11. And so, having pondered this, let us avoid deception before it is too late, and strive for the future. For it cannot be said that we did not know about the brevity of the present life, when every day deeds shout louder than the trumpet of real inferiority, laughter, disgrace, danger, and destruction. What excuse shall we have, how soon we pursue with great zeal that which is associated with danger and shame, how soon we flee from that which is safe and gives us glory and splendour, how soon do we give ourselves over to the full power of the love of money? The slavery of wealth is heavier than any torment, as all those who have been vouchsafed to be freed from it are well aware. Therefore, in order that you also may know this beautiful freedom, break the bonds, flee from the snares; let not gold be kept in your house, but that which is more precious than innumerable riches, alms and philanthropy. This gives us boldness before God, and gold covers us with great shame and greatly helps the devil to influence us. But why do you arm your enemy and make him stronger? Arm your right hand against it, gather all your beauty into your soul, put all your wealth in your mind, let the sky, and not the nod and the house, keep your gold, and we will put on everything that is ours, because we ourselves are much better than the walls and more important than the foundation of the house. Why should we, having forgotten ourselves, devote all our care to that which, when we leave here, cannot be taken with us, and often cannot be kept even while remaining in this life, when there is an opportunity to enrich ourselves in such a way that not only here, but also there, we will find ourselves more sufficient than anyone else? Whoever carries in his soul fields, houses, and gold, wherever he goes, comes with all these riches. But how, you ask, is this possible? Perhaps with great convenience. If you transfer this to heaven by the hands of the poor, you will put everything into your soul, so that even though death comes to you, no one will take it away from you, but you will also move into the future life with wealth. Such a treasure was in the possession of Tabitha, who was glorified not by the house, not by the walls, not by the stones, not by the columns, but by the bodies of widows covered by her, the tears shed, the death that fled from her, and the life that returned. Let us also prepare such storehouses for ourselves, let us also begin to build ourselves such houses. In this we will have God as a co-worker, and we ourselves will be His fellow-workers. God brought the poor from non-existence into existence; but you did not allow those who were already brought into existence and exist to perish from hunger and other misfortunes, healing and correcting them and supporting the temple of God by all means: what can be compared with this in terms of benefit and glory? But if you have not yet clearly understood what adornment God has given you, commanding you to supply the poor, then think with yourself about the following. If God had given you such power that you could restore the falling heavens, would you not have recognized it as an honor far greater than you? But God has honored you even more. He has commissioned you to correct that which is dearer to Him than the heavens themselves: and in the sight of God nothing visible can compare with man. For man He created the heavens, and the earth, and the sea; in it He desires to dwell more than in heaven. But we, although we know this, nevertheless have no effort and concern for God's churches, but, leaving them in neglect, we build for ourselves magnificent and huge houses. For this reason we are deprived of all blessings, we become poorer than any beggar, because we adorn those houses which, having moved from here, we cannot take with us, and we do not care for those that can be carried with us there. For the decayed bodies of the poor will undoubtedly be resurrected. And then God, Who commanded us to love the poor, having gathered them together, will praise those who cared for them, and will marvel at the fact that they tried in every way to maintain their lives, which were ready to be extinguished either from hunger, or from nakedness and cold. And we, when such great praise is set before us, are still slow and do not want to take upon ourselves this beautiful care. Though Christ has no refuge for Himself, but walks strangely, naked, and hungry, yet thou hast built country houses, baths, galleries, and many halls without need or benefit, but to Christ thou dost not give even a small shelter, but adorn the upper parts of the house for crows and kites. What could be worse than such frivolity? What is more terrible than this madness? This is indeed a sign of extreme madness, or rather, something that cannot be expressed in a decent way. But, nevertheless, if you wish, it is certainly possible to be cured of this disease, though grave, and not only is it possible, but even easy, and not only easy, but much easier to free oneself from this danger than from bodily sufferings, as much as the Physician is better. Therefore, let us draw Him to ourselves, let us ask Him to touch us, and let us apply on our part all that is necessary, I mean desire and readiness. He will demand nothing else, but as soon as He accepts only this from us, He will bring everything else from His side. Let us offer Him all that we can, so that here too we may enjoy perfect health and receive future blessings through the grace and love of mankind of our Lord Jesus Christ, with Whom be glory to the Father and to the Holy Spirit, now and ever, and unto the ages of ages. Amen.

[1] In the Synodal translation, the Spirit is capitalized, but this does not agree with the interpretation of Chrysostom.

[2] In the Synodal translation: "into mercy", literally: "into the depths of sympathy" (Slav. – into the wombs of generosity)

CONVERSATION 15

"We know that all things work together for good to those who love God" (Rom. 8:28).

1. It seems to me that the whole passage in the Apostle is addressed to those who are in danger, or rather, not only this applies to them, but also to what has been said a little above. Thus, the words: "The present temporal sufferings are worth nothing in comparison with the glory that will be revealed in us", as well as the fact that "the whole creation groans and suffers together", as well as what was said above, that "we are saved in hope, we wait in patience, we do not know what to pray for as we ought" (Romans 8:24-26) - all this refers to people who are in adversity. (The Apostle) teaches them to choose not what they themselves consider useful for themselves, but what the Spirit inspires. After all, many things seem useful to them, but, in fact, bring great harm. Thus, peace, liberation from danger, and a serene life seem to be beneficial to them. And is it surprising that they think so, as soon as the same thing seemed to Blessed Paul himself? But, nevertheless, he later understood that what was useful was completely opposite to this, and, having understood, he loved it. After he had prayed three times to the Lord to deliver him from his troubles and heard in reply: "My grace is sufficient for you, for My strength is made perfect in weakness" (2 Corinthians 12:9), he began to rejoice when he was persecuted, endured insults and unbearable sufferings. "Therefore I am in good cheer," he says, "in weaknesses, in offenses, in wants, in persecutions" (2 Cor. 12:10). That is why he said: "We do not know what to pray for as we ought," and he urged everyone to leave it to the Spirit, because the Holy Spirit cares very much for us, and this is pleasing to God. And so, having prepared them all for this, he now adds what has been said, using an argument sufficient to encourage them. "Moreover, we know," he says, "that to those who love God, all things work together for good." But when he says, "all," he also means that which seems to us deplorable. Though tribulation or poverty, bondage or famine, death, and the like have befallen you, yet God has power to change all these things into the opposite, since it is characteristic of His ineffable power to make it easy for us, and to turn to our aid that which seems difficult. Therefore (the Apostle) did not say that nothing unpleasant happens to those who love God, but says that all things work together for their good, that is, God uses the very calamities to glorify the needy, and this is much more important than to prevent the onset of misfortune or to avert it when it has happened. Thus did (God) with the furnace of Babylon: He did not prevent the holy youths from being cast into the furnace, and when they were cast in, He did not quench the flame, but leaving it to burn, by means of this flame He made the youths more worthy of wonder. And God showed various similar miracles on the apostles. If people who know how to be wise can make of things a use contrary to their nature, and, living in poverty, seem to be more sufficient than the rich and shine even in dishonor, how much more will God show not only something similar, but also much more to those who love Him. Only one thing is needed - to love Him sincerely, and everything else will follow by itself. Just as for those who love God, even that which is apparently harmful is turned to benefit, so for those who do not love Him, what is useful is also harmed. Everything served to harm the Jews - the manifestation of miracles, and the correctness of dogmas, and the wisdom of teaching; for one thing they called Christ possessed, for another ungodly, and for miracles they attempted to kill Him. On the contrary, the thief, crucified, nailed, reviled, enduring innumerable sufferings, not only did not suffer any harm, but also received the greatest benefit from it. Do you see how "all things work together for good to those who love God"? And so, having spoken of this great good, which completely transcends human nature, since it seemed incredible to many, (the Apostle) confirms this, on the basis of what has happened, thus: "to those who were called according to His purpose" (Rom. 8:28). Note that this good begins from the time of calling. Why did not (Christ) call them all first, and did not call Paul himself with the rest, when such a delay seemed harmful? But, nevertheless, the very deeds showed that it was useful. And here (the Apostle) speaks of foreknowledge in order not to ascribe everything to the calling, because in that case both the Gentiles and the Jews would argue. After all, if one rank was enough, then why did not everyone escape? That is why he says that the salvation of those who are called was accomplished not only by calling, but also by foresight, and the calling was not forced and forced. So all were called, but not all obeyed. "For whom he foreknew, he also predestined to be conformed to the image of his Son" (Rom. 8:29). Do you notice the height of honor? What the Only-begotten was by nature, they became by grace. However, it was not enough for (the apostle) to say, "like," but he added: "that He might be the firstborn." And he did not limit himself to this, but even after these words he adds: "between many brothers," wishing in every way to show a clear kinship. However, all this must be understood in relation to the incarnation (of the Son of God), because according to the Divinity He is the Only-begotten.

2. Do you see how many grace-filled gifts have been communicated to us? Therefore, do not doubt about the future gifts, especially since (the Apostle) presents another proof of God's love for mankind, saying that it was so foreshadowed from ancient times. People draw conclusions about others on the basis of deeds, but God knows everything from the beginning and He has had a disposition towards us from ancient times. For this reason (the Apostle) says: "And whom he called, him also justified" (Rom. 8:30). He justified it with the bath of revival. "And whom He acquitted, He glorified." He glorified by grace, by adoption. "What then shall I say to this" (Rom. 8:31)? (The Apostle) seems to say: Mention to me no more the dangers and malice against all of you. Even if some do not believe in the future, they cannot say anything against the blessings already given, for example, about God's original love, justification, glory for you. (God) will grant it to you by means of that which seemed to you deplorable. You considered the cross, beatings, and chains to be shameful, and all this served to correct the whole universe. However cruel it may seem to you that (Christ) endured, He turned it into the freedom and salvation of all nature; so also that which thou endurest (God) usually turns thy sufferings into thy glory and praise. "If God is for us, who is against us"? But who is not against us, you ask? The whole universe is against us, and the tormentors, and the nations, and the relatives, and the citizens, but nevertheless all those who are against us are so far from being able to harm us, that they unwittingly become for us the authors of crowns, intercessors of innumerable blessings, since the wisdom of God turns all intrigues to our salvation and glory. You see, no one is against us. And Job was made famous by the fact that the devil armed himself against him. The devil raised up against him friends, a wife, wounds, household, and innumerable other contrivances, yet nothing was against him. And this was not yet great for Job, although in itself it was very great, and for him it was much more important that everything ended in his favor. Since God was on his side, everything that seemed to be against him was in his favor. The same thing happened to the apostles. Jews, Gentiles, false brothers, rulers, nations, famine, poverty, and innumerable calamities rose up against them, but nothing was against them. All this made them especially famous, glorious, and worthy of praise before God and before men. Understand, then, that the word that Paul spoke about the faithful and those who were truly crucified could not have said about himself even if he was crowned with a diadem. Many foreigners arm themselves against the latter, enemies make attempts, bodyguards plot evil, many of the subjects often rebel, and against a believer who strictly observes the law of God, neither man, nor demon, nor anything else can rise. If you deprive him of his property, you will be rewarded; if you speak ill of him, then by your evil speech you will make him more brilliant before God; if you bring him to famine, how much greater will be his glory and greater recompense; and if you put him to death, which is the most horrible, you will weave a martyr's crown for him. What can be compared with the life of a man against whom nothing can stand, to whom even those who intend to do evil are no less useful than the benefactors themselves? Therefore (the Apostle) says: "If God is for us, who is against us"? Then, not content with these words, he presents here the greatest sign of God's love for us, to which he always turns, namely, the death of the Son. Not only, he says, He justified and glorified, and made them conform to that image, but He also did not spare the Son for thee, wherefore He added the words: "He who did not spare His Son, but delivered Him up for us all, how with Him will He not give us all things" (Rom. 8:32)? (The Apostle) speaks with emphasis and great fervor to show the love of God. How will God forsake us, for whose sake He did not spare His Son, but for all of us He delivered Him up? Understand how great is the goodness not to spare Your Son, but to betray Him, to betray for all the insignificant, ungrateful, enemies, blasphemers. "How is it that with Him He does not give us all things" (Rom. 8:32)? These words mean the following: if God gave us His Son and not only gave Him Him, but gave Him over to the slaughter, then, having accepted the Lord Himself as a gift, why do you still doubt everything else? Having the Lord, why are you perplexed about the other gifts? Whoever has bestowed upon his enemies that which is more important, will he not bestow upon his friends that which is less important? "Who shall accuse the elect of God"? (Romans 8:33)

3. This is said against those who assert that faith is of no use, and against those who doubt the possibility of instantaneous change. And see how quickly (the Apostle) stopped their mouths, with the help of the dignity of Him who chose. And He did not say, "Who will accuse the servants of God," but, "The elect of God," because election is a sign of virtue. If he who rides young horses considers them capable of running, then no one can defame him, and anyone who accuses him becomes ridiculous; how much more ridiculous are those who accuse, when God Himself chooses souls. "God justifies them. Who condemns" (Rom. 8:33-34)? (The Apostle) did not say: God forgives sins, but, what is much more important: "God justifies." If the sentence of a judge, and such a judge at that, declares someone to be right, then what does the prosecutor deserve? Therefore, we should not be afraid of temptations, because God is for us, Who has proved this by His works, nor of Jewish idle talk, because God both chose and justified us, and what is even more surprising, justified us by the death of His Son. Who will condemn us when God Himself crowns, when Christ is slain for us and not only slaughters, but also intercedes for us after that? "Christ Jesus died, but also rose again: he is also at the right hand of God, and he also intercedes for us" (Rom. 8:34). Appearing in His own dignity, He did not cease His providence for us, but intercedes for us and constantly preserves the same love for us. He did not confine himself to the mere slaughter, but, which especially proves the greatest love, not only does everything that depended on Him, but also begs others to do it. This one thing (the Apostle) wished to express in the word "intercedeth," conversing with humanity and condescension, in order to show love; In the same way, from the word "did not spare", if it is not taken in this sense, many incongruous things will follow. And in order that you may understand that this is what (the Apostle) wishes to reveal, he first said that Christ is "at the right hand," and then added, "He intercedes for us," by which he proved equality and equality, so that intercession must be represented as a manifestation of no less dignity, but of love alone. When He Himself is life, the source of all good, has equal authority with the Father, raises the dead and gives life, and does everything else, then how can He need intercession to help us? Who freed those who were hopeless and condemned from the condemnation of their own power, made them righteous and sons, raised them to the highest degree of honor, and accomplished in practice that which could not have been expected, did He, after having accomplished all this and after the elevation of our nature to the royal throne, need intercession for something easier? Do you see how everything serves as proof that the word "intercede" (the Apostle) used only to express the fervor and strength of His love for us, since the Father Himself seems to beseech people to be reconciled to Him: "As God Himself exhorts through us; in the name of Christ we beseech" (2 Corinthians 5:20). But, nevertheless, when God exhorts and when people are messengers to people in the name of Christ, we do not imagine anything degrading for such a dignity, but from such expressions we conclude only one, namely, the power of love. We will do the same here. Therefore, if the Spirit intercedes with groanings that cannot be uttered, if Christ died and intercedes for us, if the Father did not spare His Son for your sake, chose you and justified you, then what do you fear, why do you tremble, enjoying such love and such care? And (the Apostle), having shown the great providence for us from above, with all his freedom continues his speech and does not say that you too should love God as much, but, as if enraptured by this ineffable Providence, exclaims: "Who shall separate us from the love of God" (Rom. 8:35)? And he did not say "God's": it makes no difference to him to call both Christ and God. "Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword"? Pay attention to the wisdom of Blessed Paul. He did not mention what daily traps us in captivity - the love of money, the passion for glory, the power of anger, but he enumerates what is much more painful than this and is capable of conquering nature itself, he points out that often against our will the strength of the mind shakes, namely, he speaks of sorrows and distress. And although it is easy to enumerate all that has been said, each word contains an innumerable series of temptations. When (the Apostle) speaks of tribulation, he means prisons, and bonds, and denunciations, and exiles, and all other calamities, - in a word he points to the boundless sea of dangers and in one expression reveals to us all human misfortunes. And yet, he dares all these disasters. For this reason (the Apostle) uses the form of interrogative speech, as if he does not doubt in the least that whoever is so loved and is under such providence, nothing can separate him from love.

4. Then, lest you think that these calamities are a sign of abandonment, (the Apostle) quotes the words of a prophet who foretold this for a long time and said: "For Your sake we are slain all the day, they count us as sheep doomed to be slaughtered" (Rom. 8:36; Psalm 43:23), that is, we are ordained to suffer evil from everyone. But in the midst of such numerous and great misfortunes, in the midst of these extraordinary misfortunes, the very cause of our ascetic deeds serves as sufficient consolation for us, or rather, not only sufficient, but also much greater, since we endure this, says (the Apostle), not for people and not for anything worldly, but for the King of all. And it was not with this alone, but also with other diverse and multicolored crowns that he again adorned the ascetics. Since it is impossible for them, as men, to be put to death many times, (the Apostle) proves that this does not diminish the reward in the least. Although by nature man is granted the lot to die only once, yet, if we will, God has given us the opportunity to undergo it daily, according to His will. From this it is clear that we will transmigrate having as many crowns as we live here for days, or even the number of crowns will be greater, because in one day it is possible to die once, twice, and many times. He who is prepared for this always receives a perfect reward. The prophet also understood this, saying: "Every day." The Apostle quoted his words for the greater encouragement of his listeners. If those who lived in the Old Testament, he says, who had the earth as the reward of their labors and that which is destroyed with the present life, so despised the present life, temptations and calamities, then what excuse can we have, who, even after heaven, the heavenly kingdom and unspeakable blessings, remain in slothfulness and do not even reach the measure that the Old Testament reached? (The Apostle), however, did not say this, but, leaving it to the conscience of his hearers, he is content with one testimony and proves that their bodies are sacrifices and that they need not be afraid and troubled, because God Himself has arranged it. (The Apostle) offers them another kind of exhortation. Lest anyone should say that he was merely inquisitive contrary to actual experience, he added, "They reckoned us as sheep doomed to the slaughter," meaning that the apostles were daily subjected to death. Do you notice courage and meekness? As sheep do not resist when they are slaughtered, so do we, says (Paul). But since the human mind, even after so many examples, feared a multitude of temptations in its weakness, see how (the Apostle) again restores the hearer, exalts him and exalts him, saying: "But we overcome all these things by the power of Him who loved us" (Rom. 8:37). That is why it is surprising that we not only conquer, but conquer by the very means by which they plot against us, and not only conquer, but overcome, that is, with all ease, without labor or sweat. Everywhere we erect monuments of victories over our enemies, not only when we really tolerate it, but even when we are only preparing our souls for it. And very justly, because God will help us. Believe, therefore, that we, being subjected to beatings, overcome those who inflict them, being cast out, overcome the persecutors, and when we die, we smite the living. When you consider God's power and love, you will see that there is no obstacle to the performance of such wonderful and extraordinary actions and to the extraordinary radiance of victory. The Apostles not only conquered, but with many miracles, so that it could be understood that they had a battle with those who plotted not against men, but against that irresistible force. See how the Jews, having surrounded them, are perplexed and say: "What shall we do with these people" (Acts 4:16)? It is surprising that those who detain them and demand an account, binding them, subjecting them to slaughter, were perplexed and perplexed, being defeated by him whom they hoped to conquer. Neither the torturer, nor the executioners, nor the hordes of demons, nor the devil himself could defeat them, but, on the contrary, they are all completely defeated and see that everything that they have plotted against them is turned in their own favor. That is why (Paul) said: "We overcome." It was a new way of victory, to conquer by means of the opposite, never to be conquered, and to go out into the contest as if to have in one's will the end of the battle. "For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord" (Rom. 6:38-39).

5. That which has been said is great, but we do not understand it, because we do not have such great love. But although what has been said is great, the apostle, wishing to show that it is nothing in comparison with the love which God loved, speaks of his love after the love of God, so that no one should think that he exalts himself. And the meaning of his words is as follows. Why speak of the present and of the calamities inseparable from this life? At least someone would point out to me future states and powers, such as life and death, angels, archangels, and all the heavenly creatures, and this is not enough for me in comparison with Christ's love. If someone threatened me with a future unending death in order to separate me from Christ, or promised me eternal life, I would not agree. Why then is it necessary to speak of earthly kings and of popular rulers, and precisely of one or the other of them? And if you point out to me the angels, to all the heavenly powers, to all that exists, and to all things to come, then, in comparison with the love of Christ, all things are small for me, all that is on earth, that is in heaven, that is under the earth, that is above the heavens. Then, since this was not enough to depict the strong love that (the apostle) had, he presented something else, how great, and said: "No other creature." This means this: if there were another similar creature, both visible and comprehensible by the mind, then nothing would distract from that love.

He expressed himself in this way, not because the angels or other heavenly powers really distracted him from Christ - no, - but because he wanted to present to the highest degree the love that he had for Christ. He loved Christ not for the sake of what belongs to Christ, but for the sake of Christ Himself, to Him he fixed his gaze and feared only one thing – to fall away from this love. To fall away from the love of Christ was for him more terrible than hell itself, just as to abide in love was more desirable than the kingdom. Wherefore, then, can we be worthy, that the Apostle, in comparison with Christ's love, was not surprised at the things that are in heaven, and we prefer to Christ that which lies in the mud and dust? Out of love for Christ, he was ready to submit to hell and lose his kingdom, if he had to do both, and we cannot neglect the present life. Are we worthy even of the apostle's shoes, being so far from the greatness of his spirit? He counted the kingdom itself as nothing for Christ's sake, but we despise Christ and attach great importance to what belongs to Christ.

Since we do not have proper love for God, He offers us many other things to keep us close to Himself; despite all this, we do not remain with Him, but run from Him to children's games. Paul was not like that, but as a noble, free, and loving son, he seeks only one thing, and that is to be with the Father, and to the rest he is not very important, or rather, he is in many ways superior to such a son. He does not value his father and his father's property equally, but when he turns his eyes to his father, he considers nothing to be his own, and would rather endure punishment and beatings with him than rejoice away from him.

6. Therefore we shall be terrified, who cannot despise money for God, or, rather, cannot despise money for ourselves. Paul alone endured everything truly for Christ, not for the kingdom, not for honor, but out of love for Christ. And neither Christ nor all the things of Christ distract us from the occupations of life, but like snakes, vipers, or pigs, or like all these together, we grovel in the mud. In what way are we better than these animals, when, having so many and great examples, we still look down and cannot even look at the sky a little? God gave up the Son for you, and you do not give bread to Him, who was betrayed for you, who was killed for you. The Father did not spare Him for you, did not spare His true Son, and you do not pay attention to Him when He is starving, and moreover preparing to squander His property and squander it for yourself. What could be worse than such iniquity? For your sake he is betrayed, for your sake he is slain, for your sake he wanders, enduring thirst, you give of His own possessions in order to benefit from it, but in spite of this, you give nothing. Are not those more senseless than any stone who, under so many motivating circumstances, remain in such diabolical cruelty? Christ did not confine Himself only to death and the cross, but deigned to become a beggar, a stranger, homeless, naked, to be imprisoned, to endure sickness, in order to draw you to Himself. If you do not repay Me for suffering for you, He says, then have compassion on Me for the sake of poverty. If you do not want to take pity on poverty, be touched by My illness, have compassion for the sake of bonds, but if this does not incline you to love mankind, pay attention to the ease of the request. I ask for nothing dear, but bread, shelter, and a word of consolation. And if you remain cruel even after this, then become kinder, at least for the sake of the kingdom, for the sake of the rewards that I promised you. But they don't matter to you either? So incline with pity at least to nature itself, seeing Me naked, and remember the nakedness that I endured for you on the cross. And if you do not want to remember it, imagine the nakedness that I endure in the face of the poor. And then I needed for you, and now I need for you, that you, moved by one or the other, should want to show some mercy; for thee I fasted, and again for thee I endure hunger, thirsty, hanging on the cross, thirsty in the face of the poor, if only in one way or another to draw thee unto Me and for thy own salvation to make thee a lover of mankind. Therefore, although you owe Me a reward for innumerable blessings, I do not ask you as a debtor, but crown you as a gift, and for this small thing I give you a kingdom. I do not say, "Deliver me from poverty, or give me riches," although it is for you that I have become poor; but I ask only bread, clothing, a little consolation in hunger. When I am in prison, I do not compel you to remove my bonds and bring me out of prison, but I seek only one person that you may visit who is bound for you, and this I take as a great mercy, and for this alone I give you heaven. Though I have delivered you from the heaviest bonds, yet it is enough for Me if you want to see Me bound. Of course, I can crown you without this, but I want to be your debtor, so that the crown may bring you some boldness. And therefore, having the opportunity to nourish Myself, I go and ask, I stand at your door and stretch out my hand. It is from you that I desire to receive nourishment, because I love you very much, I long for your meal, as is the case with friends, and I boast about it in the face of the whole universe, I constantly proclaim you in public, and show everyone My provider. When we eat at someone's, we are ashamed of it and usually hide it, but Christ, who loves us dearly, even though we are silent, tells everyone about what happened with much praise and is not ashamed to say that we clothed Him when He was naked, fed Him when He was hungry. Having pondered all this, let us not dwell on praise alone, but let us put our words into practice. What is the use of this applause and this noise? I demand of you only one thing - proof in deed, obedience in reality: this is my praise, this is your gain, this is more brilliant for me than a diadem. Wherefore, having departed from here, prepare a crown for yourselves and for me by the hands of the poor, so that in this life we may be nourished by good hope, and, having migrated to the life to come, we may attain innumerable blessings, which may be given to all of us by the grace and love of mankind of 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. Amen.

CONVERSATION 16