Some people give no thought to the question of demons, that is to say, to the fact that these demons, in order to be able to exist in the heavy atmosphere that encircles the earth, must have the nourishment of exhalations and consequently are always on the lookout for the savor of burnt sacrifices, blood and incense.^[1] Since they attach no importance to the matter of sacrifice we would express ourselves also on this subject. If men who give sustenance to robbers, murderers and barbarian enemies of the great king are hpunished as criminals against the state, how much more will they be punished justly who through offering sacrifice proffer sustenance to the minions of evil and thus hold them in the atmosphere of the earth! And this holds true especially if knowing the text, He that sacrifices to gods other than the Lord alone will be destroyed utterly, they nevertheless sacrifice to these authors of evil on earth. In my opinion, when there is question of crimes committed by these demons operating against men, they who sustain them by sacrificing to them will be held no less responsible than the demons themselves that do the crimes. For the demons and they that have kept them on earth, where they could not exist without the exhalations and nourishment considered vital to their bodies, work as one in doing evil to mankind.

In the law of the true God it is written, He that sacrifices to gods shall be put to death, save only to the Lord. The dreadful sanction of this command makes it clear that God wanted no sacrifices offered to such gods, good or bad.

There is a great deal about sharing and exchanging, but it is enough to say that the law forbids lending at interest to a brother.^[1] By brother it means not merely one born of the same parents but a member of the same tribe or one of the same faith, who shares in the same Logos. The law does not deem it right to collect interest on the capital. It seeks to enable free giving to those in need, with hands and minds wide open. God is the creator of this free gift. It is he who shares his goods, exacting as the only reasonable interest the most precious things human beings possess: gentleness, goodness, high-mindedness, repute, glory.

It appears also that one who does not give back his pledge to a poor man stands condemned with God, for the following threat is directed against such a one: He who does not receive back his pledge will cry to me, says the Lord, and I will hear him because I am compassionate.^[1] [Of old] it was wicked and unlawful to gather the sheaves left after the harvest, or to glean the vines after the vintage or to gather up the olives that remain after the trees were picked, because these things were to be left for the poor.^[2] Now if this was commanded of those who were under the law, what shall we say of those who are in Christ? To them the Lord says, Unless your justice abound more than that of the scribes and Pharisees, you shall not enter the kingdom of heaven.^[3]

Brethren, I did not know that he was the high priest; for it is written, ‘You shall not speak ill of a ruler of your people.’^[1] The mildness of this prompt reply shows how calmly he had spoken what he seemed to have uttered in anger, for such a reply could not be given by those who are angered or perturbed. And in the reply, I did not know that he was the high priest, he spoke the truth to those who understand him. It is as though he were saying, I have come to know another High Priest for whose name’s sake I am suffering these injuries—a High Priest whom it is not lawful to revile but whom you are reviling, because in me you hate nothing else than his name.

Those emotions therefore which are morally good are the first fruits of our senses, whereas the others are of common and indifferent stock. This classification was used by Moses, following in that respect the language of the Jews, in his reference to the threshing floor of the law: The tithes of your threshing floor and of your wine vat you shall not delay to pay: you shall give the firstborn of your sons to me. All the morally good emotions of your senses are the first fruits of the threshing floor of the soul in such a manner as grain is separated in an actual barn floor.^[1]

The law says, You shall not delay in offering your tithes and first fruits. But grace says, If you wish to be perfect, go, sell all that you have and give to the poor.^[1]

Scripture says, At least grant the offspring to its mother for its first seven days.^[1] For if nothing comes to be without reason and milk flows in the mothers for the nourishment of the offspring, then in taking the offspring away from the providential endowment of milk, a person is doing violence to nature. So Greeks and anyone else who runs the law down ought to blush for shame if the law is generous over irrational beasts, whereas they actually expose human offspring to die. Yet for a long time with prophetic authority the law has cut short their ferocity through the commandment of which we have been speaking. For if the law refuses to allow the offspring of irrational creatures to be separated from their mother before taking milk, it is far more forceful in preparing human beings against that cruel, uncivilized view. If they ignore nature, at least they may not ignore the lessons of the law.

You shall not favor a poor man in his lawsuit, Scripture says. What therefore is the meaning of these words? Do not be overcome by pity or unduly influenced if the wrongdoer happens to be a poor man, it means. And if we must not show favor to the poor man, much more must we not do so for the rich. Moreover, I address these words not only to judges but also to all men, so that justice may nowhere be corrupted but everywhere kept inviolate.

A reputation for nobility follows the refusal to remember ills and leads to the cessation of hostility. From this we become disposed to concord, and concord leads to happiness. If you catch anyone you regard as a traditional enemy acting stupidly and irrationally out of desire or temper, turn him toward good behavior.

The Lord tells us to relieve and lighten the burden of beasts of burden, even when they belong to our enemies.^[1] He is teaching us at a distance not to take pleasure in the misfortunes of others and not to laugh at our enemies. He wants to teach those who have exercised themselves in these disciplines to pray for their enemies.

You are commanded to pull out the ass or the ox which is lying in the mud. Do you then see a Christian like yourself, who was redeemed by the blood of Christ, lying in the sewer of drunkenness and wallowing in the mud of dissipation and remain silent? Do you pass by and not stretch forth the hand of mercy by shouting to him or rebuking him or instilling fright in him? If he neglects to listen to you, mention it to the priest somewhat secretly, in order that he may accomplish by his authority what you were unable to obtain by your humble admonition. Know for a most certain fact that unless you first in secret and with great love admonish sinners and later publicly do so if you have been rejected, that sentence must be directed at you: If you do not warn the wicked man about his wicked conduct, it exclaims to careless bishops, I will hold you responsible for his death.^[1]