ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ ΥΠΟΜΝΗΜΑ ΕΙΣ ΤΗΝ ΠΡΟΣ ΦΙΛΙΠΠΗΣΙΟΥΣ ΕΠΙΣΤΟΛΗΝ. ΥΠΟΘΕΣΙΣ. αʹ. Οἱ Φιλι

 ΟΜΙΛΙΑ Αʹ. Παῦλος καὶ Τιμόθεος, δοῦλοι Ἰησοῦ Χριστοῦ, πᾶσι τοῖς ἁγίοις ἐν Χριστῷ Ἰησοῦ τοῖς οὖσιν ἐν Φιλίπποις, συνεπισκόποις καὶ διακόνοις, χάρις ὑμῖ

 ΟΜΙΛΙΑ Βʹ. Μάρτυς γάρ μοί ἐστιν ὁ Θεὸς, ὡς ἐπιποθῶ πάν τας ὑμᾶς ἐν σπλάγχνοις Ἰησοῦ Χριστοῦ. Καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶ

 ΟΜΙΛΙΑ Γʹ. Καὶ ἐν τούτῳ χαίρω, ἀλλὰ καὶ χαρήσομαι. Οἶδα γὰρ ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως, καὶ ἐπιχορηγίας τοῦ Πνεύματος

 ΟΜΙΛΙΑ Δʹ. Καὶ τί αἱρήσομαι, οὐ γνωρίζω. Συνέχομαι δὲ ἐκ τῶν δύο, τὴν ἐπιθυμίαν ἔχων εἰς τὸ ἀνα λῦσαι καὶ σὺν Χριστῷ εἶναι: πολλῷ γὰρ μᾶλ λον κρεῖσσον

 ΟΜΙΛΙΑ Εʹ. Εἴ τις οὖν παράκλησις ἐν Χριστῷ, εἴ τι παραμύ θιον ἀγάπης, εἴ τις κοινωνία πνεύματος, εἴ τινα σπλάγχνα καὶ οἰκτιρμοί: πληρώσατέ μου τὴν χαρ

 ΟΜΙΛΙΑ Ϛʹ. Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ: ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρ παγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσε,

 ΟΜΙΛΙΑ Ζʹ. Τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ Ἰησοῦ: ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρ παγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυ τὸν ἐκένωσε,

 ΟΜΙΛΙΑ Ηʹ. Ὥστε, ἀγαπητοί μου, καθὼς πάντοτε ὑπηκού σατε, μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον, ἀλλὰ καὶ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου μετὰ φόβου καὶ τ

 ΟΜΙΛΙΑ Θʹ. Ἐλπίζω δὲ ἐν Κυρίῳ Ἰησοῦ Τιμόθεον ταχέως πέμψαι ὑμῖν, ἵνα κἀγὼ εὐψυχῶ, γνοὺς τὰ περὶ ὑμῶν. Οὐδένα γὰρ ἔχω ἰσόψυχον, ὅστις γνη σίως τὰ περὶ

 ΟΜΙΛΙΑ Ιʹ. Τὸ λοιπὸν, ἀδελφοί μου, χαίρετε ἐν Κυρίῳ: τὰ αὐτὰ γράφειν ὑμῖν, ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές. Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακ

 ΟΜΙΛΙΑ ΙΑʹ. Ἀλλ' ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. Ἀλλὰ μὲν οὖν καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώ σεως Ἰησ

 ΟΜΙΛΙΑ ΙΒʹ. Ἀδελφοὶ, ἐγὼ ἐμαυτὸν οὐ λογίζομαι κατειληφέ ναι: ἓν δὲ, τὰ μὲν ὀπίσω ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, κατὰ σκοπὸν διώκω

 ΟΜΙΛΙΑ ΙΓʹ. Πολλοὶ γὰρ περιπατοῦσιν, οὓς πολλάκις ἔλεγον ὑμῖν, νῦν δὲ καὶ κλαίων λέγω, τοὺς ἐχθροὺς τοῦ σταυροῦ τοῦ Χριστοῦ: ὧν τὸ τέλος ἀπ ώλεια, ὧν

 ΟΜΙΛΙΑ ΙΔʹ. Χαίρετε ἐν Κυρίῳ πάντοτε: πάλιν ἐρῶ, Χαίρετε. Τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. Ὁ Κύριος ἐγγύς: μηδὲν μεριμνᾶτε, ἀλλ' ἐν παντὶ τῇ

 ΟΜΙΛΙΑ ΙΕʹ. Ἐχάρην δὲ ἐν Κυρίῳ μεγάλως, ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν: ἐφ' ᾧ καὶ ἐφρονεῖτε, ἠκαιρεῖσθε δέ. Οὐχ ὅτι καθ' ὑστέ ρησιν λέγω:

Homily II.

Philippians i. 8–11

“For God is my witness, how I long after you all in the tender mercies of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge and all discernment; that ye may approve the things that are excellent; that ye may be sincere and void of offense unto the day of Christ; being filled with the fruits of righteousness, which are through Jesus Christ, unto the glory and praise of God.”

He calls not God to witness as though he should be doubted, but does this from his great affection, and his exceeding persuasion and confidence; for after saying that they had fellowship with him, he adds this also, “in the tender mercies of Christ,” lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words, “in the tender mercies of Christ”? They stand for “according to Christ.” Because ye are believers, because ye love Christ, because of the love that is according to Christ. He does not say “love,” but uses a still warmer expression, “the tender mercies of Christ,” as though he had said, “having become as a father to you through the relationship which is in Christ.” For this imparts to us bowels35    [Above translated “tender mercies.”—J.A.B.] warm and glowing. For He gives such bowels to His true servants. “In these bowels,” saith He, as though one should say, “I love you with no natural bowels, but with warmer ones, namely, those of Christ.” “How I long after you all.” I long after all, since ye are all of this nature; I am unable in words to represent to you my longing; it is therefore impossible to tell. For this cause I leave it to God, whose range is in the heart, to know this. Now had he been flattering them, he would not have called God to witness, for this cannot be done without peril.

Ver. 9. “And this,” saith he, “I pray, that your love may abound yet more and more.” For this is a good of which there is no satiety; for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing. Paul desires that the debt of love should always be owing; “Owe no man any thing, save to love one another.” (Rom. xiii. 8.) The measure of love is, to stop nowhere; “that your love,” says he, “may abound yet more and more.” Consider the character of the expression, “that it may abound yet more and more,” he says, “in knowledge and all discernment.” He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, Ye should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by “in knowledge”? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak. He says, “in knowledge and all discernment, that ye may approve the things that are excellent,” that is, the things that are profitable. This I say not for my own sake, says he, but for yours, for there is danger lest any one be spoiled by the love of the heretics; for all this he hints at, and see how he brings it in. Not for my own sake, says he, do I say this, but that ye may be sincere, that is, that ye receive no spurious doctrine under the pretence of love. How then, says he, “If it be possible, live peaceably with all men”? “Live peaceably” (Rom. xii. 18.), he says, not, Love so as to be harmed by that friendship; for he says, “if thy right eye causeth thee to stumble, pluck it out, and cast it from thee; that ye may be sincere” (Matt. v. 29.), that is, before God, “and without offence,” that is, before men, for many men’s friendships are often a hurt to them. Even though it hurts thee not, says he, still another may stumble thereat. “Unto the day of Christ”; i.e. that ye may then be found pure, having caused no one to stumble.

Ver. 11. “Being filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God;” i.e. holding, together with true doctrine, an upright life.

And not merely upright, but “filled with the fruits of righteousness.” For there is indeed a righteousness not according to Christ, as, for example, a moral life. “Which are through Jesus Christ to the glory and praise of God.” Seest thou36    This is still in the person of St. Paul. Of this use of the word Righteousness, see on Rom. iii. 22. that I speak not of mine own glory, but the righteousness of God; and oftentimes he calls mercy itself too righteousness; let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that ye should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that ye may take up my opinion, but that ye may “prove” it. He does not say outright, join not yourself to this or that man, but, I would that your love should have respect to what is profitable, not that ye should be void of understanding. For it is a foolish thing if ye work not righteousness for Christ’s sake and through Him. Mark the words, “through Him.” Does he then use God as a mere assistant? Away with the thought. Not that I may receive praise, says he, but that God may be glorified.

Ver. 12, 13. “Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole prætorian guard, and to all the rest.”

It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? you are in bonds! you are hindered! how then does the Gospel advance? He answers, “so that my bonds in Christ became manifest in all the prætorium.” This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds “turned to the progress of the Gospel”? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were “in” Christ, which were “for” Christ.

“In the whole prætorium.” For up to that time they so called the palace.37    βασίλεια. This is the eastern and despotic name; the other was a remnant of the republic. [The Rev. Ver. understands the word prætorium here to mean the prætorian guard. See Lightfoot on Philip. Others, the prætorian barracks, or the great prætorian camp; but without distinct warrant of usage.—J.A.B.] And in the whole city,38    [This seems to be Chrys.’s interpretation, or recollection, of the Apostle’s phrase, “and to all the rest.”—J.A.B.] says he.

Ver. 14. “And that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word without fear.”

This shows that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I; if I am the cause of confidence to others, much more to myself. “And most of the brethren in the Lord.” As it was a great thing to say, My bonds gave confidence to them, he therefore adds beforehand, “in the Lord.” Do you see how, even when he sees himself constrained to speak great things, he departs not from moderation? “Are more abundantly bold,” he says, “to speak the word without fear”; the words “more abundantly” show that they had already begun.

Ver. 15. “Some indeed preach Christ even of envy and strife, and some also of good will.”

And what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor’s wrath might be increased at the spread of the Gospel, and all his anger might fall on the head of Paul. From my bonds then two lines of action have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; “some of them through envy,” that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. “And some also of good will,” that is, without hypocrisy, with all earnestness.

Ver. 16. “The one proclaim Christ of faction not sincerely.”39    [The order of vers. 16 and 17 is transposed in Rev. Ver., upon the authority of nearly all the uncial mss., nearly all the ancient versions, and other documents. It is best here to leave Chrys.’s order, which is that of the Common Ver., but the translation of Rev. Ver. is given as elsewhere.—J.A.B.]

That is, not with pure motives, nor from regard to the matter itself; but why? “thinking to add affliction to my bonds.”40    [So Chrys.’s text. The true text is (as Rev. Ver.) “thinking to raise up affliction for me in my bonds.”—J.A.B.] As they think that I shall thus fall into greater peril, they add affliction to affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, “thinking,” for it did not so turn out. They thought indeed to grieve me by this; but I rejoiced that the Gospel was furthered.

Ver. 17. “But the other of love, knowing that I am set for the defense of the Gospel.”

What means, “that I am set for the defense of the Gospel”?41    He takes “the Gospel” here in the sense of St. Paul’s preaching of the Gospel. Theodoret takes it of his being a champion of the Gospel among men. It is, They are preparing for42    [The altered text has “cutting down,” “lessening.”—J.A.B.] the account which I must give to God, and assisting me.

What is meant by “for the defense”? I have been appointed to preach, I must give account, and answer for the work to which I have been appointed; they assist me, that my defense may be easy; for if there be found many who have been instructed and have believed, my defense will be easy. So it is possible to do a good work, from a motive which is not good. And not only is there no reward in store for such an action, but punishment. For as they preached Christ from a desire to involve the preacher of Christ in greater perils, not only shall they receive no reward, but shall be subject to vengeance and punishment.43    [The altered text puts these three last sentences under ver. 16.—J.A.B.] “And some of love.” That is, they know that I must give account for the Gospel.

Ver. 18. “What then? only that every way, whether in pretense, or in truth, Christ is proclaimed.”

But see the wisdom of the Man. He did not vehemently accuse them, but mentioned the result; what difference does it make to me, says he, whether it be done in this or that way? only that every way, “whether in pretense or in truth, Christ is proclaimed.” He did not say, “Let him be proclaimed,” as some suppose, stating that he opens the way for the heresies, but, “He is proclaimed.”44    [This sentence, wanting in all known mss. of Chrys. is supplied by Field from a Catena. It evidently fell out, as often happened in copying, through similarity to the following sentence. The amplifying repetition is quite in Chrys.’s manner.—J.A.B.] For in the first place he did not lay down the law and say, as if laying down the law, “Let Him be proclaimed,” but he reported what was taking place; secondly, if he even spoke as laying down the law, not even thus would he be opening the way for the heresies.

For let us examine the matter. For even if he gave permission to preach as they preached, not even thus was he opening the way for the heresies. How so? In that they preached healthfully; though the aim and purpose on which they acted was corrupted, still the preaching itself was not changed, and they were forced so to preach. And why? Because, had they preached otherwise than as Paul preached, had they taught otherwise than as he taught, they would not have increased the wrath of the Emperor. But now by furthering his preaching, by teaching in the same way, and making disciples as he did, they had power to exasperate the Emperor, when he saw the multitude of the disciples numerous. But then some wicked and senseless man, taking hold of this passage, says, Verily they would have done the contrary, they would have driven off those who had already believed, instead of making believers to abound, had they wished to annoy him. What shall we answer? That they looked to this thing only, how they might involve him in present danger, and leave him no escape; and thus they thought to grieve him, and to quench the Gospel, rather than in the other way.

By that other course they would have extinguished the wrath of the Emperor, they would have let him go at large and preach again; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone.

Then “and therein,” says he, “I rejoice, yea, and will rejoice.” What means, “yea, I will rejoice”? Even if this be done still more, he means. For they coöperate with me even against their will; and will receive punishment for their toil, whilst I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punishment of the preaching, and vengeance for the toils? Seest thou with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Seest thou how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?

Ver. 19. “For I know,” says he, “that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ.”

Nothing is more villainous than the Devil. So does he everywhere involve his own in unprofitable toils, and rends them. Not only does he not suffer them to obtain the prizes, but he even subjects them to punishment.

For not only does he command them the preaching of the Gospel, but likewise fasting and virginity, in such sort as will not only deprive them of their reward, but will bring down heavy evil on those who pursue that course. Concerning whom he says elsewhere, also, “Branded in their own conscience as with a hot iron.” (1 Tim. iv. 2.)

Wherefore, I beseech you, let us give thanks to God for all things, since he hath both lightened our toil, and increased our reward. For such as among them live in virginity enjoy not the rewards, which they do who among us live chastely in wedlock; but they who live as virgins among the heretics are subject to the condemnation of the fornicators. All this springs from their not acting with a right aim, but as accusing God’s creatures,45    See on 1 Tim. iv. Hom. xii. and article Manichees in indices. and His unspeakable Wisdom.

Let us not then be sluggish. God hath placed before us contests within measure, having no toil. Yet let us not despise them for this. For if the heretics put themselves to the stretch in unprofitable toils, what excuse shall we have if we will not endure those which are less, and which have a greater reward? For which of Christ’s ordinances is burdensome? which is grievous? Art thou unable to live a virgin life? Thou art permitted to marry. Art thou unable to strip thyself of all thou hast? Thou art permitted to supply the needs of others from what thou hast. Let “your abundance be a supply for their want.” (2 Cor. viii. 14.) These things indeed appear burdensome. What things? I mean to despise money, and to overcome the desires of the body. But His other commands require no cost, no violence. For tell me, what violence is there in speaking no ill, in simply abstaining from slander?46    Or “in keeping from needless evil speaking.” What violence is there in envying not another man’s goods? What violence in not being led away by vain-glory? To be tortured, and endure it, is the part of strength. The exercise of philosophy is the part of strength. To bear poverty through life is the part of strength. It is the part of strength to wrestle with hunger and thirst. Where none of these things are, but where you may enjoy your own, as becomes a Christian, without envying others, what violence is there?

From this source springs envy; nay, rather all evils spring from no other source than this, that we cleave to things present. For did you hold money and the glory of this world to be nought, you would not cast an evil eye on its possessors. But since you gape at these things, and idolize them, and are flattered by them, for this reason envy troubles you, and vain-glory; it all springs from idolizing the things of the present life. Art thou envious because another man is rich? Nay, such an one is an object for pity and for tears. But you laugh and answer straight, I am the object for tears, not he! Thou also art an object for tears, not because thou art poor, but because thou thinkest thyself wretched. For we weep for those who have nothing the matter, and are discontented, not because they have anything the matter, but because, without having, they think they have. For example: if any one, cured of a fever, still is restless and rolls about, lying in health on his bed, is he not more to be wept for than those in fever, not that he has a fever, for he has none, but because having no sickness he still thinks he has? And thou art an object for tears just because thou thinkest thyself wretched, not for thy poverty. For thy poverty thou art to be thought happy.

Why enviest thou the rich man? Is it because he has subjected himself to many cares? to a harder slavery? because he is bound like a dog, with ten thousand chains—namely, his riches? Evening overtakes him, night overtakes him, but the season of rest is to him a time of trouble of anguish, of pain, of anxiety. There is a noise: he straightway jumps up. Has his neighbor been plundered? He who has lost nothing cares more for it than the loser. For that man has lost once, but having endured the pain he lays aside his care; but the other has it always with him. Night comes on, the haven of our ills, the solace of our woes, the medicine of our wounds. For they who are weighed down by excess of grief, often give no ear to their friends, to their relations, to their intimates,—ofttimes not even to a father when he would give comfort, but take their very words amiss; but when sleep bids them rest, none has the power to look him in the face. For worse than any burning does the bitterness of grief afflict our souls. And as the body, when parched and worn down by struggling against the violence of the sunbeams, is brought to a caravansary with many fountains, and the soothing of a gentle breeze, so does night hand over our soul to sleep. Yea, rather, I should say, not night nor sleep does this, but God, who knoweth our toil-worn race, has wrought this, while we have no compassion on ourselves, but, as though at enmity with ourselves, have devised a tyranny more powerful than natural want of rest—the sleeplessness which comes of wealth. For it is said, “The anxieties of wealth drive away sleep.” (Ecclus. xxxi. 1.) See how great is the care of God. But He hath not committed rest to our will, nor our need of sleep to choice, but hath bound it up in the necessities of nature, that good may be done to us even against our wills. For to sleep is of nature. But we, as mighty haters of ourselves, like enemies and persecutors of others, have devised a tyranny greater than this necessity of nature that, namely, which comes of money. Has day dawned? Then such an one is in dread of the informers. Hath night overtaken him? He trembles at robbers. Is death at hand? The thought that he must leave his goods to others preys upon him worse than death. Hath he a son? His desires are increased; and then he fancies himself poor. Has he none? His pains are greater. Deemest thou him blessed who is unable to receive pleasure from any quarter? Can you envy him thus tempest-tossed, while you yourself are placed in the quiet haven of poverty? Of a truth this is the imperfection of human nature; that it bears not its good nobly, but casts insults on its very prosperity.

And all this on earth; but when we depart thither, listen what the rich man, who was lord of innumerable goods, as you say (since for my part I call not these things good, but indifferent), listen to what this lord of innumerable goods says, and of what he stands in need: “Father Abraham,” he exclaims, “send Lazarus, that with the tip of his finger he may drop water on my tongue, for I am scorched in this flame.” For even if that rich man had endured none of the things I have mentioned, if he had passed his whole life without dread and care—why say I his whole life? rather that one moment (for it is a moment, our whole life is but one moment, compared with that eternity which has no end)—if all things had turned out according to his desire; must he not be pitied for these words, yea, rather, for this state of things? Was not your table once deluged with wine? Now you are not master even of a drop of water, and that, too, in your greatest need. Did not you neglect that poor man full of sores? But now you ask a sight of him, and no one gives leave. He lay at your gate; but now in Abraham’s bosom. You then lay under your lofty ceiling; but now in the fire of hell.

These things let the rich men hear. Yea, rather not the rich, but the pitiless. For not in that he was rich was he punished, but because he showed no pity; for it is possible that a man who is at the same time rich and pitiful, should meet with every good. And for this cause the rich man’s eyes were fixed on no one else, but on him alone, who then begged his alms; that he might learn from memory of his former actions, that his punishment was just. Were there not ten thousand poor men who were righteous? But he, who then lay at his gate, alone is seen by him, to instruct him and us, how great a good it is to put no trust in riches. His poverty hindered not the one in obtaining the kingdom; his riches helped not the other to avoid hell. Where is the point at which a man is poor? where is the point at which he is reduced to beggary?47    Or “Till when (lasts) poverty? Till when beggary?” He is not, he is not poor, who has nought, but he who desires many things! He is not rich who has large possessions, but he who stands in need of nothing. For what profit is there to possess the whole world, and yet live in greater despondency than he who has nothing? Their dispositions make men rich and poor, not the abundance or the want of money. Would you, who are a poor man, become rich? You may have your will, and no one can hinder you. Despise the world’s wealth, think it nought, as it is nought. Cast out the desire of wealth, and you are straightway rich. He is rich who does not desire to become rich; he who is unwilling to be poor, is the poor man. As he is the diseased man,48    νοσῶν. Perhaps alluding to the sense “insane.” who even in health bemoans his case, and not the man who bears his disease more lightly than perfect health, so also he is poor who cannot endure poverty, but in the midst of wealth thinks himself poorer than the poor; not he who bears his poverty more lightly than they their riches, for he is a richer man.

For tell me, wherefore fearest thou poverty? wherefore tremblest thou? is it not by reason of hunger? is it not for thirst? is it not for cold? Is it not indeed for these things? There is not, there is not any one who is ever destitute in these things! “For look at the generations of old, and see, did ever any one trust in the Lord, and was forsaken? or did any one hope in Him, and was made ashamed?” (Ecclus. ii. 11.)

And again, “Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them.” (Matt. vi. 26.) No one can readily point us out any one who has perished by hunger and cold. Wherefore then dost thou tremble at poverty? Thou canst not say. For if thou hast necessaries enough, wherefore dost thou tremble at it? Because thou hast not a multitude of servants? This truly is to be quit of masters; this is continual happiness, this is freedom from care. Is it because your vessels, your couches, your furniture are not formed of silver? And what greater enjoyment than thine has he who possesses these things? None at all. The use is the same, whether they are of this or that material. Is it because thou art not an object of fear to the many? May you never become so! For what pleasure is it that any should stand in dread and fear of thee? Is it because thou art afraid of others? But thou canst not be alarmed. For “wouldest thou have no fear of the power? do that which is good, and thou shalt have praise from the same.” (Rom. xiii. 3.) Does any say, It is because we are subject to contempt, and apt to suffer ill? It is not poverty but wickedness which causes this; for many poor men have quietly passed through life, whilst rulers, and the rich, and powerful, have ended their days more wretchedly than all evil doers, than bandits, than grave-robbers. For what poverty brings in thy case, that doth wealth in theirs. For that which they who would ill-treat thee do through thy contemptible estate, they do to him from envy and the evil eye they cast upon him, and the latter still more than the former, for this is the stronger craving to ill-treat another. He who envies does everything with all his might and main, while the despiser ofttimes has even pity on the despised; and his very poverty, and utter want of power, has often been the cause of his deliverance.

And sometimes by saying to him,49    The reading is doubtful, but the sense clear. “A great deed it will be if you make away with such an one! If you slay one poor man, what vast advantage will you reap?” we may thus soften down his anger. But envy sets itself against the rich, and ceases not until it has wrought its will, and has poured forth its venom. See you, neither poverty nor wealth is good in itself, but our own disposition. Let us bring it to a good tone, let us discipline it in true wisdom. If this be well affected, riches cannot cast us out of the kingdom, poverty will not make us come short. But we shall meekly bear our poverty, and receive no loss in respect to the enjoyment of future goods, nor even here on earth. But we shall both enjoy what is good on earth, and obtain the good things in heaven, which may we all obtain, through the grace and lovingkindness, &c.

ΟΜΙΛΙΑ Βʹ. Μάρτυς γάρ μοί ἐστιν ὁ Θεὸς, ὡς ἐπιποθῶ πάν τας ὑμᾶς ἐν σπλάγχνοις Ἰησοῦ Χριστοῦ. Καὶ τοῦτο προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει. Εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσ κοποι εἰς ἡμέραν Χριστοῦ, πεπληρωμένοι καρ πῶν δικαιοσύνης τῶν διὰ Ἰησοῦ Χριστοῦ εἰς δόξαν καὶ ἔπαινον Θεοῦ. αʹ. Οὐχ ὡς ἀπιστούμενος μάρτυρα καλεῖ τὸν Θεὸν, ἀλλ' ἐκ πολλῆς διαθέσεως τοῦτο ποιεῖ, καὶ τῷ σφόδρα πεπεῖσθαι καὶ θαῤῥεῖν. Ἐπειδὴ γὰρ εἶπεν, ὅτι ἐκοινώνησαν αὐτῷ, ἵνα μὴ νομίσωσιν, ὅτι διὰ τοῦτο αὐτοὺς ποθεῖ, καὶ οὐχ ἁπλῶς ἐκείνων ἕνεκεν, διὰ τοῦτο ἐπήγαγεν, ὅτι Ἐν σπλάγχνοις Χριστοῦ. Τί ἐστι τοῦτο; Ἀντὶ τοῦ, Κατὰ Χριστόν: ἐπειδὴ πιστοί ἐστε, ἐπειδὴ φιλεῖτε τὸν Χριστὸν, διὰ τὴν κατὰ Χριστὸν ἀγάπην. Καὶ οὐκ εἶπεν ἀγάπην, ἀλλ' ὃ θερμότερον ἦν, σπλάγχνα Χριστοῦ: ὡσανεὶ τοῦτο λέγων, τοῦ ὡς πατὴρ ὑμῶν γεγονότος διὰ τὴν συγγένειαν τὴν κατὰ Χριστόν. Σπλάγχνα γὰρ ἡμῖν αὕτη χαρίζεται, σπλάγχνα θερμὰ, καὶ διάπυρα: τοῖς γὰρ γνησίοις αὐτοῦ δούλοις σπλάγχνα χαρίζεται. Ἐν ἐκείνοις, φησὶ, τοῖς σπλάγχνοις: ὡς ἂν εἴ τις εἴποι: Φιλῶ ὑμᾶς σπλάγχνοις οὐ φυσικοῖς, ἀλλὰ τοῖς θερμοτέροις, τοῖς τοῦ Χριστοῦ. Ὡς ἐπιποθῶ, φησὶ, πάντας ὑμᾶς. Ἐπιποθῶ πάντας, ἐπειδὴ καὶ πάντες τοιοῦτοί ἐστε. Οὐ τοίνυν δυνατὸν εἰπεῖν πῶς ἐπιποθῶ: οὐ γὰρ δύναμαι παραστῆσαι τῷ λόγῳ τὸν πόθον: διὰ τοῦτο τῷ Θεῷ καταλιμπάνω εἰδέναι τῷ τὰς καρδίας ἐμβατεύοντι. Οὐκ ἂν δὲ, εἰ ἐκολάκευεν αὐτοὺς, τὸν Θεὸν ἐκάλεσε μάρτυρα: οὐδὲ γὰρ ἀκίνδυνον τοῦτο. Καὶ τοῦτο, φησὶ, προσεύχομαι, ἵνα ἡ ἀγάπη ὑμῶν ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ. Καλῶς: ἀκόρεστον γὰρ ἀγαθὸν τοῦτο. Ὅρα πῶς φιλούμενος, ἔτι μᾶλλον ἐβούλετο φιλεῖσθαι. Ὁ γὰρ οὕτω φιλῶν, τὸν φιλούμενον οὐδαμοῦ τῆς ἀγάπης βούλεται ἵστασθαι: οὐ γὰρ ἔνι μέτρον τούτου τοῦ καλοῦ. Ὅθεν ἀεὶ αὐτὸ ὀφείλεσθαι βούλεται ὁ Παῦλος, Μηδενὶ, λέγων, μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀγαπᾷν ἀλλήλους. Μέτρον ἀγάπης, τὸ μηδαμοῦ ἵστασθαι. Ἵνα ἡ ἀγάπη ὑμῶν, φησὶν, ἔτι μᾶλλον καὶ μᾶλλον περισσεύῃ. Ὅρα τὴν διάθεσιν τῆς λέξεως. Ἔτι μᾶλλον καὶ μᾶλλον, φησὶν, ἵνα περισσεύῃ ἐν ἐπιγνώσει καὶ πάσῃ αἰσθήσει. Οὐχ ἁπλῶς τὴν φιλίαν θαυμάζει, οὐδὲ ἁπλῶς τὴν ἀγάπην, ἀλλὰ τὴν ἐξ ἐπιγνώσεως: τουτέστιν, οὐχ ἵνα πρὸς ἅπαντας τῇ αὐτῇ χρήσησθε ἀγάπῃ: τοῦτο γὰρ οὐκ ἀγάπης, ἀλλὰ ψυχρότητος. Τί ἐστιν, Ἐν ἐπιγνώσει; Τουτέστι, μετὰ κρίσεως μετὰ λογισμοῦ, μετὰ τοῦ αἰσθάνεσθαι. Εἰσὶ γάρ τινες ἀλόγως φιλοῦντες, ἁπλῶς καὶ ὡς ἔτυχεν: ὅθεν οὐδὲ σφοδρὰς εἶναι τὰς τοιαύτας φιλίας συμβαίνει Ἐν ἐπιγνώσει, φησὶ, καὶ πάσῃ αἰσθήσει, εἰς τὸ δοκιμάζειν ὑμᾶς τὰ διαφέροντα, τουτέστι, τὰ συμφέροντα. Οὐκ ἐμοῦ ἕνεκεν ταῦτα λέγω, φησὶν, ἀλλ' ὑμῶν αὐτῶν: δέος γὰρ μή τις παραφθαρῇ ὑπὸ τῆς τῶν αἱρετικῶν ἀγάπης. Τοῦτο γὰρ ὅλον αἰνίττεται τῷ οὕτως εἰπεῖν. Καὶ ὅρα πῶς αὐτὸ τίθησιν: Οὐ δι' ἐμὲ, φησὶ, ταῦτα λέγω, ἀλλ' ἵνα ἦτε ὑμεῖς εἰλικρινεῖς: τουτέστιν, Ἵνα μηδὲν νόθον δόγμα τῷ τῆς ἀγάπης προσχήματι παραδέχησθε. Πῶς οὖν ἀλλαχοῦ φησιν, Εἰ δυνατὸν, μετὰ πάντων ἀνθρώπων εἰρηνεύετε; Εἰρηνεύετε, εἶπεν, οὐ τοῦτο δηλῶν, ὅτι Οὐχ οὕτως ἀγαπᾶτε, ὥστε ὑπὸ τῆς φιλίας βλάπτεσθαι: Εἰ γὰρ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, φησὶν, ἔκκοψον αὐτὸν, καὶ βάλε ἀπὸ σοῦ: ἀλλ', Ἵνα ἦτε εἰλικρινεῖς, τὸ κατὰ Θεὸν δηλονότι, καὶ ἀπρόσκοποι, τὸ κατὰ ἀνθρώπους. Πολλοὺς γὰρ πολλάκις αἱ φιλίαι βλάπτουσιν. Εἰ γὰρ καὶ σὲ οὐδὲν βλάπτει, φησὶν, ἀλλ' ἕτερος προσκόπτει. Εἰς ἡμέραν Χριστοῦ: τουτέστιν, Ἵνα τότε εὑρεθῆτε καθαροὶ, μηδένα σκανδαλίσαντες: Πεπληρωμένοι καρπῶν δικαιοσύνης τῶν διὰ Ἰησοῦ Χριστοῦ, εἰς δόξαν καὶ ἔπαινον Θεοῦ: τουτέστι μετὰ τῶν δογμάτων καὶ βίον ὀρθὸν ἔχοντες. Οὐ γὰρ ἁπλῶς ὀρθὸν εἶναι χρὴ, ἀλλὰ πεπληρῶσθαι καρπῶν δικαιοσύνης. Ἔστι γὰρ δικαιοσύνη, ἀλλ' οὐ κατὰ Χριστὸν, οἷον βίος ἁπλῶς ἐνάρετος: ἀλλὰ, Τῶν διὰ Ἰησοῦ Χριστοῦ, φησὶν, εἰς δόξαν καὶ ἔπαινον Θεοῦ. Ὁρᾷς ὅτι οὐ τὴν ἐμαυτοῦ δόξαν λέγω, ἀλλὰ τὴν τοῦ Θεοῦ δικαιοσύνην; Πολλαχοῦ δὲ δικαιοσύνην καὶ τὴν ἐλεημοσύνην λέγει. Μὴ παραβλαπτέτω ὑμᾶς, φησὶν, ἡ ἀγάπη πρὸς τὸ εἰδέναι τὰ συμφέροντα, μηδὲ, ἐπειδὴ τὸν δεῖνα φιλεῖς, καταπέσῃς Βούλομαι μὲν αὐξάνεσθαι τὴν ἀγάπην ὑμῶν, οὐχ οὕτω μέντοι, ὡς καὶ βλάπτεσθαι: καὶ οὐχ ἁπλῶς βούλομαι προλήψει, ἀλλὰ δοκιμάσαντας, εἰ ἡμεῖς καλῶς λέγομεν. Καὶ οὐκ εἶπεν, Ἵνα τὰ ἡμέτερα αἱρῆσθε, ἀλλ', Ἵνα δοκιμάζητε. Καὶ οὐκ εἶπε φανερῶς, Μὴ τῷ δεῖνι πλησιάζετε: ἀλλὰ, Πρὸς τὸ συμφέρον βούλομαι ὑμῖν τὴν ἀγάπην γίνεσθαι, οὐχ ἵνα ἀναισθήτως διακέησθε. Ἀνόητον γὰρ, εἰ μὴ διὰ Χριστὸν τὴν δικαιοσύνην ἐργάζεσθε, καὶ δι' αὐτοῦ. Ἰδοὺ τὸ, Δι' αὐτοῦ, πάλιν. Ἆρα οὖν ὑπουργῷ κέχρηται τῷ Θεῷ; Ἄπαγε: οὐχ ἵνα ἐγὼ, φησὶν, ἐπαινεθῶ, οὕτως εἶπον, ἀλλ' ἵνα ὁ Θεὸς δοξάζηται. Γινώσκειν δὲ ὑμᾶς βούλομαι, ἀδελφοὶ, ὅτι τὰ κατ' ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ Εὐαγγελίου ἐλήλυθεν. Ὥστε τοὺς δεσμούς μου φανεροὺς ἐν Χριστῷ γενέσθαι ἐν ὅλῳ τῷ πραιτωρίῳ, καὶ τοῖς λοιποῖς πᾶσιν. βʹ. Εἰκὸς ἦν ἀκούσαντας ὅτι δέδεται, ἀλγεῖν, καὶ νομίζειν ἐγκόπτεσθαι τὸ κήρυγμα. Τί οὖν ποιεῖ; Εὐθέως ταύτην ἀναιρεῖ τὴν ὑποψίαν, καί φησι: Τὰ κατ' ἐμὲ μᾶλλον εἰς προκοπὴν τοῦ Εὐαγγελίου ἐλήλυθε. Καὶ τοῦτο δὲ φιλοῦντος, τὸ τὰ καθ' ἑαυτὸν δηλοῦν αὐτοῖς, ἅτε μεριμνῶσι. Τί λέγεις; δέδεσαι, ἐνεποδίσθης, καὶ πῶς τὸ Εὐαγγέλιον ἐπιδίδωσιν; Ὥστε τοὺς δεσμούς μου, φησὶ, φανεροὺς γενέσθαι τοὺς ἐν Χριστῷ ἐν ὅλῳ τῷ πραιτωρίῳ. Τοῦτο οὐ μόνον οὐκ ἐπεστόμισε τοὺς ἄλλους οὐδὲ δειλοὺς ἐποίησεν, ἀλλ' αὐτὸ τοῦτο καὶ μᾶλλον παρεθάῤῥυνεν. Εἰ τοίνυν οἱ πλησίον ὄντες τῶν κινδύνων μόνον οὐδὲν ἐβλάβησαν, ἀλλὰ καὶ πλέον θάρσος ἔλαβον, πολλῷ μᾶλλον ὑμᾶς θαῤῥεῖν χρή. Εἰ μὲν γὰρ δεθεὶς ἀθλίως ἤνεγκε, καὶ ἐσίγησεν, εἰκὸς ἦν καὶ ἐκείνους: τὸ αὐτὸ παθεῖν: εἰ δὲ δεθεὶς πλέον ἐπαῤῥησιάζετο, μᾶλλον αὐτοῖς θάρσος ἔδωκεν, ἢ εἰ μὴ ἐδέθη. Πῶς δὲ εἰς προκοπὴν τοῦ Εὐαγγελίου γέγονε τὰ δεσμά; Ὁ Θεὸς τοῦτο ᾠκονόμησε, φησὶν, ὥστε μὴ λαθεῖν τοὺς ἐμοὺς δεσμοὺς, τοὺς ἐν Χριστῷ, τοὺς διὰ Χριστὸν, Ἐν ὅλῳ τῷ πραιτωρίῳ. Τέως γὰρ οὕτως ἐκάλουν τὰ βασίλεια. Οὐδὲ ἐν τῷ πραιτωρίῳ μόνον, ἀλλὰ καὶ ἐν τῇ πόλει, φησὶ, πάσῃ. Καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν Κυρίῳ πεποιθότας τοῖς δεσμοῖς μου περισσοτέρως τολμᾷν ἀφόβως τὸν λόγον λαλεῖν. Δείκνυσι τοῦτο, ὅτι καὶ πρότερον ἐθάῤῥουν, καὶ μετὰ παῤῥησίας διελέγοντο, νῦν δὲ πολλῷ πλέον. Εἰ ἄλλοι τοίνυν, φησὶ, διὰ τοὺς ἐμοὺς δεσμοὺς θαῤῥοῦσι, πολλῷ μᾶλλον ἐγώ: εἰ ἄλλοις εἰμὶ αἴτιος θάρσους, πολλῷ μᾶλλον ἐμαυτῷ. Καὶ τοὺς πλείονας τῶν ἀδελφῶν ἐν Κυρίῳ. Ἐπειδὴ μέγα ἦν τὸ εἰπεῖν, ὅτι Οἱ ἐμοὶ δεσμοὶ θάρσος αὐτοῖς παρεῖχον, διὰ τοῦτο προλαβὼν εἶπεν: Ἐν Κυρίῳ. Ὁρᾷς πῶς καὶ ἀνάγκην ἔχων τοῦ μεγαληγορεῖν, τοῦ μετριάζειν οὐκ ἀφίσταται; Περισσοτέρως τολμᾷν, φησὶν, ἀφόβως τὸν λόγον λαλεῖν. Τὸ, Περισσοτέρως, δεικνύντος ἐστὶν, ὅτι ἤδη ἤρξαντο. Τινὲς μὲν καὶ διὰ φθόνον καὶ ἔριν, τινὲς δὲ καὶ δι' εὐδοκίαν τὸν Χριστὸν κηρύσσουσι. Τί δὴ τοῦτό ἐστιν, ἄξιον μαθεῖν. Ἐπειδὴ κατεσχέθη ὁ Παῦλος, τὸν πόλεμον ἐγεῖραι βουλόμενοι σφοδρὸν τὸν παρὰ τοῦ βασιλέως πολλοὶ τῶν ἀπίστων, καὶ αὐτοὶ τὸν Χριστὸν ἐκήρυττον: ὥστε μείζονα γενέσθαι τῷ βασιλεῖ τὴν ὀργὴν, ἅτε τοῦ κηρύγματος διασπειρομένου, καὶ εἰς τὴν τοῦ Παύλου κεφαλὴν τὸ πᾶν ἐλθεῖν τοῦ θυμοῦ. Δύο τοίνυν προφάσεων γεγόνασιν οἱ δεσμοὶ αἴτιοι. Τοῖς μὲν γὰρ θάρσος παρεῖχον πολὺ, τοὺς δὲ εἰς ἐλπίδα ἄγοντες τῆς ἐμῆς ἀπωλείας, παρεσκεύασαν κηρύττειν τὸν Χριστόν. Τίνες μὲν διὰ φθόνον: τουτέστι, φθονοῦντες τῇ δόξῃ τῇ ἐμῇ καὶ τῇ ἐνστάσει, καὶ βουλόμενοί με ἀπολέσθαι καὶ ἐρίζοντές μοι, συμπράττουσιν ἐμοί: ἢ ὥστε καὶ αὐτοὶ τιμᾶσθαι, καὶ οἰόμενοι παρασπᾷν τι τῆς δόξης τῆς ἐμῆς. Τινὲς δὲ καὶ δι' εὐδοκίαν: τουτέστι, χωρὶς ὑποκρίσεως, ἀπὸ προθυμίας ἁπάσης. Οἱ μὲν ἐξ ἐριθείας τὸν Χριστὸν καταγγέλλουσιν οὐχ ἁγνῶς: τουτέστιν, οὐκ εἰλικρινῶς, οὐδὲ δι' αὐτὸ τὸ πρᾶγμα, ἀλλὰ διὰ τί; Οἰόμενοι θλῖψιν ἐπιφέρειν τοῖς δεσμοῖς μου. Νομίζοντες γὰρ οὕτω με εἰς μείζονα ἐμπεσεῖσθαι κίνδυνον, θλῖψιν ἐπάγουσιν ἐπὶ θλίψει. Ὢ τῆς ὠμότητος! ὢ τῆς διαβολικῆς ἐνεργείας! δεδεμένον ἑώρων καὶ ἐμβεβλημένον εἰς δεσμωτήριον, καὶ ἔτι ἐφθόνουν: αὔξειν αὐτῷ τὰ τῶν συμφορῶν ἤθελον, καὶ μείζονος ὀργῆς ὑπεύθυνον καθιστᾷν. Καὶ καλῶς εἶπε τὸ, Οἰόμενοι: οὐ γὰρ οὕτως ἐξέβαινεν. Ἐκεῖνοι μὲν γὰρ ἐνόμιζόν με τούτῳ λυπεῖν, ἐγὼ δὲ ἔχαιρον ὅτι τὸ κήρυγμα ἐπεδίδου. Οὕτως ἔνι, ἔργον ποιῆσαι ἀγαθὸν οὐκ ἀπὸ προαιρέσεως ἀγαθῆς: καὶ οὐ μόνον οὐ κεῖται μισθὸς ὑπὲρ τούτου, ἀλλὰ καὶ κόλασις. Ἐπειδὴ γὰρ μείζοσι κινδύνοις περιβαλεῖν τὸν τοῦ Χριστοῦ κήρυκα βουλόμενοι, τὸν Χριστὸν ἐκήρυττον, οὐ μόνον οὐ λήψονται μισθὸν, ἀλλὰ καὶ τιμωρίας ἔσονται ὑπεύθυνοι καὶ κολάσεως. Οἱ δὲ ἐξ ἀγάπης, εἰδότες ὅτι εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι. Τί ἐστιν, Ὅτι εἰς ἀπολογίαν τοῦ Εὐαγγελίου κεῖμαι; Τουτέστι, τὰς εὐθύνας μοι ὑποτέμνοντες τὰς πρὸς τὸν Θεὸν, καὶ συναντιλαμβανόμενοί τι εἰς ἀπολογίαν. Ὃ λέγει, τοῦτό ἐστι: Προσετάγην κηρῦξαι: μέλλω διδόναι εὐθύνας, καὶ ἀπολογεῖσθαι ὑπὲρ τοῦ ἔργου, οὗ προσετάγην: ὥστε οὖν μοι τὴν ἀπολογίαν γενέσθαι εὔκολον, συναντιλαμβάνονταί μοι. Ἐὰν γὰρ εὑρεθῶσι πολλοὶ οἱ κατηχηθέντες πιστεύσαντες, εὔκολός μοι ἡ ἀπολογία ἔσται. Τί γάρ; πλὴν παντὶ τρόπῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ Χριστὸς καταγγέλλεται. Ὅρα τὸ φιλόσοφον τοῦ ἀνδρός: οὐ σφόδρα αὐτῶν κατηγόρησεν, ἀλλ' εἶπε τὸ γινόμενον. Τί γὰρ, φησὶν, ἐμοὶ διαφέρει, ἄν τε οὕτως, ἄν τε ἐκείνως; πλὴν παντὶ τρόπῳ, εἴτε προφάσει, εἴτε ἀληθείᾳ Χριστὸς καταγγέλλεται. Οὐκ εἶπε, Καταγγελλέσθω, νομοθετῶν, ἀλλὰ πρῶτον μὲν τὸ συμβαῖνον ἀπήγγειλε, δεύτερον δὲ, εἰ καὶ νομοθετῶν ἔλεγεν, οὐδὲ οὕτω τὰς αἱρέσεις εἰσῆγεν. γʹ. Ἐξετάσωμεν γὰρ, εἰ δοκεῖ, τὸ πρᾶγμα, καὶ εὑρήσομεν, ὅτι, εἰ καὶ οὕτως ἐπέτρεπε κηρύττειν, ὡς ἐκεῖνοι, οὐδὲ οὕτως εἰσήγετο αἵρεσις. Πῶς; Ὅτι ἐκεῖνοι ὑγιῶς μὲν ἐκήρυττον, ὁ σκοπὸς δὲ καὶ ἡ διάνοια, μεθ' ἧς ἐποίουν οὕτω, διέφθαρτο, οὐ τὸ κήρυγμα ἐνήλλακτο. Καὶ πολλὴν εἶχον ἀνάγκην οὕτω κηρύττειν. Διὰ τί; Ὅτι εἰ ἑτέρως ἐκήρυξαν, οὐχ ὡς Παῦλος, εἰ ἑτέρως ἐδίδαξαν, οὐχ ὡς ἐκεῖνος, οὐκ ἂν τὴν τοῦ βασιλέως ὀργὴν ηὔξησαν: νῦν δὲ τῷ τὸ κήρυγμα αὐτοῦ αὔξειν καὶ ὁμοίως διδάσκειν, καὶ ἴσους αὐτῷ μαθητὰς ποιεῖν, ἴσχυσαν ἐκπολεμῶσαι τὸν βασιλέα, ἅτε πολλοῦ τοῦ πλήθους τῶν μαθητῶν φαινομένου. Ἀλλά τις μιαρὸς καὶ ἀναίσθητος, ἐπιλαβόμενος τοῦ χωρίου τούτου, φησί: Καὶ μὴν τὸ ἐναντίον εἰργάσαντο ἂν, τοὺς ἤδη πεπιστευκότας ἀπήλασαν, οὐχὶ τοὺς πιστοὺς ἐπιδοῦναι ἐποίησαν ἂν, εἴ γε δακεῖν αὐτὸν ἐβούλοντο. Τί οὖν ἐροῦμεν; Ὅτι πρὸς ἓν τοῦτο ἑώρων ἐκεῖνοι, τὸ κινδύνοις αὐτὸν περιβαλεῖν τοῖς παροῦσι, τὸ μὴ ἀφεῖναι διαφυγεῖν: καὶ τούτῳ μᾶλλον ᾤοντο αὐτὸν λυπεῖν, καὶ τὸ κήρυγμα σβεννύναι, ἢ ἐκείνως. Ἑτέρως μὲν γὰρ ἂν καὶ ἔσβεσαν τοῦ βασιλέως τὴν ὀργὴν, καὶ ἀφῆκαν ἂν ἐξελθεῖν, καὶ πάλιν κηρῦξαι: οὕτω δὲ δι' αὐτὸν τὸ πᾶν ἑλεῖν ἐνόμιζον, ἀνελόντες αὐτόν. Καὶ τοῦτο οὐκ ἦν τῶν πολλῶν συνιδεῖν, ἀλλὰ πικρῶν τινων καὶ σφόδρα μοχθηρῶν. Εἶτα, Καὶ ἐν τούτῳ, φησὶ, χαίρω, ἀλλὰ καὶ χαρήσομαι. Τί ἐστιν, Ἀλλὰ χαρήσομαι; Κἂν ἐπιπλεῖον γένηται, φησίν. Ἐμοὶ γὰρ συμπράττουσι καὶ ἄκοντες, καὶ τῶν αὐτοῖς πεπονημένων ἐκεῖνοι μὲν κόλασιν, ἐγὼ δὲ ὁ μηδὲν συμβαλλόμενος, μισθὸν λήψομαι. Ἆρα ἔστι τι τοῦ διαβόλου μιαρώτερον, τοῦ κήρυγμα ἐπινοήσαντος ἀναδέξασθαι κόλασιν τοῖς πειθομένοις προξενοῦν; Ὁρᾷς πόσοις κακοῖς τοὺς ἑαυτοῦ περιπείρει; κόλασιν καὶ τιμωρίαν αὐτοῖς ἐκ τοῦ κηρύγματος καὶ τῶν πόνων ἐπινοεῖ τούτων. Καὶ ποῖος ἂν ἄλλος ἐχθρὸς καὶ πολέμιος τῆς ἐκείνων σωτηρίας τὸ πᾶν οὕτω διέθηκεν; Ὁρᾷς ὅτι ὁ τὴν ἀλήθειαν πολεμῶν οὐδὲν ἰσχύει, ἀλλ' ἑαυτὸν πλήττει μᾶλλον, ὡς ὁ πρὸς κέντρα λακτίζων; Οἶδα γὰρ, φησὶν, ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν διὰ τῆς ὑμῶν δεήσεως, καὶ ἐπιχορηγίας τοῦ Πνεύματος Ἰησοῦ Χριστοῦ. Οὐδὲν τοῦ διαβόλου μιαρώτερον: οὕτω πανταχοῦ πόνοις ἀνονήτοις τοὺς ἑαυτοῦ περιβάλλει, καὶ διασπᾷ: καὶ οὐ μόνον τῶν ἐπάθλων οὐκ ἀφίησι τυχεῖν, ἀλλὰ καὶ κολάσεως ὑπευθύνους ποιεῖν οἶδεν. Οὐ γὰρ μόνον κήρυγμα, ἀλλὰ καὶ νηστείαν τοιαύτην καὶ παρθενίαν αὐτοῖς νομοθετεῖ, ἣ οὐ μόνον μισθῶν ἀποστερήσει, ἀλλὰ καὶ μέγα κακὸν ἐπάξει τοῖς αὐτὴν μετιοῦσι: περὶ ὧν φησι καὶ ἀλλαχοῦ: Κεκαυτηριασμένοι τὴν ἰδίαν συνείδησιν. Διὸ παρακαλῶ, ὑπὲρ πάντων εὐχαριστῶμεν τῷ Θεῷ, ὅτι ἡμῖν καὶ τοὺς πόνους ἐπεκούφισε, καὶ τοὺς μισθοὺς ηὔξησεν. Ὧν γὰρ οἱ παρ' ἡμῖν γαμοῦντες σωφρόνως ἀπολαύουσι μισθῶν, οὐκ ἀπολαύουσιν οἱ παρθενεύοντες παρ' αὐτοῖς, ἀλλὰ τῇ τῶν πορνευόντων οἱ παρθενεύοντες παρὰ τοῖς αἱρετικοῖς δίκῃ γεγόνασιν ὑπεύθυνοι. Πόθεν; Ἐκ τοῦ μὴ ὀρθῷ σκοπῷ τι ποιεῖν, ἀλλ' ἐπὶ διαβολῇ τῶν τοῦ Θεοῦ κτισμάτων καὶ ἀποῤῥήτου σοφίας αὐτοῦ. Μὴ δὴ ῥᾳθυμῶμεν: ἔδωκεν ἡμῖν ὁ Θεὸς συμμέτρους ἀγῶνας, οὐδένα πόνον ἔχοντας. Ἀλλὰ μὴ καταφρονῶμεν διὰ τοῦτο. Εἰ γὰρ οἱ αἱρετικοὶ κατατείνουσιν ἑαυτοὺς πόνοις ἀνονήτοις, τίς ἡμῖν ἔσται ἀπολογία μηδὲ τοὺς ἐλάττονας, καὶ πλείονα μισθὸν ἔχοντας βουλομένοις ἐνεγκεῖν; Τί γὰρ φορτικὸν, τί δὲ ἐπαχθὲς τῶν ἐπιταγμάτων τοῦ Χριστοῦ; Οὐ δύνασαι παρθενεύειν; ἔξεστί σοι γαμεῖν. Οὐ δύνασαι πάντων ἑαυτὸν ἀποστερῆσαι τῶν σῶν; ἔξεστί σοι ἀπὸ τῶν ὄντων χορηγεῖν: Τὸ ὑμῶν περίσσευμα, φησὶν, εἰς τὸ ἐκείνων ὑστέρημα. Ταῦτα γὰρ εἶναι δοκεῖ φορτικὰ, χρημάτων λέγω καταφρονεῖν, καὶ ἐπιθυμίας σωματικῆς περιγενέσθαι: τὰ δὲ ἄλλα οὐδεμιᾶς δεῖται δαπάνης, οὐδεμιᾶς βίας. Ποία γὰρ, εἰπέ μοι, βία τὸ μὴ κακῶς εἰπεῖν, μηδὲ διαβάλλειν ἁπλῶς; ποία δὲ βία τὸ μὴ βασκαίνειν τοῖς ἑτέρων ἀγαθοῖς; ἢ ποία βία τὸ μὴ δόξῃ ἁλῶναι; Τὸ βασανίζεσθαι καὶ φέρειν, καρτερίας ἐστί: καρτερίας, καὶ φιλοσοφίαν ἀσκεῖν: καρτερίας, τὸ πενίαν διενεγκεῖν: καρτερίας, τὸ λιμῷ προσπαλαῖσαι καὶ δίψει. Ὅταν δὲ μηδὲν τούτων ᾖ, ἀλλ' ἔξεστιν ἀπολαύοντα τῶν ὄντων, ὡς Χριστιανῷ προσῆκε, μὴ φθονεῖν τοῖς ἑτέρων, ποία βία; Οὐδαμόθεν ἄλλοθεν ὁ φθόνος, ἀλλ' ἐκ τοῦ προστετηκέναι τοῖς παροῦσι, μᾶλλον δὲ πάντα τὰ κακά. Εἰ γὰρ μηδὲν ἐνόμιζες εἶναι τὰ χρήματα, καὶ τὴν δόξαν τοῦ κόσμου τούτου, οὐκ ἂν τοῖς ἔχουσιν ἐβάσκηνας. δʹ. Ἀλλ' ἐπειδὴ κέχηνας, καὶ θαυμάζεις αὐτὰ καὶ ἐπτόησαι, διὰ τοῦτό σοι καὶ τὰ τῆς βασκανίας ἐνοχλεῖ, διὰ τοῦτο καὶ τὰ τῆς κενοδοξίας: καὶ πάντα ἀπὸ τούτου γίνεται, ἀπὸ τοῦ θαυμάζειν τὰ τοῦ παρόντος βίου. Βασκαίνεις, ὅτι ὁ δεῖνα πλουτεῖ; Καὶ μὴν ἐλέους καὶ δακρύων ἄξιος ὁ τοιοῦτος. Ἀλλ' ἐρεῖς εὐθέως γελῶν: Ἐγὼ δακρύων ἄξιος, οὐκ ἐκεῖνος. Δακρύων ἄξιος καὶ σὺ, οὐχ ὅτι πένῃ, ἀλλὰ διὰ τὸ σεαυτὸν ἐλεεινὸν εἶναι νομίζειν. Τοὺς γὰρ οὐδὲν ἔχοντας κακὸν καὶ δυσφοροῦντας δακρύομεν, οὐχ ὅτι κακόν τι ἔχουσιν, ἀλλ' ὅτι μὴ ἔχοντες, ἔχειν νομίζουσιν. Εἰπὲ γάρ μοι, εἴ τις πυρετοῦ ἀπηλλαγμένος, ἀλύει καὶ περιστρέφεται, ὑγιαίνων ἐπὶ τῆς κλίνης κείμενος, ἆρα τῶν πυρεττόντων μᾶλλον οὐχὶ δακρύων ἄξιος ὁ τοιοῦτος, οὐκ ἐπειδὴ πυρέττει, οὐδὲ γὰρ πυρέττει, ἀλλ' ἐπειδὴ μηδὲν ἔχων δεινὸν, ἔχειν τι νομίζει; Καὶ σὺ δακρύων ἄξιος διὰ τοῦτο, ὅτι σαυτὸν ἐλεεινὸν νομίζεις, οὐ διὰ τὴν πενίαν: τῆς γὰρ πενίας ἕνεκεν καὶ μακαριστός. Τί φθονεῖς τῷ πλουσίῳ; ὅτι φροντίδων ἑαυτὸν ὑπεύθυνον κατέστησε πλειόνων, ὅτι δουλείᾳ χαλεπωτέρα; ὅτι μυρίαις ἁλύσεσι, καθάπερ τις κύων, τοῖς αὑτοῦ δέδεται χρήμασι; Κατέλαβεν ἑσπέρα, κατέλαβε νὺξ, καὶ τὸν τῆς ἀναπαύσεως καιρὸν οὗτος θορύβου καιρὸν καὶ ἀηδίας καὶ λύπης ἔχει καὶ μερίμνης. Ψόφος ἐγένετο; εὐθέως ἀνεπήδησεν. Ὁ δεῖνα ἐσυλήθη; μᾶλλον ἐκείνου φροντίζει τοῦ ἀπολωλεκότος ὁ μὴ ἀπολωλεκώς. Ἐκεῖνος μὲν γὰρ ἅπαξ ἀπώλεσε, καὶ λυπηθεὶς ἀπέθετο τὴν φροντίδα: οὗτος δὲ αὐτὴν ἔχει διηνεκῶς. Κατέλαβε νὺξ, ὁ λιμὴν τῶν ἡμετέρων κακῶν, τὸ παραμύθιον τῶν ἡμετέρων συμφορῶν, τὸ φάρμακον τῶν τραυμάτων. Καὶ γὰρ οἱ περιωδυνίᾳ τινὶ κατεχόμενοι τοῖς φίλοις μὲν καὶ συγγενέσι καὶ οἰκείοις, πολλάκις δὲ καὶ πατράσι παραμυθουμένοις οὐκ εἶξαν οὐδὲ ὑπεχώρησαν, ἀλλὰ καὶ πρὸς τὰ ῥήματα αὐτὰ ἠγανάκτησαν: παντὸς γὰρ καύματος μᾶλλον τὸ πικρὸν τῆς ὀδύνης τὰς ἡμετέρας θλίβει ψυχάς: τῷ δὲ ὕπνῳ κελεύοντι παύεσθαι οὐδὲ ἀντιβλέψαι ἴσχυσαν. Καθάπερ οὖν σῶμα διακαὲς καὶ θερμοτέρᾳ προσπαλαῖσαν ἀκτῖνι κατατρυχόμενον, ὥσπερ τινὶ καταγωγίῳ πολλὰς ἔχοντι πηγὰς καὶ τὴν ἀπὸ τῆς λεπτῆς αὔρας παραμυθίαν: οὕτως ἡ νὺξ τῷ ὕπνῳ παραδίδωσιν ἡμῶν τὴν ψυχήν: μᾶλλον δὲ οὐχ ἡ νὺξ, οὐδὲ ὁ ὕπνος τοῦτο ἐργάζεται, ἀλλ' ὁ Θεὸς, εἰδὼς τὸ ταλαίπωρον τοῦτο γένος, ἅπαντα ταῦτα εἰργάσατο. Ἀλλ' ἡμεῖς οὐκ ἐλεοῦμεν ἑαυτοὺς, ἀλλ' ἐπενοήσαμεν, καθάπερ ἐχθροὶ ὄντες ἑαυτῶν, τῆς φυσικῆς ἀνάγκης καὶ ἀναπαύσεως μείζονα τυραννίδα, τὴν ἀπὸ τοῦ πλούτου ἀγρυπνίαν. Μέριμνα γὰρ, φησὶ, πλούτου, ἀφιστᾷ ὕπνον. Καὶ ὅρα πόση τοῦ Θεοῦ ἡ κηδεμονία: Οὐκ ἐπέτρεψε τῇ προθέσει τὴν ἀνάπαυσιν, οὐδὲ προαιρέσει τινὶ τὴν χρείαν τοῦ ὕπνου, ἀλλὰ φυσικαῖς αὐτὴν ἀνάγκαις κατέδησεν, ἵνα καὶ ἄκοντες εὐεργετώμεθα: τὸ γὰρ καθεύδειν, τῆς φύσεως. Ἡμεῖς δὲ ὡς σφόδρα ἑαυτοὺς μισοῦντες, ὡς ἑτέρους πολεμοῦντες καὶ θλίβοντες, τῆς φυσικῆς ταύτης ἀνάγκης μείζονα τὴν ἀπὸ τῶν χρημάτων ἐπενοήσαμεν τυραννίδα. Ἡμέρα γέγονε; καὶ δέδοικεν ὁ τοιοῦτος τοὺς συκοφάντας. Ἡ νὺξ κατέλαβε; τρέμει λῃστάς. Θάνατος ἐπέστη; τοῦ θανάτου μᾶλλον δάκνεται, ὅτι ἑτέρων ἐκεῖνα γίνεται. Παιδίον ἔσχε; πλείων ἡ ἐπιθυμία: καὶ τότε δοκεῖ πένης εἶναι. Οὐκ ἔσχε, μᾶλλον ὀδυνᾶται. Τοῦτον οὖν μακαρίζεις τὸν οὐδαμόθεν ἡσθῆναι δυνάμενον; τούτῳ φθονεῖς τῷ κλυδωνιζομένῳ, ἐν λιμένι γαληνῷ τῇ πενίᾳ ἑστηκώς; Ὄντως καὶ τοῦτο ἐλάττωμα τῆς ἀνθρωπίνης φύσεως, τὸ μὴ φέρειν τὰ ἀγαθὰ γενναίως, ἀλλ' εἰς τὰς εὐπραγίας ἐξυβρίζειν. Καὶ ταῦτα μὲν ἐνταῦθα: ὅταν δὲ ἀπέλθωμεν ἐκεῖ, ἄκουσον τί φησιν ὁ πλούσιος, ὁ μυρίων ἀγαθῶν κύριος, ὥσπερ σὺ λέγεις: οὐ γὰρ ἂν ἔγωγε ταῦτα εἴποιμι ἀγαθὰ, ἀλλ' ἀδιάφορα. Οὗτος τοίνυν ὁ μυρίων ἀγαθῶν κύριος, ἄκουσον τί φησι, καὶ τίνος ἐν χρείᾳ καθέστηκε: Πάτερ, φησὶν, Ἀβραὰμ, πέμψον Λάζαρον, ἵνα ἄκρῳ τῷ δακτύλῳ ἐπιστάζῃ μου τὴν γλῶτταν, ὅτι ἀποτηγανίζομαι. Εἰ γὰρ μηδὲν ὧν εἶπον ἔπασχεν ὁ πλούσιος ἐκεῖνος, εἰ γὰρ ἐν ἀδείᾳ καὶ φροντίδος χωρὶς τὸν ἅπαντα βίον διήγαγε: τί λέγω τὸν ἅπαντα βίον; τὴν μίαν ῥοπὴν ἐκείνην: ῥοπὴ γάρ ἐστιν: ὡς μία γὰρ ῥοπὴ, φησὶν, ὁ πᾶς ἡμῶν αἰὼν πρὸς τὸν αἰῶνα τὸν ἄπειρον: εἰ τοίνυν πάντα αὐτῷ κατὰ γνώμην προεκεχωρήκει, ἆρα οὐκ ἐλεεινός ἐστι τούτων τῶν ῥημάτων, μᾶλλον δὲ τούτων τῶν πραγμάτων; Οὐχὶ οἴνῳ περιεκλύζετό σου ἡ τράπεζα; νῦν δὲ οὐδὲ σταγόνος ὕδατος εἶ κύριος, καὶ ταῦτα ἐν χρείᾳ πολλῇ καθεστηκώς. Οὐχ ἡλκωμένον ὑπερεώρας τὸν πένητα; νῦν δὲ ἀξιοῖς αὐτὸν ἰδεῖν, καὶ οὐδεὶς δίδωσι. Παρὰ τὸν πυλῶνα ἦν τὸν σὸν, νῦν δὲ ἐν τοῖς κόλποις τοῦ Ἀβραάμ: ὑπὸ τὰς μεγάλας σὺ κατέκεισο ὀροφὰς, νῦν δὲ ἐν τῷ πυρὶ τῆς γεέννης. εʹ. Ἀκουέτωσαν ταῦτα οἱ πλούσιοι: μᾶλλον δὲ οὐχ οἱ πλούσιοι, ἀλλ' οἱ ἀνελεήμονες: οὐ γὰρ, ἐπειδὴ πλούσιος ἦν, ἐκολάζετο, ἀλλ' ἐπειδὴ οὐκ ἠλέησεν. Ἔνεστι γὰρ πλουτοῦντα καὶ ἐλεοῦντα τυχεῖν παντὸς ἀγαθοῦ. Καὶ διὰ τοῦτο οὐδένα ἄλλον ὁρᾷ, ἀλλ' ἢ ἐκεῖνον τὸν δεόμενον αὐτοῦ, ἵνα μάθῃ, ὅτι δικαίως ταῦτα ἔπασχεν, εἰς ὑπόμνησιν ἐλθὼν ὧν ἔπραττε. Μὴ γὰρ οὐκ ἦσαν μυρίοι πένητες δίκαιοι; Ἀλλ' ὁ πρὸς τῷ πυλῶνι αὐτοῦ κείμενος, οὗτος αὐτῷ φαίνεται, παιδεύων αὐτὸν καὶ ἡμᾶς, ὅσον ἐστὶν ἀγαθὸν μὴ πεποιθέναι ἐπὶ χρήμασιν. Οὐδὲν ἐκεῖνον ἔβλαψεν ἡ πενία πρὸς τὸ βασιλείας τυχεῖν: οὐδὲν τοῦτον ὠφέλησεν ὁ πλοῦτος πρὸς τὸ γέενναν ἐκφυγεῖν. Μέχρι πότε πένητες; μέχρι πότε πτωχοί; Οὐκ ἔστιν, οὐκ ἔστι πένης ὁ μηδὲν ἔχων, ἀλλ' ὁ πολλῶν ἐπιθυμῶν: οὐκ ἔστι πλούσιος ὁ πολλὰ κεκτημένος, ἀλλ' ὁ μηδενὸς δεόμενος. Τί γὰρ ὄφελος πᾶσαν μὲν κεκτῆσθαι τὴν οἰκουμένην, τοῦ δὲ μηδὲν ἔχοντος μᾶλλον ἐν ἀθυμίᾳ διάγειν; Αἱ προαιρέσεις καὶ τοὺς πλουτοῦντας καὶ τοὺς πενομένους ἐργάζονται, οὐχ ἡ τῶν χρημάτων περιουσία οὐδὲ ἡ ἔνδεια. Βούλει γενέσθαι πλούσιος σὺ ὁ πένης; Ἔξεστί σοι βουλομένῳ, καὶ ὁ κωλύων οὐδείς: καταφρόνησον τῶν τοῦ κόσμου χρημάτων: νόμισον εἶναι μηδὲν, ὥσπερ οὖν οὐδέ ἐστιν; ἔκβαλε τὴν ἐπιθυμίαν τοῦ πλούτου, καὶ ἐπλούτησας. Οὗτός ἐστιν ὁ πλουτῶν, ὁ μὴ θέλων πλουτεῖν: ὁ μὴ θέλων πένεσθαι, οὗτός ἐστιν ὁ πενόμενος. Καθάπερ ἐκεῖνος νοσῶν ὁ καὶ ἐν ὑγείᾳ ἀλύων, οὐκ ἐκεῖνος ὁ πάσης ὑγείας εὐκολώτερον τὴν νόσον φέρων, οὕτω καὶ ἐνταῦθα πένης ἐστὶν ὁ μὴ δυνάμενος πενίαν ἐνεγκεῖν, ἀλλ' ἐν πλούτῳ τῶν πενομένων μᾶλλον ἡγούμενος εἶναι πένης, οὐκ ἐκεῖνος ὁ τῶν πλουτούντων μᾶλλον τὴν πενίαν εὐκολώτερον φέρων: οὗτος γάρ ἐστι μᾶλλον ὁ πλουσιώτερος. Εἰπὲ γάρ μοι, τὴν πενίαν διὰ τί δέδοικας; διὰ τί τρέμεις; οὐχὶ διὰ λιμόν; οὐχὶ διὰ δῖψος; οὐχὶ διὰ ψῦχος; ἢ οὐ διὰ ταῦτα; Ἀλλ' οὐκ ἔστιν, οὐκ ἔστιν οὐδεὶς ὁ τούτων ἀπορήσας ποτέ. Ἐμβλέψατε γὰρ εἰς ἀρχαίας γενεὰς, καὶ ἴδετε: τίς ἐπίστευσε τῷ Κυρίῳ, καὶ ἐγκατελείφθη; ἢ τίς ἤλπισεν ἐπ' αὐτὸν, καὶ κατῃσχύνθη; καὶ πάλιν, Ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, καὶ ὁ Πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά. Οὐδένα ἂν ἔχοι τις ἡμῖν δεῖξαί τινα ταχέως διὰ λιμὸν καὶ ψῦχος ἀπολωλότα. Τίνος οὖν ἕνεκεν τρέμεις τὴν πενίαν; Οὐκ ἔχεις εἰπεῖν. Εἰ γὰρ εὐπορεῖς τῶν ἀναγκαίων, τί δήποτε τρέμεις αὐτήν; ὅτι πλῆθος οὐκ ἔστι σοι οἰκετῶν; Τοῦτο δεσποτῶν ἐστιν ἀπαλλαγῆναι, τοῦτο μακαριότης διηνεκὴς, τοῦτο φροντίδος ἐλευθερία. Ἀλλ' ὅτι καὶ σκεύη, καὶ κλῖναι, καὶ ἔπιπλα οὐκ ἔστιν ἐξ ἀργυρίου κατεσκευασμένα σοι; Τί γάρ σου πλέον ἔχει κατὰ τὴν ἀπόλαυσιν ὁ ταῦτα κεκτημένος; Οὐδέν: τὰ γὰρ τῆς χρήσεως ἴσα, ἄν τε ἀπὸ ταύτης, ἄν τε ἀπ' ἐκείνης τῆς ὕλης ᾖ. Ἀλλ' ὅτι φοβερὸς οὐκ εἶ τοῖς πολλοῖς; Μηδὲ γένοιό ποτε: ποία γὰρ ἡδονὴ τρέμειν καὶ δεδοικέναι σέ τινας; ἀλλ' ὅτι ἑτέρους φοβῇ; ἀλλ' οὐκ ἔστι φοβηθῆναι. Θέλεις γὰρ μὴ φοβεῖσθαι τὴν ἐξουσίαν; τὸ ἀγαθὸν ποίει, καὶ ἔξεις ἔπαινον ἐξ αὐτῆς. Ἀλλ' ὅτι εὐκαταφρόνητοί ἐσμεν, φησὶ, καὶ πρὸς τὸ παθεῖν ἕτοιμοι κακῶς; Μάλιστα μὲν οὐχ ἡ πενία τοῦτο ποιεῖ, ἀλλ' ἡ κακία. Ἐπεὶ πολλῶν πενήτων ἀπραγμόνως τὸν πάντα βίον διαγόντων, ἄρχοντες, πλουτοῦντες καὶ δυνάσται πάντων κακούργων καὶ λῃστῶν καὶ τυμβωρύχων ἀθλιώτερον ἀπήλλαξαν. Ὅπερ γὰρ ἐπὶ σοῦ ἡ πενία, τοῦτο ἐπ' ἐκείνου ὁ πλοῦτος ἔχει. Ὥσπερ γάρ σε διὰ τὸ καταφρονεῖσθαι ἐνταῦθα ποιοῦσι κακῶς οἱ κακοῦν βουλόμενοι: οὕτως ἐκεῖνον διὰ τὸ φθονεῖν καὶ βασκαίνειν: καὶ μᾶλλον οὗτοι, ἢ ἐκεῖνοι: μᾶλλον αὕτη ἡ ἀνάγκη ἰσχυροτέρα τοῦ κακῶς ποιεῖν. Ὁ μὲν γὰρ φθονῶν, ἰσχύϊ πάσῃ καὶ δυνάμει πάντα πράττει, ὁ δὲ καταφρονῶν πολλάκις καὶ ἠλέησε τὸν καταφρονούμενον: καὶ τοῦτο αὐτὸ γέγονεν αὐτῷ αἴτιον ἀπαλλαγῆς, τὸ πένητα εἶναι, τὸ μὴ δύνασθαι ἔχειν ἰσχύν: Μεγάλα τε κατορθώσεις, λέγοντες πρὸς αὐτὸν, ἐὰν τὸν δεῖνα ἀνέλῃς, ἐὰν ἀποκτείνῃς ἕνα πένητα: πόσων οὐκ ἀπολαύσῃ μισθῶν; καὶ οὕτως αὐτῶν τὸν θυμὸν χαλῶμεν. Ἐπὶ δὲ τῶν πλουτούντων ὁ φθόνος ἐφέστηκεν, οὐ πρότερον λήγων, ἕως ἂν ὅπερ βούλεται ἐργάσηται, καὶ τὸν ἰὸν ἐκχέῃ τὸν αὑτοῦ. Ὁρᾷ ὅτι οὐχ ἡ πενία, οὐδὲ ὁ πλοῦτος ἀγαθὸν, ἀλλ' ἡ ἡμετέρα προαίρεσις; Οὐκοῦν ταύτην ῥυθμίζωμεν, ταύτην παιδεύωμεν φιλοσοφεῖν. Ἂν αὕτη καλῶς ᾖ διακειμένη, οὔτε πλοῦτος ἡμᾶς ἐκβαλεῖν τῆς βασιλείας δυνήσεται, οὔτε πενία ποιήσει ἔλαττον ἔχειν: ἀλλὰ πράως τὴν πενίαν οἴσομεν, οὐδὲ εἰς τὴν τῶν μελλόντων ἀγαθῶν ἀπόλαυσιν παραβλαπτόμενοι, οὐδὲ ἐνταῦθα: ἀλλὰ καὶ τούτων ἀπολαύσομεν, καὶ τῶν ἐν οὐρανοῖς ἐπιτευξόμεθα ἀγαθῶν: ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, καὶ τὰ ἑξῆς.