"to join the disciples". He did not come with pride, but humbly. And he also calls disciples those who were not among the twelve, because at that time all were called disciples because of their great virtue, which was a clear distinction of the disciples. "But all," he says, "were afraid of him." See how they avoided danger, and how strong the fear was. "And Barnabas took him, and came to the apostles, and told them." It seems to me that Barnabas was close to Paul before; therefore he tells everything about him, but he himself says nothing about it; I think that he would not have spoken about it in front of others afterwards, if he had not had some need to do so. "And he dwelt with them, going in and out, in Jerusalem, and preached boldly in the name of the Lord Jesus." This gave the rest of us cheerfulness. Do you see that both here and there others are taking care of and arranging his journey, but he himself has not yet received Divine inspiration? This also shows his jealousy; and it seems to me that he traveled not (only) by land, but also by sea. And all this was for the good purpose that he should preach there as well. Therefore, both the attempts against them and the journey to Jerusalem were for a good purpose, so that there would be no more doubt about it. "He also spoke and competed with the Hellenists. And the churches throughout all Judea, Galilee, and Samaria were at rest, edified and walking in the fear of the Lord," i.e., they multiplied and had peace among themselves, true peace. And it is good, because the external warfare has caused them much harm. "And when they were comforted by the Holy Spirit, they multiplied." The Spirit comforted (all) them with miracles and works, and, moreover, each one separately. "It happened that Peter, going from all around, came also to the saints who dwelt in Lydda. There he found a certain man, named Aeneas, who had already been lying in bed for eight years in paralysis. Peter said to him, "Aeneas! Jesus Christ healeth thee." This is not a word of vanity, but of conviction that it will be so. And it seems to me beyond doubt that the sick man believed this word and (therefore) became healthy. And that (Peter) was a stranger to pride is evident from what follows. He did not say, "In the name of Jesus; but as if it tells (only) about the sign itself. "And all who dwelt in Lydda and in Sharon saw him, and they turned to the Lord." Therefore it is not in vain that I have said that miracles were performed for persuasion and consolation. "There was a certain disciple in Joppa, whose name was Tabitha. It happened in those days that she fell ill and died." Have you seen signs performed everywhere? Tabitha did not die suddenly, but after an illness; but they did not invite Peter until she was dead. "And when Lydda was near Joppa, the disciples, when they heard that Peter was there, sent two men to him to ask him not to delay in coming to them." Notice, through other messengers they are invited; but he obeys and comes, not considering such an invitation an offense. Such a great blessing is sorrow; it unites our souls. There (was) no weeping, no sobbing. "They washed her and laid her in the upper room", i.e. they did everything that (is done) over the dead. "Peter arose, and went with them; and when he arrived, they led him into the upper room, kneeling down, praying, and turning to the body, he said, "Tabitha! Get up." God does not allow all signs to be performed with the same ease. This was beneficial for themselves (the apostles). He was concerned not only with the salvation of others, but also with them. For this reason he who healed many with (one) shadow now uses such (effort) for resurrection. However, sometimes the faith of those who approached also helped. Thus, the first (Peter) raises her from the dead, calling her by name. As if awakening from a dream, she first opened her eyes; then, immediately seeing Peter, she sat down, and finally, with the touch of her hand, she was strengthened. Notice again, I beg you, what is the benefit, and how the fruits (of this) did not serve (the satisfaction of) vanity. That is why he sends everyone away, imitating the Teacher in this as well. Where there are tears, it is impossible for such a sacrament to be performed; or better: where there are miracles, there should be no tears. Listen, I exhort: even over the present dead there is performed a great mystery, though not such. Tell me: if the king had sent someone to us sitting (here) to call someone to his royal dwelling, would it have been necessary to weep and weep? And here are angels descending from heaven, sent from the King himself to summon a servant like them, and you are weeping? Or do you not know what a mystery is taking place here, how terrible and terrible, but truly worthy of singing and joy?

4. Do you want to understand and make sure that this is not the time for tears? This is the greatest mystery of God's wisdom. The soul, as if leaving some house, hastens (from the body) to its Lord; Are you crying? Therefore, it would be necessary to do the same at the birth of a child; for this also is birth, (only) better than that. It appears in another light; he is freed as if from some imprisonment; comes out as if from the field. Yes, you will say, it is fair to speak thus of virtuous people. But what does it make to you, man, when you do not do the same to the virtuous? Tell me, what could you accuse a little child of? Why do you mourn for him? Why do you mourn for the newly-enlightened? And he is in the same condition. Why do you weep for him? Do you not know that just as the sun rises pure, so the soul that leaves the body with a clear conscience shines brightly? One should not look with such silence at the king entering the city as at the soul leaving the body and departing with the angels. Imagine in what state the soul is then, in what amazement, in what amazement, in what joy! Why do you weep, tell me? You do not only do this to sinners, do you? Oh, if only it were (only for sinners)! Then I wouldn't stop the tears. Oh, if only that were their goal! This is the apostolic lamentation, this is the lament of the Lord Himself. And Jesus wept for Jerusalem. By this rule I would like to distinguish between the (different) kinds of weeping. When, mourning (the dead), you make speeches, (mentioning) both habit and care, then you do not weep for this, but (only) pretend. Weep and weep for the sinner, and I will shed tears; and I (will weep) the more, the more he is subject to punishment; and I will weep for this purpose. For such (the dead) it is not only you who should weep, but also the whole city and (all) who meet, as (they weep) for those who are led to death. The death of sinners is truly a cruel death. But (with us) everything is perverted. Such weeping is a lament full of wisdom and great edification, and that is (a sign of) faint-heartedness. If we all wept like this, we would correct them in our lifetime. Just as if you had the opportunity to deliver a remedy that does not allow bodily death, you would do it, so now, if you were to mourn this death (of sinners), you would not allow it either in yourself or in another. And now, it is not clear what is being done: having the opportunity to prevent this death from befalling us, we admit it; and when it happens, we cry. Truly worthy of tears (sinners); when they stand before the throne of Christ, what words they will hear, what torments they will suffer! They lived in vain; or better, not in vain, but to the detriment (of oneself). And it is proper to say of them: "It would have been better for that man not to have been born" (Mark 14:21).

Shall we not weep for him, tell me? Shall we not try to steal him away from danger? There is, indeed there is a possibility, to alleviate his punishment if we wish. Thus, if we make frequent prayers for him; if we give alms, then, although he himself was unworthy, God will hear us. If for Paul's sake He saved others, and for the sake of others He has mercy on others, will He not do the same for our sake? From his own possessions, from yours, from whatever you want, render help; pour (on it) oil, or at least water. Can't he show his own works of mercy? Let them be at least related. Does he have no perfections of himself? Let them be (committed) for him. In this way, the wife can intercede for him boldly, presenting for him what is necessary for salvation. The greater his sins are guilty of, the more necessary alms are for him. And not only for this reason, but also because now it no longer has such power, but much less. It does not matter whether someone creates it himself, or for him. Thus, the less it is, the more we must increase it in quantity.

We will not care about monuments, not about tombstones. Gather the widows together—that is the best monument! Tell (them) the name (of the deceased); let everyone pray and supplicate for him. This will incline to the mercy of God, although it is not he himself, but another who does alms for him. This is in accordance with God's love for mankind. Widows standing around and weeping can save if not from present, then from future death. Many have benefited from the alms done for them by others. If they were not completely (pardoned), they at least received some consolation. Otherwise, how would children be saved, who are nothing of themselves, and everyone is parents? And often wives were given children who did not represent anything of themselves. God has given us many paths to salvation; If only we ourselves were not negligent!

5. But what, you say, if someone is poor? Again, I will say that the worthiness of alms is judged not only because it is given, but also because of diligence. But give only less than you can, and you will do everything. And if someone, you say, is lonely, a stranger and has no one? And why does he have no one, tell me? For this very reason he is punished, because he has no one so close, so virtuous. Therefore, if we ourselves are not virtuous, then we should try to have virtuous companions and friends, a wife and a son, in order to receive some benefit through them, however small, benefit. If you try to marry a wife who is not rich, but pious, you will have this consolation. In the same way, if you try to leave behind you not a rich, but a pious son and an honest daughter, then you will have this consolation. And if you take care of this, then you yourself will be like that. It is characteristic of virtue to have such friends, and a wife, and children. Offerings for the dead are not in vain, prayers are not in vain, alms are not in vain. All this was established by the Spirit, desiring that we should benefit each other. See: he receives benefit through you, and you receive benefit for his sake. You have spent your possessions by deciding to do a good deed, and you have become the author of salvation for him, and he has become the author of alms for you. Do not doubt that this will bring good fruit. It is not in vain that the deacon exclaims: For those who have fallen asleep in Christ, and for those who commemorate them. It is not the deacon who utters these words, but the Holy Spirit; I mean (His gift). And what are you saying? The sacrifice is in the hands (of the priests) and all that is prepared is set before them; Angels and archangels stand before them; the Son of God is present; everyone stands with such trepidation; they stand, shouting in the midst of general silence; And you think that it is in vain? In this case, all the rest is in vain: the offerings for the Church, and for the priests, and for all (Christians). But, let it not be! On the contrary, all this is done with faith. Why, do you think, are there offerings for the martyrs, and they are called at this hour? Though they are martyrs, though they are offerings for martyrs, it is a great honor to be remembered in the presence of the Lord, at the time of such a death, a terrible sacrifice, and an ineffable sacrament. Just as in the presence of the sitting king everyone can ask what he wants, and when he rises (from his seat), then whatever he says, he will speak in vain, so here, while the sacraments are before him, it is the greatest honor for all to be worthy of commemoration. Look: here is proclaimed that terrible mystery that God gave Himself up for the universe. Along with this secret action, those who have sinned are also remembered in good time. Just as at the time when the victories of kings are celebrated, those who participated in the victory are glorified, and those who are in bondage at that time are released, and when this time is over, he who has not had time to receive receives nothing, so also here; This is the time of triumph. "For every time," says (the Apostle), "when you eat this bread and drink this cup, you proclaim the death of the Lord" (1 Corinthians 11:26). Let us not approach lightly and think that this is done in this way, without a purpose. And together let us commemorate the martyrs, and, moreover, with faith that the Lord did not die; and that He was dead is a sign of the mortification of death. Knowing this, let us remember what consolations we can bring to the dead – instead of tears, instead of weeping, instead of tombstones of almsgiving, prayers, offerings – so that both they and we may be vouchsafed the promised blessings, according to the grace and love of mankind of the Only-begotten Son, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 22

"In Caesarea there was a certain man, named Cornelius, a centurion of the regiment called the Italians, pious and fearing God with all his household, doing much alms to the people, and always praying to God. In a vision he clearly saw about the ninth hour of the day an angel of God, who came to him and said to him, "Cornelius! And he, looking at him, and being afraid, said, "What, Lord? The angel answered him, Thy prayers and thy alms have come as a memorial before God" (Acts 10:1-4).

1. Cornelius was not a Jew and did not live according to the law (of the Jews), but already followed our way of life. Consider the two believers, who were both dignitaries, the eunuch from Gaza and this one, and how great was (God's) care for them. But do not think that this is for their rank. No, not for that – let it not be! – but for piety. For this reason it was noted about the rank, so that their piety would be more evident. When someone is like this in the midst of wealth and power, it is more worthy of wonder. Great praise to the former, that he undertook such a journey, that on the way, when the time was not favorable, he engaged in reading, that he sat in a chariot and invited Philip to him, and for very many other things; great (praise) and to the last, that he did alms and prayers, and was pious in such a commanding position. Therefore, it is natural (the writer) to mention the office of this man, lest anyone should say that the narrative of the Scriptures is not accurate. "From the regiment," he says, "called the Italian." "He who is godly and fears God with all his household." He says this so that you do not think that what happened to him was done for the sake of (his) rank. When it was necessary to convert Paul, it was not an angel who appeared, but the Lord Himself; and he sent him, not to any of the twelve, but to Ananias. And here, on the contrary, he sends the supreme (apostle), like Philip to the eunuch, condescending to their weakness and teaching how to deal with such (people). And Christ Himself often comes to those who suffer grievously and cannot approach (Him). Notice, I beseech you, here also a new praise of almsgiving, as there (in the legend) of Tabitha. "He who is godly and fears God with all his household" (v. 2). Let those of us who do not care about the household hear this. He also took care of the soldiers and "did much alms to the people." In this way, both his concepts and his life were arranged. "He saw in a vision about the ninth hour of the day an angel of God, who came to him and said to him, 'Cornelius!'" (v. 3). Why does he see an angel? This is for the assurance of Peter, or better yet, not of him, but of the rest of the weakest. "About the ninth hour of the day," when he was free from cares and not occupied with business, and meanwhile (gave himself up) to prayer and contrition. "And he looked at him, and was afraid, and said," v. 4. See: the angel does not immediately say what he said, but first dispels fear and lifts up the thoughts of Cornelius to grief. The vision produced (in him) fear, but the fear is moderate, only to make him attentive. Then the words (of the angel) dispelled this fear, or rather, the praise contained in them softened the unpleasant (feeling) of fear. Listen to the words themselves. "Thy prayers and thy alms have come to remembrance before God. Therefore send men to Joppa, and call for Simon, who is called Peter" (v. 4, 5). In order that they should not come to another, for this purpose he indicates not only the nickname, but also the place of residence of this man. "He is a guest of a certain Simon the tanner, whose house is by the sea" (v. 6). Have you seen how the apostles, loving solitude and silence, sought remote places in cities? But what if it happened to be another Simon and also a tanner? For this another sign was given – residence near the sea; but it was impossible to coincide with the three (attributes) together. He did not say (the angel) why (to send), so as not to embarrass Cornelius, but, having aroused in him a desire and desire to hear (Peter), he left him. "When the angel that spoke to Cornelius had departed, he called two of his servants, and a godly soldier of those who were with him, and having told them all things, sent them to Joppa" (v. 7, 8). Do you see that it is not in vain that (the writer) says this, but in order to show that those who served under Cornelius were the same (like him)? "And having told them all things." See how proud he is. He did not say, "Call Peter to me; but he told everything in order to convince him that he was so prudent! He did not want to summon him by his own authority; That is why he says: this man was so meek, although he could not imagine anything lofty about the man who lived with the tanner! "On the morrow, as they were going and approaching the city, Peter, about the sixth hour, went up to the top of the house to pray" (v. 9). See how the Spirit puts the times together, and arranges that it didn't happen sooner or later. "About the sixth hour Peter went up to the top of the house to pray," i.e., in solitude and silence, in a heavenly place. "And he felt hungry, and wanted to eat. And while they were being prepared, he was in a frenzy, and saw heaven opened" (v. 10, 11). What is "frenzy"? A spiritual vision occurred in him, he says; the soul, so to speak, has renounced the body. "And he saw the heavens opened, and a certain vessel descending to it, as it were a great cloth, tied at the four corners and lowered to the earth; in it were all four-legged earthly creatures, beasts, reptiles, and birds of the air. And a voice came to him, saying, Arise, Peter, kill and eat. But Peter said, "No, Lord, I have never eaten anything filthy or unclean." Then another time a voice came to him: "What God has cleansed, do not consider unclean." It was three times; and the vessel went up again into heaven" (vv. 11-16).

2. What does it mean? This vision means the entire universe. Cornelius was uncircumcised and had nothing to do with the Jews. Therefore, considering that everyone will accuse him as a transgressor (of the law) – and this meant a great deal to them – (Peter) is necessarily disposed to say, "I never ate," without arousing such a fear in himself. – but, as I said, being disposed by the Spirit to have for him as an excuse against the accusers, that which he even reproached; and they were very concerned about the observance of the law. He was sent to the Gentiles. Therefore, as I said above, this is done so that the Jews do not accuse him. And so that it would not seem like some kind of phantom, he said: "No, Lord, I have never eaten anything filthy or unclean. Then another time a voice came to him: "What God has cleansed, do not consider unclean." This seems to be said to him, but it all refers to the Jews. If the teacher receives such a suggestion, then how much more so are they. Thus, the shroud is the earth; the animals in it were pagans; the words: "kill and eat" – which should be addressed to them also; and the threefold repetition signifies baptism. "No, Lord, I've never eaten anything filthy or unclean." Why, it will be said, did he object? Lest anyone say that God tempted him, like Abraham when He commanded him to sacrifice his son, or Philip when Christ asked him, "How many loaves of bread do you have?" (Mark 6:38), not in order to find out, but by tempting him (John 6:5). Moreover, in the law Moses separately indicated the clean and the unclean (animals), both terrestrial and sea. But he, however, did not understand this. "And when Peter was perplexed in himself what the vision which he had seen would mean, behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and cried out, and asked, 'Is Simon, who is called Peter?' (vv. 17, 18). When Peter was amazed in himself and perplexed, those men come and resolve the perplexity in due time; so also Joseph (God) first allows him to be troubled, and then sends an archangel (Matt. 1:20). The soul, which was previously perplexed, easily accepts the resolution (of perplexity). Thus his perplexity did not last long, and did not begin before, but about the time of dinner. "While Peter was meditating on the vision, the Spirit said to him, Behold, three men seek thee; arise, come down, and go with them, without the slightest doubt; for I have sent them" (vv. 19, 20). This again serves to justify Peter before his disciples, so that they would understand that he also doubted and was then taught not to doubt at all. "For I," he says, "sent them." See what the power of the Spirit is. What God does is called the work of the Spirit. Not so (saith) the angel; but having said beforehand, "Thy prayers and thy alms," then he says, "Have come," to show that He has been sent from above. But the Spirit, as a sovereign one, (says): "I have sent them." "Peter went down to the people sent to him from Cornelius, and said, I am he whom you seek; What business did you come for? And they said, Cornelius the centurion, a virtuous man, and God-fearing, and approved by all the people of Judah, hath received from the holy angel a command to call thee into his house, and to hear thy words" (vv. 20-22). They praise (Cornelius) to assure him that an angel appeared to him. And having summoned them, establish them (v. 23). Do you see with whom (the conversion) of the Gentiles begins? From a pious man, who has appeared worthy of it by deeds. If, however, the Jews are offended, what would they not say if it were otherwise? "Then Peter invited them, and entertained them." Look, what confidence there is in him! In order that they may not suffer anything unpleasant, he invites them to his place, and then without any fear he eats with them. "And the next day he arose, and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea" (v. 23, 24). There was a famous man (Cornelius) and lived in a famous city. Wherefore all these things happen to him, and from Judea begins the work (of the conversion of the Gentiles); but the vision came to him not when he slept, but when he was awake, during the day, about the ninth hour: so awake did he behave! But let us turn to the above. "The angel answered him, Thy prayers and thy alms have come as a memorial before God." From this it is evident that when the angel called him, then he saw him, so that if he had not named him, he would not have seen it, so he was absorbed in the work he was engaged in! "And call upon Simon, who is called Peter." He only revealed that he would invite Peter to a good deed; but for what good, he has not yet (revealed). In the same way, Peter does not express everything. Everywhere (their) utterances are only partially (clear) in order to arouse the attention of the hearers. In the same way, Philip (the angel) only sends into the wilderness. "About six o'clock Peter went up to the top of the house to pray. He went into a frenzy and saw the sky open and a certain vessel descending to it, like a large cloth tied at the four corners and lowered to the ground." Note that even hunger did not compel him to approach the shroud. And so that he would not remain any longer perplexed, he heard a voice saying: "Get up, Peter, kill and eat." Perhaps he was on his knees when he beheld the vision, and it seems to me that he saw it for (the success of) preaching (the Gospel). And that this event was divine is evident from the fact that (Peter) saw the vessel descending from above, and that he, the apostle, was in a frenzy. Likewise, the fact that a voice was heard from there, that it was repeated three times, that the heavens were opened, that (the vessel) was lowered from there and taken there again, is a great proof of the divinity of this event.

3. What is the purpose of such an event? For the succeeding generations, to whom it was to be told; and he himself (Peter) heard (the commandment): "Go not into the way of the Gentiles" (Matt. 10:5). Don't be surprised at this. If Paul considered circumcision and sacrifices necessary, how much more did they seem necessary at the beginning of the sermon, when (among the believers) there were still the weakest. "Behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and cried out, and asked, 'Is Simon, who is called Peter?' As before a poor house, they inquired below (before its gates), and did not inquire of their neighbors. "While Peter was meditating on the vision, the Spirit said to him, Behold, three men seek thee; arise, come down, and go with them, without the slightest doubt; for I have sent them." See that he did not say, "For this reason the vision appeared to you," but, "I sent them," suggesting that this is how one should obey (God), without asking the reasons. For perfect conviction, it is enough to hear from Him: do this, say that, and demand nothing more. "Peter went down to the people sent to him from Cornelius, and said, I am he whom you seek." Why did he not immediately receive them, but asked? He saw soldiers in the visitors: therefore he did not simply ask, but first identified himself, and then learned the reason for his arrival, so that it would not be thought that he asked because he wished to hide. He asks in order that, if they demand, he should immediately go with them; if not, then take them to yourself. And why do they say, "Call thee into their house"? For so commanded them (Cornelius); or perhaps they, apologizing for him, say as it were: do not condemn (him) in the least, because he did not send it out of disdain, but so he was commanded. "And Cornelius waited for them, calling together his relatives and close friends" (v. 24). And so it should be; it would be unjust not to gather relatives and friends; and on the other hand, being present here, they could listen to him (Peter) more.

Have you seen the power of almsgiving, both from the previous conversation and from the present one? There she delivered from temporal death, here from eternal death, and opened the gates of heaven. See how much was done to make Cornelius believe: the angel was sent, the Spirit worked, the chief of the apostles was called, such a vision was manifested, and nothing was left at all. How many centurions, commanders of thousands, and kings were there, and not one of them was worthy of what he was? Listen, all you who belong to the army, who are before the kings. He was "godly," says (the writer), and "fearing God," and what is more, he was so "with all his household." He was so devoted and well-disposed to this that he not only behaved well, but also directed his household in the same way. Not like us, who do everything to make the servants fear us, but nothing to make them godly. But he did not fear God with all his household, being as it were a common father not only to all who were with him, but also to the soldiers who were under his power. Listen to what else they say, for it is not in vain that they add, "Approved by all the people of Judah," but that no one should say, "What is the matter, if he was uncircumcised?" And they, they say, bear witness to him. or rather, so great is the power of this virtue when it comes from pure treasuries! As that which comes from the unrighteous is like a fountain that pours out impurities, so that which comes from the righteous is like a clear and pure stream in the garden, pleasant to look at, delightful to the taste, and refreshing and cool at noon. Such is almsgiving! At this spring grow not poplars, pines, or cypresses, but other, much better than these great plants: the love of God, praise from men, glory before God, favor from all, blotting out of sins, great boldness, contempt for wealth, mercy, which nourishes the tree of love. Usually, nothing nourishes love so much as almsgiving. It spreads its branches in height. It is a better source than paradise, not dividing into four "rivers" (Gen. 2:10), but reaching to heaven. It pours out that "water springing up into eternal life" (John 4:14); Death, touching it, vanishes like a spark in a fountain: thus, wherever it flows, it produces great blessings! It quenches that river of fire like a spark; it destroys that worm like nothing; whoever has it will not know the gnashing of teeth (Matt. 25:30). From its water, if even a drop falls on the bonds, it breaks them; and if it falls in the furnace, it completely extinguishes them.

4. Just as the fountain of paradise is not such as to pour out streams and then to dry up, in which case it would not be a fountain either, but flows constantly, so let ours always pour out very abundant streams, especially for those in need of alms, so that it may remain a fountain. This brings joy to the receiver; this is almsgiving, when a stream pours out not only abundantly, but also constantly. If you want God's mercy to rain on you as if from a spring, then you also have a spring in your place. Nothing can compare to it. If you open this fountain, the fountain of God will be opened in such a way that it will surpass every abyss. God expects from us only an excuse to pour out good things from His treasuries. When (who) spends, when he endures, then he becomes rich, then he abounds. Great is the source of this source; Its stream is pure and transparent. If you do not block it, then you will not (block) that (the source of God). Thou shalt not plant any barren tree near it, lest it consume its moisture. Do you have an estate? Do not plant poplars there; such is luxury: it destroys many things, but it does not bring anything, but (only) destroys the fruit. Do not plant pine, linden, or the like, which require much, but are of no use: such is luxury in clothing, only pleasant to look at, but useless for nothing. Grow vines, plant all kinds of fruitful trees that you will, in the hands of the poor. There is nothing more fruitful than this land. Although the capacity of the hand is not great, the tree planted here reaches to the very sky and stands firm. This is what it means to plant. And what is planted on the earth, if not now, then in a hundred years, will perish. Why then do you plant trees that you will not use, and before you use them, death will come and snatch you away? And this tree, when you die, will bear fruit for you. If you plant, do not plant it in an insatiable womb, so that the fruit will not be cast out; but plant it in the womb of the hungry, that the fruit may reach heaven. Comfort the suffering soul of the poor, so that your weary one may not grieve. Do you not see how trees that are watered excessively rot from the roots, and those that are watered moderately grow? In the same way, do not overwater your belly, lest the root of this tree rot; Give water (belly) that thirsts that it may bear fruit. That which is watered in moderation does not rot from the sun, but immoderately (watered) rots: such is the natural action of the sun. Immoderation is evil everywhere. Therefore, let us abstain from it, so that we too may receive what we ask for. The springs, they say, originate in very high places. Let us also become exalted in soul, and immediately alms will flow (from us). It is impossible for an exalted soul not to be merciful, and for a merciful soul not to be exalted. Therefore, whoever despises possessions is above "the root of all evil" (1 Timothy 6:10). The springs are mostly in deserts; and we will bring the soul out of (worldly) vanity, and alms will flow from us. The more the springs are purified, the more abundant they become; so the more we give, the more good things will grow. He who has a source is a stranger to fear; so we, too, if we have a source – almsgiving, let us not be afraid. For drinking, for irrigation, and for the construction of buildings – this spring is useful to us for everything. There is nothing better than such drinking: it does not produce intoxication. It is better to have such a source than sources that deliver gold. The soul that bears this gold is better than any gold-bearing land. It accompanies us not to this kingdom, but to the heavenly. This gold serves as an adornment of the Church of God. From this gold is prepared the sword of the Spirit (Ephesians 6:17), the sword with which the serpent is cut. From this spring come the precious stones that adorn the head of the King (Rev. 4:3). Let us not despise such riches, but let us give alms generously, so that we may be worthy of the mercy of God, according to the grace and mercies of His Only-begotten Son, to whom be all glory, honor and dominion, with the Holy Spirit, forever and ever. Amen.

CONVERSATION 23

"Then Peter invited them and treated them. And the next day he arose and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea. And Cornelius waited for them, calling together his relatives and close friends" (Acts 10:23,24).