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do you do it only? Would that this were so, and I would not have forbidden the mourning; would that such were the purpose. This lament is apostolic, this lament is also of the Lord; for Jesus also wept for Jerusalem. I wished that mourning were divided according to this law. But when, recalling him, you speak of words and companionship and protection, you do not mourn for this reason, but you make a pretext. Mourn, groan for the sinner, and I will shed tears; and I more than you, inasmuch as such a one is liable 60.169 to a greater punishment; and I will lament with such a purpose. Not only should you lament for such a one, but also the whole city and those who meet him, just as those who are led away to death. For truly this is a wicked death, that of sinners. But things have been turned upside down. This lament is also of philosophy, and has much teaching; but that other is of small-mindedness. If we all lamented with this lament, we would have set them right while they were alive. Therefore, just as if you had the power to apply medicines that prevent that bodily death, you would have done it; so also now, if you lamented this death, you would have prevented this from happening both to yourself and to him. But now what is happening is an enigma; that while having the power not to allow this to come upon him, we let it happen, and when it has happened, we mourn. Truly they are worthy of lamentations, when they stand before the judgment seat of Christ, what words they will hear? what things they will suffer? These lived in vain; or rather not in vain, but for evil. And of these it is fitting to say: It would have been better for them if they had not been born. For what is the profit, tell me, of spending so much time to the harm of their own head? For if it were only spent in vain, the loss would not have been enough. Tell me, if someone having become a hired servant for twenty years should toil in vain, will he not weep and lament, and seem to be the most pitiful of all? And this man has toiled his whole life in vain, he lived not one day for himself, but for luxury, for licentiousness, for greed, for sin, for the devil. Shall we not then lament this man? tell me; shall we not try to snatch him from the dangers? For it is possible, it is, if we are willing, for his punishment to become light. If then we make constant prayers for him, if we give alms; even if he is unworthy, God will be moved by us. If for Paul's sake He saved others, and for the sake of some He spares others; how will He not also do this same thing for our sake? From his own money, from yours, from wherever you wish, help; pour on oil, or rather water. Does he not have his own alms to show? Then let him have those of his kin. Does he not have those done by himself? Then let him have those done for him. Thus with confidence his wife will then plead for him, having offered a ransom for him. The more sins he has become liable for, the more he needs almsgiving. Not only for this reason, but because he does not now have equal strength, but much less. For it is not the same, for someone to do it himself, and for another to do it for him. Since therefore it is less, let us make it very great by its quantity. Let us not be busy with monuments, nor with funeral rites. Surround him with widows; this is the greatest funeral rite. Say his name; command them all to make entreaties and supplications for him; this will move God, if not by him, yet through him another becomes the cause of the almsgiving. And this is a doctrine of God's love for mankind. Widows standing around and weeping can snatch him not only from the present, but also from the future death. Many have also profited from the alms given by others on their behalf. For even if not completely, yet they found some comfort; since, if this is not so, how are children saved? and yet in that case they contribute nothing, but the parents everything; and children were often granted to women, though they contributed nothing. God has given us many ways of being saved, only let us not be negligent. 60.170 5. What then, if one is poor, he says? Again I will say, the greatness of almsgiving is not judged by what is given only, but also by the intention. Only do not give less than your ability, and you have paid the whole. What then, he says, if he is desolate

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μόνον ποιεῖς; Εἴθε τοῦτο ἦν, καὶ οὐκ ἂν ἐκώλυσα τὰ πένθη· εἴθε τοιοῦτος ὁ σκοπὸς ἦν. Οὗτος ὁ θρῆνος ἀποστολικὸς, οὗτος ὁ Θρῆνος καὶ ∆εσποτικός· ἔκλαυσε γὰρ καὶ Ἰησοῦς τὴν Ἱερουσαλήμ. Ἐβουλόμην τούτῳ διῃρῆσθαι τῷ νόμῳ τὰ πένθη. Ὅταν δὲ ἀνακαλούμενος ῥήματα λέγῃς καὶ συνήθειαν καὶ προστασίαν, οὐχὶ διὰ τοῦτο πενθεῖς, ἀλλὰ σκήπτῃ. Πένθησον, στέναξον τὸν ἁμαρτωλὸν, καὶ ἐγὼ κατάξω δάκρυα· καὶ ἐγὼ σοῦ μᾶλλον, ὅσῳ καὶ μείζονι τιμωρίᾳ ὑπεύθυ 60.169 νος ὁ τοιοῦτος· καὶ ἐγὼ θρηνήσω μετὰ τοιούτου σκοποῦ. Οὐ σὲ δὲ μόνον τὸν τοιοῦτον δεῖ θρηνεῖν, ἀλλὰ καὶ τὴν πόλιν ἅπασαν καὶ τοὺς ἀπαντῶντας, καθάπερ τοὺς ἐπὶ θάνατον ἀπαγομένους. Ὄντως γὰρ θάνατος οὗτός ἐστι πονηρὸς, ὁ τῶν ἁμαρτωλῶν. Ἀλλὰ τὰ ἄνω κάτω γεγένηται. Οὗτος ὁ θρῆνος καὶ φιλοσοφίας ἐστὶ, καὶ διδασκαλίαν ἔχει πολλήν· ἐκεῖνος δὲ μικροψυχίας. Εἰ ἐθρηνοῦμεν τοῦτον τὸν θρῆνον ἅπαντες, ζῶντας ἂν αὐτοὺς διωρθώσαμεν. Ὥσπερ οὖν εἰ κύριος ἧς φάρμακα ἐπενεγκεῖν κωλύοντα τὸν θάνατον ἐκεῖνον τὸν σωματικὸν, ἐποίησας ἄν· οὕτω καὶ νῦν, εἴ γε τοῦτον ἐθρήνεις τὸν θάνατον, ἐκώλυσας ἂν καὶ ἐπὶ σοῦ, καὶ ἐπ' ἐκείνου τοῦτο γενέσθαι. Νῦν δὲ αἴνιγμά ἐστι τὸ γινόμενον· κυρίους μὲν ὄντας μὴ συγχωρῆσαι τοῦτον ἐπελθεῖν, ἀφεῖναι γενέσθαι, γενόμενον δὲ πενθεῖν. Ὄντως θρήνων ἄξιοι, ὅταν παραστῶσι τῷ βήματι τοῦ Χριστοῦ, οἷα ἀκούσονται ῥήματα; οἷα πείσονται πράγματα; Εἰκῆ ἔζησαν οὗτοι· μᾶλλον δὲ οὐκ εἰκῆ, ἀλλὰ καὶ ἐπὶ κακῷ. Καὶ ἐπὶ τούτων εὔκαιρον εἰπεῖν· Συμφέρον ἦν αὐτοῖς, εἰ οὐκ ἐγεννήθησαν. Τί γὰρ ὄφελος, εἰπέ μοι, τοσοῦτον ἀναλῶσαι χρόνον ἐπὶ κακῶς τῆς ἑαυτῶν κεφαλῆς; Εἰ γὰρ εἰκῆ μόνον ἀνάλωτο, οὐκ ἂν ἤρκεσεν ἡ ζημία. Εἰπέ μοι, εἴ τις μισθωτὸς γενόμενος εἴκοσιν ἔτη κατακόπτοιτο εἰκῆ, οὐ κλαύσεται καὶ θρηνήσει, καὶ δόξει πάντων ἐλεεινότερος εἶναι; Καὶ οὗτος πᾶσαν τὴν ζωὴν εἰκῆ κατεκόπη, οὐδὲ μίαν ἡμέραν ἔζησεν ἑαυτῷ, ἀλλὰ τῇ τρυφῇ, τῇ ἀσελγείᾳ, τῇ πλεονεξίᾳ, τῇ ἁμαρτίᾳ, τῷ διαβόλῳ. Τοῦτον οὖν οὐ θρηνήσομεν; εἰπέ μοι· οὐ πειρασόμεθα τῶν κινδύνων ἐξαρπάσαι; Ἔστι γὰρ, ἔστιν, ἐὰν θέλωμεν, κούφην αὐτῷ γενέσθαι τὴν κόλασιν. Ἂν οὖν εὐχὰς ὑπὲρ αὐτοῦ ποιῶμεν συνεχεῖς, ἂν ἐλεημοσύνην διδῶμεν· κἂν ἐκεῖνος ἀνάξιος ᾗ, ἡμᾶς ὁ Θεὸς δυσωπήσεται. Εἰ διὰ Παῦλον ἑτέρους διέσωσε, καὶ δι' ἄλλους ἄλλων φείδεται· πῶς οὐχὶ καὶ δι' ἡμᾶς τὸ αὐτὸ τοῦτο ἐργάσεται; Ἐκ τῶν ἐκείνου χρημάτων, ἐκ τῶν σῶν, ὅθεν ἂν θέλῃς, βοήθησον· ἐπίσταξον ἔλαιον, μᾶλλον δὲ ὕδωρ. Οὐκ ἔχει ἐλεημοσύνας οἰκείας ἐπιδείξασθαι; Κἂν συγγενικάς. Οὐκ ἔχει τὰς ὑπ' αὐτοῦ γεγενημένας; Κἂν τὰς ὑπὲρ αὐτοῦ. Οὕτω μετὰ παῤῥησίας αὐτὸν παραιτήσεται τότε ἡ γυνὴ, λῦτρον ὑπὲρ αὐτοῦ καταθεμένη. Ὅσῳ πλειόνων γέγονεν ἁμαρτημάτων ὑπεύθυνος, τοσούτῳ μειζόνως αὐτῷ δεῖ τῆς ἐλεημοσύνης. Οὐ διὰ τοῦτο δὲ μόνον, ἀλλ' ὅτι οὐδὲ ἴσην ἔχει τὴν ἰσχὺν νῦν, ἀλλ' ἐλάττω πολλῷ. Οὐ γάρ ἐστιν ἴσον, αὐτόν τινα ποιῆσαι, καὶ ἕτερον ὑπὲρ αὐτοῦ. Ὡς οὖν ἐλάττονος οὔσης, οὕτω τῷ πλήθει μεγίστην ποιῶμεν αὐτήν. Μὴ περὶ σήματα, μὴ περὶ ἐντάφια ἀσχολώμεθα. Περίστησον χήρας· τοῦτο ἐντάφιον μέγιστον. Εἰπὲ τοὔνομα· πάσας κέλευσον ὑπὲρ αὐτοῦ ποιεῖσθαι τὰς δεήσεις, καὶ τὰς ἱκετηρίας· δυσωπήσει τοῦτο τὸν Θεὸν, εἰ καὶ μὴ ὑπ' αὐτοῦ, ἀλλὰ δι' αὐτὸν ἕτερος αἴτιος γίνεται τῆς ἐλεημοσύνης. Καὶ τοῦτο δόγμα τῆς τοῦ Θεοῦ φιλανθρωπίας ἐστί. Χῆραι περιεστῶσαι καὶ δακρύουσαι, οὐχὶ τοῦ παρόντος, ἀλλὰ καὶ τοῦ μέλλοντος δύνανται ἐξαρπάσαι θανάτου. Πολλοὶ καὶ ἐκ τῶν ὑφ' ἑτέρων δι' αὐτοὺς γεγενημένων ἐλεημοσυνῶν ἀπώναντο. Εἰ γὰρ καὶ μὴ τέλεον, ἀλλ' ὅμως παραμυθίαν εὗρόν τινα· ἐπεὶ, εἰ μὴ τοῦτό ἐστι, πῶς τὰ παιδία σώζεται; καίτοι γε ἐκεῖ οὐδὲν αὐτὰ εἰσφέρει, ἀλλ' οἱ γονεῖς τὸ πᾶν· καὶ γυναιξὶν ἐχαρίσθη παιδία πολλάκις, οὐδὲν αὐτὰ εἰσενεγκόντα. Πολλὰς ἡμῖν ὁ Θεὸς τοῦ σώζεσθαι δέδωκεν ὁδοὺς, μόνον μὴ ἀμελῶμεν. 60.170 εʹ. Τί οὖν, ἄν τις πένης ᾖ, φησί; Πάλιν ἐρῶ, τὸ πολὺ τῆς ἐλεημοσύνης οὐκ ἐκ τῶν διδομένων κρίνεται μόνον, ἀλλὰ καὶ ἐκ τῆς προαιρέσεως. Μόνον μὴ δῷς ἔλαττον τῆς δυνάμεως, καὶ τὸ πᾶν ἐξέτισας. Τί οὖν, φησὶ, ἂν ἔρημος ᾖ