3. So you yourself do not know what you are praying for when you ask for riches in order that you may have need of no one. You act as if someone going to sea, where swimmers, a ship, and many equipment are needed, began to pray that he would have no need of anyone. And if you really want not to be in great need of others, then ask for poverty. Being a beggar, if you ask anyone, it is only bread or clothing. And having become rich, you will need villages, and houses, and rents, and dignity, and security, and glory; You will need bosses, and not only them, but also the inhabitants of cities and villages, merchants and small sellers subordinate to them. Do you see that such speech is extremely unreasonable? In any case, no matter how terrible it may seem to you to have need of someone, it is impossible to get rid of it completely. And if you want to avoid the noisy crowd – which is permissible – then flee to the quiet harbor of poverty, renounce the multitude of worldly affairs, and do not consider it shameful to have need of anything else. Thus God arranged according to His ineffable wisdom! For if we are in need of one another, does not the very necessity of mutual aid bind us together in the bonds of friendship? And if we could satisfy our own needs, would we not become indomitable beasts? That is why God has subdued us to each other by force and necessity, and we are daily confronted with each other. And if He were to remove this bridle, who would seek the friendship of a neighbor? Therefore, let us not consider this shameful, let us not pray and say: do not let us have need of the help of another; on the contrary, let us pray, saying: "Do not allow those who are able to give us help to refuse us in our time of need." It is difficult not to need the help of another, but to steal what belongs to another. Yet we never pray about this, nor do we say, "Do not allow me to covet what is not theirs." On the contrary, needing something else seems terrible to you. Paul was in need many times, and was not ashamed, but on the contrary – he even rejoiced and praised those who rendered him services, saying: "And once and twice they sent me in need" (Phil. 4:16); and again: "To other churches I have caused expenses, receiving from them an allowance for your service" (2 Corinthians 11:8). Thus, to be ashamed of this is not characteristic of a rationally free soul, but of a pampered, depraved, and senseless soul. And it is God's will that we should have need of one another. Therefore, do not overthink. You say: "I cannot endure a man who is repeatedly implored and unyielding." But how does God (bear) you, whom He asked many times and was not heard, although He asked for what was good for you? "And as God Himself exhorts through us," says (the Apostle), "in the name of Christ we beseech you, be reconciled to God" (2 Corinthians 5:20). You say, "I am His servant." What of that? If you, His servant, are drunk, and He, your Lord, is hungry, and has not the food necessary for Himself, will the name of the servant protect you? On the contrary, it will burden you even more – when you live in three-story chambers, and He does not have the necessary shelter; when you rest on a soft bed, and He has no head. You say, "I gave." But he must not stop almsgiving. Only then can you have an excuse when you yourself do not have, when you yourself have nothing. As long as you have anything, even if you give to a thousand beggars, but as long as there are other hungering people, there is no excuse for you. But if you still lock up the wheat, raise its price, and invent new and unheard-of ways to make a profit, what hope of salvation will you have? You are commanded to give freely to the hungry, but you do not want to give even for a moderate price. Christ has exhausted His glory for you, and you do not give Him even a piece of bread. Your dog is overeating, and Christ is faint with hunger; Thy servant is satiated with satiety, but thy and his Lord have not the necessary food. Where do friends do this? "Be reconciled to God," because this is the work of enemies and the most evil enemies. Therefore, let us be ashamed for the sake of the blessings that we have received and still have to receive. And if a beggar comes to us to beg alms, let us receive him with all goodwill, console him, encourage him with words, so that we ourselves may receive the same from God and from people.

"In all things, therefore, whatsoever ye would that men should do unto you, do ye also unto them" (Matt. 7:12). This law has nothing heavy or intolerable in it. Whatever you want for yourself, he says, do it. The reward is equal. It is not said, "Do not do to others what you do not want to do to yourself," but much more is prescribed; then it would only restrain from evil, and this requires doing good; in the latter lies the former. And it is not said, "Thus ye also will," but "Do unto them." What is the benefit? – "This is the law and the prophets." Do you want to be forgiven? Goodbye to you too. Do you not want to hear evil? And do not speak evil. Do you want to be praised? Praise (others) yourself. Do you want them not to be kidnapped from you? Don't steal it yourself. Do you see how he proved that good is inherent in us by nature, and that we have no need of external laws or teachers? By the very fact that we desire or do not desire something from our neighbor, we impose a law on ourselves. Thus, if you do not wish for yourself, but do it to another, or if you wish for yourself but do not do it to another, then you pronounce judgment on yourself, and you can no longer justify yourself by anything, as if you do not know and do not understand what you should do. Therefore, I beseech you, restore this law in yourselves, and read these clear and concise outlines; let us be to our neighbors what we wish to have for ourselves, so that we may enjoy peace in this life, and having attained future blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom be glory, dominion, and honor to the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

CONVERSATION 18

"Thanks be to God, who put such zeal for you in the heart of Titus" (2 Cor. 8:16).

1. Again (the apostle) praises Titus. Since he spoke about almsgiving, he now wants to speak about those who will accept alms from the Corinthians, and take them away. This was necessary to multiply the collection and to arouse greater readiness in the givers. He who is confident in the honesty of the servant, and is not suspicious of the receivers, gives with greater generosity. Listen, then, how here, too, in order to achieve this, he praises those who are sent with alms, among whom Titus was the first. He says: "Thanks be to God, who put such zeal for you in the heart of Titus." What does "such" mean? "As he had about the Thessalonians, or as I have." And note his wisdom. Having shown that this is the work of God, he offers thanks to the giver, in order to stir up (the Corinthians). "If God raised him up and sent him to you, then He Himself asks through him. Therefore, do not consider what happened to be the work of a man." But how can it be seen that God Himself instructed him? "For though I also asked him, yet he, being very earnest, went to you of his own free will" (v. 17). See how he shows that (Titus) does his work, and does not require promptings from others. Having given thanks to God, however, he does not attribute everything to God, but says that (Titus) himself volunteered for the work of his own free will, in order to inspire them with great love for him again. "he, being very zealous, came to you voluntarily," i.e., "he took the work for himself, hastened to the treasure, counted it to his own benefit to serve you, and loves you so much that he did not even need my exhortations. Although I asked him, it was not by this that he was aroused, but by his own will and the grace of God." "With him also we sent a brother, who is praised in all the churches for preaching the gospel" (v. 18).

Who is this brother? Some understand Luke, because of the Gospel history written by him, others Barnabas, since (the Apostle) also called oral preaching the gospel. Why does he not mention their names, while he calls Titus by name, and mentions his assistance in preaching the Gospel – he was so useful that in his absence Paul could not do anything great and important: "I had no rest for my spirit," he says, "because I did not find [there] my brother Titus" (2:13), and he says of his love for them: "And his heart is very well disposed towards you" (7:15), and of his zeal in collecting alms: "He went to you of his own free will"; and these, on the contrary, do not praise in this way, and do not even mention their names? What can I say to this? Perhaps they were unknown (to the Corinthians), therefore he does not extend in praise of them, since their virtues (the Corinthians) had not yet been known, but speaks of them as much as was necessary to inspire a good opinion of them and remove suspicion. But let us see why he praises this very brother. So, what does he praise for? Firstly, for preaching and for not only preaching, but even preaching as it should be and with due diligence. He did not say that he who preaches and preaches the gospel, but "he who is praised for the gospel." And lest they think that he is flattering him, he brings as witnesses not one, not two, not three people, but all the churches, saying: "In all the churches." Then he turns to him in honor the judgment of those who ordained him, which is also important. Wherefore, after the words, "In all the churches he is praised for the gospel," he added, "not only," v. 19. What does "not only" mean? He is worthy of respect not only because everyone approves and praises him for preaching, but also because he is "chosen from the churches to accompany us" (sanctified from the churches with us). From this I guess that (the apostle) means Barnabas. Further, it signifies his great dignity, indicating why he was ordained: "to accompany us for this good work which we serve" (to walk with us, with this grace which we serve). Do you see how much praise he attributes to him? He was famous for preaching the Gospel, and had a testimony of this from all the churches. "Sanctified with us," that is, to the same service in which Paul was, and everywhere he was his companion – both in temptations and in troubles, as the word "to accompany" shows. But what is the meaning of the words: "for this good which we serve" (with this grace which we serve)? That he is chosen to proclaim the word and preach the gospel, or to minister in the collection of alms; or rather, it seems to me, (the Apostle) points to both together. Then he adds: "To the glory of the Lord Himself, and [in] [the correspondence] to your diligence" (to the Lord Himself, to your glory and diligence). The meaning of these words is as follows: "We begged," he says, "that he should be chosen with us, and entrusted to him the office of steward of sacred property and deacon, which was not unimportant: 'Choose,' it is said, 'from among yourselves seven men who are known' (see the men of you bearing witness to seven) (Acts 2:11). 6:3), – and he was chosen by the churches by the consent of all the people." What is the meaning of the words: "To the Lord himself the glory and your diligence"? That is, "that God also may be glorified, and ye may become more diligent in almsgiving, when those who receive these alms shall be tried men, so that no one may have any suspicion of them, not even a false one."

2. "For this reason we sought out such men, and in order to avert this suspicion, we did not entrust everything to one, but sent Titus and another with him." Then, explaining the same words, "To the very glory and diligence of the Lord," he adds, "Taking heed lest we be reproached by any one, in such abundance of offerings entrusted to our ministry," v. 20. What is the meaning of these words? Worthy of Paul's virtue, and at the same time showing his great care and condescension. "Lest," he says, "anyone should suspect us, and have not the slightest reason to reproach us, that we appropriate something for ourselves from the alms given to us, we sent these (men), and not only one, but two and three." Do you see how it frees them from all suspicion? (Liberates) not only because they are preachers of the Gospel, chosen by the churches, but also because they are men of proven honesty, and for this very honesty they were chosen, so that there would be no room for suspicion. And he did not say, "Lest ye reproach," but, "Yes, no one else." Though he did this for their sake, to which he hinted with the words, "The Lord himself to your glory and diligence," yet he does not wish to wound them, and says otherwise, "Fearing to do it." And even this is not enough; but, wishing to calm them down even more, he goes on to say: "With such an abundance of offerings entrusted to our service" (in this abundance we serve us), and in this way he softens what is hard to hear with praise. And lest they should be offended, and would not say, "Thou art therefore suspicious of us, and we are so miserable that we do not deserve thy confidence," he warns them, saying, "Much money has been sent by you, and the abundance," i.e., "A great deal of alms may arouse the suspicion of wicked men, if we do not take precaution." "For we seek good not only before the Lord, but also before men" (v. 21).

What can compare with Paul? He did not say, "Let him be miserable, and let him perish who suspects such a thing; until my conscience convicts me, I do not care about those who suspect." On the contrary, the weaker they were, the more lenient he was to them. It is not necessary to be indignant at the sick, but to help him. Meanwhile, from what sin are we so far from as far from such suspicions? If anyone were like even a demon, he could not suspect the blessed (apostle) of this ministry. And yet, however far he may be from evil suspicions, he does and arranges everything in such a way as not to leave the slightest shadow for those who would want to suspect him of evil. He avoids not only accusation, but also bad opinion, the slightest reproach and simple suspicion. "We sent our brother with them" (v. 22). And he adds one more, and this with praise and approval, both to his own and to many other witnesses: "whose zeal we have tried many times," he says, "in many ways, and who is now even more zealous because of his great confidence in you." Having praised him for his own merits, he also praises him for his love for them, and what he said of Titus that he "being very zealous, and went to you of his own free will," says the same of this: "who is now even more diligent," that is, after (Paul) had sown in them the seeds of love for the Corinthians. Then, having shown their virtues, he disposes the Corinthians also in their favor, saying: "As for Titus, this is my companion and your fellow-worker" (v. 23). What does it mean, "As for Titus?" If," he said, "I must say anything about Titus, I will say that he is my 'comrade', 'and your co-worker.' Either this (Paul) means, or that "if you do anything for Titus, you will not do it for an ordinary man, because he is my companion." And, apparently, praising him for this, he praises them at the same time, showing in them such a disposition towards himself that they consider it a sufficient reason to respect a person, as soon as it is known that he is Paul's companion. Not content with this, however, (the Apostle) adds: "And a fellow worker with you" (and a companion to you). Not just a co-worker, but in matters that concern you: in your success, perfection, in love and care for you. And this could attract them to him most of all. "And as for our brethren." If," he says, "you want to know something about others, then they also have the greatest right to your favor, because they are also our brothers and ambassadors of the churches, that is, they are sent from the churches." Then, most importantly, they are "the glory of Christ," because everything that is done to them applies to Him. "And so, whether you wish to receive them as brethren, or as ambassadors of the churches, or as doing all things for the glory of Christ, in any case you have many motives to show them your favor. If I can say of Titus that he is my companion and loves you, then of these (I will say) that they are brethren, ambassadors of the churches, the glory of Christ."

3. Do you see, as it is clear from this, that these latter were not known (to the Corinthians)? Otherwise he would have praised them for the same thing for which he praised Titus, that is, for their love for them. But since they were still unknown to them, he says: Receive them as brethren, as ambassadors of the churches, as doing all things for the glory of Christ. Wherefore he adds, Give them before the churches a proof of your love, and of the fact that we boast of you, v. 24. "Now show," he says, "how much you love us, and that we do not boast of you in vain or in vain. And you will prove it if you show them your love." Then he gives his word a special force, saying: "in the person of the churches," i.e., for the glory and honor of the churches. "If," he says, "honor them, honor those who sent churches. Not only does your honor apply to them, but also to those who sent them, who chose them, and even before that to the glory of God, for when we give honor to the servants, through them the praise is given to [God] himself." To all the churches, this is also important, because the power of the council, or churches, is great. See what great power the council had. The prayer of the church freed Peter from his bonds, opened Paul's mouth. Their sentence is important – it elevates those who approach them to spiritual degrees. That is why the one who is preparing to be ordained asks for their prayers at the same time, and they give their voice and proclaim what is known to the sanctified, but not everything can be revealed to the unconsecrated. But there are cases in which the priest does not differ from the subordinate, for example, when the terrible Mysteries must be communed. We are all equally worthy of them; Not as in the Old Testament, where the priest ate some things, the people ate other things, and where the people were not allowed to partake of what the priest partook of. Now it is not so; but all are offered one body and one chalice. And in prayers, as everyone can see, the people help a lot. Thus, for example, for the possessed and for the penitent, common prayers are made by the priest and the people, and all read one prayer – a prayer full of mercy. In the same way, when we expel from the sacred enclosure those who are unworthy to participate in the holy meal, another prayer is needed, and we all fall to the ground together, and we all stand up together. When the time comes again to teach and mutually accept the world, we kiss each other anyway. At the very celebration of the dreadful Mysteries, the priest prays for the people, and the people pray for the priest, because the words: "with thy spirit" mean nothing else but this. And the prayers of thanksgiving are also common, because it is not just one priest who brings thanksgiving, but the whole people. Having first received an answer from the people, and then an agreement that what is being done is worthy and righteous, the priest begins thanksgiving.

This will serve to strengthen us more, and it will encourage us to greater progress (in virtue). Listen to how the apostles sometimes involved their subordinates in their decisions. Thus, when they ordained seven deacons, they first informed the people about it. When Peter chose Matthew, he proposed this to all those who were with him at that time, both husbands and wives. And this is because here (in the church) there is neither the arrogance of the rulers, nor the servility of the subordinates, but there is a spiritual authority, which finds for itself the greatest gain in taking more labor and care for you, and not in seeking greater honors. In the church one should live as in one house; as constituting one body, all must be disposed to one another, since baptism is one, and the table is one, and the source is one, and the creation is one, and the Father is one. And so, why are we divided, when there are so many ties that unite us? Why are we torn? And again we are compelled to weep over what I have wept many times. Our present state is worthy of tears. So far have we separated ourselves from each other, whereas we should have represented the union of one body. Then even the lesser could be useful to the greater. In fact, if Moses learned from his father-in-law something useful that he did not know himself, how much more would it have been so in the church. And what was the reason why the spiritual man did not know what the unbeliever knew? That all those who were then would understand that (Moses) was a man and had need of God's help, although he had divided the sea, although he had cut the stone, and that these actions were performed not by man, but by God's power. And now, if one does not say what is useful, let the other stand up and speak.

Even if he is smaller, if he offers something useful, I anticipate his opinion; even if it is the last one, do not leave it unattended. For none of them is so far removed from his neighbor as his father-in-law defended from Moses, and yet Moses not only deigned to hear, but also accepted his advice, followed it, entered it in books, and was not even ashamed to pass on its history, to the deposition of the pride of many. Thus, as if on a pillar, he inscribed all this, and left it to posterity, since he knew that this story would be useful to many. Let us not despise those who give us useful advice, even if they are subordinates, even from low people. Let us not necessarily consider it worthy of preference what we ourselves offer, but let that which will prove useful be approved by all. Many, with poor eyesight, recognize the other better than those who have keen eyesight, because they carefully and attentively examine. Do not say: "Why do you summon me to council, if you do not listen to what I say?" The adviser has the power only to offer his opinion. If another piece of advice is given, more useful, and he demands that they do as he wishes, then he is no longer an adviser, but, as I have said, a power-seeker. Let's not do that; but, having cleansed our souls of all pride and vanity, let us seek not only that our opinions should be respected, but that we should always prefer useful advice, even if it be not given by us. Though we ourselves will not find what is useful, but we will receive a lot of benefit, if we accept what others have devised – and we will receive a great reward from God, and we will be worthy of all the greater glory, because just as he who has said useful things is called wise, so we, who have received his words, will deserve praise for prudence and prudence. Thus are houses and cities built; thus being built, the Church will also receive a greater increase; so we, too, having arranged the present life in the best possible way, will be vouchsafed future blessings, which may we all receive through grace and love for mankind (our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages.

CONVERSATION 19

"For me, however, it is superfluous to write to you about helping the saints" (2 Corinthians 9:1).

1. Having said so much about this (service), he now says: "It is superfluous for me to write to you." And not only is his wisdom revealed, that, having already said many things, he says, "It is superfluous to write to you," but also in the fact that he again speaks of it. What has just been said by him, he spoke of those who accepted the money they had collected, that they might be held in high esteem; and what he said before this about the Macedonians, that "their deep poverty abounds in the riches of their hospitality" (in the depths of their poverty is abundant in the riches of their simplicity), and all the rest, was said about love for mankind and almsgiving. And yet, in spite of the fact that he has said much before, he again intends to discuss the same subject, and says: "It is superfluous to write to you." And he does this in order to attract them more. After all, a person who is so famous that he does not need advice is ashamed to show himself below a good opinion of himself and to lose it. He does this for the most part in rebukes, using the figure of speech called silence (παράλειψις), because it has great power. Thus, for example, the judge, when he sees the magnanimity of the accuser, no longer suspects him, reasoning: "If this man does not say much that he could say, will he invent something that did not happen?" This is what (the apostle) does when he gives advice, or praises someone. He said: "It is superfluous to write to you"; but see how he gives advice: "For I know your diligence, and I boast of you before the Macedonians" (v. 2). It also means a lot that he knows himself; but it is much more important that he communicates it to others. This has a special power, because they would not want to be put to shame before so many people. Do you see the wisdom of his counsel? He persuaded them by the example of others, i.e., the Macedonians: "We inform you, brethren, of the grace of God given to the churches of Macedonia" (I tell you the grace of God in the churches of Macedonia) (8:1); He persuaded them by his own example: "To you, who not only began to do this, but also desired it from the past year" (who not only did it, but also wanted it before often from the past summer) (8:10); He persuaded by the example of the Lord Himself: "You know the grace of our Lord Jesus Christ, that He, being rich, became poor for your sake" (8:9). Then he again resorts to the strongest method of persuasion – for example, others, because people are inclined to competition. The example of the Lord and the promised rewards should have had a greater effect on them; but since they were still weak, he attracts them by the example of those like them, because nothing is so powerful as emulation. And see in what new form the same exhortation is offered to them. He did not say, "Imitate them"; But what? "Your jealousy has encouraged many" (v. 2). What do you say? Not long ago he himself said (of the Macedonians): "Voluntarily praying to us with much supplication." How then do you now say: your (Corinthians') jealousy (which is jealousy from you)? "Yes," answers (the Apostle), "we did not advise them, we did not persuade them, but only praised you and boasted of you, and this was enough for their persuasion." Do you see how he excites them by mutual example, the Corinthians by the example of the Macedonians, and the Macedonians by the example of the Corinthians, and this emulation is still more strengthened by the great praise added to it? And in order not to give them a reason for pride, he expresses himself with special skill: "And your jealousy has encouraged many" (and your jealousy has irritated many). Imagine, then, how those who have been the motive of such generosity to others should themselves lag behind them in charity! That is why he did not say, "Imitate them," because he would not have aroused such emulation with these words; And what did he say? "They imitated you; You, teachers, will not be worse than the students." And see how, in order to excite and inflame them, he shows the appearance of interceding for them, and defending their cause, as if there were a dispute and a contest about it. As he said above, "they very earnestly asked us to accept the gift and participation of [their] service to the saints... therefore we asked Titus, that he would both begin and finish this good work with you" (8:4, 6), so here he says: "But I have sent my brethren, that my praise concerning you may not be in vain in this case" (ambassadors to the brethren, let not our praise be made obsolete) (v. 3). Do you see in what anxiety and fear he is? Lest all that he said seem to have been said only for the sake of persuasion, and not because it was in fact so, he says, "I have sent brethren," "I care so much for you, that my praise of you may not be in vain." Apparently, he takes the greatest part in the Corinthians, although he cares about all of them equally. And the meaning of his words is this: "I boast very much of you, I speak of you to all with admiration, I boasted also to the Macedonians. Therefore, if you are below praise, the shame will be general." But he expresses himself about this cautiously, namely, he added: "in this case" (in this part), and not in all. "That ye may be prepared, as I have said." He did not say of them (the Macedonians) that they would be ready, but that they had everything ready, and there was no lack of anything. "Wherefore," he said, "I desire that you should show it in reality." Then he shows his anxiety still more, saying, "Lest, when the Macedonians come with me, and find you unprepared, we shall not be ashamed," I do not say "you," "having boasted with such confidence" (v. 4).