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those who are covetous; And 62.122 in truth; this against false pleasure. Not those things which I said, he says, but the contrary. In all. That is, a spiritual fruit must be shown in all things. Proving what is well-pleasing to the Lord. Therefore those things are of a childish and imperfect mind. And have no fellowship, he says, with the unfruitful works of darkness, but rather even reprove them; for the things which are done by them in secret it is a shame even to speak of. But all things, when they are reproved by the light, are made manifest. He said that, You are Light; and the light reproves the things done in darkness. So that if you, he says, were virtuous and admirable, the wicked will not be able to be hidden. For just as when a lamp is set all are enlightened, and the robber would not enter; so when your light shines, the wicked will be caught, being reproved. Therefore, one must reprove. How then does he say, Judge not, that you be not judged? He said to reprove, not to condemn, that is, to discipline; and, Judge not, that you be not judged, he said concerning the smallest sins. Indeed, he also added: Why do you see the speck that is in your brother's eye, but do not consider the beam that is in your own eye? And what he says is this: Just as a wound, as long as it lies hidden, covered from above, and runs deep, enjoys no care; so also sin, as long as it is hidden, is dared with much impunity as if in darkness; but when it is made manifest, it becomes light; not the sin itself—for how could it?—but the one who committed it. For when he is brought into the open, when he is admonished, when he repents, when he receives forgiveness, have you not cleansed his darkness? Did you not then heal his wound? Did you not call forth his unfruitfulness to fruit? Either he says this, or that: Your life, being manifest, is light; for no one hides a blameless life; but the things that are hidden are hidden because they have been darkened. Therefore he says: Awake, you who sleep, and arise from the dead, and Christ will shine on you. He calls the one in sins a sleeper and dead; for he breathes a foul odor, like a corpse, and is inactive, like one who sleeps, and sees nothing, like that one, but dreams and has visions. Some say, You will touch Christ; but others, Christ will shine on you; and this is more likely. Depart from sin, and you will be able to see Christ. For he who does evil hates the light, and does not come to the light; therefore, he who does not do evil, comes. 2. But he says this not only concerning the unbelievers; for many of the faithful are no less attached to wickedness than the unbelievers; and there are some who are even much more so. Therefore it is necessary to say to these also: Awake, you who sleep, and arise from the dead, and Christ will shine on you. To these it is also fitting to say this: God is not of the dead, but of the living. If therefore he is not of the dead, let us live. Some 62.123 say that the statement, The covetous man is an idolater, is an exaggeration. But the saying is not an exaggeration, but the truth. How and in what way? Because the covetous man departs from God, just like the idolater. And lest you think this is said lightly, it is a decree of Christ, saying: You cannot serve God and mammon. Those who serve mammon have cast themselves out of the service of God; and those who have denied his lordship, and serve lifeless gold, are clearly idolaters. But I did not make, he says, an idol, nor set up an altar, nor sacrifice sheep, nor pour a libation of wine, but I entered into the church, and raised my hands to the only-begotten Son of God, and I partake of the mysteries, and share in the prayer, and all other things that befit a Christian. How then, he says, do I worship idols? This indeed is the most astonishing thing, that having had experience of and tasted the philanthropy of God, and having seen that the Lord is good, you forsook the good one, and accepted the cruel tyrant, and while you pretend to serve this one, in truth you have submitted yourself to the harsh and difficult yoke of avarice. You have not yet told me of your own achievement, but of the gifts of the Master. For tell me, I beseech you, from what do we judge a soldier? when he acts as a bodyguard to the king and is fed by him and is called

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πλεονεκτοῦντας· Καὶ 62.122 ἀληθείᾳ· τοῦτο πρὸς τὴν ψευδῆ ἡδονήν. Οὐκ ἐκεῖνα ἃ εἶπον, φησὶν, ἀλλὰ τὰ ἐναντία. Ἐν πάσῃ. Τουτέστι, καρπὸν δεῖ πνευματικὸν ἐπιδείκνυσθαι ἐν πᾶσι. ∆οκιμάζοντες τί ἐστι τὸ εὐάρεστον τῷ Κυρίῳ. Ἄρα παιδικῆς ἐκεῖνα διανοίας καὶ ἀτελοῦς. Καὶ μὴ συγκοινωνεῖτε, φησὶ, τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους, μᾶλλον δὲ καὶ ἐλέγχετε· τὰ γὰρ κρυφῇ γινόμενα ὑπ' αὐτῶν, αἰσχρόν ἐστι καὶ λέγειν. Τὰ δὲ πάντα, ἐλεγχόμενα ὑπὸ τοῦ φωτὸς, φανεροῦται. Εἶπεν, ὅτι Φῶς ἐστε· τὸ δὲ φῶς ἐλέγχει τὰ ἐν σκότει γινόμενα. Ὥστε ἂν ἦτε ὑμεῖς, φησὶν, ἐνάρετοι καὶ θαυμαστοὶ, λαθεῖν οὐ δυνήσονται οἱ πονηροί. Καθάπερ γὰρ λύχνου κειμένου πάντες φωτίζονται, καὶ ὁ λῃστὴς οὐκ ἂν ἐπεισέλθοι· οὕτω τοῦ φωτὸς ὑμῶν λάμποντος, ἁλώσονται οἱ πονηροὶ ἐλεγχόμενοι. Ἄρα διελέγχειν δεῖ. Πῶς οὖν φησι, Μὴ κρίνετε, ἵνα μὴ κριθῆτε; Ἐλέγχειν εἶπεν, οὐ κατακρίνειν, τουτέστι, παιδεύειν· καὶ, Μὴ κρίνετε, ἵνα μὴ κριθῆτε, περὶ τῶν ἐλαχίστων ἁμαρτημάτων εἶπεν. Ἀμέλει καὶ ἐπήγαγε· Τί βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς; Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ὥσπερ τὸ τραῦμα, ἕως ἂν ἐμφωλεύῃ καλυπτόμενον ἄνωθεν, καὶ διὰ βάθους τρέχῃ, οὐδεμιᾶς ἀπολαύει τῆς ἐπιμελείας· οὕτω καὶ ἁμαρτία, ἕως μὲν ἂν κρύπτηται, καθάπερ ἐν σκότῳ μετὰ ἀδείας τολμᾶται πολλῆς· ἐπειδὰν δὲ φανερωθῇ, γίνεται φῶς· οὐχὶ αὐτὴ ἡ ἁμαρτία· πῶς γάρ; ἀλλ' ὁ ἐργασάμενος. Ὅταν γὰρ εἰς μέσον ἐνεχθῇ, ὅταν νουθετηθῇ, ὅταν μετανοήσῃ, ὅταν ἀφέσεως τύχῃ, οὐχὶ ἐξεκάθαρας αὐτοῦ τὸ σκότος; οὐχὶ τότε ἐθεράπευσας αὐτοῦ τὸ τραῦμα; οὐχὶ τὴν ἀκαρπίαν ἐξεκαλέσω πρὸς καρπόν; Ἢ τοῦτό φησιν, ἢ ἐκεῖνο, ὅτι Ὁ μὲν ὑμέτερος βίος φανερὸς ὢν, φῶς ἐστιν· οὐδεὶς γὰρ τὸν ἄληπτον κρύπτει βίον· τὰ δὲ κρυπτόμενα, διὰ τὸ ἐσκοτίσθαι κρύπτεται. ∆ιὸ λέγει· Ἔγειραι, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός. Καθεύδοντα καὶ νεκρὸν, τὸν ἐν ἁμαρτίαις φησί· καὶ γὰρ δυσωδίας πνεῖ, ὡς ὁ νεκρὸς, καὶ ἀνενέργητός ἐστιν, ὡς ὁ καθεύδων, καὶ οὐδὲν ὁρᾷ, ὡς ἐκεῖνος, ἀλλ' ὀνειρώττει καὶ φαντάζεται. Οἱ μὲν, Ἐπιψαύσεις, φασὶ, τοῦ Χριστοῦ· οἱ δὲ, Ἐπιφαύσει σοι ὁ Χριστός· μᾶλλον δὲ τοῦτό ἐστι. Ἀπόστηθι τῆς ἁμαρτίας, καὶ δυνήσῃ τὸν Χριστὸν ἰδεῖν. Ὁ γὰρ τὰ φαῦλα πράσσων, μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς· ὁ τοίνυν μὴ πράττων, ἔρχεται. βʹ. Ἀλλ' οὐ περὶ τῶν ἀπίστων τοῦτο μόνον φησί· πολλοὶ γὰρ τῶν πιστῶν οὐδὲν ἧττον τῶν ἀπίστων τῆς κακίας ἔχονται· εἰσὶ δὲ, οἳ καὶ πολλῷ μᾶλλον. ∆ιὸ καὶ πρὸς τούτους ἀναγκαῖον εἰπεῖν· Ἔγειραι, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός. Πρὸς τούτους ἁρμόζει καὶ τοῦτο εἰπεῖν· Ὁ Θεὸς οὐκ ἔστι νεκρῶν, ἀλλὰ ζώντων. Εἰ τοίνυν οὐκ ἔστι νεκρῶν, ζήσωμεν. Τινὲς 62.123 δὲ ὑπερβολὴν εἶναί φασι τὸ, Ὁ πλεονέκτης εἰδωλολάτρης ἐστίν. Ἀλλ' οὐκ ἔστιν ὑπερβολῆς τὸ ῥῆμα, ἀλλὰ ἀληθείας. Πῶς καὶ τίνι τρόπῳ; Ὅτι ἀφίσταται ἀπὸ τοῦ Θεοῦ ὁ πλεονέκτης, καθάπερ ὁ εἰδωλολάτρης. Καὶ ἵνα μὴ νομίσῃς ἁπλῶς εἰρῆσθαι, ἀπόφασίς ἐστι τοῦ Χριστοῦ λέγουσα· Οὐ δύνασθε Θεῷ δουλεύειν, καὶ μαμμωνᾷ. Οἱ μαμμωνᾷ δουλεύοντες, ἐξέβαλον ἑαυτοὺς τῆς τοῦ Θεοῦ δουλείας· οἱ δὲ ἀρνησάμενοι αὐτοῦ τὴν δεσποτείαν, καὶ χρυσῷ δουλεύοντες ἀψύχῳ, εὔδηλον ὅτι εἰδωλολάτραι εἰσίν. Ἀλλ' οὐκ ἐποίησα, φησὶν, εἴδωλον, οὐδὲ ἔστησα βωμὸν, οὐδὲ κατέθυσα πρόβατα, οὐδὲ οἶνον ἐπέσπεισα, ἀλλ' εἰς ἐκκλησίαν εἰσῆλθον, καὶ χεῖρας ἀνέτεινα τῷ μονογενεῖ τοῦ Θεοῦ Παιδὶ, καὶ μυστηρίων μετέχω, καὶ εὐχῆς κοινωνῶ, καὶ τῶν ἄλλων ἁπάντων, ὧν προσῆκε τὸν Χριστιανόν. Πῶς οὖν, φησὶν, εἴδωλα προσκυνῶ; Τοῦτο μὲν οὖν αὐτὸ καὶ τὸ θαυμαστότατόν ἐστιν, ὅτι πεῖραν λαβὼν καὶ γευσάμενος τῆς φιλανθρωπίας τοῦ Θεοῦ, καὶ ἰδὼν ὅτι χρηστὸς ὁ Κύριος, τὸν μὲν χρηστὸν εἴασας, τὸν δὲ ὠμὸν τύραννον κατεδέξω, καὶ προσποιῇ μὲν τούτῳ δουλεύειν, τῇ δὲ ἀληθείᾳ τῷ σκληρῷ ζυγῷ καὶ χαλεπῷ τῆς φιλαργυρίας σαυτὸν ὑπέβαλες. Οὔπω μοι σὸν εἶπας κατόρθωμα, ἀλλὰ τὰ δῶρα τοῦ ∆εσπότου. Εἰπὲ γάρ μοι, παρακαλῶ, τὸν στρατιώτην πόθεν κρίνομεν; ὅταν δορυφορῇ τὸν βασιλέα καὶ παρ' αὐτοῦ τρέφηται καὶ καλῆται