Homily X.

1 Thessalonians v. 12, 13

“But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work’s sake. Be at peace among yourselves.”

It must needs happen that a ruler should have many occasions of enmities.111    Μικροψυχίων, Montf. here remarks that this word has often led to mistranslations, being used for any result of littlemindedness. As physicians112    [Literally, “physicians’ boys,” apparently a familiar phrase for physicians, employed also by Lucian. It perhaps originally denoted medical students,—a sense possible here also, and in Lucian (On Writing History, ch. vii.).—J.A.B.] are compelled to give much trouble to the sick, preparing for them both diet and medicines that are not pleasant indeed, but attended with benefit; and as fathers are often annoying to their children: so also are teachers, and much more. For the physician, though he be odious to the sick man, yet has the relations and friends on good terms with him,113    B. and L. ἔχει πρὸς αὐτὸν ἡδέως ἔχοντας. nay, and often the sick man himself. And a father also, both from the force of nature and from external laws, exercises his dominion over his son with great ease; and if he should chastise and chide his son against his will, there is no one to prevent him, nor will the son himself be able to raise a look against him. But in the case of the Priest there is a great difficulty. For in the first place, he ought to be ruling people willing to obey, and thankful to him for his rule; but it is not possible that this should soon come to pass. For he who is convicted and reproved, be he what he may, is sure to cease from being thankful, and to become an enemy. In like manner he will act who is advised, and he who is admonished and he who is exhorted. If therefore I should say, empty out wealth on the needy, I say what is offensive and burdensome. If I say, chastise thine anger, quench thy wrath, check thine inordinate desire, cut off a small portion of thy luxury, all is burdensome and offensive. And if I should punish one who is slothful, or should remove him from the Church, or exclude him from the public prayers, he grieves, not because he is deprived of these things, but because of the public disgrace. For this is an aggravation of the evil, that, being interdicted from spiritual things, we grieve not on account of our deprivation of these great blessings, but because of our disgrace in the sight of others. We do not shudder at, do not dread, the thing itself.

For this reason Paul from one end to the other discourses largely concerning these persons. And Christ indeed has subjected them with so strict a necessity, that He says, “The Scribes and the Pharisees sit on Moses’ seat. All things therefore whatsoever they bid you, these do and observe: but do not ye after their works.” (Matt. xxiii. 2, 3.) And again, when He healed the leper, He said, “Go thy way, show thyself to the priest, and offer the gift that Moses commanded for a testimony unto them.” (Matt. viii. 4.) And yet Thou sayest, “Ye make him twofold more a son of hell than yourselves.” (Matt. xxiii. 15.) For this reason I said, answers He, “Do not the things which they do.” Therefore he hath shut out all excuse from him that is under rule. In his Epistle to Timothy also this Apostle said, “Let the elders that rule well be counted worthy of double honor.” (1 Tim. v. 17.) And in his Epistle to the Hebrews also he said, “Obey them that have the rule over you, and submit to them.” (Heb. xiii. 17.) And here again, “But we beseech you, brethren, to know them that labor among you, and are over you in the Lord.” For since he had said, “build each other up,” lest they should think that he raised them to the rank of teachers, he has added, See, however, that I gave leave to you also to edify one another, for it is not possible for a teacher to say everything. “Them that labor among you,” he says, “and are over you in the Lord, and admonish you.” And how, he says, is it not absurd? If a man stand up for thee before a man, thou doest anything, thou confessest thyself much indebted; but he stands up for thee before God, and thou dost not own the favor. And how does he stand up for me? thou sayest. Because he prays for thee, because he ministers to thee the spiritual gift that is by Baptism, he visits, he advises and admonishes thee, he comes at midnight if thou callest for him; he is nothing else than the constant subject of thy mouth, and he bears thy injurious speeches. What necessity had he? Has he done well or ill? Thou indeed hast a wife, and livest luxuriously, and choosest a life of commerce. But from this the Priest has hindered himself by his occupation; his life is no other than to be employed about the Church. “And to esteem them,” he says, “exceeding highly in love for their work’s sake; be at peace with them.”114    ἐν αὐτοῖς, and so several mss.; Rec. t. ἐν ἑαυτοῖς, “among yourselves,” and so L. [I. Cat.] here, but the comment hardly bears it. Seest thou how well he is aware that unpleasant feelings arise? He does not merely say “love,” but “very highly,” as children love their fathers. For through them ye were begotten by that eternal generation: through them you have obtained the kingdom: through their hands all things are done, through them the gates of heaven are opened to you. Let no one raise divisions, let no one be contentious. He who loves Christ, whatever the Priest may be, will love him, because through him he has obtained the awful Mysteries. Tell me, if wishing to see a palace resplendent with much gold, and radiant with the brightness of precious stones, thou couldest find him who had the key, and he being called upon immediately opened it, and admitted thee within, wouldest thou not prefer him above all men? Wouldest thou not love him as dearly as thine eyes? Wouldest thou not kiss him? This man hath opened heaven to thee, and thou dost not kiss him, nor pay him court. If thou hast a wife, dost thou not love him above all, who procured her for thee? So if thou lovest Christ, if thou lovest the kingdom of heaven, acknowledge through whom thou obtainedst it. On this account he says, “for their work’s sake, be at peace with them.”

Ver. 14. “And we exhort you, brethren, admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all.”

Here he addresses those who have rule. Admonish, he says, “the disorderly,” not of imperiousness, he says, nor of self-will rebuke them, but with admonition. “Encourage the fainthearted, support the weak, be longsuffering toward all.” For he who is rebuked with harshness, despairing of himself, becomes more bold in contempt.115    [Field here retains the common text, though supported only by B K, the group found to be in its peculiar readings almost uniformly wrong. This reading seems required by the next sentence, but that of the better mss. is perhaps possible, viz., “For he who is harsh and rebukes, growing desperate, becomes more bold in despising and rebuking.”—J.A.B.] On this account it is necessary by admonition to render the medicine sweet. But who are the disorderly? All those who do what is contrary to the will of God. For this order of the Church is more harmonious than the order of an army; so that the reviler is disorderly, the drunkard is disorderly, and the covetous, and all who sin; for they walk not orderly in their rank, but out of the line, wherefore also they are overthrown.116    [Or, by another reading, “turned aside,” perhaps meaning that they abandon the army.—J.A.B.] But there is also another kind of evils, not such as this indeed, but itself also a vice, little mindedness. For this is destructive equally with sloth. He who cannot bear an insult is feeble-minded. He who cannot endure trial is feeble-minded. This is he who is sown upon the rock. There is also another sort, that of weakness. “Support the weak,” he says; now weakness occurs in regard to faith. But observe how he does not permit them to be despised. And elsewhere also in his Epistles he says, “Them that are weak in the faith receive ye.” (Rom. xiv. 1.) For in our bodies too we do not suffer the weak member to perish. “Be longsuffering toward all,” he says. Even toward the disorderly? Yes, certainly. For there is no medicine equal to this, especially for the teacher, none so suitable to those who are under rule. It can quite shame and put out of countenance him that is fiercer and more shameless than all men.

Ver. 15. “See that none render unto any one evil for evil.”

If we ought not to render evil for evil, much less evil for good; much less, when evil has not been previously done, to render evil, Such an one, you say, is a bad man, and has aggrieved me, and done me much injury. Do you wish to revenge yourself upon him? Do not retaliate. Leave him unpunished. Well, is this the stopping-place? By no means;

“But alway follow after that which is good, one toward another, and toward all.”

This is the higher philosophy, not only not to requite evil with evil, but to render good for evil. For this is truly revenge that brings harm to him and advantage to thyself, or rather great advantage even to him, if he will. And that thou mayest not think that this is said with respect to the faithful, therefore he has said, “both one toward another and toward all.”

Ver. 16. “Rejoice alway.”

This is said with respect to the temptations that bring in affliction. Hear ye, as many as have fallen into poverty, or into distressing circumstances. For from these joy is engendered. For when we possess such a soul that we take revenge on no one, but do good to all, whence, tell me, will the sting of grief be able to enter into us? For he who so rejoices in suffering evil, as to requite even with benefits him that has done him evil, whence can he afterwards suffer grief? And how, you say, is this possible? It is possible, if we will. Then also he shows the way.

Ver. 17, 18. “Pray without ceasing; In every thing giving thanks: for this is the will of God.”

Always to give thanks, this is a mark of a philosophic soul. Hast thou suffered any evil? But if thou wilt, it is no evil. Give thanks to God, and the evil is changed into good. Say thou also as Job said, “Blessed be the name of the Lord for ever.”117    [“For ever” is not in the common Vatican text of the Septuagint, but is in the Codex Alexandrinus.—J.A.B.] (Job i. 21.) For tell me, what such great thing hast thou suffered? Has disease befallen thee? Yet it is nothing strange. For our body is mortal, and liable to suffer. Has a want of possessions overtaken thee? But these also are things to be acquired, and again to be lost, and that abide here. But is it plots and false accusations of enemies? But it is not we that are injured by these, but they who are the authors of them. “For the soul,” he says, “that sinneth, itself shall also die.” (Ezek. xviii. 4.) And he has not sinned who suffers the evil, but he who has done the evil.

Upon him therefore that is dead you ought not to take revenge, but to pray for him that you may deliver him from death. Do you not see how the bee dies upon the sting? By that animal God instructs us not to grieve our neighbors. For we ourselves receive death first. For by striking them perhaps we have pained them for a little time, but we ourselves shall not live any longer, even as that animal will not. And yet the Scripture commends it, saying that it is a worker, whose work kings and private men make use of for their health. (Ecclus. xi. 3.) But this does not preserve it from dying, but it must needs perish. And if its other excellence does not deliver it when it does injury, much less will it us.

For indeed it is the part of the fiercest beasts, when no one has injured thee, to begin the injury, or rather not even of beasts. For they, if thou permittest them to feed in the wilderness, and dost not by straitening them reduce them to necessity, will never harm thee, nor come near thee, nor bite thee, but will go their own way.

But you being a rational man, honored with so much rule and honor and glory, do not118    [This negative, given in the printed editions, though wanting in the known mss., seems a necessity to the sense.—J.A.B.] even imitate the beasts in your conduct to your fellow-creature, but you injure your brother, and devour him. And how will you be able to excuse yourself? Do you not hear Paul saying, “Why not rather take wrong? Why not rather be defrauded? Nay, but ye yourselves do wrong, and defraud, and that your brethren.” (1 Cor. vi. 7, 8.) Do you see that suffering wrong consists in doing wrong, but that to suffer wrongfully is to receive a benefit? For tell me, if any one were to revile his rulers, if he were to insult those in power, whom does he injure? Himself, or them? Clearly himself. Then he who insults a ruler insults not him, but himself—and he that insults a Christian does he not through him insult Christ? By no means, thou sayest. What sayest thou? He that casts a stone at the images of the king (Emperor), at whom does he cast a stone? is it not at himself? Then does he who casts a stone at the image of an earthly king, cast a stone at himself, and does not he who insults the image of God (for man is the image of God) injure himself?

How long shall we love riches? For I shall not cease exclaiming against them: for they are the cause of everything. How long do we not get our fill of this insatiable desire? What is the good of gold? I am astonished at the thing! There is some enchantment in the business, that gold and silver should be so highly valued among us. For our own souls indeed we have no regard, but those lifeless images engross much attention. Whence is it that this disease has invaded the world? Who shall be able to effect its destruction? What reason can cut off this evil beast, and destroy it with utter destruction? The desire is deep sown in the minds of men, even of those who seem to be religious. Let us be put to shame by the commands of the Gospel. Words only lie there in Scripture, they are nowhere shown by works.

And what is the specious plea of the many? I have children, one says, and I am afraid lest I myself be reduced to the extremity of hunger and want, lest I should stand in need of others. I am ashamed to beg. For that reason therefore do you cause others to beg? I cannot, you say, endure hunger. For that reason do you expose others to hunger? Do you know what a dreadful thing it is to beg, how dreadful to be perishing by hunger? Spare also your brethren! Are you ashamed, tell me, to be hungry, and are you not ashamed to rob? Are you afraid to perish by hunger, and not afraid to destroy others? And yet to be hungry is neither a disgrace nor a crime; but to cast others into such a state brings not only disgrace, but extreme punishment.

All these are pretenses, words, trifles. For that it is not on account of your children that you act thus, they testify who indeed have no children, nor will have, but who yet toil and harass themselves, and are busy in acquiring wealth, as much as if they had innumerable children to leave it to. It is not the care for his children that makes a man covetous, but a disease of the soul. On this account many even who have not children are mad about riches, and others living with a great number of children even despise what they have. They will accuse thee in that Day. For if the necessities of children compelled men to accumulate riches, they also must necessarily have the same longing, the same lust. And if they have not, it is not from the number of children that we are thus mad, but from the love of money. And who are they, you say, who having children, yet despise riches? Many, and in many places. And if you will allow me, I will speak also of instances among the ancients.

Had not Jacob twelve children? Did he not lead the life of a hireling? Was he not wronged by his kinsman? and did he not often disappoint him? And did his number of children ever compel him to have recourse to any dishonest counsel? What was the case with Abraham? With Isaac, had he not also many other children? What then? Did he not possess all he had for the benefit of strangers? Do you see, how he not only did not do wrong, but even gave up his possessions, not only doing good, but choosing to be wronged by his nephew? For to endure being robbed for the sake of God is a much greater thing than to do good. Why? Because the one is the fruit of the soul and of free choice, whence also it is easily performed: but the other is injurious treatment and violence. And a man will more easily throw away ten thousand talents voluntarily, and will not think that he has suffered any harm, than he will bear meekly being robbed of three pence against his will. So that this rather is philosophy of soul. And this, we see, happened in the case of Abraham. “For Lot,” it is said, “beheld all the plain; and it was well watered as the garden of God, and he chose it.” (Gen. xiii. 10, 11.) And Abraham said nothing against it. Seest thou, that he not only did not wrong him, but he was even wronged by him? Why, O man, dost thou accuse thine own children? God did not give us children for this end, that we should seize the possessions of others. Take care, lest in saying this thou provoke God. For if thou sayest that thy children are the causes of thy grasping and thine avarice, I fear lest thou be deprived of them, as injuring and ensnaring thee. God hath given thee children that they may support thine old age, that they may learn virtue from thee.

For God on this account hath willed that mankind should thus be held together, providing for two most important objects: on the one hand, appointing fathers to be teachers, and on the other, implanting great love. For if men were merely to come into being, no one would have any relation towards any other. For if now, when there are the relations of fathers, and children, and grandchildren, many do not regard many, much more would it then be the case. On this account God hath given thee children. Do not therefore accuse the children.

But if they who have children have no excuse, what can they say for themselves, who having no children wear themselves out about the acquisition of riches? But they have a saying for themselves, which is destitute of all excuse. And what is this? That, instead of children we may have, they say, may have119    [The repetition is supported by a good group of documents, and accords with Chrys.’s rhetorical manner. The reading is therefore adopted here, though not by Field.—J.A.B.] our riches as a memorial. This is truly ridiculous. Instead of children, one says, my house becomes the immortal memorial of my glory. Not of thy glory, O man, will it be the memorial, but of thy covetousness. Dost thou not see how many now as they pass the magnificent houses say one to another, What frauds, what robberies such an one committed, that he might build this house, and now he is become dust and ashes, and his house has passed into the inheritance of others! It is not of thy glory then that thou leavest a memorial, but of thy covetousness. And thy body indeed is concealed in the earth, but thou dost not permit the memorial of thy covetousness to be concealed, as it might have been120    δυναμένην. by length of time, but causest it to be turned up and disinterred through thy house. For as long as this stands, bearing thy name, and called such an one’s, certainly the mouths of all too must needs be opened against thee. Dost thou see that it is better to have nothing than to sustain such an accusation?

And these things indeed here. But what shall we do There? tell me, having so much at our disposal here, if we have imparted to no one of our possessions, or at least very little; how shall we put off our dishonest gains? For he that wishes to put off covetous gain, does not give a little out of a great deal, but many times more than he has robbed, and he ceases from robbing. Hear what Zacchæus says, “And for as many things as I have taken wrongfully, I restore fourfold.” (Luke xix. 8.) But thou, taking wrongfully ten thousand talents, if thou give a few drachmas, thinkest thou hast restored the whole, and art affected as if thou hadst given more. And even this grudgingly. Why? Because thou oughtest both to have restored these, and to have added other out of thine own private possessions. For as the thief is not excused when he gives back only what he has stolen, but often he has added even his life; and often he compounds upon restoring many times as much: so also should the covetous man. For the covetous man also is a thief and a robber, far worse than the other, by how much he is also more tyrannical. He indeed by being concealed, and by making his attack in the night, cuts off much of the audacity of the attempt, as if he were ashamed, and feared to sin. But the other having no sense of shame, with open face in the middle of the market-place steals the property of all, being at once a thief and a tyrant. He does not break through walls, nor extinguish the lamp, nor open a chest, nor tear off seals. But what? He does things more insolent than these, in the sight of those who are injured he carries things out by the door, he with confidence opens everything, he compels them to expose all their possessions themselves. Such is the excess of his violence. This man is more wicked than those, inasmuch as he is more shameless and tyrannical. For he that has suffered by fraud is indeed grieved, but he has no small consolation, that he who injured him was afraid of him. But he who together with the injury he suffers is also despised, will not be able to endure the violence. For the ridicule is greater. Tell me, if one committed adultery with a woman in secret, and another committed it in the sight of her husband, who grieved him the most, and was most apt to wound him. For he indeed, together with the wrong he has done, treated him also with contempt. But the former, if he did nothing else, showed at least that he feared him whom he injured. So also in the case of money. He that takes it secretly, does him honor in this respect, that he does it secretly; but he who robs publicly and openly, together with the loss adds also the shame.

Let us therefore, both poor and rich, cease from taking the property of others. For my present discourse is not only to the rich, but to the poor also. For they too rob those who are poorer than themselves. And artisans who are better off, and more powerful, outsell the poorer and more distressed, tradesmen outsell tradesmen, and so all who are engaged in the market-place. So that I wish from every side to take away injustice. For the injury consists not in the measure of the things plundered and stolen, but in the purpose of him that steals. And that these are more thieves and defrauders, who do not despise little gains, I know and remember that I have before told you, if you also remember it. But let us not be over exact. Let them be equally bad with the rich. Let us instruct our mind not to covet greater things, not to aim at more than we have. And in heavenly things let our desire of more never be satiated, but let each be ever coveting more. But upon earth let every one be for what is needful and sufficient, and seek nothing more, that so he may be able to obtain the real goods, by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, strength, honor, now and always, and world without end. Amen.

ΟΜΙΛΙΑ Ιʹ. Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, εἰδέναι τοὺς κο πιῶντας ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ, καὶ νουθετοῦντας ὑμᾶς, καὶ ἡγεῖσθαι αὐτοὺς ὑπὲρ ἐκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν: εἰρηνεύετε ἐν αὐτοῖς. αʹ. Πολλὰς ἀνάγκη τὸν ἄρχοντα μικροψυχιῶν ἀφορμὰς ἔχειν: καὶ καθάπερ ἰατρῶν παῖδες πολλὰ λυπεῖν ἀναγκάζονται τοὺς κάμνοντας, καὶ σιτία καὶ φάρμακα κατασκευάζοντες, ἡδονὴν μὲν οὐκ ἔχοντα, πολλὴν δὲ τὴν ὠφέλειαν: καὶ καθάπερ πατέρες πολλαχοῦ τοῖς υἱοῖς εἰσι φορτικοί: οὕτω καὶ οἱ διδάσκαλοι, καὶ πολλῷ μᾶλλον. Ὁ μὲν γὰρ ἰατρὸς κἂν πρὸς τὸν κάμνοντα ἀπεχθάνηται, ἀλλὰ πρὸς τοὺς προσήκοντας αὐτῷ καὶ ἐπιτηδείους ἔχει ἡδέως, καὶ πρὸς αὐτὸν δὲ πολλάκις τὸν κάμνοντα: καὶ ὁ πατὴρ δὲ ἀπό τε τῶν τῆς φύσεως, ἀπό τε τῶν νόμων τῶν ἔξωθεν μετὰ πολλῆς τῆς εὐκολίας κέχρηται τῇ κατὰ τοῦ παιδὸς ἀρχῇ: κἂν ἄκοντα παιδεύσῃ καὶ ἐπιπλήξῃ, οὐδεὶς ὁ κωλύσων, ἀλλ' οὐδὲ αὐτὸς ἐκεῖνος ἀντιβλέψαι δυνήσεται: ἐπὶ δὲ τοῦ ἱερέως πολλὴ ἡ δυσκολία. Πρῶτον μὲν οὖν ἑκόντων ἄρχειν ὀφείλει, καὶ χάριν αὐτῷ τῆς ἀρχῆς εἰδότων: τοῦτο δὲ οὐκ ἔνι συμβαίνειν ταχέως. Ὁ γὰρ ἐλεγχόμενος καὶ ἐπιτιμώμενος, οἷος ἂν ᾖ, πάντως τὴν χάριν ἀφεὶς, ἀπεχθῶς ἔχει: ὡσαύτως καὶ ὁ παραινούμενος, καὶ ὁ νουθετούμενος, καὶ ὁ παρακαλούμενος ποιήσει. Ἂν εἴπω τοίνυν: Χρήματα κένωσον εἰς τοὺς δεομένους, ἐπαχθὲς εἶπόν τι καὶ φορτικόν: ἂν εἴπω: Κόλασον τὴν ὀργὴν, σβέσον τὸν θυμὸν, παῦσον τὴν ἄτοπον ἐπιθυμίαν, ὑπότεμε τῆς τρυφῆς μέρος μικρὸν, πάντα φορτικὰ καὶ ἐπαχθῆ. Κἂν κολάσω ῥᾳθυμοῦντα, ἢ τῆς ἐκκλησίας ἀπαγάγω, ἢ τῆς κοινῆς εὐχῆς ἀπείρξω, ἀλγεῖ, οὐ διὰ τὸ τούτων ἐκπεσεῖν, ἀλλὰ διὰ τὴν κοινὴν αἰσχύνην. Καὶ τοῦτο γὰρ τῆς νόσου ἐπίτασις, ὅτι τῶν πνευματικῶν κωλυόμενοι, οὐ διὰ τὴν στέρησιν τῶν τοσούτων ἀγαθῶν ἀλγοῦμεν, ἀλλὰ διὰ τὴν τῶν ὁρώντων αἰσχύνην: οὐ φρίττομεν, οὐ δεδοίκαμεν τὸ πρᾶγμα. Διὰ τοῦτο ἄνω καὶ κάτω Παῦλος περὶ τούτων πολλὰ διαλέγεται. Καὶ ὁ μὲν Χριστὸς αὐτοὺς μετὰ τοσαύτης ὑπέταξε τῆς ἀνάγκης, ὡς εἰπεῖν: Ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. Πάντα οὖν, ὅσα ἂν λέγωσιν ὑμῖν τηρεῖν, τηρεῖτε: κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε. Καὶ πάλιν, ἡνίκα τὸν λεπρὸν ἐθεράπευσεν, ἔλεγεν: Ὕπαγε, δεῖξον σαυτὸν τῷ ἱερεῖ, καὶ προσένεγκαι τὸ δῶρόν σου, ὃ προσέταξε Μωϋσῆς εἰς μαρτύριον αὐτοῖς. Καὶ μὴν σὺ λέγεις: Ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. Διὰ τοῦτο εἶπον, φησὶν, Ἃ ποιοῦσι, μὴ ποιεῖτε. Πᾶσαν τοίνυν ἐξέκλεισε πρόφασιν τῷ ἀρχομένῳ ὁ Χριστός. Οὗτος δὲ καὶ Τιμοθέῳ γράφων ἔλεγεν: Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν. Καὶ πρὸς Ἑβραίους δὲ γράφων ἔλεγε: Πείθεσθε τοῖς ἡγουμένοις ὑμῶν, καὶ ὑπείκετε: καὶ ἐνταῦθα πάλιν: Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοὶ, εἰδέναι τοὺς κοπιῶντας ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ. Ἐπειδὴ γὰρ εἶπεν: Οἰκοδομεῖτε εἷς τὸν ἕνα, ἵνα μὴ νομίσωσιν, ὅτι εἰς τὸ τῶν διδασκάλων ἀξίωμα αὐτοὺς ἀνήγαγε, τοῦτο ἐπήγαγε, μονονουχὶ λέγων, ὅτι Καὶ ὑμῖν ἐπέτρεψα οἰκοδομεῖν ἀλλήλους: οὐ γὰρ δυνατὸν πάντα τὸν διδάσκαλον εἰπεῖν. Τοὺς κοπιῶντας, φησὶν, ἐν ὑμῖν, καὶ προϊσταμένους ὑμῶν ἐν Κυρίῳ, καὶ νουθετοῦντας ὑμᾶς. Καὶ πῶς οὐκ ἄτοπον, φησί; Τί λέγεις; σὺ μὲν, ἂν μὲν ἄνθρωπός σου προστῇ πρὸς ἄνθρωπον, πάντα πράττεις, πᾶσαν ὁμολογεῖς χάριν: οὗτος δὲ πρὸς τὸν Θεὸν προΐσταταί σου, καὶ οὐχ ὁμολογεῖς χάριν; Καὶ πῶς προΐσταται, φησίν; Ὅτι εὔχεται ὑπὲρ σοῦ, ὅτι τῇ πνευματικῇ δωρεᾷ τῇ διὰ τοῦ βαπτίσματος ὑπηρετεῖται, ἐπισκέπτεται, παραινεῖ καὶ νουθετεῖ, μέσαις νυξὶν, ἂν καλέσῃς, ἥκει, οὐδὲν ἄλλο ἢ μόνον ὑπόκειταί σου τῷ στόματι, καὶ τὰς βλασφημίας φέρει τὰς παρὰ σοῦ. Ποίαν εἶχεν ἀνάγκην; καλῶς ἐποίησεν, ἢ κακῶς; Σὺ μὲν καὶ γυναῖκα ἔχεις, καὶ τρυφᾷς, καὶ βίον αἱρῇ ἐμπορικόν: ὁ δὲ ἱερεὺς πρὸς τοῦτο ἑαυτὸν ἀπησχόλησεν: οὐδεὶς αὐτῷ βίος ἕτερος, ἀλλὰ περὶ τὴν Ἐκκλησίαν στρέφεται. Ἡγεῖσθαι αὐτοὺς, φησὶν, ὑπὲρ ἐκπερισσοῦ ἐν ἀγάπῃ διὰ τὸ ἔργον αὐτῶν: εἰρηνεύετε ἐν αὐτοῖς. Ὁρᾷς πῶς οἶδε μικροψυχίας γινομένας; Μὴ ἁπλῶς, φησὶν, ἀγαπᾶτε, ἀλλ', ὑπὲρ ἐκπερισσοῦ, ὡσανεὶ παῖδες πατέρας. Διὰ γὰρ αὐτῶν ἐτέχθητε τὴν γέννησιν τὴν αἰώνιον, δι' αὐτῶν τῆς βασιλείας ἐπετύχετε, διὰ τῶν χειρῶν αὐτῶν πάντα γίνεται, δι' αὐτῶν ὑμῖν πύλαι οὐράνιαι ἀνοίγονται. Μηδεὶς στασιαζέτω, μηδεὶς φιλονεικείτω. Ὁ τὸν Χριστὸν ἀγαπῶν, οἷος ἂν ᾖ ὁ ἱερεὺς, ἀγαπήσει αὐτὸν, ὅτι δι' αὐτοῦ τῶν φρικτῶν μυστηρίων ἐπέτυχεν. Εἰπέ μοι, εἰ βουληθεὶς ἰδεῖν τὰ βασίλεια πολλῷ καταλάμποντα τῷ χρυσῷ, καὶ περιαστράπτοντα τῇ τῶν λίθων αἴγλῃ, εὕροις τὸν τὰς κλεῖς ἔχοντα, ὁ δὲ παρακληθεὶς, εὐθέως ἤνοιξε, καὶ παρέπεμψέ σε ἔνδον, οὐχὶ πάντων ἂν αὐτὸν προετίθεις; οὐχὶ τῶν ὀφθαλμῶν ἴσον ἠγάπησας; οὐχὶ ἐφίλεις; Τὸν οὐρανόν σοι ἀνέῳξεν οὗτος, καὶ οὐ φιλεῖς καὶ περιέπεις; Εἰ γυναῖκα ἔχοις, οὐχὶ τὸν προξενήσαντα ποθεῖς πάντων μάλιστα; Οὕτως, εἰ φιλεῖς τὸν Χριστὸν, εἰ φιλεῖς τὴν βασιλείαν τῶν οὐρανῶν, ἐπίγνωθι διὰ τίνων ἔσχες αὐτήν. Διὰ τοῦτό φησι. Διὰ τὸ ἔργον αὐτῶν: εἰρηνεύετε ἐν αὐτοῖς. Παρακαλοῦμεν δὲ ὑμᾶς, ἀδελφοὶ, νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖτε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας. βʹ. Ἐνταῦθα πρὸς τοὺς ἄρχοντας διαλέγεται. Νουθετεῖτε, φησὶ, τοὺς ἀτάκτους: τουτέστι, μὴ ἀπὸ ἐξουσίας, μηδὲ ἀπὸ αὐθαδείας ἐπιπλήσσετε, ἀλλὰ μετὰ ἐπιεικείας, μετὰ ἡμερότητος. Παραμυθεῖσθε τοὺς ὀλιγοψύχους, ἀντέχεσθε τῶν ἀσθενῶν, μακροθυμεῖτε πρὸς πάντας. Ὁ γὰρ αὐστηρῶς ἐπιπληττόμενος, ἀπεγνωκὼς ἑαυτοῦ, θρασύτερος γίνεται καταφρονῶν: διὰ τοῦτο τῇ νουθεσίᾳ χρὴ ἡδὺ κατασκευάζειν τὸ φάρμακον. Τίνες δέ εἰσιν οἱ ἄτακτοι; Πάντως οἱ παρὰ τὸ τῷ Θεῷ δοκοῦν πράττοντες. Τάξεως γάρ ἐστι τῆς στρατιωτικῆς ἁρμοδιωτέρα αὕτη ἡ τάξις τῆς Ἐκκλησίας. Ὥστε καὶ ὁ λοίδορος ἄτακτος, καὶ ὁ μέθυσος ἄτακτος καὶ ὁ πλεονέκτης καὶ πάντες οἱ ἁμαρτάνοντες: οὐ γὰρ τεταγμένα βαδίζουσιν ἐν τῇ φάλαγγι, ἀλλὰ παράφορα: διὸ καὶ περιτρέπονται. Ἀλλ' ἔστι καὶ ἕτερον εἶδος τῶν κακῶν, οὐ τοιοῦτον μὲν, κακία δὲ καὶ αὐτό. Ποῖον τοῦτο; Ἡ μικροψυχία: καὶ γὰρ καὶ αὕτη ὁμοίως τῇ ῥᾳθυμίᾳ ἀπόλλυσιν. Ὁ μὴ φέρων ὕβριν, ὀλιγόψυχος: ὁ μὴ φέρων πειρασμὸν, ὀλιγόψυχος: οὗτός ἐστιν ὁ ἐπὶ τῆς πέτρας σπαρείς. Ἔστι καὶ ἄλλο εἶδος, τὸ τῆς ἀσθενείας. Ἀντέχεσθε, φησὶ, τῶν ἀσθενῶν, ἀσθενῶν λέγων τῶν περὶ πίστιν: γίνεται γὰρ ἀσθένεια καὶ περὶ αὐτήν. Ἀλλ' ὅρα πῶς οὐκ ἀφίησιν αὐτοὺς διαπτύεσθαι. Καὶ ἀλλαχοῦ δὲ γράφων ἔλεγε, Τοὺς ἀσθενοῦντας τῇ πίστει προσλαμβάνεσθε. Καὶ γὰρ ἐν τοῖς σώμασι τοῖς ἡμετέροις τὸ ἀσθενοῦν μέρος οὐκ ἐῶμεν ἀπολέσθαι. Μακροθυμεῖτε, φησὶ, πρὸς πάντας. Τί οὖν; καὶ πρὸς τοὺς ἀτάκτους; Καὶ σφόδρα: οὐδὲν γὰρ τούτου φαρμάκου ἴσον διδασκάλῳ μάλιστα, οὐδὲν οὕτω τοῖς ἀρχομένοις ἐπιτήδειον: πάντως ἐντρέψαι δύναται, πάντως δυσωπῆσαι, καὶ τὸν πάντων ἀγριώτερον καὶ ἀναισχυντότερον. Ὁρᾶτε μή τις κακὸν ἀντὶ κακοῦ τινι ἀποδῷ. Εἰ κακὸν ἀντὶ κακοῦ οὐ χρὴ ἀποδιδόναι, πολλῷ μᾶλλον κακὸν ἀντὶ ἀγαθοῦ, πολλῷ μᾶλλον μὴ προϋπάρξαντος κακοῦ, ἀποδοῦναι κακόν. Ἀλλ' ὁ δεῖνα, φησὶ, πονηρός ἐστι, καὶ ἐλύπησε, καὶ πολλά με ἠδίκησε. Βούλει αὐτὸν ἀμύνασθαι; μὴ ἀνταποδῷς: ἔασον ἀτιμώρητον. Ἆρα μέχρι τούτου; Οὐδαμῶς. Ἀλλὰ πάντοτε τὸ ἀγαθὸν διώκετε, καὶ εἰς ἀλλήλους, καὶ εἰς πάντας. Αὕτη μείζων ἡ φιλοσοφία, μὴ μόνον κακοῖς μὴ ἀμύνεσθαι τὰ κακὰ, ἀλλὰ ἀγαθοῖς: αὕτη γάρ ἐστιν ὄντως ἄμυνα κἀκείνῳ βλάβην ἔχουσα, καὶ ὠφέλειάν σοι: μᾶλλον δὲ κἀκείνῳ πολλὴν τὴν ὠφέλειαν, ἐὰν θέλῃ. Καὶ ἵνα μὴ νομίσῃς ὅτι περὶ τῶν πιστῶν μόνων τοῦτο εἴρηται, διὰ τοῦτο εἶπε: Καὶ εἰς ἀλλήλους, καὶ εἰς πάντας. Πάντοτε χαίρετε. Τοῦτο περὶ τῶν πειρασμῶν τῶν θλῖψιν ἐμποιούντων. Ἀκούετε, ὅσοι πενίᾳ περιπεπτώκατε, ὅσοι λυπηροῖς πράγμασιν: ἀπὸ τούτων γὰρ χαρὰ τίκτεται. Ὅταν γὰρ τοιαύτην ἔχωμεν ψυχὴν, ὥστε μηδένα ἀμύνεσθαι, ἀλλὰ πάντας εὐεργετεῖν, πόθεν, εἰπέ μοι, τὸ τῆς λύπης κέντρον παρεισελθεῖν δυνήσεται; Ὁ γὰρ οὕτω χαίρων τῷ παθεῖν κακῶς, ὡς καὶ εὐεργεσίαις ἀμύνεσθαι τὸν πεποιηκότα κακῶς, πόθεν δυνήσεται ἀνιαθῆναι λοιπόν; Καὶ πῶς οἷόν τε τοῦτο, φησίν; Ἂν ἐθέλωμεν, δυνατόν. Εἶτα καὶ τὴν ὁδὸν ἔδειξεν: Ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε: τοῦτο γὰρ θέλημα Θεοῦ. Τὸ ἀεὶ εὐχαριστεῖν, τοῦτο φιλοσόφου ψυχῆς. Ἔπαθές τι κακόν; Ἀλλ' ἐὰν θέλῃς, οὐκ ἔστι κακόν: εὐχαρίστησον τῷ Θεῷ, καὶ μετεβλήθη τὸ κακὸν εἰς ἀγαθόν: εἰπὲ καὶ σὺ ὡς Ἰώβ: Εἴη τὸ ὄνομα Κυρίου εὐλογημένον εἰς τοὺς αἰῶνας. Τί γὰρ, εἰπέ μοι, τοιοῦτον πέπονθας; νόσος ἐπέπεσεν; ἀλλ' οὐδὲν ξένον: θνητὸν γὰρ ἡμῖν τὸ σῶμα καὶ παθητόν. Ἀλλὰ πενία συνήντησε χρημάτων; ἀλλὰ καὶ ταῦτα κτητὰ καὶ ἀπόκτητα, καὶ ἐνταῦθα μένοντα. Ἀλλ' ἐπιβουλαὶ καὶ συκοφαντίαι παρ' ἐχθρῶν; ἀλλ' οὐχ ἡμεῖς ἠδικήμεθα ἐν τούτοις, ἀλλ' ἐκεῖνοι οἱ πεποιηκότες: Ψυχὴ γὰρ, φησὶν, ἡ ἁμαρτάνουσα, αὐτὴ καὶ ἀποθανεῖται. Ἥμαρτε δὲ οὐχ ὁ παθὼν κακῶς, ἀλλ' ὁ ποιήσας κακῶς. Οὐ τοίνυν τὸν ἀποθανόντα ἀμύνεσθαι χρὴ, ἀλλ' εὔχεσθαι ὑπὲρ αὐτοῦ, ὥστε αὐτὸν ἐξελέσθαι τοῦ θανάτου. Οὐχ ὁρᾶτε τὴν μέλισσαν, ὅτι πλήττουσα ἐπαποθνήσκει τῷ κέντρῳ; Δι' ἐκείνου τοῦ ζώου παιδεύει ἡμᾶς ὁ Θεὸς μὴ λυπεῖν τοὺς πλησίον: αὐτοὶ γὰρ τὸν θάνατον δεχόμεθα πρότεροι. Ἐκείνους μὲν γὰρ πλήττοντες ἴσως πρὸς μικρὸν ἐλυπήσαμεν: αὐτοὶ δὲ οὐκέτι ζησόμεθα, καθάπερ οὐδὲ ἐκεῖνο τὸ ζῶον. Καίτοι γε ἐπαινεῖ αὐτὸ ἡ Γραφὴ λέγουσα: Ὡς ἐργάτις ἐστίν: ἧς τὴν ἐργασίαν βασιλεῖς καὶ ἰδιῶται πρὸς ὑγίειαν προσφέρονται: ἀλλ' οὐδὲν αὐτῆς προΐσταται εἰς τὸ μὴ ἀποθανεῖν, ἀλλὰ δεῖ πάντως ἀπολέσθαι. Εἰ δὲ ἐκείνην οὐκ ἐξαιρεῖται ἡ λοιπὴ πλεονεξία ποιοῦσαν κακῶς, πολλῷ μᾶλλον ἡμᾶς. γʹ. Θηρίων γὰρ ὄντως χαλεπωτάτων, τὸ, μηδενός σε ἀδικοῦντος, ἄρχειν ἀδικίας: μᾶλλον δὲ οὐδὲ θηρίων. Ἐκεῖνα γὰρ ἂν ἀφῇς ἐπὶ τῆς ἐρήμου νέμεσθαι, καὶ μὴ στενοχωρήσας εἰς ἀνάγκην καταστήσῃς, οὐδέποτε λυμανεῖται, οὔτε προσελεύσεται, οὔτε δήξεται, ἀλλ' ἀπελεύσεται τὴν οἰκείαν ὁδόν: σὺ δὲ ἄνθρωπος ὢν λογικὸς, τετιμημένος ἀρχῇ τοσαύτῃ καὶ τιμῇ καὶ δόξῃ, οὐδὲ τὰ θηρία μιμῇ περὶ τοὺς ὁμοφύλους, ἀλλὰ τὸν ἀδελφὸν ἀδικεῖς καὶ κατεσθίεις; Καὶ πόθεν ἀπολογήσασθαι δυνήσῃ; οὐκ ἀκούεις Παύλου λέγοντος: Διὰ τί οὐχὶ μᾶλλον ἀδικεῖσθε; διὰ τί οὐχὶ μᾶλλον ἀποστερεῖσθε; ἀλλ' αὐτοὶ ἀδικεῖτε καὶ ἀποστερεῖτε, καὶ ταῦτα ἀδελφούς. Ὁρᾷς, ὅτι τὸ κακῶς παθεῖν ἐν τῷ κακῶς ποιῆσαί ἐστι, τὸ δὲ εὖ παθεῖν ἐν τῷ κακῶς παθεῖν; Εἰπὲ γάρ μοι: εἴ τις λοιδοροῖτο τοῖς ἄρχουσιν, εἴ τις ὑβρίζοι τοὺς κρατοῦντας, τίνα ἀδικεῖ; ἑαυτὸν, ἢ ἐκείνους; Δῆλον ὅτι ἑαυτόν. Εἶτα ἄρχοντα μὲν ὁ ὑβρίζων, οὐκ ἐκεῖνον ὑβρίζει, ἀλλ' ἑαυτὸν, ὁ δὲ ἄνθρωπον ὑβρίζων, δι' ἐκείνου τὸν Χριστὸν οὐχ ὑβρίζει: Οὐδαμῶς, φησί. Τί λέγεις; ὁ δὲ τὰς βασιλέως εἰκόνας λιθάζων, τίνα λιθάζει; οὐχ ἑαυτόν; Εἶτα εἰ ὁ εἰκόνα μὲν βασιλέως ἐπιγείου λιθάζων, ἑαυτὸν καταλεύει, τοῦ δὲ Χριστοῦ τὴν εἰκόνα ὁ ὑβρίζων (ἄνθρωπος γὰρ εἰκὼν Θεοῦ), οὐχ ἑαυτὸν ἀδικεῖ; Μέχρι πότε χρημάτων ἐρῶμεν; οὐ παύσομαι γὰρ αὐτῶν καταβοῶν: ταῦτα γὰρ πάντων αἴτια τῶν κακῶν. Μέχρι τίνος οὐ λαμβάνομεν κόρον τῆς ἀπλήστου ταύτης ἐπιθυμίας; τί ἔχει καλὸν τὸ χρυσίον; Ἐκπέπληγμαι ἐπὶ τῷ πράγματι: ὄντως γοητεία τίς ἐστι τὸ πρᾶγμα, χρυσὸν καὶ ἄργυρον τοσούτου τιμᾶσθαι παρ' ἡμῖν. Τῶν μὲν οὖν ψυχῶν ἡμῶν οὐδεὶς ἡμῖν λόγος, ἀψύχων δὲ εἰκόνων πολλὴ ἡ θεραπεία. Πόθεν ἐπεισῆλθε τὸ νόσημα τοῦτο οἰκουμένῃ; τίς ἐξολοθρεῦσαι αὐτὸ δυνήσεται; ποῖος ἐκκόψαι λόγος τὸ χαλεπὸν τοῦτο θηρίον, καὶ πανωλεθρίᾳ διαφθεῖραι; Ἐνέσπαρται ταῖς τῶν ἀνθρώπων διανοίαις ἡ ἐπιθυμία, καὶ τῶν δοκούντων εἶναι ἐν εὐλαβείᾳ. Αἰσχυνώμεθα ἐπὶ τοῖς εὐαγγελικοῖς παραγγέλμασι: ῥήματα κεῖται ἐν τῇ Γραφῇ μόνον, ἐπὶ δὲ τῶν ἔργων οὐδαμοῦ δείκνυνται. Ἀλλὰ τίς ὁ εὐπρόσωπος τῶν πολλῶν λόγος; Παιδία ἔχω, φησὶ, καὶ αὐτὸς δέδοικα μήποτε εἰς ἀνάγκην καταστῶ λιμοῦ καὶ ἐνδείας, μήποτε ἑτέρων δεηθῶ: αἰσχύνομαι ἐπαιτεῖν. Διὰ τοῦτο οὖν ἄλλους ποιεῖς ἐπαιτεῖν; Οὐ δύναμαι, φησὶ, πεινῇν. Διὰ τοῦτο οὖν ἑτέρους περιβάλλεις λιμῷ: οἶδας ὅσον δεινὸν τὸ ἐπαιτεῖν; ὅσον τῷ λιμῷ φθείρεσθαι; φεῖσαι καὶ τῶν ἀδελφῶν τῶν σῶν. Αἰσχύνῃ πεινῇν, εἰπέ μοι, ἁρπάζειν δὲ οὐκ αἰσχύνῃ; δέδοικας λιμῷ φθείρεσθαι, ἑτέρους δὲ φθείρειν οὐ δέδοικας; Καίτοι τὸ μὲν πεινῇν οὐδὲ αἰσχύνην ἔχει, οὐδὲ ἔγκλημα: τὸ δὲ ἑτέρους περιβάλλειν τούτοις, οὐκ αἰσχύνην μόνον, ἀλλὰ καὶ κόλασιν ἐπιφέρει τὴν ἐσχάτην. Σκῆψις πάντα ταῦτα καὶ λόγοι καὶ φλυαρίαι. Ὅτι γὰρ οὐ παίδων ἕνεκεν ταῦτα ποιεῖτε μαρτυροῦσιν ὅσοι παῖδας μὲν οὐκ ἔχουσιν οὐδὲ ἕξουσι, κόπτονται δὲ οὕτω καὶ ταλαιπωροῦσι, καὶ πλοῦτον περιβάλλονται, ὅσον ἂν εἰ μυρίοις εἶχον καταλεῖψαι παισίν. Οὐκ ἔστι παίδων φροντὶς ἡ ποιοῦσα χρηματιστικὸν, ἀλλὰ ψυχῆς νόσος. Διὰ ταύτην καὶ οὐκ ἔχοντες παῖδας πολλοὶ μαίνονται διὰ τὰ χρήματα: ἕτεροι δὲ ἐν πολυπαιδίᾳ ζῶντες, καὶ τῶν ὄντων καταφρονοῦσιν: ἐκεῖνοί σου κατηγορήσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. Εἰ γὰρ ἡ τῶν παίδων ἀνάγκη πρὸς τὴν τῶν χρημάτων ἐβιάζετο συλλογὴν, ἐχρῆν κἀκείνους τὸν αὐτὸν ἔχειν πόθον, τὴν αὐτὴν ἐπιθυμίαν: εἰ δὲ οὐκ ἔχουσιν, οὐκ ἀπὸ τῆς πολυπαιδίας, ἀλλ' ἀπὸ τῆς φιλοχρηματίας μαινόμεθα. Καὶ τίνες εἰσὶ, φησὶν, οἱ μετὰ παίδων καταφρονοῦντες χρημάτων; Πολλοὶ, καὶ πολλαχοῦ: εἰ δὲ βούλει, καὶ ἐπὶ τῶν παλαιῶν ἐρῶ. Οὐχὶ δώδεκα παῖδας εἶχεν ὁ Ἰακώβ; οὐχὶ τὸν τῶν θητευόντων ἔζη βίον; οὐκ ἠδικεῖτο παρὰ τοῦ κηδεστοῦ; οὐχὶ πολλάκις αὐτὸν ἠθέτησε; μὴ ἠνάγκασεν αὐτὸν ἡ πολυπαιδία βουλεύεσθαί τι τῶν μὴ δεόντων; Τί δὲ ὁ Ἀβραάμ; οὐχὶ μετὰ τοῦ Ἰσαὰκ καὶ ἑτέρους πολλοὺς εἶχε παῖδας; τί οὖν; οὐχὶ τοῖς ξένοις τὰ ὄντα ἐκέκτητο; Ὁρᾷς, ὅτι οὐ μόνον οὐκ ἠδίκει, ἀλλὰ καὶ τῶν ὄντων παρεχώρει, οὐκ εὖ ποιῶν μόνον, ἀλλὰ καὶ αἱρούμενος ἀδικεῖσθαι παρὰ τοῦ ἀδελφιδοῦ; Τοῦ γὰρ εὖ ποιεῖν τὸ φέρειν ἁρπαζόμενον διὰ τὸν Θεὸν πολλῷ μεῖζόν ἐστι. Διὰ τί; Ὅτι τὸ μὲν ψυχῆς ἐστι καρπὸς καὶ προαιρέσεως, ὅθεν καὶ εὐκόλως γίνεται: τοῦτο δὲ ἐπήρεια καὶ βία. Καὶ εὐκολώτερον ἄν τις μυρία πρόοιτο τάλαντα ἑκὼν, καὶ οὐδὲν ἡγήσεται πεπονθέναι δεινὸν, ἢ τρεῖς ὀβολοὺς ἁρπαγεὶς καὶ παρὰ γνώμην, οἴσει πράως. Ὥστε τοῦτο φιλοσοφία μᾶλλον ψυχῆς. Καὶ τοῦτο ὁρῶμεν γεγονὸς ἐπὶ τοῦ Ἀβραάμ: Εἶδε γὰρ, φησὶν, τὴν περίχωρον ὁ Λὼτ, καὶ ἦν ποτιζομένη, ὡς ὁ παράδεισος τοῦ Θεοῦ, καὶ ἐξελέξατο αὐτήν. Καὶ οὐδὲν ἐκεῖνος ἀντεῖπεν. Ὁρᾷς, ὅτι οὐ μόνον οὐκ ἠδίκει, ἀλλὰ καὶ ἠδικεῖτο; Τί κατηγορεῖς τῶν παίδων τῶν σαυτοῦ, ἄνθρωπε; Οὐ διὰ τοῦτο ἡμῖν ὁ Θεὸς ἔδωκε τοὺς παῖδας, ἵνα ἁρπάζωμεν τὰ ἑτέρων. Ὅρα μὴ τὸν Θεὸν παροξύνῃς τοῦτο λέγων. Εἰ γὰρ τοῦτο λέγεις, ὅτι αὐτοί σοι τῆς ἁρπαγῆς γίνονται αἴτιοι καὶ τοῦ χρηματισμοῦ, δέδοικα μὴ αὐτῶν ἀποστερηθῇς, ὡς βλαπτόντων καὶ ἐπιβουλευόντων. Ὁ Θεός σοι τοὺς παῖδας ἔδωκεν, ἵνα σε γηροκομῶσιν, ἵνα τὴν ἀρετὴν μανθάνωσι παρὰ σοῦ. δʹ. Διὰ γὰρ τοῦτο τὸ τῶν ἀνθρώπων γένος οὕτως ἠθέλησε συνεστάναι, δύο τὰ μέγιστα κατασκευάζων, ἓν μὲν, διδασκάλους ἐφιστῶν τοὺς πατέρας, ἕτερον δὲ, πολλὴν ἀγάπην ἐντίκτων. Εἰ γὰρ ἁπλῶς ἔμελλον οἱ ἄνθρωποι γίνεσθαι, οὐδεὶς ἂν πρὸς οὐδένα σχέσιν ἔσχεν. Εἰ γὰρ νῦν πατέρων ὄντων καὶ παίδων καὶ ἐκγόνων, πολλοὶ πολλῶν οὐ φροντίζουσι, πολλῷ μᾶλλον τότε. Διὰ τοῦτό σοι παῖδας δέδωκεν ὁ Θεός: μὴ τοίνυν κατηγόρει τῶν παίδων. Εἰ δὲ οἱ παῖδας ἔχοντες οὐδεμίαν ἔχουσιν ἀπολογίαν, οἱ μὴ ἔχοντες, καὶ κοπτόμενοι περὶ τὴν τοῦ πλούτου συλλογὴν, ποῖον ἂν εἴποιεν λόγον; Ἀλλ' ἔστι τις καὶ αὐτοῖς λόγος πάσης ἀπολογίας ἀπεστερημένος. Τίς δὴ οὗτός ἐστιν; Ἵνα ἀντὶ τῶν παίδων, φησὶν, ἔχωμεν τὸν πλοῦτον ὑπόμνημα. Ὄντως γέλως πολύς. Ἀντὶ τῶν παίδων, φησὶν, ἡ οἰκία μνήμη ἀθάνατος γίνεται τῆς δόξης τῆς ἐμῆς. Οὐ τῆς δόξης σου, ἄνθρωπε, ἀλλὰ τῆς πλεονεξίας σου ἔσται μνήμη. Ἢ οὐχ ὁρᾷς νῦν πῶς πολλοὶ παριόντες τὰς λαμπρὰς οἰκίας τοιαῦτα διαλέγονται πρὸς ἀλλήλους: πόσα ὁ δεῖνα ἐπλεονέκτησε, πόσα ἥρπασεν, ἵνα ταύτην οἰκοδομήσῃ τὴν οἰκίαν; καὶ νῦν ἐκεῖνος μὲν γέγονε τέφρα καὶ κόνις, αὕτη δὲ εἰς ἑτέρων κλῆρον διέβη. Οὐ τῆς δόξης σου τοίνυν καταλιμπάνεις μνήμην, ἀλλὰ τῆς πλεονεξίας. Καὶ τὸ μὲν σῶμά σου κέκρυπται τῇ γῇ, τῆς δὲ πλεονεξίας μνήμην λαθεῖν πλήθει τῶν χρόνων δυναμένην οὐκ ἀφίης, ἀλλ' ἀνακρούεσθαι καὶ ἀνασκάπτεσθαι ποιεῖς διὰ τῆς οἰκίας. Ἕως γὰρ ἂν αὕτη ἑστήκῃ, τὴν ἐπωνυμίαν ἔχουσα τὴν σὴν, καὶ τοῦ δεῖνος λεγομένη, πάντως ἀνάγκη καὶ τὰ πάντων ἀνοιχθῆναι στόματα κατὰ σοῦ. Ὁρᾷς ὅτι βέλτιον μηδὲν ἔχειν, ἢ ταύτην ὑπομένειν τὴν κατηγορίαν; Καὶ ταῦτα μὲν ἐνταῦθα: ἐκεῖ δὲ τί ποιήσομεν, εἰπέ μοι, τοσούτων μὲν ἐνταῦθα γινόμενοι κύριοι, οὐδενὶ δὲ τῶν ὄντων μεταδόντες, ἢ σφόδρα ὀλίγων; πῶς τὰς πλεονεξίας ἀποδυσόμεθα; Ὁ γὰρ βουλόμενος τὴν πλεονεξίαν ἀποδύσασθαι, οὐκ ὀλίγα ἀπὸ πολλῶν δίδωσιν, ἀλλὰ πολλαπλασίονα τῶν ἁρπασθέντων, καὶ ἵσταται καὶ ἁρπάζων. Ἄκουσον, ὁ Ζακχαῖος τί λέγει: Καὶ ὅσων ἥρπασα, τετραπλασίονα ἀποδίδωμι. Σὺ δὲ ἁρπάζων μυρία τάλαντα, ἂν ὀλίγας δῷς δραχμὰς, καὶ οὕτω δὲ μόλις, τὸ πᾶν ἀποδεδωκέναι νομίζεις, καὶ ὡς πλείονα δεδωκὼς διάκεισαι: καίτοι δεῖ αὐτά τε ἀποδοῦναι ἐκεῖνα, καὶ ἐκ τῶν οἴκοθεν προσθεῖναι ἕτερα. Καθάπερ γὰρ ὁ κλέπτης οὐκ ἐκεῖνα ἀποδοὺς μόνα ἀπολελόγηται, ἀλλὰ πολλάκις μὲν καὶ τὴν ψυχὴν προσέθηκε, πολλάκις δὲ πολλαπλασίονα δοὺς διελύσατο, οὕτω καὶ ὁ πλεονέκτης. Καὶ γὰρ καὶ ὁ πλεονέκτης κλέπτης ἐστὶ, καὶ λῃστὴς ἐκείνου πολλῷ χαλεπώτερος, ὅσῳ καὶ τυραννικώτερος. Ἐκεῖνος μὲν γὰρ καὶ τῷ κρύπτεσθαι, καὶ τῷ ἐν νυκτὶ ἐπιχειρεῖν, πολὺ τοῦ τολμήματος ὑποτέμνεται, ὡσανεὶ αἰσχυνόμενος, καὶ δεδοικὼς τὸ ἁμαρτάνειν: οὗτος δὲ ἀπαναισχυντήσας, γυμνῇ τῇ κεφαλῇ κατὰ μέσην ἀγορὰν ἁρπάζει τὰ πάντων, κλέπτης τε ὁμοῦ καὶ τύραννος ὤν: οὐ διορύττει τοίχους, οὐδὲ σβέννυσι λαμπάδα, οὐδὲ κιβώτιον ἀνοίγει, οὐδὲ σήμαντρα ἀνατρέπει: ἀλλὰ τί; Τὰ τούτων νεανικώτερα ποιεῖ, ὁρώντων τῶν ἀδικουμένων, διὰ τῆς θύρας ἐκβάλλει, μετὰ παῤῥησίας πάντα ἀνοίγει, αὐτοὺς ἐκείνους ἀναγκάζει τὰ αὐτῶν ἐκθέσθαι. Τοσαύτη τῆς βίας ἡ ὑπερβολή. Οὗτος ἐκείνων πολλῷ μιαρώτερος, ὅσῳ καὶ ἀναισχυντότερος καὶ τυραννικώτερος. Ὁ μὲν γὰρ δόλῳ τι παθὼν, ἀλγεῖ μὲν, πλὴν ἀλλ' ἔχει παραμυθίαν οὐ μικρὰν, τὸ κἂν φοβηθῆναι αὐτὸν ἐκεῖνον τὸν ἀδικοῦντα: ὁ δὲ μετὰ τοῦ κακῶς παθεῖν καὶ καταφρονούμενος, οὐδὲ ἐνεγκεῖν τὴν βίαν δυνήσεται: μείζων γὰρ ὁ γέλως. Εἰπέ μοι, εἴ τις γυναῖκα ἐμοίχευσε λαθὼν, ἕτερος δὲ ὁρῶντος τοῦ ἀνδρὸς τοῦτο εἰργάσατο, τίς μᾶλλον ἐλύπησεν ἂν, καὶ δακεῖν ἦν ἱκανός; οὐχ οὗτος; Ὁ μὲν γὰρ μετὰ τοῦ κακῶς ποιῆσαι καὶ διέπτυσεν: ὁ δὲ, εἰ μηδὲν ἕτερον, ἔδειξεν ὅτι δέδοικε τὸν ἠδικημένον. Οὕτω καὶ ἐπὶ τῶν χρημάτων, ὁ μὲν λάθρα λαβὼν, ταύτῃ τετίμηκε, τῷ λάθρα λαβεῖν: ὁ δὲ φανερῶς καὶ δημοσίᾳ, μετὰ τῆς ζημίας καὶ αἰσχύνην ἐπήγαγε. Παυσώμεθα οὖν τὰ ἑτέρων ἁρπάζοντες, καὶ πένητες καὶ πλούσιοι: οὐ γὰρ πρὸς τοὺς πλουσίους μοι μόνον οὗτος ὁ λόγος, ἀλλὰ καὶ πρὸς τοὺς πένητας. Καὶ γὰρ καὶ αὐτοὶ ἁρπάζουσι τοὺς αὐτῶν πενεστέρους, καὶ χειροτέχναι οἱ εὐπορώτεροι καὶ δυνατώτεροι τοὺς ἀπορωτέρους καὶ πενεστέρους ἀπεμπολοῦσι, κάπηλοι καπήλους, καὶ πάντες οἱ ἐπὶ τῆς ἀγορᾶς. Ὥστε πάντοθεν βούλομαι τὴν ἀδικίαν ἐξελεῖν. Οὐ γὰρ ἐν τῷ μέτρῳ τῶν ἁρπαζομένων καὶ κλεπτομένων, ἀλλ' ἐν τῇ προαιρέσει τοῦ κλέπτοντος τὸ ἀδίκημα ἵσταται. Ὅτι δὲ οὗτοι μᾶλλόν εἰσι κλέπται καὶ πλεονέκται, οἱ μηδὲ τῶν μικρῶν καταφρονοῦντες, οἶδα καὶ μέμνημαι πρὸς ὑμᾶς εἰρηκὼς, εἴ γε καὶ ὑμεῖς μέμνησθε. Πλὴν ἀλλὰ μηδὲν ἀκριβολογώμεθα: ἔστωσαν ὁμοίως τοῖς πλουσίοις καὶ αὐτοί. Παιδεύσωμεν τὴν διάνοιαν λοιπὸν τῶν μειζόνων μὴ ἐπιθυμεῖν, τοῦ πλείονος μὴ ὀρέγεσθαι. Καὶ ἐν μὲν τοῖς οὐρανοῖς μηδέποτε ὅρον ἐχέτω ἡ ἐπιθυμία τοῦ πλείονος, ἀλλ' ἀεὶ τοῦ πλείονος ἕκαστος ὀρεγέσθω: ἐπὶ δὲ τῆς γῆς τῆς χρείας ἕκαστος ἔστω καὶ τῆς αὐταρκείας, καὶ μηδὲν πλέον ζητείτω, ἵν' οὕτω δυνησώμεθα τῶν ὄντως ἀγαθῶν ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ, καὶ τὰ ἑξῆς.