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merciful; for if he does not have this, he has fallen from being human. This makes men wise. And why do you marvel, if this is human? This is God. For he says, "Be ye merciful, as your Father." Let us learn then to be merciful for all reasons; but especially because we ourselves are in much need of mercy. And let us not consider that time to be life, when we are not merciful. But I speak of an almsgiving that is pure from covetousness. For if he who is content with his own and shares with no one is not merciful, how is he who takes from others merciful, even if he gives ten thousand things? For if to enjoy one’s own things alone is inhumanity, much more is it to take from others. If they who have done no wrong are punished because they did not share, much more are they who also take from others. Do not say this then, that one is wronged, and another is pitied. For this is the terrible thing. For the one who is wronged ought to be the one who is pitied; but now you wound others, and heal those whom you did not wound, when you ought to heal those; or rather, not wound them at all. For a philanthropist is not one who 58.525 strikes and heals, but one who mends those struck by others. Heal your own evils, then, not another’s; or rather, do not even strike, nor cast down (for this is the act of one who is playing), but raise up those who have been cast down. For it is not possible with the same measure of almsgiving to heal the evil from covetousness. For if you seize an obol, you do not need an obol again for almsgiving to remove the wound from covetousness, but a talent. For this reason a thief, when caught, pays fourfold; but a plunderer is worse than a thief. And if the former must give fourfold what he stole, the plunderer must give tenfold and much more; and it is a desirable thing to be able thus to atone for the injustice; for he will not even then receive the fruit of almsgiving. For this reason Zacchaeus says, "I will restore fourfold what I have taken by false accusation, and the half of my goods I will give to the poor." If in the law it is necessary to give fourfold, much more in grace; if for the thief, much more for the plunderer. For with the loss here there is also much insolence. So that even if you give a hundredfold, you have not yet given the whole. Do you see how I did not speak in vain, "Even if you seize an obol and give a talent in addition, scarcely even 58.526 so do you heal it?" And if in doing this, it is scarcely; when you reverse the order, and seize whole fortunes, but give little, and not even to those who were wronged, but to others in their place, what defense will you have? what pardon? what hope of salvation? Do you wish to learn how great an evil you work by being merciful in this way? Hear the Scripture saying: "As one who kills the son before his father, so is he that brings a sacrifice from the goods of the poor." Let us therefore go away, having inscribed this threat in our mind; this on our walls, this on our hands, this on our conscience, this everywhere; so that this fear, flourishing in our mind, may restrain our hands from daily murders. For plunder is more grievous than murder, consuming the poor man little by little. In order then that we may be clean of this pollution, let us meditate on these things both to ourselves and to one another. For thus we shall also be more ready for mercy, and we shall receive pure the wages for it, and we shall enjoy eternal good things, by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and dominion with the Father and the Holy Spirit, now and ever and unto the ages of ages. Amen.

58.525 HOMILY 53. And Jesus, calling his disciples to him, said, "I have compassion on the multitude, because they have now been with me three days, and have nothing to eat; and I am not willing to send them away fasting,

lest they faint on the way."

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ἐλεήμων· ὡς ἂν μὴ τοῦτο ἔχῃ, καὶ τοῦ εἶναι ἄνθρωπος ἐξέπεσε. Τοῦτο σοφοὺς ἐργάζεται. Καὶ τί θαυμάζεις, εἰ τοῦτο ἄνθρωπος; Τοῦτο Θεός. Γίνεσθε γὰρ, φησὶν, οἰκτίρμονες, ὡς ὁ Πατὴρ ὑμῶν. Μάθωμεν τοίνυν εἶναι ἐλεήμονες ἁπάντων ἕνεκα· μάλιστα δὲ, ὅτι καὶ ἡμεῖς πολλοῦ δεόμεθα ἐλέους. Καὶ μηδὲ ζῇν ἡγώμεθα τὸν καιρὸν ἐκεῖνον, ὅταν μὴ ἐλεῶμεν. Ἐλεημοσύνην δὲ λέγω τὴν πλεονεξίας καθαράν. Εἰ γὰρ ὁ τοῖς αὐτοῦ ἀρκούμενος καὶ μηδενὶ μεταδιδοὺς, οὐκ ἐλεήμων· ὁ τὰ ἑτέρων λαμβάνων πῶς ἐλεήμων, κἂν μυρία δῷ; Εἰ γὰρ τὸ ἀπολαύειν μόνον τῶν ὄντων, ἀπανθρωπίας, πολλῷ μᾶλλον τὸ ἑτέρους ἀφαιρεῖσθαι. Εἰ οἱ μηδὲν ἀδικήσαντες κολάζονται, ὅτι οὐ μετέδωκαν, πολλῷ μᾶλλον οἱ καὶ τὰ ἑτέρων λαμβάνοντες. Μὴ τοίνυν τοῦτο εἴπῃς, ὅτι ἄλλος ἠδίκηται, καὶ ἄλλος ἐλεεῖται. Τὸ γὰρ δεινὸν τοῦτό ἐστιν Ἔδει γὰρ τὸν ἀδικούμενον αὐτὸν εἶναι καὶ τὸν ἐλεούμενον· νυνὶ δὲ ἑτέρους τραυματίζων, οὓς οὐκ ἐτραυμάτισας θεραπεύεις, δέον ἐκείνους θεραπεύειν· μᾶλλον δὲ μηδὲ τραυματίζειν. Φιλάνθρωπος γὰρ οὐχ ὁ 58.525 πλήττων καὶ θεραπεύων, ἀλλ' ὁ τοὺς παρ' ἑτέρων πληγέντας ἰώμενος. Τὰ σαυτοῦ τοίνυν ἴασαι κακὰ, μὴ τὰ ἑτέρου· μᾶλλον δὲ μηδὲ πλῆττε, μηδὲ κατάβαλλε (τοῦτο γὰρ παίζοντός ἐστιν), ἀλλ' ἀνάστησον τοὺς καταβληθέντας. Οὐδὲ γὰρ δυνατὸν τῷ αὐτῷ μέτρῳ τῆς ἐλεημοσύνης θεραπεῦσαι τὸ ἀπὸ τῆς πλεονεξίας κακόν. Ἂν γὰρ πλεονεκτήσῃς ὀβολὸν, οὐκ ὀβολοῦ σοι δεῖ πάλιν εἰς ἐλεημοσύνην, ἵνα ἀνέλῃς τὸ ἀπὸ τῆς πλεονεξίας ἕλκος, ἀλλὰ ταλάντου. ∆ιὰ τοῦτο ὁ κλέπτης ἁλοὺς τετραπλάσιον καταβάλλει· τοῦ δὲ κλέπτοντος ὁ ἁρπάζων χείρων. Εἰ δὲ ἐκεῖνον τετραπλασίονα δοῦναι δεῖ ὧν ἔκλεψε, τὸν ἁρπάζοντα δεκαπλασίονα καὶ πολλῷ πλέον· καὶ ἀγαπητὸν τὸ καὶ οὕτω δυνηθῆναι τὴν ἀδικίαν ἐξιλεώσασθαι· ἐλεημοσύνης γὰρ οὐδὲ τότε λήψεται καρπόν. ∆ιὰ τοῦτο ὁ Ζακχαῖος, Ἀποτίσω, φησὶν, ὧν ἐσυκοφάντησα τετραπλασίονα, καὶ τὰ ἡμίση τῶν ὑπαρχόντων μου δώσω πτωχοῖς. Εἰ δὲ ἐν τῷ νόμῳ τετραπλασίονα δοῦναι δεῖ, πολλῷ μᾶλλον ἐν τῇ χάριτι· εἰ τὸν κλέπτοντα, πολλῷ μᾶλλον τὸν ἁρπάζοντα. Μετὰ γὰρ τῆς ζημίας ἐνταῦθα καὶ ἡ ὕβρις πολλή. Ὥστε κἂν ἑκατονταπλασίονα δῷς, οὐδέπω τὸ πᾶν ἔδωκας. Ὁρᾷς ὡς οὐ μάτην ἔλεγον, Κἂν ὀβολὸν ἁρπάσῃς καὶ τάλαντον ἐπιδῷς, μόλις καὶ 58.526 οὕτω θεραπεύεις; Εἰ δὲ τοῦτο ποιῶν, μόλις· ὅταν ἀντιστρέψῃς τὴν τάξιν, καὶ ἁρπάσῃς μὲν οὐσίας ὁλοκλήρους, ὀλίγα δὲ παράσχῃς, καὶ μηδὲ ἐκείνοις τοῖς ἀδικηθεῖσιν, ἀλλ' ἑτέροις ἀντ' ἐκείνων, ποίαν ἕξεις ἀπολογίαν; τίνα συγγνώμην; ποίαν σωτηρίας ἐλπίδα; Βούλει μαθεῖν ὅσον ἐργάζῃ κακὸν οὕτως ἐλεῶν; Ἄκουσον τῆς Γραφῆς λεγούσης· Ὡς ὁ ἀποκτένων τὸν υἱὸν ἔμπροσθεν τοῦ πατρὸς αὐτοῦ, οὕτως ὁ προσάγων θυσίαν ἐκ χρημάτων πενήτων. Ταύτην τοίνυν τὴν ἀπειλὴν ἐγγράψαντες τῇ διανοίᾳ, ἀπέλθωμεν· ταύτην ἐν τοῖς τοίχοις, ταύτην ἐν ταῖς χερσὶ, ταύτην ἐν τῷ συνειδότι, ταύτην πανταχοῦ· ἵνα κἂν ὁ φόβος οὗτος ἀκμάζων ἡμῶν ἐν τῇ διανοίᾳ κωλύῃ τὰς χεῖρας ἡμῶν καθημερινῶν φόνων. Φόνου γὰρ ἁρπαγὴ χαλεπώτερον, κατὰ μικρὸν τὸν πένητα ἀναλίσκουσα. Ἵν' οὖν καθαρεύωμεν τοῦ μιάσματος τούτου, μελετῶμεν καὶ πρὸς ἑαυτοὺς καὶ πρὸς ἀλλήλους ταῦτα. Οὕτω γὰρ καὶ πρὸς ἔλεον ἐσόμεθα προθυμότεροι, καὶ καθαροὺς τοὺς ἐπὶ ταύτῃ ληψόμεθα μισθοὺς, καὶ τῶν αἰωνίων ἀπολαύσομεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰώνας τῶν αἰώνων. Ἀμήν.

58.525 ΟΜΙΛΙΑ ΝΓʹ. Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ, εἶπε· «Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσί μοι, καὶ οὐκ ἔχουσι τί φάγωσι· καὶ ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω,

μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ.»