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money; And what is more desirable, if by despising them we are to have precise good-will and love towards Him? For what I always say, this I will say now, that by both means He pushes the hearer to obedience of what is said, both through the beneficial things and through the harmful things; just like the best physician, pointing out both the disease that comes from inattention and the health that comes from obedience. See, then, what a gain He shows this to be again, and how He demonstrates the advantage from the release from their opposites. For wealth, He says, does not only harm you in this, that it arms robbers against you, nor that it darkens the mind with all intensity; but also that it casts you out of the service of God, making you captives of lifeless money, and harming you in both ways, both by making you slaves of that which you ought to rule, and by casting you out of the service of God, whom it is most necessary of all for you to serve. For just as there He showed a twofold harm, both in laying up here where moth destroys, and in not laying up there where the safekeeping is indestructible; so also here He shows a twofold loss, both by that which it draws away from God, and by that which it subjects to mammon. But He does not state this immediately, but first establishes it from common reasonings, saying thus: No one can serve two masters; speaking here of two who command opposite things. For if this were not so, they would not be two. For of the multitude of them that believed, the heart and soul were one; and although they were divided into many bodies, yet concord made the many one. Then, intensifying it, He says: not only will he not serve, but he will also hate and turn away. For either he will hate the one, He says, and love the other; or he will hold to the one, and despise the other. And it seems that the same thing has been said a second time; yet He did not put it together so simply, but in order to show that the change for the better is easy. For so that you might not say, "I have been enslaved once, I have been tyrannized by money," He shows that it is possible to change, and just as one can go from that one to this one, so one can go from this one to that one. Having spoken, then, indefinitely, so that He might persuade the hearer to become an impartial judge of what is said, and to cast his vote from the very nature of things, when He has him agreeing, then He also reveals Himself. For He added: You cannot serve God and mammon. Let us shudder when we consider what we have caused Christ to say, and that He placed gold alongside God. And if this is dreadful, for it to happen through our deeds, and for the tyranny of gold to be preferred to the fear of God, is far more dreadful. What then? Was this not possible for those of old? By no means. How then, one might ask, did Abraham, how did Job, find favor? Do not speak to me of those who are rich, but of those who are enslaved. For Job was also rich, but he did not serve mammon, but possessed it and ruled it, and was a master, not a slave. Therefore, as if he were a steward of another's money, so he possessed all those things, not only not seizing the things of others, but also giving away his own to those in need. And what is greater still, is that he did not even rejoice in their presence; which he also showed when he said: "If I rejoiced when great wealth came to me"; for this reason he did not grieve 57.296 when it was gone. But those who are rich now are not like this, but are in a worse state than any slave, paying tribute as to some harsh tyrant. For just as if the love of money has seized their mind as some citadel, from there it sends out to them every day commands full of all lawlessness, and no one disobeys. Therefore, do not philosophize needlessly. For God has declared once and for all, and has said that it is impossible for this and that service to coexist. Therefore, do not you say that it is possible. For when the one commands to seize, but the Other to give away what one has; the one to be temperate, but the other to fornicate; the one to be drunk and live luxuriously, but the Other to control the belly; and the one to despise what is, but the Other to be riveted to present things; the one to admire marbles and walls and ceilings, but the Other to disdain these things, and to honor philosophy, how

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χρήματα· τί δὲ ποθεινότερον, εἴγε μέλλοιμεν αὐτῶν ὑπεριδόντες ἀκριβῆ τὴν πρὸς αὐτὸν εὔνοιαν ἔχειν καὶ τὴν ἀγάπην; Ὅπερ γὰρ ἀεὶ λέγω, τοῦτο καὶ νῦν ἐρῶ, ὅτι δι' ἑκατέρων ὠθεῖ τὸν ἀκροατὴν εἰς τὴν ὑπακοὴν τῶν λεγομένων, καὶ διὰ τῶν ὠφελίμων, καὶ διὰ τῶν βλαβερῶν· καθάπερ ἰατρὸς ἄριστος, καὶ τὴν ἐκ τῆς ἀπροσεξίας νόσον, καὶ τὴν ἀπὸ τῆς ὑπακοῆς ὑγείαν ἐνδεικνύμενος. Ὅρα γοῦν οἷον πάλιν δείκνυσι τὸ κέρδος τοῦτο, καὶ πῶς κατασκευάζει τὸ συμφέρον ἀπὸ τῆς τῶν ἐναντίων ἀπαλλαγῆς. Οὐ γὰρ τοῦτο μόνον ὑμᾶς βλάπτει, φησὶν, ὁ πλοῦτος, ὅτι λῃστὰς ὁπλίζει καθ' ὑμῶν, οὐδ' ὅτι τὸν νοῦν σκοτοῖ μετ' ἐπιτάσεως ἁπάσης· ἀλλ' ὅτι καὶ τῆς δουλείας ὑμᾶς ἐκβάλλει τοῦ Θεοῦ, αἰχμαλώτους τῶν ἀψύχων χρημάτων ποιῶν, καὶ ἑκατέρωθεν βλάπτων, καὶ τῷ δούλους ποιεῖν ὧν κρατεῖν ἔδει, καὶ τῷ τῆς δουλείας ἐκβάλλειν τοῦ Θεοῦ, ᾧ μάλιστα πάντων δουλεύειν ἀναγκαῖον ὑμῖν. Ὥσπερ γὰρ ἐκεῖ διπλῆν ἔδειξε τὴν βλάβην, τῷ καὶ ἐνταῦθα τιθέναι, ὅπου σὴς ἀφανίζει, καὶ ἐκεῖ μὴ τιθέναι, ἔνθα ἀνάλωτος ἡ φυλακή· οὕτω καὶ ἐνταῦθα διπλῆν δείκνυσι τὴν ζημίαν, καὶ δι' ὧν ἀφέλκει τοῦ Θεοῦ, καὶ δι' ὧν ὑποτάττει τῷ μαμωνᾷ. Ἀλλ' οὐκ εὐθέως αὐτὸ τίθησιν, ἀλλ' ἀπὸ κοινῶν αὐτὸ πρῶτον κατασκευάζει λογισμῶν, οὕτω λέγων· Οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· δύο τοὺς τὰ ἐναντία ἐπιτάττοντας λέγων ἐνταῦθα. Ἐπεὶ εἰ μὴ τοῦτο εἴη, οὐδὲ δύο ἂν εἶεν. Καὶ γὰρ Τοῦ πλήθους τῶν πιστευσάντων ἦν ἡ καρδία καὶ ἡ ψυχὴ μία· καίτοι εἰς πολλὰ σώματα ἦσαν διῃρημένοι, ἀλλ' ὅμως ἡ ὁμόνοια τοὺς πολλοὺς ἓν ἐποίησεν. Εἶτα ἐπιτείνων αὐτὰ, φησίν· οὐ μόνον οὐ δουλεύσει, ἀλλὰ καὶ μισήσει καὶ ἀποστραφήσεται. Ἢ γὰρ τὸν ἔνα μισήσει, φησὶ, καὶ τὸν ἕτερον ἀγαπήσει· ἢ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου καταφρονήσει. Καὶ δοκεῖ μὲν δεύτερον εἰρῆσθαι τὸ αὐτό· οὐ μὴν ἁπλῶς οὕτως αὐτὸ συνέθηκεν, ἀλλ' ἵνα δείξῃ ῥᾳδίαν οὖσαν τὴν ἐπὶ τὸ βέλτιον μεταβολήν. Ἵνα γὰρ μὴ λέγῃς· ἐδουλώθην ἅπαξ, ἐτυραννήθην ὑπὸ τῶν χρημάτων· δείκνυσιν ὅτι δυνατὸν μεταθέσθαι, καὶ ὥσπερ ἐκεῖθεν ἐπὶ τοῦτο, οὕτω καὶ ἐντεῦθεν ἐπ' ἐκεῖνο ἐλθεῖν. Εἰπὼν τοίνυν ἀορίστως, ἵνα πείσῃ τὸν ἀκροατὴν ἀδέκαστον κριτὴν γενέσθαι τῶν λεγομένων, καὶ ἀπ' αὐτῆς τῶν πραγμάτων τῆς φύσεως τὴν ψῆφον ἐξενεγκεῖν, ὅτε ἔλαβεν αὐτὸν συμφωνοῦντα, τότε καὶ ἑαυτὸν ἀποκαλύπτει. Ἐπήγαγε γοῦν· Οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ. Φρίξωμεν ἐννοήσαντες τί παρεσκευάσαμεν τὸν Χριστὸν εἰπεῖν, καὶ μετὰ Θεοῦ θεῖναι τὸν χρυσόν. Εἰ δὲ τοῦτο φρικτὸν, τὸ διὰ τῶν ἔργων γίνεσθαι, καὶ προτιμᾶσθαι τοῦ φόβου τοῦ Θεοῦ τὴν τοῦ χρυσοῦ τυραννίδα, πολλῷ φρικωδέστερον. Τί οὖν; ἐπὶ τῶν παλαιῶν οὐκ ἦν τοῦτο δυνατόν; Οὐδαμῶς. Πῶς οὖν ὁ Ἀβραὰμ, φησὶ, πῶς ὁ Ἰὼβ εὐδοκίμησε; Μή μοι τοὺς πλουτοῦντας εἴπῃς, ἀλλὰ τοὺς δουλεύοντας. Ἐπεὶ καὶ ὁ Ἰὼβ πλούσιος ἦν· ἀλλ' οὐκ ἐδούλευε τῷ μαμωνᾷ, ἀλλ' εἶχεν αὐτὸν καὶ ἐκράτει, καὶ δεσπότης, οὐ δοῦλος ἦν. Ὥσπερ οὖν ἀλλοτρίων οἰκονόμος ὢν χρημάτων, οὕτω πάντα ἐκεῖνα ἐκέκτητο, οὐ μόνον τὰ ἑτέρων οὐχ ἁρπάζων, ἀλλὰ καὶ τὰ ἴδια προϊέμενος τοῖς δεομένοις. Καὶ τὸ δὴ μεῖζον, ὅτι οὐδὲ παροῦσιν ἔχαιρεν· ὃ καὶ ἐδήλου λέγων· Εἰ καὶ εὐφράνθην πολλοῦ πλούτου μοι γενομένου· διὰ τοῦτο οὐδὲ ἤλγησεν 57.296 ἀπελθόντος. Ἀλλ' οὐχὶ νῦν τοιοῦτοι οἱ πλουτοῦντές εἰσιν, ἀλλὰ καὶ παντὸς ἀνδραπόδου χεῖρον διακείμενοι, καθάπερ τυράννῳ τινὶ χαλεπῷ φόρους ἄγοντες. Ὥσπερ γὰρ ἀκρόπολίν τινα αὐτῶν καταλαβὼν τὴν διάνοιαν ὁ τῶν χρημάτων ἔρως, τὰ πάσης παρανομίας γέμοντα ἐπιτάγματα ἐκεῖθεν αὐτοῖς καθ' ἑκάστην πέμπει τὴν ἡμέραν, καὶ ὁ παρακούων οὐδείς. Μὴ τοίνυν περιττὰ φιλοσόφει. Καὶ γὰρ ἀπεφήνατο ἅπαξ ὁ Θεὸς, καὶ εἶπεν ἀδύνατον εἶναι ταύτην κἀκείνην συμβῆναι τὴν δουλείαν. Μὴ τοίνυν σὺ λέγε, ὅτι δυνατόν. Ὅταν γὰρ ὁ μὲν ἁρπάζειν κελεύῃ, ὁ δὲ τὰ ὄντα ἀποδύεσθαι· ὁ μὲν σωφρονεῖν, ὁ δὲ πορνεύειν· ὁ μὲν μεθύειν καὶ τρυφᾷν, ὁ δὲ γαστρὸς κατέχειν· καὶ ὁ μὲν ὑπερορᾷν τῶν ὄντων, ὁ δὲ προσηλῶσθαι τοῖς παροῦσιν· ὁ μὲν θαυμάζειν μάρμαρα καὶ τοίχους καὶ ὀρόφους, ὁ δὲ ταῦτα ἀτιμάζειν, τιμᾷν δὲ φιλοσοφίαν, πῶς