰούδας. Καὶ οὐδὲ παραιτοῦνται εἰπεῖν, ὅτι ἀπὸ τῶν δώδεκα ἦν: οὕτως οὐδὲν κρύπτουσι τῶν δοκούντων εἶναι ἐπονειδίστων. Καίτοι ἐνῆν εἰπεῖν οὕτως ἁπλῶς, ὅτι τῶν μαθητῶν αὐτοῦ τις ἦν: ἦσαν γὰρ καὶ ἄλλοι. Νῦν δὲ προστιθέασι, Τῶν δώδεκα, ὡσανεὶ ἔλεγον, τοῦ πρώτου χοροῦ τῶν ἀριστίνδην ἐξειλεγμένων, τῶν μετὰ Πέτρου καὶ Ἰωάννου. Ἑνὸς γὰρ αὐτοῖς ἔμελε, τῆς ἀληθείας μόνης, οὐ τοῦ συσκιάσαι τὰ γινόμενα. Διὰ τοῦτο τῶν μὲν σημείων πολλὰ παρατρέχουσι, τῶν δὲ δοκούντων ἐπονειδίστων εἶναι οὐδὲν ἀποκρύπτονται, ἀλλὰ κἂν ῥῆμα, κἂν πρᾶγμα, κἂν ὁτιοῦν ᾖ τοιοῦτον, μετὰ παῤῥησίας ἀνακηρύττουσι. γʹ. Καὶ οὐχ οὗτοι μόνον, ἀλλὰ καὶ αὐτὸς ὁ τὰ ὑψηλότερα φθεγγόμενος Ἰωάννης. Αὐτὸς γὰρ μάλιστα λέγει καὶ τὰς ὕβρεις καὶ τὰ ὀνείδη τὰ εἰς αὐτὸν γενόμενα. Καὶ ὅρα πόση ἡ κακία τοῦ Ἰούδα, ὅταν αὐτομάτως προσίῃ, ὅταν ἀργυρίου τοῦτο ποιῇ, καὶ ἀργυρίου τοσούτου. Ὁ δὲ Λουκᾶς φησιν, ὅτι τοῖς στρατηγοῖς συνέθετο. Ἐπειδὴ γὰρ ἐστασίαζον οἱ Ἰουδαῖοι, τοὺς τῆς εὐταξίας αὐτῶν ἐπιμελησομένους ἐπέστησαν αὐτοῖς οἱ Ῥωμαῖοι. Καὶ γὰρ ἡ ἀρχὴ αὐτῶν μεταπεσοῦσα λοιπὸν ἦν κατὰ τὴν προφητείαν. Τούτοις οὖν προσελθών φησι: Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; Οἱ δὲ ἔστησαν αὐτῷ τριάκοντα ἀργύρια. Καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν, ἵνα αὐτὸν παραδῷ. Καὶ γὰρ ἐδεδοίκει τὸν ὄχλον, καὶ μόνον ἀπολαβεῖν ἤθελεν. Ὢ τῆς ἀνοίας! πῶς αὐτὸν καθάπαξ ἐπήρωσεν ἡ φιλαργυρία! Ὁ γὰρ πολλάκις ἰδὼν αὐτὸν διὰ μέσου διελθόντα, καὶ μὴ κατασχεθέντα, καὶ τῆς αὐτοῦ θεότητος καὶ δυνάμεως πολλὰς παρασχόντα τὰς ἀποδείξεις, προσεδόκησεν αὐτὸν καθέξειν: καὶ ταῦτα, τοσαῦτα αὐτῷ κατεπᾴδοντα καὶ φοβερὰ καὶ προσηνῆ ῥήματα, ὥστε καταλῦσαι τὴν πονηρὰν ταύτην ἔννοιαν. Οὐδὲ γὰρ ἐν τῷ δείπνῳ ταύτης ἀπέστη τῆς ἐπιμελείας, ἀλλ' ἕως ἐσχάτης ἡμέρας ὑπὲρ τούτων αὐτῷ διελέγετο. Ἀλλ' οὐδὲν ἐκεῖνος ἐκέρδανεν. Οὐ μὴν διὰ τοῦτο ὁ Δεσπότης ἐπαύσατο τὰ αὐτοῦ ποιῶν. Ταῦτ' οὖν καὶ ἡμεῖς εἰδότες, μὴ διαλιμπάνωμεν πάντα ποιοῦντες εἰς τοὺς ἁμαρτάνοντας καὶ ῥᾳθύμους, νουθετοῦντες, διδάσκοντες, παρακαλοῦντες, παραινοῦντες, συμβουλεύοντες, κἂν μηδὲν ὠφελῶμεν. Καὶ γὰρ ὁ Χριστὸς προῄδει τὸ ἀδιόρθωτον τοῦ προδότου: ἀλλ' ὅμως οὐκ ἐπαύσατο τὰ παρ' ἑαυτοῦ εἰσφέρων, καὶ νουθετῶν, καὶ ἀπειλῶν, καὶ ταλανίζων, καὶ οὐδαμοῦ σαφῶς, οὐδὲ δήλως, ἀλλ' ἐπικεκρυμμένως. Ἐν αὐτῷ δὲ τῷ καιρῷ τῆς προδοσίας καὶ φιλῆσαι αὐτὸν κατεδέξατο: ἀλλ' οὐδὲν ἐκεῖνον ὤνησε τοῦτο. Τοσοῦτον ἡ φιλαργυρία κακόν: αὕτη γὰρ αὐτὸν καὶ προδότην καὶ ἱερόσυλον ἐποίησεν. Ἀκούσατε, πάντες οἱ φιλάργυροι, οἱ τὸ τοῦ Ἰούδα νόσημα ἔχοντες: ἀκούσατε καὶ φυλάξασθε τὸ πάθος. Εἰ γὰρ ὁ συνὼν τῷ Χριστῷ, καὶ σημεῖα ἐργασάμενος, καὶ τοσαύτης ἀπολαύσας διδασκαλίας, ἐπειδὴ μὴ ἀπηλλάγη τοῦ νοσήματος, εἰς τοσοῦτον κατηνέχθη βάραθρον: πολλῷ μᾶλλον ὑμεῖς, οἱ μηδὲ Γραφῶν ἀκούοντες, οἱ διαπαντὸς τοῖς παροῦσι προσηλωμένοι, εὐάλωτοι τῷ πάθει τούτῳ γενήσεσθε, εἰ μὴ συνεχοῦς ἀπολαύοιτε ἐπιμελείας. Καθ' ἑκάστην ἡμέραν συνῆν ἐκεῖνο. τῷ μὴ ἔχοντι ποῦ τὴν κεφαλὴν κλῖναι, καὶ καθ' ἑκάστην ἐπαιδεύετο τὴν ἡμέραν, δι' ἔργων, διὰ ῥημάτων, μὴ χρυσίον, μὴ ἀργύριον, μὴ δύο χιτῶνας ἔχειν, καὶ ὅμως οὐκ ἐσωφρονίσθη: καὶ πῶς σὺ προσδοκᾷς διαφεύξεσθαι τὸ νόσημα, μὴ σφοδρᾶς ἀπολαύων θεραπείας, καὶ πολλῇ τῇ σπουδῇ κεχρημένος; Δεινὸν γὰρ, δεινὸν τουτὶ τὸ θηρίον: ἀλλ' ὅμως ἂν ἐθέλῃς, ῥᾳδίως περιέσῃ. Οὐ γάρ ἐστιν ἡ ἐπιθυμία φυσική: καὶ δῆλον τοῦτο ἐκ τῶν ἀπηλλαγμένων αὐτῆς. Τὰ γὰρ τῆς φύσεως κοινὰ πάντων ἐστίν: αὕτη δὲ ἐκ ῥᾳθυμίας ἡ ἐπιθυμία γίνεται μόνης: ἐντεῦθεν φύεται, ἐντεῦθεν αὔξεται: καὶ τοὺς πρὸς αὐτὴν κεχηνότας ὅταν ἕλῃ, παρὰ φύσιν ποιεῖ ζῇν. Ὅταν γὰρ ἀγνοῶσι τοὺς ὁμοφύλους, τοὺς φίλους, τοὺς ἀδελφοὺς, τοὺς συγγενεῖς, ἅπαντας ἁπλῶς, καὶ μετὰ τούτων καὶ ἑαυτοὺς, παρὰ φύσιν τοῦτό ἐστι ζῇν. Ὅθεν δῆλον, ὅτι παρὰ φύσιν ἡ κακία, καὶ τὸ τῆς φιλαργυρίας νόσημα, ᾧ καὶ Ἰούδας περιπεσὼν, προδότης ἐγένετο. Καὶ πῶς τοιοῦτος γέγονε, φησὶ, κληθεὶς ὑπὸ τοῦ Χριστοῦ; Ὅτι οὐκ ἀναγκαστικὴ τοῦ Θεοῦ ἡ κλῆσις, οὐδὲ βιάζεται τὴν γνώμην τῶν μὴ βουλομένων ἀρετὴν ἑλέσθαι, ἀλλὰ παραινεῖ μὲν καὶ συμβουλεύει, καὶ πάντα ποιεῖ καὶ πραγματεύεται, ὥστε πεῖσαι γενέσθαι χρηστούς: εἰ δὲ μὴ ἀνάσχοιντό τινες, οὐκ ἀναγκάζει. Εἰ δὲ βούλει μαθεῖν, πόθεν αὐτὸς γέγονε τοιοῦτος, εὑρήσεις ἀπὸ τῆς φιλαργυρίας αὐτὸν ἀπολωλότα. Καὶ πῶς ὑπὸ τοῦ πάθους ἑάλω τούτου; φησίν. Ἐπειδὴ ἐῤῥᾳθύμησεν. Ἐντεῦθεν γὰρ αἱ τοιαῦται μεταβολαὶ, ὥσπερ οὖν ἀπὸ σπουδῆς αἱ πρὸς τὸ ἐναντίον. Πόσοι γοῦν βίαιοι γενόμενοι, προβάτων εἰσὶν ἡμερώτεροι νῦν; πόσοι ἀσελγεῖς, σώφρονες μετὰ ταῦτα κατέστησαν; πόσοι πλεονέκται πρὸ τούτου, νῦν δὲ καὶ τὰ ἑαυτῶν ἔῤῥιψαν; Καὶ τοὐναντίον πάλιν ἀπὸ ῥᾳθυμίας συνέβη. Καὶ γὰρ ὁ Γιεζῆ ἀνδρὶ ἁγίῳ συνέζη, καὶ γέγονε μοχθηρὸς καὶ αὐτὸς ἀπὸ τοῦ αὐτοῦ νοσήματος. Τὸ γὰρ πάντων χαλεπώτατον τοῦτο τὸ πάθος. Ἐντεῦθεν τυμβωρύχοι, ἐντεῦθεν ἀνδροφόνοι, ἐντεῦθεν πόλεμοι καὶ μάχαι, καὶ ὅπερ ἂν εἴπῃς κακὸν, ἐντεῦθεν. Καὶ πανταχοῦ ἄχρηστος ὁ τοιοῦτος, ἄν τε στρατηγῆσαι, ἄν τε δημαγωγῆσαι δέῃ: μᾶλλον δὲ οὐκ ἐν τοῖς κοινοῖς μόνον, ἀλλὰ καὶ ἐν τοῖς ἰδίοις. Κἂν γυναῖκα ἄγεσθαι μέλλῃ, οὐ λήψεται τὴν ἐνάρετον, ἀλλὰ τὴν πασῶν φαυλοτάτην: κἂν οἰκίαν πρίασθαι, οὐ τὴν ἐλευθέρῳ πρέπουσαν, ἀλλὰ τὴν πολὺν δυναμένην τὸν μισθὸν ἐνεγκεῖν: κἂν οἰκέτας, κἂν ὁτιοῦν ἕτερον ὠνεῖσθαι μέλλῃ, τὸ φαυλότατον λήψεται. Καὶ τί λέγω στρατηγίαν, καὶ δημαγωγίαν, καὶ οἰκονομίας; Κἂν γὰρ βασιλεὺς ᾖ, πάντων ἐστὶν ἀθλιώτερος, καὶ λύμη τῆς οἰκουμένης, καὶ πάντων πενέστερος. Ὡς γὰρ εἷς τῶν πολλῶν διακείσεται, οὐχὶ τὰ πάντων αὐτοῦ νομίζων εἶναι, ἀλλ' αὐτὸν ἕνα τῶν πάντων: καὶ τὰ πάντων ἁρπάζων, πάντων ἐλάττονα ἔχειν νομίζει. Τῇ γὰρ τῶν οὐδέπω κτηθέντων ἐπιθυμίᾳ τὰ παρόντα μετρῶν, οὐδὲν ταῦτα πρὸς ἐκεῖνα εἶναι ἡγήσεται. δʹ. Διὸ καί τίς φησι: Φιλαργύρου μὲν οὐδὲν ἀνομώτερον. Ὁ γὰρ τοιοῦτος καὶ ἑαυτὸν ἀποδίδοται, καὶ κοινὸς περιέρχεται τῆς οἰκουμένης ἐχθρὸς, ἀλγῶν ὅτι μὴ χρυσίον φέρει ἀντὶ τῶν ἀσταχύων ἡ γῆ, καὶ ἀντὶ τῶν ναμάτων αἱ κρῆναι, καὶ ἀντὶ τῶν λίθων τὰ ὄρη: δυσχεραίνων πρὸς τὴν εὐετηρίαν, ἐν τοῖς κοινοῖς ἀγαθοῖς συνεσταλμένος: πᾶσαν ἀποστρεφόμενος πρόφασιν, ὅθεν οὐκ ἔστιν ἀργύριον λαβεῖν: πάντα ὑπομένων, ὅθεν καὶ δύο συλλέξαι μόνον ὀβολοὺς ἔνι: ἅπαντας μισῶν, τοὺς πένητας, τοὺς πλουτοῦντας: τοὺς μὲν πένητας, μήποτε προσελθόντες αἰτήσωσι: τοὺς δὲ πλουτοῦντας, ὅτι μὴ τὰ ἐκείνων ἔχει. Ἅπαντας τὰ αὐτοῦ νομίζει κεκτῆσθαι, καὶ ὡς παρὰ πάντων ἠδικημένος, οὕτω πρὸς πάντας δυσχεραίνει. Πλησμονὴν οὐκ οἶδε, κόρον οὐκ ἐπίσταται, πάντων ἐστὶν ἀθλιώτερος: ὥσπερ οὖν ὁ τούτων ἀπηλλαγμένος καὶ φιλοσοφῶν, ζηλωτότερος πάντων. Ὁ μὲν γὰρ ἐνάρετος, κἂν οἰκέτης ᾖ, κἂν δεσμώτης, πάντων ἐστὶ μακαριώτερος. Οὐδεὶς γὰρ αὐτὸν ποιήσει κακῶς, οὐδ' ἂν οἱ ἐκ τῆς οἰκουμένης συνέλθωσιν ἅπαντες, ὅπλα καὶ στρατόπεδα κινοῦντες, καὶ πολεμοῦντες αὐτῷ. Ὁ δὲ μοχθηρὸς καὶ φαῦλος, καὶ τοιοῦτος οἷον διεγράψαμεν, κἂν βασιλεὺς ᾖ, κἂν μυρία περικέηται διαδήματα, καὶ παρὰ τοῦ τυχόντος τὰ ἔσχατα πείσεται. Οὕτως ἡ κακία ἀσθενές: οὕτως ἰσχυρὸν ἡ ἀρετή. Τί τοίνυν πενθεῖς ἐν πενίᾳ ὤν; τί θρηνεῖς ἑορτὴν ἄγων; καὶ γὰρ ἑορτῆς ὁ καιρός. Τί κλαίεις; καὶ γὰρ πανήγυρις ἡ πτωχεία, ἂν σωφρονῇς. Τί ὀδύρῃ, παιδίον; παιδίον γὰρ δεῖ τὸν τοιοῦτον καλεῖν. Ἐτύπτησέ σε ὁ δεῖνα; Καὶ τί τοῦτο; καρτερικώτερον ἐποίησεν. Ἀλλ' ἀφείλετο χρήματα; Τὸ πλέον ὑπετέμετο τοῦ φορτίου. Ἀλλὰ τὴν δόξαν περιέκοψε; Πάλιν ἄλλης ἐλευθερίας εἶδός μοι λέγεις. Ἄκουσον καὶ τῶν ἔξωθεν ταῦτα φιλοσοφούντων, καὶ λεγόντων: Οὐδὲν κακὸν πέπονθας, ἂν μὴ προσποιῇ. Ἀλλὰ τὴν οἰκίαν ἀφείλετο, τὴν μεγάλην ἐκείνην καὶ περιβόλους ἔχουσαν; Ἀλλ' ἰδοὺ πᾶσα ἡ γῆ ἐνώπιόν σου, τὰ δημόσια οἰκοδομήματα, εἴτε εἰς τέρψιν, εἴτε εἰς χρείαν ἔχειν ἐθέλοις. Καὶ τί τερπνότερον ἢ ὡραιότερον τοῦ στερεώματος τοῦ οὐρανοῦ; Μέχρι τίνος πτωχοὶ καὶ πένητες; Οὐκ ἔστι πλούσιον εἶναι τὸν μὴ ψυχῇ πλουτοῦντα: ὥσπερ οὐκ ἔνι πτωχὸν εἶναι τὸν μὴ ἐν διανοίᾳ ἔχοντα τὴν πενίαν. Εἰ γὰρ κυριώτερον τοῦ σώματος ἡ ψυχὴ, οὐκ ἰσχύει τὰ ἀκυρότερα αὐτὴν διαθεῖναι πρὸς ἑαυτά: ἀλλ' ἡ κυρία τὰ μὴ οὕτω κύρια πρὸς ἑαυτὴν ἐφέλκεται καὶ μεταβάλλει. Καὶ γὰρ ἡ καρδία, ὅταν τινὰ δέξηται βλάβην, ἅπαν τὸ σῶμα οὕτω διατίθησι: κἂν δύσκρατος γένηται, τῷ παντὶ λυμαίνεται: κἂν εὔκρατος, τὸ πᾶν ὀνίνησιν. Ἂν δέ τι τῶν λοιπῶν διαφθαρῇ, ταύτης μενούσης ὑγιοῦς, εὐκόλως κἀκείνων τὴν λύμην ἀποτινάσσεται. Ἵνα δὲ καὶ σαφέστερον ὃ λέγω ποιήσω, τί κλάδων ὄφελος, εἰπέ μοι, χλωρῶν, ὅταν ἡ ῥίζα μαραίνηται; τί δὲ βλάβος τῶν ἄνωθεν ξηρανθέντων φύλλων, ταύτης οὔσης ὑγιοῦς; Οὕτω καὶ ἐνταῦθα οὐδὲν ὄφελος χρημάτων, ψυχῆς οὔσης πενιχρᾶς: οὐδὲ βλάβος πενίας, ψυχῆς οὔσης πλουσίας. Καὶ πῶς ἂν γένοιτο πλουσία, φησὶ, ψυχὴ, ἐν πενίᾳ χρημάτων οὖσα; Μάλιστα ἂν τότε γένοιτο: τότε γὰρ καὶ πλουτεῖν εἴωθεν. Εἰ γὰρ, καθὼς πολλάκις ἐδείξαμεν, τοῦτο πλουτοῦντος τεκμήριον, τὸ καταφρονεῖν χρημάτων καὶ μηδενὸς δεῖσθαι, καὶ πενίας πάλιν τὸ δεῖσθαι: εὐκολώτερον δ' ἄν τις ἐν πενίᾳ ἢ ἐν πλούτῳ καταφρονήσειε χρημάτων: εὔδηλον ὅτι μάλιστα τὸ ἐν πενίᾳ εἶναι μᾶλλον ποιεῖ πλουτεῖν. Καὶ γὰρ ὅτι μᾶλλον ἐφίεται χρημάτων ὁ πλούσιος ἢ ὁ πένης, παντί που δῆλον: ὥσπερ ὁ μεθύων μᾶλλον διψᾷ τοῦ μετασχόντος αὐτάρκως τοῦ πόματος. Οὐδὲ γὰρ τοιαύτη ἐστὶν ἡ ἐπιθυμία, ὥστε τῷ πλείονι σβέννυσθαι, ἀλλὰ τοὐναντίον ἀνάπτεσθαι πέφυκε τούτῳ. Καὶ γὰρ τὸ πῦρ ὅταν πλείονα λάβῃ τροφὴν, τότε μάλιστα ἀγριοῦται: καὶ ἡ τῶν χρημάτων ἐπιθυμία, ὅταν πλέον ἐμβάλῃς χρυσίον, τότε μάλιστα αἴρεται. Εἰ τοίνυν τὸ πλειόνων ἐφίεσθαι, πενίας, ὁ δὲ ἐν πλούτῳ τοιοῦτος, οὗτος μάλιστα ἐν πενίᾳ. Ὁρᾷς ὅτι τότε μάλιστα πένεται ἡ ψυχὴ, ὅταν πλουτῇ, καὶ τότε πλουτεῖ, ὅταν ἐν πενίᾳ ᾖ; Εἰ δὲ βούλει, καὶ ἐπὶ προσώπων τὸν λόγον γυμνάσωμεν, καὶ ἔστωσαν δύο τινὲς, ὁ μὲν ἔχων μυρία τάλαντα, ὁ δὲ δέκα: καὶ ἀμφοτέρους ταῦτα ἀφαιρώμεθα: τίς οὖν μᾶλλον ἀλγήσει; Ὁ τὰ μυρία ἀπολέσας. Οὐκ ἂν δὲ μᾶλλον ἤλγησεν, εἰ μὴ μᾶλλον ἐφίλει: εἰ δὲ μᾶλλον φιλεῖ, μᾶλλον ἐπιθυμεῖ: εἰ δὲ ἐπιθυμεῖ μᾶλλον, μᾶλλόν ἐστιν ἐν πενίᾳ. Τούτου γὰρ μάλιστα ἐπιθυμοῦμεν, οὗ μάλιστα ἐν ἐνδείᾳ ἐσμέν: ἀπὸ γὰρ ἐνδείας ἡ ἐπιθυμία. Ἔνθα γὰρ ἂν ᾖ κόρος, ἐπιθυμίαν οὐκ ἔστιν εἶναι. Καὶ γὰρ τότε μάλιστα διψῶμεν, ὅταν ἐνδεῶς ἔχωμεν ποτοῦ. Ταῦτα δέ μοι ἅπαντα εἴρηται, ὥστε δεῖξαι, ὅτι ἂν νήφωμεν, οὐδεὶς ἡμᾶς λυμανεῖται: καὶ ὅτι οὐ παρὰ πενίαν, ἀλλὰ παρ' ἡμᾶς αὐτοὺς ἡ βλάβη γίνεται. Διὸ παρακαλῶ πάσῃ σπουδῇ τὴν νόσον τῆς φιλαργυρίας ἐκβαλεῖν, ἵνα καὶ ἐνταῦθα πλουτῶμεν, καὶ τῶν αἰωνίων ἀπολαύσωμεν ἀγαθῶν, ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.