Do you see that he boasts of this much more than he admires the resplendent crowns, and therefore says: "And not only this, but we also rejoice in sorrows"? What does it mean, "and not only this"? Not only, he says, do we not lose heart, experiencing sorrows and calamities, but, as it were, more and more abounding in honor and glory, we especially boast in the midst of calamities that befall us. Further, after saying that from sorrows proceed the greatest glory, praise, and joy – and it is well known that glory also gives pleasure, because where there is pleasure, there is certainly glory, and where there is such glory, there is certainly pleasure – having shown that the endurance of sorrows is accompanied by glory, celebrity, and joy, he speaks of their other greatest effect, of some greatest and wondrous fruit of them. And what kind of fruit it is, we'll see. "Knowing that out of tribulation cometh patience, and out of patience comes experience, and out of experience comes hope, but hope does not put to shame" (Romans 5:3,6). From this comes the greatest fruit, that a person who is subjected to sorrows becomes stronger. As of the trees, those that stand in shady and windless places, although flowery in appearance, are pampered and weak, and are soon damaged by every pressure of the winds, but those that stand on the high tops of the mountains, are tossed by many and great winds, endure frequent changes of air, are shaken by the fiercest storms, and are covered with abundant snow, are stronger than any iron; Just as bodies brought up in many and different pleasures, adorned with delicate garments, often washed and anointed, and pampered with excessively with various kinds of food, are made utterly unfit for feats of piety and labor, and are worthy of the greatest punishment, so also are the souls, those who lead a life devoid of calamities, enjoy pleasures, are pleasantly occupied with present things, and prefer a life without sorrow to the endurance of sorrows for the kingdom (of heaven), following the example of all the saints, they are more delicate and weaker than any wax and are prepared for food for eternal fire; and those who are exposed to dangers, labors, and calamities of sorrow for God, and are brought up in them, are stronger than iron itself or harder than adamant, becoming invincible to the assailants from frequent endurance of adversity, and acquiring a certain invincible habit of patience and courage.

This is what the wise organizer of the heavenly life expresses when he says: "And not only this, but we also rejoice in sorrows," because even before the kingdom and the heavenly crowns we receive from this the greatest reward, since from frequent sorrows our soul becomes stronger and our thoughts become firmer.

Amen.

CONVERSATION

to the words of the Apostle: "We know that all things work together for good to those who love God" (Rom. 8:28), about patience and how much benefit there is from sorrows.

1. As if after a long time I had returned to you, in such a disposition: I am in spirit today. Although I was imprisoned at home on account of bodily illness, it was as if I were far from your love, so I felt. Whoever knows how to love sincerely, but cannot be with the one whom to love, even if he lives with him in the same city, will feel no better than those who live in a foreign country. Those who know love know this. Therefore, forgive us, I beseech you: this separation did not arise from our laziness, but bodily illness was the cause of silence. I know that now all of you rejoice that we have been delivered from the disease, and I rejoice not only that I have been delivered from the disease, but also that I can again see your longed-for faces and be comforted by your love for God. As many people, after being delivered from illness, seek vessels, cups, and refreshments, so for me your assembly is more pleasant than all joy; For me, it is both the cause of recovery and a source of joy. Now, then, that by the grace of God we have met one another again, let us pay you the debt of love, if it is ever possible to pay it. This one debt has no end, but the more it is paid, the more it increases; and as in money we praise those who owe nothing, so here we praise those who owe much. That is why the teacher of the universe, Paul, says in his epistle: "Do not owe anyone anything except mutual love" (Romans 13:8), desiring that we should constantly pay this debt, and constantly remain in debt, and never pay this debt until we have finished our present life. Just as it is difficult and unpleasant to be indebted to money, so not to be constantly indebted to this debt is worthy of condemnation. And in order that you may be convinced that this is really so, listen to the wisdom of the wondrous teacher, as he offered an exhortation. Having said beforehand: "Do not owe anyone anything," "except mutual love," desiring that all our debt here should be paid, and this debt should remain constantly unpaid, because this especially supports and strengthens our life. And so, when we know how much benefit there is from this debt, and that it increases more when it is paid, let us now try as much as possible to repay the debt by which we remain indebted to you, not through laziness or any carelessness, but because of an illness that has befallen you, offering a brief conversation of your love, and borrowing the subject of the conversation from the same wondrous teacher of the universe; what he spoke of today in the Epistle to the Romans, we, having presented it, will remember, and after a long time (silence) we will offer your love a spiritual treat. But it is necessary to say what has been read, so that you, remembering what has been said, may more easily assimilate our words. "We know," he says, "that all things work together for good to those who love God" (Romans 8:28). Why is such an introduction said? This blessed soul does not say anything in vain and without purpose, but always applies appropriate spiritual remedies to the diseases that appear to them.

What do his words mean? Since many temptations surrounded those who turned to the faith on all sides, and there were incessant subterfuges on the part of the enemy, unceasing intrigues, and the opponents of the preaching did not rest, throwing some into prison, others into exile, others into many other abysses, then, just as an excellent military leader, seeing the enemy breathing great fury, goes about his own everywhere, encourages them, strengthens them, it prepares, disposes to courage, makes us ready to raise our hands against the enemy and not to be afraid of his attacks, but with a firm spirit to stand against him, to strike him, if possible, in his very face, and not to be afraid to oppose him; In the same way, this blessed one, this soul reaching to heaven, wishing to encourage the souls of believers and trying to restore their minds, so to speak, began his speech thus: "We know that to those who love God, all things work together for good." Do you see the apostolic prudence? He did not say, "I know," but, "We know," adding them also to the expression of agreement with the thought that all things work together for good to those who love God. Notice the accuracy of the apostolic expressions. He did not say: "Those who love God escape disasters, are freed from temptations; but: "we know," he says, i.e. we are sure, we are convinced, we have received proofs by experience, "we know that all things work together for good to those who love God."

2. What power, do you think, lies in this short saying? "All," he says, "all things work together for good." Do not point out to me here what is pleasant, do not imagine only peace and security, but also the opposite, prisons, sorrows, intrigues, daily attacks, and then you will see exactly the power of the saying. In order not to divert your love too far, if you like, we will present a little of what happened to this blessed one, and you will see the power of the saying.

After this, the inhabitants of that city should have looked upon the apostles as benefactors and saviors, and with every kind of reverence should have repaid them for such a good deed, and they repay the opposite. "Seeing," says the writer, "that the hope of their income had vanished, they seized Paul and Silas, and dragged them into the public place before the rulers, and the governors, tearing off their garments, commanded them to be beaten with rods, and having given them many blows, they threw them into prison, ordering the jailer to guard them tightly" (Acts 16:19-23). Do you see the extreme wickedness of the inhabitants of that city? Do you see the patience and firmness of the apostles? Wait a little, and you will see God's love for mankind. He, as the all-wise and seer, does not deliver from calamities at the beginning and on the first occasion, but when all the measures of the enemies are strengthened, and when the patience of His ascetics is proved by deeds, then He also shows His own help, so that no one can say that they dare to face dangers because they are sure that nothing unpleasant will happen to them. For this reason He allows some to endure calamities, according to His ineffable wisdom, and delivers some from them, so that you may know from all things His excessive love for mankind, and that He, observing great rewards for them, often allows calamities to increase. That's what He did here. After such a miracle and beneficence that was shown by those who cast out the shameless demon, He allowed them to receive blows and be put in prison, because from this the power of God was especially revealed. For this reason Blessed Paul said: "Therefore I will much more gladly boast in my infirmities, that the power of Christ may dwell in me"; and again: "When I am weak, then I am strong" – calling infirmity unceasing temptations (2 Corinthians 12:9,10). But perhaps someone here is perplexed why they cast out a demon who did not say anything contrary to them, but still made them famous. Because he cried out for many days, saying: "These men are servants of the Most High God, who declare to us the way of salvation" (Acts 16:17). Do not be surprised, beloved: and this was the work of the Apostolic prudence and the grace of the Spirit. In fact, he did not say anything contrary to them, but in order that, having thereby become worthy of trust, the demon could not attract simpler people in other matters, for this reason the Apostle stopped his mouth and expelled him, not allowing him to say anything that was above his dignity. He did this, in imitation of his Lord, because when they approached Him, they said: "I know Thee, who Thou art the Holy One of God" (Luke 4:34); but he cast out those who spoke so. And this was done in rebuke of the shameless Jews, who, seeing the miracles and innumerable signs that took place every day, did not believe, while the demons recognized and confessed Him to be the Son of God.

3. However, let us return to the subject of our discourse. In order that you may know how all things work together for good to those who love God, it is necessary to read to you the whole story of this event, so that from here you will see how, after the blows, after the prison, the grace of God turned everything for their good. But let us see how Blessed Luke expounds this. "Having received this command," he says, "the jailer cast them into the inner prison, and put their feet into the stock" (Acts 16:24). Notice how the calamities increase, so that the patience of the apostles may become more brilliant and the ineffable power of God may be made manifest to all. Listen to what follows. "About midnight," he continues, "Paul and Silas prayed and sang praises to God" (Acts 16:25). Look at the exalted soul, look at the waking mind; Let us not, beloved, leave these words unheeded. It was not in vain that he gave us the time, saying, "About midnight," but wishing to show that while all others are weighed down by pleasant sleep and between their eyelids, especially those who are burdened with many sorrows are wont to fall asleep at this time, whereas, he says, the power of sleep prevailed everywhere, then they "prayed and sang praises to God," presenting the greatest proof of their love for Him. Just as we, suffering from bodily illnesses, seek the company of people close to us, in order to assuage the power of pain by talking to them, so these saints, burning with love for the Lord and lifting up sacred songs, did not even feel their sorrows, but gave themselves up entirely to prayer and lifted up their wondrous hymns, so that the prison became a church, and every place was sanctified by the singing of these saints. And one could see wondrous and wondrous deeds, how people bound with a stock did not encounter any obstacle to singing. Thus, for a person who is awake, attentive and has a burning love for God, nothing can ever prevent him from conversing with the Lord. God, He says, "Am I God only near, saith the Lord, and not God afar off?" (Jeremiah 23:23); and in another place, "Thou shalt cry out, and He shall say, Behold I!" (Isaiah 58:9). Where the soul is awake, there the mind is winged and freed, so to speak, from the bonds of the body, soars to the object of love, and, despising the earth and becoming above all that is visible, strives towards Him. It was the same with these saints.

"Suddenly," says the writer, "there was a great earthquake, so that the foundation of the prison was shaken; straightway all the doors were opened, and the bonds of all were loosened" (Acts 16:26). Do you see the power of singing to God? Not only did they themselves, who offered up the hymns, receive consolation, but they also did so that the chains of all were lifted off, so that it would actually be seen how "all things work together for good to those who love God." Here are the blows, and the prison, and the stock, and the sojourn with the criminals – and yet all this became the cause of good and the occasion for glory, not only for the apostles and the prisoners who were in prison, but also for the prison guard himself. "When the jailer awoke," it is said, "and when he saw that the prison doors were open, he drew his sword, and would have killed himself, thinking that the prisoners had fled" (Acts 16:27). Look here at God's love for mankind, which surpasses every word. Why is all this done "around midnight"? For nothing else than that the matter might be settled quietly and quietly, and that the prison guard might be saved. In fact, when the earthquake came, and the doors opened, the fetters fell from all who were there, not one of them was allowed to leave there. Notice here also the wisdom of God from the other side. All the rest, i.e. the earthquake and the opening of the doors, took place in order that everyone would know in fact what those who were then in prison would know that they were not ordinary people, but no one was allowed to leave it, so that this would not give rise to danger for the prison guard. And that this is just, listen to how the prison guard, as soon as he noticed what had happened and thought that some had fled, did not value his very life. "He drew his sword," it is said, "and wanted to kill himself." But everywhere awake and prudent, the blessed Paul, with his own voice plucked the lamb out of the mouth of the wild beast. He "cried out with a loud voice, saying, Do no harm to yourself, for we are all here" (Acts 16:28). Oh, extreme humility! He did not think highly of himself at such an event, did not attack the jailer, did not allow himself to say anything haughty, but placed himself among the prisoners, criminals and villains, saying: "We are all here."

Do you see how great humility he shows and does not attribute to himself anything more than the evildoers who were there? Look then at the jailer, who no longer approaches him as one of the others. Being encouraged, he "demanded fire, ran into the prison, and in trembling fell down before Paul and Silas, and leading them out, he said, My lords! What must I do to be saved?" (Acts 16:29,30)? Do you see how "all things work together for good to those who love God"? Do you see how the cunning of the devil has been destroyed, how invalid his snares have been? When they cast out the demon, he arranged for them to be put in prison, thinking thereby to put an obstacle to the spread of the preaching. But now the prison served as an occasion for them to gain spiritually.

4. In the same way, if we are attentive, we can benefit not only when we are in favorable circumstances, but also in sorrows, and then even more than in prosperity, because well-being, as is the case for the most part, makes people careless, and sorrow, forcing us to be attentive, makes us worthy of higher help, especially when, in hope in God, we show patience and firmness in all the sorrows that befall us. Let us not lament when calamities befall us, but let us rejoice more, because this is the occasion for our glory. That is why Paul also said: "We know that to those who love God, all things work together for good." But let us look at the fiery soul of those saints. When they heard the words of the jailer, "What shall I do to be saved?" did they delay, postpone, or neglect the catechesis? No; but what did they say to him? "Believe on the Lord Jesus Christ, and thou shalt be saved, and all thy house" (Acts 16:31). Look at the apostolic care. They are not satisfied with his salvation, but through him they want to ensnare all his household with the teaching of piety, inflicting a mortal wound on the devil. "And immediately he was baptized himself and all his household" and "believed in God" (Acts 16:33,34).

From this we learn never to delay in spiritual matters in the least, but to consider every time that happens convenient. Indeed, if these saints did not want to postpone work at night, then what excuse will we have, neglecting spiritual benefit at another time? Do you see the prison that has become a church? Do you see the dwelling of criminals, which has suddenly turned into a house of prayer, and the sacred service performed there? It is so important to be vigilant and never neglect spiritual benefit, but to consider every time convenient for such acquisition. That is why this blessed one said well in his epistle: "To those who love God, all things work together for good."