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).

2. There will be more shame when you have many spectators, and moreover those who have heard about the matter. And he did not say, "I am leading the Macedonians with me," or, "The Macedonians are coming with me," lest they should think that he was doing this deliberately; And what did he say? "That if the Macedonians come with me." It may happen that they will come. In this way (the apostle) distanced suspicion from himself. And if he had said otherwise, then perhaps he would have brought them to bitterness. See how it affects them not only with spiritual, but also with human (motives). "If you," he says, "look little at me, in the firm hope that I will forgive you, then think of the Macedonians, "so that when the Macedonians come with me and find you unready." He did not say, "unwilling," but "unready," that is, not yet fulfilled. "If it is already too late to give it is already shameful, then think what a shame it is not to give alms at all, or to give less than is proper." Further, briefly and together with force, he also indicates the consequences that will result from this, saying: "In order ... we are not ashamed, I do not say 'you'" (we are ashamed, but we do not say, you). And with the words: "having boasted with such confidence" (in this part of the praise) he again softens his speech, not in order to make them careless, but to show that those who have been glorified by other (virtues) should be distinguished by this also. "Wherefore I thought it necessary to beseech the brethren, that they should go to you beforehand, and take care beforehand, that your blessing, which has already been proclaimed, may be ready as a blessing, and not as a requisition" (v. 5). Again he speaks of the same thing in other words. And so that it would not seem that he speaks thus without a special intention, he explains that the brethren do not go for any other reason, but only so that (the Corinthians) do not remain ashamed. Do you see that the words: "For me... superfluous to write to you" were the beginning of the exhortation? Do you see how much he talks about this ministry? Moreover, it may be said that, lest it be thought that (the Apostle) contradicts himself, when he says "unnecessarily" he discusses the same subject, in addition to what he said about speed, generosity, and cordiality in almsgiving, and by this turn of speech he achieves the same goal. He requires these three qualities, and he put them as the main ones at the very beginning. Thus, when he says: "In the midst of the great trial of tribulations, they abound in joy; and their deep poverty abounds in the riches of their hospitality" (8:2), expresses nothing else than that (the Macedonians) made great offerings, and did with joy and haste, that they did not grieve, not only giving much, but also being in temptations, and this is more difficult than giving alms. Likewise, the expression: "they gave themselves... (8:5) shows both their cordiality and their firm faith. Again, it has the same purpose here. Since generosity and cordiality are opposite to each other, and some, having given much, often grieve over this, and another, in order not to grieve, gives less, then see how (the apostle) cares for both with his usual wisdom. He did not say: "It is better to give a little, but willingly, than under compulsion," because he wanted them to give both much and willingly. And what about (said)? "That your blessing which has already been proclaimed may be ready as a blessing, and not as a requisition" (May your blessing be prepared to be as a blessing, not as covetousness). At first he begins with the most pleasant and easiest thing – to serve at ease, since "(almsgiving)," he says, "is a blessing." You see how in the very exhortation he immediately shows the fruit that is brought (by almsgiving), that is, that those who give are filled with blessings. By this very word he already attracted them to cordiality, because no one gives a blessing with grief. However, he did not limit himself to this, but added: "not as extortion." "Do not think," he says, "that we take alms from you out of covetousness, on the contrary, we desire to be sources of blessing for you. Covetousness is characteristic of those who give forcibly, so that whoever is forced to give alms, gives sparingly." From this thought he goes on again to the former, i.e., to give generously. "Behold, I say," i.e., "at the same time I will say this." What then? "He who sows sparingly will also reap sparingly; but he who sows bountifully, he will also reap bountifully" (v. 6). He did not say "sparingly", but used the noblest name of thrifty (φειδωλού); and he called the action itself sowing, so that you would immediately remember the recompense, imagine the harvest, and understand that (by giving to others) you receive more yourself than you give. Therefore he did not say, "giving," but "sowing." Nor did he say, "If ye sow," but uses a general expression. He did not say "generously" again, but, what is much more important, "about blessing." And again he returns to the former pleasant way of almsgiving: "Give each one according to the disposition of the heart" (v. 7), because he who has received complete freedom does more than he who is forced. That is why he stops there; having said precisely – "according to the disposition of the heart" (as if he had the will to have), he adds: "not with grief or compulsion" (not from sorrow, nor from need); and he does not limit himself to this, but cites a testimony from the Scriptures, saying: "For God loves a cheerful giver." Do you see how many times he repeats this? "I say this not in the form of a commandment" (8:8); "I give counsel to this" (I give advice about this) (8:10); "as a blessing, and not as extortion" (as a blessing, and not as covetousness) (9:5); "not with grief or compulsion" (neither from sorrow nor from need) (v. 7); "God loves a cheerful giver" (God loves a cheerful giver). In my opinion, he here calls the generous one benevolent, although he used this word in order to induce (the Corinthians) to a cordial almsgiving. Since the example of the Macedonians and all the rest was sufficient to induce them to give generously, it does not say much about this, but (he says) that they should not be given under compulsion. And truly, if almsgiving is a virtue, and every work done under compulsion loses its reward, then (the Apostle) justly acts in this way. And he not only advises, but, as he always does, and prays for them (God), saying, "But God is able to make you rich with all grace" (v. 8).

3. By this prayer he removes from them the thought that opposes generosity, which even now serves as an obstacle for many. Indeed, many are afraid to give alms, saying: lest I myself become poor and need the help of others. Thus, in order to dispel this fear, he adds a prayer, saying: "To enrich you with all grace," not only to fulfill, but to "enrich." What does it mean: "to enrich with grace" (grace to abound)? "To make you rich so that you may abound with such generosity." "That you, always and in all things, having all contentment, may be rich in every good work" (Yes, having always had all contentment, you abound in every good work). Look, what wisdom is in his prayer itself. He does not ask them riches (from God), nor excess, but all contentment. And this is not the only thing surprising in him, but especially that, just as he does not ask for excess, so he does not cause them grief, and, condescending to their weakness, does not compel them to give out of lack; but asks for contentment, and at the same time shows that the gifts of God should not be used for evil. "So that you... were rich in every good work" (May you abound in every good work). "For this," he says, "I ask you to be satisfied, that you may also give to others." And he did not say, "Give it," but "that you... were rich" (yes, you abound). In bodily goods he asks for contentment for them; and in spiritual blessings – not only in mercy, but also in all others – he asks them for an abundance. Such is the meaning of the words: "for every good work" (for every good work). Then he introduces the prophet as a counselor, seeking a testimony that induces them to be generous, and says: "As it is written, He squandered, he distributed to the poor; His righteousness endureth for ever" (as it is written, "Scatter, give to the poor; his righteousness endureth for ever") (v. 9; Psalm 3:9). This is what it means – "that you... were rich" (yes, you abound). The word "squandered" (squandered) means nothing else than generosity in almsgiving. If there is no more, the fruits of alms remain. It is surprising that what is saved perishes, but that which is wasted remains, and remains forever. Love of mankind is called righteousness here, because it makes people righteous, and, like fire, destroys people's sins when it is poured out abundantly. Therefore, let us not be stingy; on the contrary, let us scatter with a generous hand. Do you not see how much others distribute to comedians and dissolute women? Give Christ at least half of what they give to the dancers. Give at least as much to the hungry as they give out of vanity to those who present at the spectacles. They adorn the body of the profligate with a multitude of gold; but you do not want to clothe the flesh of Christ even in simple clothes, even when you see that it is naked. Is there any excuse for this? On the contrary, is it not worth all punishment, when someone gives so much to the one who destroys and dishonors him, and you do not give even the smallest part to him who saves and glorifies you? Exhausting your wealth for the satisfaction of the belly, for drunkenness and debauchery, you do not want to remember poverty. If you need to alleviate someone's poverty, you consider yourself the poorest of all. When you feed freeloaders and flatterers, you rejoice, as if you were lavishing on them from inexhaustible springs; but when you see a poor man, the fear of poverty immediately attacks you. For this very thing we will one day condemn ourselves and be condemned by others, both those who have succeeded (in virtue) and sinners. They will say to you, "Why have you not been magnanimous where you ought to be? Here he was, giving to the adulteress, and did not present such an apology; and you, giving to the Lord, Who commanded "do not be angry," are you filled with fear and trembling? And can you be worthy of any excuse?" If a person, having received a good deed, does not despise it, but gives it with gratitude, how much more is Christ. If He does not give, will He not repay those who have received? "Why, then," you will say, "are there others, having squandered much, not only have they not received themselves, but still beg alms from others?" Promise to give everything away – and then ask about them. And as long as you are thrifty, and give a little of your possessions, why do you present me with excuses and excuses? For we do not lead you to the very summit of non-acquisitiveness, we only ask that you cut off the superfluous, and love only contentment, and contentment is limited to the most necessary, without which it is impossible to live. No one will take this away from you, no one forbids you to have your daily food – food, I say, not luxury, – clothing, not jewelry. Or rather, if we look closely, this is what luxury consists of most of all. See, then, who is more justly called luxurious: he who, eating vegetables, is healthy and suffers from no disease, or he who has the richest and most luxurious table, but suffers from innumerable diseases? Obviously, the first. Therefore, let us not desire anything superfluous, if we want both luxury and enjoy health, and with this let us limit contentment. And whoever can be satisfied and healthy eating only beans, let him seek nothing more. But if anyone is weaker, and has a need to eat garden vegetables, let him not be forbidden this either. If someone is even weaker, and requires a moderate use of meat, we do not forbid him to do so. For we do not give these instructions in order to bring people to death, or to disturb their health, but in order to cut off the excess; and everything that is superfluous is superfluous, since if we can live healthy and decent without it, then without a doubt it is added unnecessarily.

4. Thus let us reason about clothes, and about the table, and about the dwelling, and about everything else; Everywhere we will look only for what is necessary, and we do not need what is superfluous. When you learn to limit yourself to contentment, then, if you want to imitate the Gospel widow (Luke 21:1-4), we will lead you to the highest. You are not yet worthy of the wisdom of this woman, when you are concerned about contentment. She was above this care, because she threw all the means of her subsistence (into the treasury). And so, will the thought of what is necessary stop you? Will you not be ashamed to be inferior to your wife, and not only will you not be jealous of her, but you will also lag very far behind her? She did not say, as you think with yourself, "What will happen if, having spent everything, I am compelled to beg alms from others?" but with all diligence she gave what she had. And what else can be said about the Old Testament (widow) who lived in the days of the prophet Elijah? She was threatened not only with poverty, but with death, and it was not only she who was threatened, but also her children. She no longer expected help from others, but a quick death. You will say, "She saw the prophet, and therefore she became generous." But do you not also see an innumerable multitude of saints? And what do I say – saints? You see even the Lord of the prophets asking for it, and not only do you not become philanthropic, on the contrary, having treasuries overflowing with blessings, you do not give even from such an abundance. What say thou, A prophet came to her, and that made her so magnanimous? It is especially surprising that she believed that (Elijah) was great and wonderful. Why did she not say, as it would be natural to say to a pagan wife and a foreigner: "If this man had been a prophet, he would not have asked me for help; if he is a friend of God, he would not forsake him (God). Let the Jews suffer such punishment for their sins; But she did not think anything of the sort, but on the contrary opened her home to him, and even before the house her heart, offered him all that she had, did not heed the natural feeling, forgot her children, preferred the stranger to everything. Think now what punishment must befall us when we find ourselves inferior and faint-hearted to the widowed wife, the poor, the foreigner, the heathen, the mother of children, who knew nothing of what we now know. If we have only a strong body, it does not mean that we are courageous. Only he has this valor who has inner strength, even if he lies on his bed. And without this strength, even if one could move a mountain with his bodily strength, I would not agree to call him more courageous than a maiden or a decrepit old woman. The former struggles with spiritual temptations, but this one does not dare to look at them. And if you want to be convinced that this is what true courage consists in, you can learn it from the example given. In fact, what can be more courageous than this woman, who with firmness withstood the demands of nature itself, against the force of hunger, against the horrors of death, and overcame all this? Listen to how Christ glorifies her: "There were many widows in Israel in the days of Elijah, and to none of them was a prophet sent, but only to this one" (Luke 4:25, 26). I will say something great and strange: this (widow) showed more hospitality than our father Abraham. She did not run to the flock, as she did (Abraham), but with one handful of flour she surpassed all those who were famous for their hospitality. Abraham was superior in that he himself volunteered to be hospitable; and she did not spare even the children for the stranger, and moreover, when she did not expect anything for herself in the future. But we, when the kingdom is ready, and hell threatens, and, what is most important, when God has done so much for us, when He rejoices and rejoices (seeing works of mercy) – we remain cold. Let us not, I beseech you, but let us squander, let us give to the poor, as we ought to give, and God values many and little things, not according to the measure of what is given, but according to the wealth of the giver. Therefore it may happen that if we put in a hundred gold coins, we put less than one who put only one small obol, because you put in from excess. However, do so, and you will soon become more generous. Squander your wealth to gain righteousness. Righteousness does not come with riches; although through it, it is acquired not with it. It is impossible for covetousness and truth to dwell together; their dwellings are separated. Therefore, do not strive to unite the ununited, but cast out the tormentor – the love of money, if you want to get a queen. Truth is the queen, it leads (people) from slavery to freedom. The love of money acts in a completely different way. And so, with all diligence let us flee from the love of money, and let us love righteousness, so that here too we may enjoy freedom, and there we may receive the heavenly kingdom, which may we all be vouchsafed to attain through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father and to the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

[1] As can be seen, according to the interpretation of Chrysostom, it would be more correct to use here not the word "when", as in the Synodal translation, but the word "if", as in Church Slavonic.

[2] In this verse the synodal translation does not agree with the interpretation of Chrysostom.

CONVERSATION 20

"But he who gives seed to him who sows, and bread for food, will give abundance to what you have sown, and will multiply the fruits of your righteousness" (9:10)