5. Thus, as much as the soul differs from the body, so the spiritual authority is separated from the civil. The latter judges only obvious crimes, or rather, not all of them, but only those that have been convicted, and often covers up the latter as well; on the contrary, the spiritual judgment seat teaches those who enter it that He who judges us will uncover everything, will declare it before the face of the whole universe, and it is impossible to hide from Him. Thus, Christianity keeps our life in order much better than external laws. For if the fear of concealed sins makes a man more cautious than the fear of open sins only, and the demand for an account of even minor transgressions is more inciting to virtue than punishment for important faults, it is evident that a superiority of this kind affirms our life more than any other. But if you wish, let us also consider how both leaders are appointed. And here you will see a great difference. In fact, it is not the one who has given the money who can receive spiritual leadership, but the one who has shown an exemplary way of life. He who is ordained is brought into this leadership not for the glory of man, not for his own tranquility, but for labor and sweat, and for the benefit of many. That is why he receives great help from above from the Spirit. There, the authorities confine themselves only to ordering what should be done; but here it itself cooperates with prayers and grace. Moreover, there is not a word about wisdom there; there is no one who would teach what the soul is, what the world is, what will happen to us after the present life, where we will move from here, and how to attain virtue; there is only talk of treaties, of alliances, of money, and of these things there is no concern at all; Meanwhile, in the Church, they are always talked about. That is why it would be very fair to call the church a judgment seat, and a hospital, and a school of wisdom, and an educator of the soul, and a school where it learns by experience to flow to heaven. And that the spiritual authorities are at the same time the most meek, in spite of their greater exactingness, is evident from the following. A civil commander, if he catches an adulterer, immediately punishes him. Meanwhile, what is the use of this? This does not mean to destroy vice, but to reject the wounded soul. The spiritual leader, having found the culprit, hastens not to punish him, but to expel passion from him. You do the same as if, when you have a pain in your head, you do not begin to calm the disease, but cut off your head. I do not act in this way, but cut off the disease itself. I remove such a person from the Mysteries and the sacred fence, and when he arises, is cleansed of sin and is corrected through repentance, I receive him again. "But how is it possible," you will say, "to cast out the sin of adultery?" The Church, in truth, is a spiritual bath, washing away not the impurity of the body, but the filth of the soul by various methods of repentance. If you let go unpunished, you make him worse, and if you punish him, you leave him unhealed, but I do not leave him unpunished, nor do I punish him as you do, but at the same time I inflict such punishment as befits me, and I correct what he has done. Do you want to know still more how you, and by drawing your sword over criminals, and pointing them to the flames, do a little healing in them, while I bring them to perfect health even without this? I do not need arguments and words here; I present as a witness the sea and the earth, and human nature itself. Examine what human works were before this judgment seat existed; then they did not even know by name those virtues that are performed today. Who dared to die? Who has despised wealth? Who despised glory? Who, having fled from worldly troubles, loved the mountains and the wilderness, the mother of wisdom? Where was the name of virginity then? All this and many other things of great importance were the consequence of this judgment seat, the work of this authorities. Therefore, seeing all this and knowing that from this comes all that is beneficial for the life and correction of the whole world, come more often to these gatherings to hear the word of God and to pray. And if you arrange yourselves in this way, then, having manifested a life worthy of heaven, you will be able to receive the promised blessings through grace and love for mankind (our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit, now and ever, and unto the ages of ages.

CONVERSATION 16

"Therefore we are comforted by your comfort; and we rejoice still more with the joy of Titus, that you have all calmed his spirit" (2 Cor. 7:13).

1. See how (the apostle) again praises (the Corinthians), and expresses his love for them. Having said above of his joy that his first epistle was so successful and so beneficial, "I rejoice," he says, "not because you are grieved, but because you are grieved unto repentance," and having expressed his love for them, "If I have written to you," he says, "it is not for the sake of the offender, nor for the sake of the offended, but that our care for you may be made known to you," now he presents another trait of benevolence, which also brings them great praise and shows the sincerity of their love. "We have been comforted," he says, "by your consolation; and we rejoice still more with the joy of Titus." Apparently, this does not show his strong love (for the Corinthians), because he rejoices more in Titus than in them. "No," he said, "I rejoiced not so much for Titus as for you." Wherefore he further indicates the reason, saying, "That ye have all given rest to his spirit" (for his womb resteth from all of you). He did not say, "They gave him rest," but "his spirit," that is, "his love for you." How did they "calm down"? "From all," because this is the greatest praise. "If he boasted of anything about you before him" (if he boasted about you) (v. 14). Great is the praise when the teacher boasts: "I have not remained in shame (I have not been ashamed)," he says. "That is why I rejoiced that you showed yourself to be the best, and in fact justified my words. Thus I have a double ornament: you have shown yourselves to be more perfect, and I have not been a liar against the truth." "But as we have spoken all the truth unto you, so also before Titus our praise was found to be true" (But as all things have truly spoken unto you, so also our praise to Titus has been true). Here he also means something else, namely: "As among you I spoke one truth, and probably he praised Titus with it a great deal, so also what I said about you to Titus turned out to be true." "And his heart is well disposed towards you" (v. 15). This already applies to the praise (of Titus), that he is strongly disposed and attached to them. And he did not say, "His love," but, "His heart." Then he gives, as he does everywhere, the reason for this disposition, so as not to appear to be a flatterer, and on the one hand, as I have said, to avoid the suspicion of flattery, and on the other hand, to stir them up to virtue, attributing all praise to themselves, and showing that they themselves gave (Titus) the occasion and reason for such love. Having said, "His heart is very well disposed towards you," he adds, "In remembrance of the obedience of all of you," v. 15.

By this (the Apostle) also expresses gratitude to the benefactors of Titus, who parted from them, having impressed everyone in his soul, and always remembers them, constantly has them on his lips and in his heart, and at the same time praises the Corinthians even more, for having dismissed (Titus), having given him such a zealous reception. Further, he also mentions their obedience, thereby arousing their jealousy, which is why he adds: "As ye received him with fear and trembling" (for with fear and trembling receive him), that is, not only with love, but also with great honor. Do you see how he testifies to their double virtue – that is, that they both loved (Titus) as a father and feared as a ruler – that neither fear darkened love in them, nor love weakened fear? He expressed the same above: "The very fact that you were grieved for God's sake, see what zeal has produced in you, what fear, what desire!" (if according to God I have offended you, since I have done in you diligence, but fear, but lust) (v. 11). "I rejoice, therefore, that I am able to trust in you in all things" (v. 16). Do you see that the Apostle rejoices more over them? He says, "You have not disgraced your teacher in any way, nor have you been unworthy of my testimony." Consequently, he rejoiced not so much for Titus that he had received such honor, as for them, that they had shown such nobility of spirit. But lest he be considered any longer rejoicing for Titus, see how here also he presents the cause of joy; As he said above, "I was not ashamed if I boasted of anything about you before him," so here he says, "I rejoice that I can rely on you in all things." "Whether it is necessary to reproach you, I am not afraid that you should be postponed for this, whether it is necessary to boast of you, I am not afraid to be convicted of vain praise: I can rely on you, whether I praise you as submissive, or as loving, or as zealous. I said, "Cut it off," and you cut it off; He said, "Receive," and you received; told Titus that you are great, worthy of wonder, and know how to honor teachers, and you have proved it in fact; And he learned this not so much from me as from you. Wherefore he returned to me, filled with great love for you, for you have shown in deed more than I told him." "We inform you, brethren, of the grace of God given to the churches of Macedonia" (8:1).

2. Having encouraged (the Corinthians) with praise, (the apostle) again proceeds to exhortation. By these praises he dissolves his rebuke, so that, passing directly from rebuke to exhortation, he does not make his instructions unacceptable to them. On the contrary, softening their ears with praise, he paves the way for exhortation. He wants to talk about almsgiving; In view of this, he said beforehand: "I rejoice that I can rely on you in everything," thus arousing their former virtues, which they have already shown, their zeal for almsgiving. However, he did not suddenly say: "Therefore, give alms," but note with what prudence the word leads from afar and from on high. "We inform you, brethren," he says, "of the grace of God given to the churches of Macedonia." He calls works of mercy grace, so that they do not become proud; and, reporting on the deeds of the Macedonians, by praising them, he arouses jealousy in the Corinthians. And he ascribes twofold, or better threefold, praise to the Macedonians – both for the fact that they patiently endure temptation, and for the fact that they know how to give alms, and for the fact that they have shown generosity in almsgiving, being poor themselves. Indeed, their possessions were plundered, as Paul himself pointed out when he wrote in his epistle to them: "You, brethren, have become imitators of the churches of God in Christ Jesus which are in Judea, because you also have suffered the same things from your fellow countrymen, as they also have suffered from the Jews" (you are like the churches of God that are in Judea: and you also will suffer from your fellow countrymen, as they are from the Jews) (1 Thessalonians 2:14). Listen to what he wrote later in the Epistle to the Hebrews: "And the plundering of your goods they received" (Hebrews 10:34). He calls alms grace not only in order to keep them in humility, but also in order to call them to alms, and to make their word not hateful. For this reason he also called them brethren, in order to stop all envy, because he wants to praise (the Macedonians) exceedingly. Listen to praise. Having written: "We inform you of the grace of God," he does not say, "given in this or that city," but praises the whole people, saying: "in the churches of Macedonia." Then he describes grace itself: "For in the midst of the great trial of afflictions they abound in joy" (v. 2). Do you see his prudence? At first, he says not what he wants, but something else, so that they do not think that he deliberately began to talk about it, but so that, starting with another, he naturally comes to the desired object. "In the midst of the great trial of tribulations." He said the same thing in the Epistle to the Macedonians: "You have become imitators of us and of the Lord, having received the word in many tribulations with the joy of the Holy Spirit; and further: so that you have become an example for all believers in Macedonia and Achaia. For the word of the Lord has gone forth from you, not only in Macedonia and Achaia, but also in every place [the glory] of your faith in God" (you have become like the Lord, having received the word in tribulation with many things with the joy of the Holy Spirit, the word of the Lord has rushed from you, not only in Macedonia and Achaia, but also in every place of your faith in God, (1 Thessalonians 1:6, 8). What is the meaning of the words: "In the midst of the great trial of sorrows they abound in joy" (in the many temptations of sorrow there is an abundance of their joy)? The fact that they had both in abundance is both sorrow and joy. And what is very strange, such abundant pleasure arose for them from such sorrow. Sorrow – and a most grievous sorrow at that – not only did not give rise to sorrow in them, but was also a cause of joy for them. By saying this, (the Apostle) meant to teach (the Corinthians) to be courageous and steadfast in tribulations, because the Macedonians also not only grieved, but in tribulation they also became more skilful through patience; however, he does not say through patience, but joy is far above patience; and not just joy, but an abundance of joy, because indeed their joy was great and ineffable. "Their deep poverty abounds in the riches of their hospitality" (And in the depths of their poverty is abundant in the riches of their simplicity). Again, both are in abundance. As great sorrow produced great joy and an abundance of joy, so great poverty gave birth to great wealth of almsgiving. This is what (the Apostle) expressed when he said: "Their cordiality abounds in riches," since generosity is valued not according to the measure of almsgiving, but according to the disposition of the givers. That is why he nowhere says: the riches of what is given, but "the riches of their hospitality." The meaning of his words is this: poverty not only did not prevent them from being generous, but also served as a cause of abundance, just as sorrow is the cause of joy. The poorer they were, the more generously they became, and the more zealously they gave. That is why he is very surprised at them, that in such poverty they showed such generosity. "Their deep poverty," i.e., great and unspeakable, showed their simplicity. However, he did not say "showed," but "abounds," nor did he say "simplicity," but "riches of simplicity," i.e., simplicity equal to their misery; or, better said, they showed an even greater preponderance of generosity. Further, he expresses the same thing more plainly, saying, "I am a witness" (a reliable witness), "and more than power," i.e., "abounding in the riches of their hospitality" (abundant in the riches of their simplicity) (v. 5). And not only with these words, but also with all the following words, he explains the same thing, namely, "they are willing" (v. 4). Here is another superiority. "With much supplication" – this is the third and fourth. "Imploring us" – this is also the fifth. "And being yourselves in tribulation and poverty" – this is the sixth. And the seventh is "they gave it in abundance."

3. Further, since his main aim was to bring the Corinthians to give alms out of their own free will, he dwells on this in particular, saying: "They asked us very earnestly" (with much supplication) to us. We did not ask them, but they asked us. What did they "ask us for"? –"to receive the gift and participation [of theirs] in the service of the saints" (The Grace and Fellowship of Service, To the Saints). Do you see how he again exalts almsgiving, calling it by sacred names? Since (the Corinthians) were zealous for spiritual matters, he calls alms "grace," that they may have recourse to it, and "fellowship," that they may know that they not only give, but also receive. "They," he says, "asked us to accept such a ministry." "And not only that which we have hoped" (v. 5). He says this both in relation to the quality (of almsgiving) and to sorrows. "We did not hope," he says, "that those who are in such sorrows and in such poverty would persuade us and ask so much." And in other matters (the Apostle) showed their thoroughness, saying: "But they gave themselves, first to the Lord, [then] to us according to the will of God" (but they gave themselves first to the Lord, and to us by the will of God). "In all things they were more obedient than we had hoped, and in helping the poor they did not neglect other virtues, but they gave themselves, first, to the Lord." What does it mean, "they gave themselves to the Lord"? They devoted themselves to Him, showed themselves to be skilled in the faith, showed great courage, decency, meekness, love, readiness and zeal for all other virtues in temptations. What does it mean, "and to us"? – "They were obedient to us, loved us and submitted to us, both fulfilling God's laws and uniting with us in love." See, then, how here the words "gave themselves to the Lord" show their extraordinary zeal (for God). They did not submit partly to God and partly to the world, but all of them completely surrendered themselves to God. Helping the poor, they did not exalt themselves, on the contrary, they gave alms with great humility, with great obedience, with great piety, with great wisdom. What does it mean: "according to the will of God"? For he said: "They gave ... themselves," then (and indicates) that they did this not according to human calculations, but according to the will of God. "Wherefore we besought Titus, that he might both begin and finish this good work with you" (v. 6). What is the connection with the previous one? Very large and cramped. "Inasmuch as we have learned," he says, "the firmness and zeal (of the Macedonians) in all things, in their temptations, in their almsgiving, in their love for us, in the irreproachable purity of their whole life, we have sent Titus to you, that you also may be compared with them." Although (the apostle) did not say so, he expressed the following thought. And notice the abundance of his love. "When," he says, "they asked and persuaded us, we took care of you, that you might not lag behind them. Wherefore we sent Titus, that you, excited and stirred up by this, might compete with the Macedonians," for Titus was there when this epistle was written. At the same time, he shows that (Titus) had begun this work even before Paul's admonition, as is evident from the words: "that he should begin as he began." For this reason he expresses great praise to Titus, just as at the beginning of the epistle he says: "I had no rest in my spirit, because I did not find my brother Titus" (2:13), so here, in addition to all the above, he adds these last words. For it is no small praise that he had begun first, which was a sign of a fervent and zealous soul. For this reason he sent Titus, so that his very presence would serve (for the Corinthians) as an incentive to give alms. He praises him in order to win the Corinthians more strongly towards him, since even this has great persuasive power, if those who are persuaded are disposed to the persuader. Mentioning alms for the first, second and third time, he beautifully calls it grace: "We inform you, brethren, of the grace of God given to the churches of Macedonia"; And again: "Willingly... very earnestly asked us to accept the gift and participation [of their] service to the saints"; And again: "That he, as he began, so he finished this good deed with you."

4. And indeed, alms are good and a gift of God; and almsgiving likens us to God Himself in the power of our possibilities. This is what makes a person human. That is why someone, presenting the model of man, said among other things: "Many praise a man for his mercy, but who finds a truthful man?" (a man is a great thing, and a man is a precious thing, do mercy) (Proverbs 20:6). This grace is more important than the gift of raising the dead. To feed the hungry Christ is much more important than to raise the dead in the name of Jesus. There you do good to Christ, and here He does good to you. And the reward is for the one who does good himself, and not for the one who receives it from another. Here, when performing miracles, you yourself become indebted to God, and in the matter of almsgiving you lend God. Alms are such only when you give it willingly, generously, when you think that you do not give, but accept yourself, when you recognize it for yourself as a benefit and gain, and not a loss. Otherwise, it is not grace. He who shows mercy to another should rejoice, not grieve. Is it not foolish, in fact, to alleviate the sorrow of another, to grieve oneself? Then you are no longer giving alms. If you grieve that you have saved another from sorrow, then you are setting an example of extreme cruelty and inhumanity. It is better not to save than to save like that. And what, in fact, are you grieving about, man? Is it that your gold will decrease? But if you have such a disposition, then don't give it at all. If you do not believe that a great treasure is deposited for you in heaven, then do not give it to you. But you want retribution here. For what? Leave alms to be almsgiving, and not buying. True, many have received recompense here, but this does not mean that they will have more than those who have not received here. On the contrary, some of them (have received their reward here) as the weakest, because they have not yet greatly desired the good things to come. As greedy people, who do not know decorum and are slaves to the belly, being called to the royal table and not waiting for the proper time, like little children, deprive themselves of true pleasure when they seize ahead and fill the belly with the worst viands, so those who seek a reward here and receive it diminish their future reward. By lending, you want to get back what you have given after a long time, and not soon, so that by such a delay the profit will increase. And in the matter of almsgiving, you immediately demand recompense, knowing that you will live forever not here, but there, that you will not be judged here, but there you will give an account.

For this reason, whatever we prepare here, we leave here. Whether we build houses, or buy fields, slaves, vessels, or the like, the Lord does not allow us to take with us when we depart from here. And not only does He not allow you to take with you when you depart from here, but He does not give you any payment for this, because He said to you beforehand: Do not collect or spend what is not yours, but collect and spend only what is yours. Why, then, do you, forsaking your own, labor on what is not yours, and spend what is not yours, in order to destroy both labor and reward, and then to be subjected to extreme punishment? Don't do that, I beg you. But if we are strangers by nature, then we will also be strangers by will, so that we may not be despised and rejected aliens there. If we wish to become citizens here, we will not be citizens either here or there. But if we remain strangers, and live as strangers do, then we will receive the rights of citizens both here and there. The righteous man, even having nothing, has everything here as his own, and, having passed into heaven, will behold his eternal shelters; here he will not tolerate any trouble, because no one can make a stranger one for whom the whole earth is a fatherland, and having reached his fatherland, he will receive true wealth. Thus, in order for us to enjoy both these and other blessings, both present and future, let us use the present as we should. In this way let us also become citizens of heaven, and we will receive great boldness, which may we all be vouchsafed by grace and love for mankind (our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit, now and ever, and unto the ages of ages, Amen).

CONVERSATION 17

"And how ye abound in all things: faith, and word, and knowledge, and all diligence" (2 Corinthians 8:7).

1. See how again (the Apostle) combines with praise the exhortation to attain greater praise. He did not say, "As you give," but "You abound... by faith" (as you abound in faith), i.e., by the gifts of faith, "and by the word," i.e., by the word of wisdom, "and by understanding," i.e., by the knowledge of the dogmas of the faith, "and by all diligence," i.e., by zeal for the other virtues, "and by your love for us," i.e., "the love of which I have already spoken and of which I have given proof." "Thus abound in this virtue" (And in this grace you abound). Do you see that for this reason he began his speech with such praises, in order that, going in order, he might arouse in them the same zeal for almsgiving? "I do not say these things as a commandment" (v. 8). See how lenient he is to them everywhere, does not make burdens, violence and coercion. He is especially careful that his words should not be burdened or coerced. Since he constantly exhorted them, and praised the Macedonians very much, so that alms (the Corinthians) would not be deemed necessary, he says: "I say this not as a commandment, but by the diligence of others I test the sincerity of your love" (not according to the command of the word, but for the sake of others, diligence, and your true love, tempting), – "I do not speak as one who doubts – this is not seen here – but as one who wishes to make your love visible and open to all, and even stronger; I say this in order to arouse you to the same zeal; I have mentioned the diligence (of the Macedonians) to enlighten, purify, and awaken your disposition." Then he passes on to another higher kind of persuasion, leaving no way to exhort, but uses everything and uses different turns of phrase. Thus he exhorted them, now praising others: "You know the grace of God given in the churches of Macedonia"; then, praising them: "You abound in all things: in faith, and in word, and in knowledge," – for it is very sensitive for a person to see that he has become inferior not only to others, but also to himself. At last he comes to that which is the top and crown of the exhortation: "For ye know," he says, "the grace of our Lord Jesus Christ, that when he was rich, he became poor for your sake, that ye might be enriched by his poverty" (v. 9). "Imagine," he says, "the grace of God, think and meditate on it, and do not pay attention to it in passing, but delve into all its greatness and vastness: and then spare nothing of your possessions. He hath exhausted his glory, that ye may be enriched, not in riches, but in his poverty. If you do not believe that poverty produces wealth, then remember your Lord, and you will no longer doubt. In fact, if He had not become poor, you would not have become rich. It is truly surprising that poverty has enriched wealth." And by riches he here calls the knowledge of godliness, the cleansing of sins, justification, sanctification, and other innumerable blessings, which (Christ) has given and promised to give us. And all these things have been acquired for us through poverty. What kind of poverty? That He took flesh, became man, and endured suffering; though He owed you nothing, yet you owe Him. "I give counsel to you, for it is profitable for you" (v. 10). See how he again takes care not to be a burden, and how he softens his speech with these two expressions: "I give advice," and "for your benefit." "I do not coerce," he says, "I do not do violence, nor do I demand against one's will; and I say this not so much for the benefit of those who receive alms, as for your own." Then he presents them as an example, and not others: "To you, who not only began to do this, but also desired it from the past year" (who did not exactly do it, but also wanted it, before often from the past summer). See how he shows that they also voluntarily and without exhortation came to the same thing. Since he testified about the Thessalonians that they willingly and with much supplication approached almsgiving, he wishes to show that the Corinthians are the same perfection. Therefore he said: "Not only did they begin to do this, but they also desired"; And: "Not only have you begun now, but from the past year. Wherefore I beseech you to do what you have previously stirred yourselves up to with all diligence." "Do now the very work" (v. 11). He did not say, "Do it," but "put an end to it." "That which they earnestly desired, that should be done" (That as there was zeal to will, so shall it be done by this, if thou hast done it); that is, that this beautiful deed should not stop at zeal alone, but, being really done, receive a reward. "For if there is diligence, it is received according to what he has, and not according to what he does not have" (v. 12).

What unspeakable wisdom! First he noticed that the Thessalonians acted beyond their strength, and praised them for this, saying: "I bear witness to them," and "beyond their strength"; and now, when he exhorts to give alms only according to one's ability, leaving the example of the Thessalonians to work in them, because he knew that it is not so much exhortation as emulation that induces imitation in such matters, he says: "For if there is diligence, it is received according to what he has, and not according to what he does not have." "Do not be afraid," he says, "of what I have said (about the Thessalonians) – I have said this in praise of their generosity; God demands all possible almsgiving, according to what one has what, and not according to what one does not have." The word "favorable" here also means that "required." Trusting in the power of the example presented, he softens (his words) and thus inclines them even more to almsgiving. Wherefore he added, "It is not [required] that others should be relieved, but that you should be burdened" (for there is no joy for others, but sorrow for you) (v. 13).

2. True, Christ, on the contrary, praised the widow that she had exhausted all her sustenance, and gave out of poverty (Mark 12:44). But (the Apostle) said to the Corinthians, in whose time he preferred to starve: "It is better for me," he says, "to die than that any man should destroy my praise" (for it is better for me to die than for anyone to destroy my praise) (1 Cor. 9:15). For this reason he also gives moderate instruction, he praises those who give alms beyond their strength, but does not force them to do the same – not because he does not desire, but because they were still weak. Otherwise, why should we praise (the Macedonians) that "in the midst of the great trial of sorrows they abound in joy; and their deep poverty abounds in the riches of their hospitality," and that they gave alms beyond their strength? Is it not explicit, in order to induce (the Corinthians also) to do the same? Consequently, if he seems to agree to less, he does so in order to encourage them to do more by example. See how imperceptibly directs you to the same thing with the following words. Namely, to what he has said, He adds, "Your abundance is to make up for their want," v. 14. As with the above, so with these words he wants to ease his commandment; not only by this, but also by the presentation of the reward, it makes it lighter, and speaks of them more than they are worth. "Their abundance is to [replenish the] your lack, so that there may be equity" (Let there be equality in this time, and there will be an excess in your deprivation). What does he want to say? "You are rich in money, and they are rich in purity of life and boldness to God. Give them, therefore, of your possessions, which you have in abundance, and they have not, that you may receive from them in return boldness to God, in which they are rich, and you are lacking." Do you see now how he imperceptibly persuades (the Corinthians) to give both beyond their strength and from lack? "If you want," he says, "to receive only from the abundance, then give out of the abundance. If you want to gain everything, then give both for lack and beyond strength." However, he does not say this explicitly, but allows his listeners to reach this conclusion by their own conclusion. For the time being, he himself continues the exhortation that was supposed to be in accordance with his purpose, adding that it was apparently necessary to say: "so that there may be equality" (so that there will be equality in the present time). How will this equality be? So that "we and they will mutually give each other surpluses, and make up for the shortcomings." But what kind of equality is there – to pay for the things of the flesh to the spiritual? After all, the latter is much superior to the former. Why does he call it equality? He called this equality only in relation either to excess and deprivation, or to the present life, wherefore, having said "equality," he added, "in the present time." And he said this in order to bring down the pride of the rich and to show that, after departing from here, those who lived spiritually will have greater advantages. In the present life we are all in many respects equal; but then there will be a great division, the greatest advantages, because the righteous will shine brighter than the sun. Then, since he has shown that (the Corinthians) not only give, but also mutually receive even more, he wants to excite their zeal in another way, showing that if they do not give what is to others, they will not have more for themselves, even though they take everything; And he cites an ancient legend as an example: "As it is written: he who gathered much, had not superfluous; and he who is little did not lack" (as it is written: he who has many things has not multiplied, and those who have little, he has not diminished) (v. 15; Exodus 16:18). This was the case with the gathering of manna: some gathered more, others less, but both found in themselves in equal measure; with this God punished for insatiability. (The Apostle) pointed this out in order both to frighten (the Corinthians) with an ancient event, and to persuade them never to desire more, as well as not to grieve if they have little. And not only was it so with manna, but the same, as can be seen, is now happening in everyday affairs. We all fill our stomachs in the same way, we live for one definite time, and we are all clothed in the same body; therefore, neither the rich will gain anything from abundance, nor the poor will lose from poverty. Why then do you tremble in poverty? Why do you pursue wealth? "I am afraid," you say, "lest necessity compel you to go to other people's doors and ask your neighbor." I often hear many people even pray for this and say, "Don't let me ever need human help." Hearing this, I laugh a lot, because such a fear is befitting only children. In fact, every day and in everything, so to speak, we need each other's help. Therefore, such words are peculiar only to an unreasonable and haughty person who does not know the state of affairs well. Do you not see that we all have need of each other? A warrior in a craftsman, a craftsman in a merchant, a merchant in a farmer, a slave in a free master, a master in a slave, the poor in a rich man, the rich in the poor, the earning nothing in the giver of alms, the giver in the receiver, for he who accepts alms also satisfies the greatest need, the highest of all needs. If there were no beggars, then much would be lost for our salvation, because we would have nowhere to sell our possessions. In this way, the beggar, who seems to be the most useless, turns out to be the most useful of all. But if it is shameful for you to have need of another, then you can only die, because whoever is ashamed of it cannot live. "But I cannot," you say, "bear the proud look." Why do you, accusing another of pride, shame yourself with the same accusation? For even that is pride, if you do not tolerate the arrogance of a proud man. Why then do you fear, tremble at that which is not worthy of any attention, and because of this you are terrified of poverty? No matter how rich you are, you will still need a multitude of people who are worse than you; the richer you become, the more you expose yourself to this misfortune.