221. Слово по освящении храма Рождества Пресвятыя Богородицы, при Богадельне Общества ремесленников

(Said October 5; printed separately and in collection 1861) In a city already quite rich in institutions of philanthropy and charity, here is another house of mercy, not now founded, but recently expanded, and finally crowned with a house of prayer and a sanctuary of the sacraments. That previously it was organized on a smaller scale, this, I think, corresponded to the limited methods of the class that organized it. That it is widespread over time can serve as a sign that the spirit of philanthropy and charity was not as limited as the methods of action, and that, overcoming difficulties, it expanded its activities. And that love for mankind was not satisfied with providing the needy with a restful home and other needs of bodily life, but also took care to prepare for their souls a close refuge, with spiritual food and spiritual healing, this marked itself with the spirit of Christian love for mankind. What will I say to the initiators and implementers, patrons and promoters of this work of philanthropy and piety? - Let them be greeted not just by a human word, which may be subject to suspicion of flattery, or doubt of infallibility, but by the reliable word of the Prophet: “Blessed is he who considers the poor and the wretched; in the day of cruelty the Lord will deliver him: The Lord will preserve him, and live him, and make him blessed on earth” (Ps. 40:2-3). What will I say to those for whom this work of philanthropy and piety was accomplished? - Let the prophetic word that has the authority show them what to do: “let the poor see and be glad: seek God, and your soul may live, for the Lord has heard the poor” (Ps. 69:33-34). The prophet pleases the benefactor, but not everyone, but the benefactor reasonably. “Blessed is he who considers the poor.” If I throw a coin to a beggar without attention, or with the thought of freeing myself from an annoying request, or in order to boast about alms, there is no good understanding in this. Such beneficence does not lead to bliss, and unless it can, by hiding within itself a certain spark of good desire, prepare for a better form of beneficence. Charity and reason are not the same. Some have a rule, greater or lesser, according to their strength, to give alms to everyone who requires, with the thought of showing love to everyone, and not condemning anyone as unworthy: this is the kind and humble mind of charity. Some do charity according to the discretion of need, but do not stretch out their hands to someone who is parasitic or abuses charity, not because they condemn and reject anyone, but so as not to give food to sin in their neighbor: and this is the just reason for charity. Some, noting that the fruit of private charity is often not true, and is usually not great, preferably participate in public charity: there is a reason for charity in this, worthy of approval. Some, not being satisfied with material beneficence, use it primarily as a degree for spiritual beneficence, for enlightening the ignorant, for correcting those who have fallen into vices, for confirming the needy in faith and trust in God: this is primarily the Christian mind of beneficence. Some, protecting themselves from vanity and hypocrisy, and wanting to make deeds of love for mankind a sacrifice to God, especially strive to ensure that their alms are secret: this is the mind of charity revealed by Christ Himself. These are spiritually reasonable images of charity. Whoever understands this about poverty and wretchedness will receive bliss through the Prophetic word. The Prophet does not say that a charitable person will once be blessed, but says that he is already blessed at the very time when he does charity. “Blessed is he who considers the poor and wretched.” What kind of bliss is this? – Bliss combined with goodness itself, that bliss about which, according to the Apostle, the Lord “He Himself said: It is more blessed to give than to receive” (Acts 20:35). When someone who is languishing with hunger is given food, or someone who is shivering from the cold is given warm clothes: does he not feel happy for that time? But the Lord assures us that at the same time, he who gives is more blessed. Where can you find this bliss? - In a God-loving and humane heart. What does this bliss consist of? – In the feeling of doing and doing good, in the testimony of conscience about the fulfillment of God’s will in us, in joy about our neighbor, who has made us happy. Man, preserving within himself, although not perfectly, the image of the all-good God in whom he was created, rejoices in all good things even when he hears about them: therefore, it is natural for him to feel blissful when he does them. In addition to this inner bliss, the word of God assimilates to the charitable person also well-being, arranged by the special Providence of God. “On the day of cruelty the Lord will deliver him. The Lord will preserve him." We cannot clearly see by what means Providence achieves this, because we cannot follow it along all its paths: but what it achieves correctly and wonderfully, we see in experiences, especially clear in Sacred History. Abraham fights for the needy, delivers captives selflessly, philanthropically welcomes strangers: and Providence always keeps him rich and strong, always delivers him from dangers; and he is, without a doubt, worthy of God’s blessed visit, according to the Apostle’s remark, precisely for his “love of strangers” (Heb. 13:2). Job, through charity, was “a blind eye, a lame foot, a weak father” (Job 29:15-16). And although he himself, after wealth and glory, was allowed a “fierce day” of poverty, deprivation of children, illness, insult, humiliation: but the Lord, having delivered him, “blessed the last Job more than the first” (Job 42:12); “And the Lord gave a great deal of strength before Job for aggravation” (Job 42:10). Tobit “does much alms” to his brethren (Tov.1:3), “gives bread to the hungry and clothing to the naked, buries” those who died in misfortune (Tov.1:17); and for this, from the enemies of his people, he is subjected to plunder of his property and danger of his life. Freed from danger, he dares to attempt the same feat: and, due to an accident that was a consequence of this feat, he loses his sight and falls into poverty. Where is the “deliverance on the day of cruelty” promised to the benefactor by the word of God? - It hesitates somewhat in order to appear all the more wonderful. The angel Raphael guides the son of Tobit; provides him with a happy marriage, wealth, and a means to return his father’s sight; and through events more than words, he teaches Tobit, Edna, Tobias, and us, that “prayer with fasting and alms and righteousness is good”; that “it is better to give alms than to hoard gold” (Tov. 12:8). But then, as we talk about the well-being of those who do good, what do those who are not destined to do good to others, but to benefit from the good of others, think? Doesn’t a thought of sadness come to them, why can’t they have the happiness to do good? – The Prophetic Word inspires them with a different feeling: “let the poor see and be glad” (Ps. 68:33). Doesn't the thought of perplexity occur to them what they should do in their cramped and dependent position in order to have at least a certain share of some kind of well-being? – The Prophetic Word resolves their bewilderment and instructs them: “Seek God, and your soul will live” (Ps. 69:33). If the lot has not been given to you to do good, and to find joy in doing good: find consolation in the fact that your helpless state is not devoid of good, that God’s Providence has looked upon you, and the earthly Angels of Providence, humane people. If they rejoice over those whom they have benefited, out of a feeling of love for mankind: you rejoice over the benefactors, out of a feeling of gratitude. There is a kind of beneficence, and, moreover, an exalted kind of beneficence, which the helpless can do as well as the abundant. If you cannot serve and help your neighbors materially; nevertheless, you can serve and help them spiritually, by fervent prayer for them, and especially for those from whom you yourself benefit. God heeds the prayer of the poor, as well as the rich: and, perhaps, with special condescension he heeds the prayer of those who, not having anything to stop on earth, are nevertheless more reluctant to resort to heaven. “The poor Lord heard.” By flowing to God with prayer for benefactors, you will at the same time do good to your own soul. “Seek God, and your soul will live.” Solomon said; “The rich and the poor meet each other; the Lord makes both of them” (Prov. 22:2). Let us add that He created both of them, as well as “all things,” with wisdom (Ps. 113:24). With righteousness He allows need and misfortune to happen to a person who is usually not without sin, and therefore not innocent before heavenly justice: but from visible evil in what a great and varied measure he extracts essential good! The needy and distressed learns patience, humbles himself, and purifies himself. Meanwhile, his need and misfortune arouse and nourish in the abundance philanthropy, compassion, charity, which in their turn produce love, gratitude and trust in God in those benefited. Likewise, wealth and poverty provide opportunities for exploits and virtues: and exploits and virtues are the seeds of bliss. With the hand of faith, sow good intentions and good deeds, and bliss will grow from earth to heaven. Amen. You might be interested in: