Homily "On Alms"

The Homily “On Almsgiving” (6 chapters) was pronounced by St. John Chrysostom in Antioch, presumably in the winter of 387, after the saint saw the poor and beggars lying without care in the square. The discourse is an explanation of the first four verses of chapter 16 of First Corinthians. St. John shows the zeal of the Apostle Paul in giving alms. He calls on the faithful to collect money in their homes to alleviate the situation of the poor: “Money collected for alms protects houses better than any shield, spear, weapon, bodily strength and many warriors.” When you help someone in need, you don’t need to ask about his lifestyle, morals, health: “Just as your Lord, despite the fact that many insult Him with wicked words, commit fornication, steal, rob, dig up graves and do a lot of evil, does not stop His good deeds to everyone, but, out of His love for mankind, sends the sun’s rays, rains and fruits of the earth to everyone - do so and you, and when there is time for mercy and philanthropy, alleviate poverty, stop hunger, relieve sorrow, and do not look for anything else.” *The title of the work in Greek is Περ ἐλεημοσύνης. *The title of the work in Latin is De eleemosyna. Homily about alms, pronounced after he (St. Chrysostom) passed in winter and saw the poor and beggars in the square, lying without care This conversation was undoubtedly delivered in Antioch, as can be seen from its very content; but it is not known in what year. It is a simple, sublime and edifying explanation of the first four verses of chapter 16 of 1 Corinthians. The preacher touchingly shows in it what the jealousy of the apostle was. Paul in the matter of giving alms and admonishes her; what was his wisdom and what was the nobility of his feelings; in it the Preacher exhorts the faithful, following the example of this apostle, to give money to alleviate the condition of the poor and generally to help the insufficient in their needs, without diligently examining the merits of the individual himself. – The introduction to this conversation is wonderful: it is full of impressive dignity and at the same time breathes tender love for the poor. St. John Chrysostom presents himself as if authorized in relation to the rich on the part of the poor, whom he saw prostrate on the ground in the harsh season; he arouses compassion in rich people by the spectacle of the disasters he has witnessed. 1. I appeared before you today with a righteous, useful and honorable petition: I was authorized to make it, not by anyone else, but by the poor living in our city, not with words, not with the voices or opinion of the public council, but with their pitiful and most sorrowful appearance. Walking through the square and through the streets, and hastening to your meeting, I saw many people lying in the middle of the road, some without arms, others without eyes, others covered with scabs and wounds, and especially those members that needed to be covered because of the pus on them were exposed, and I considered it extremely inhuman not to tell your love about them, especially when, in addition to what has been said, the very time of the year prompts us to do this. True, we need to talk about alms at all times, because we ourselves have a great need for the mercy of the Lord who created us; but especially (this is necessary) at the present time, when there is such a great cold. In summer, the poor receive great relief from the season itself: then they can safely walk naked, because the sun's rays serve them instead of clothing; they can sit right on the pavement and spend their nights peacefully in the open air; They have no such need either for shoes, or for wine, or for a large amount of food, but are content with water from springs, some are saturated with the cheapest vegetables, others with a small amount of dry seeds, since the very time of the year offers them a ready-made meal. And no less than this, then there is another relief for them - in the convenience of doing work: builders of houses, cultivators of the land, and sailors on the seas especially need their assistance. What fields, houses and other sources of income are for the rich, so are their own bodies for the poor, and all their income comes from their own hands, and from nowhere else. Thus, in the summer they receive some relief, but in the winter there is a great war and a double siege against them on all sides, because inside hunger eats up their wombs, from outside the cold compresses and makes their body numb. Therefore (in winter) they need more food, and warmer clothing, and a roof, and a bed, and shoes, and much more; and what’s worse is that they don’t have the opportunity to do work because the time of year doesn’t allow it. So, when they have the greatest need for necessities, and, moreover, there is no work, because no one hires them, the unfortunate ones, or invites them into service, so we, in return for those who hire, will use the hands of the merciful in the work, taking Paul, the true patron and trustee of the poor, as our collaborator in this matter. Indeed, he cares about them like no one else. Having divided with the Apostle Peter regarding the disciples, he did not divide in caring for the poor, but, saying: “Give me and Barnabas the hand of fellowship, that we might go to the Gentiles, and them to the circumcised,” added: “Only that we might remember the poor, which I tried to do exactly” (Gal. 2:9, 10). And indeed, in all his messages he talks about them, so that you will not find a single one in which there would not be such an admonition. He knew, knew well, how important this matter was, and therefore he added instructions about the poor to all his other admonitions and convictions, as if putting a beautiful roof on a building. He did the same here: after talking about the resurrection, and correcting everything else, he finally turned his speech to alms, and said: “When collecting for the saints, do as I established in the churches of Galatia. On the first day of the week, let each of you set aside and save for himself as much as his fortune allows, so as not to make collections,” etc. (1 Cor. 16:1, 2). Look at the wisdom of the apostle, how opportunely he touched upon this subject. He first reminded us of the future judgment and its terrible judgment, of the glory with which the righteous will be clothed, and of eternal life, and then he offers a word about the poor, so that the listener, inspired by pleasant hopes and becoming more well-disposed, would accept this instruction with great zeal, when the fear of judgment will be alive in him, and the soul will begin to delight in the expectation of future benefits. In fact, whoever is able to philosophize about the resurrection and is completely transferred to the future life will consider everything present as nothing - wealth, abundance, gold, silver, precious clothing, pleasures, a luxurious table, and everything else like this, and whoever considers all this to be nothing will very easily take upon himself the care of the poor. Therefore, Paul also did well (that), having prepared the minds of the Corinthians in advance with reasoning about the resurrection, he then offered an exhortation. And he did not say: about alms, to the poor or to the poor, but: “for the saints,” thereby teaching his listeners to honor the poor when they are pious, and to despise the rich when they neglect virtue. So he called the king wicked and lawless when he was the enemy of God, and the poor saints when they were modest and honest. He calls Nero the mystery of lawlessness, saying: “the mystery of lawlessness is already at work” (2 Thess. 2:7), and he called the poor, who do not have daily bread, but eat alms, saints. And at the same time, he secretly instilled in the Corinthians not to be arrogant and not to be proud of receiving such a command, as if they were giving (alms) to low and despicable people, but to firmly know and assure themselves that, having been worthy to have fellowship in the sorrows of the poor, they receive the greatest honor. 2. Meanwhile, it is worth the effort to consider who these saints are, because Paul mentions them not only here, but also in another place, saying: “And now I am going to Jerusalem to minister to the saints” (Rom. 15:25). Luke also mentions these same saints in Acts, when, regarding the threat of a great famine, he says: “Then the disciples decided, each according to his wealth, to send relief to the brothers living in Judea” (Acts 11:29). And in the place about which I said above (Paul speaks about them): “Only that we remember the poor, which I tried to do exactly” (Gal. 2:10). When we (he says) were divided among ourselves, and I (took) the pagans, and Peter the Jews, then with common consent they decided that this division should not concern the poor. In fact, when they preached, they preached - one to the Jews, and the other to the pagans; but when they cared about the poor, then they no longer (did) so that one cared only about the poor among the Jews, the other about the poor among the pagans; no, each of them had great concern for the poor who were among the Jews. That is why (Paul) says: “only so that we remember the poor, which is what I tried to do exactly.” Who are these poor people about whom he speaks here and in the epistle to the Romans and Galatians, for whom he also asked the Macedonians? These are the poor Jews who lived in Jerusalem. Why does he care so much about them? Were there not poor and beggars in every city? Why does he specifically send to them and ask everyone for them? Not without reason, not without cause, and not out of any partiality, but with a good and useful purpose. However (to explain this) it is necessary to begin the speech somewhat from afar. When the affairs of the Jews fell into decline, and they, having crucified Jesus, pronounced this sentence against themselves: “We have no king except Caesar” (John 19:15), and had already fallen under the power of the Romans, then they could not govern themselves, as before, and were not perfect slaves, as they are now, but stood among the allies, and although they paid taxes to the kings and accepted bosses from them, in many ways They used their own laws and punished their criminals according to domestic regulations. And that they actually paid taxes to the Romans is evident from the fact that, tempting Jesus, (the Jews) asked: “Is it permissible to give taxes to Caesar or not?” and He, commanding them to show the coin, answered: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:17, 21). And Luke says that at the church (Jerusalem) there were military leaders and commanders of thousands. This sufficiently proves that the Jews were subject to the Romans. And that they also used their own laws can be seen from the following. They stoned Stephen without bringing him to trial; they killed James, the brother of the Lord, crucified Christ himself, while the judge recognized Him as completely innocent and (wanted) to let him go. That is why he washed his hands, saying: “I am innocent of the blood of this Righteous One” (Matthew 27:24); and when he saw that they were strongly insisting, he did not pronounce the sentence himself, but evaded, and they, using their own power, then did everything. They often attacked Paul. So, since (the Jews) had their own courts, their fellow tribesmen who believed had to endure the most severe suffering from these (courts). In other cities there were courts, laws, and rulers; but among the pagans, no one could, of their own free will, either strike with a sword or stone those who would depart from their (faith), or cause them any other evil; and whoever was convicted of having done something like that without the verdict of the judges was himself punished. On the contrary, the Jews enjoyed greater freedom in this regard. That is why those who believed among them suffered the most, being, as it were, among wolves, and having no deliverer. Thus (the Jews) scourged Paul many times; listen, behold, he himself announces and speaks about this: “Five times the Jews gave me forty stripes minus one; Three times they beat me with sticks, once they stoned me” (2 Cor. 11:24, 25). That this was not said by guesswork, Paul himself proves, writing to the Jews: “Remember your former days, when you, having been enlightened, endured a great feat of suffering, sometimes serving as a spectacle for others in the midst of reproaches and sorrows, sometimes taking part in others who were in the same condition; for you also had compassion for my bonds and accepted the plunder of your property with joy, knowing that you have in heaven a better and lasting property” (Heb. 10:32–34). And giving instructions to the Thessalonians, he exposed these same (Jewish believers): “For you, brethren,” he says, “have become imitators of the churches of God in Christ Jesus, which are in Judea, because you also suffered the same from your fellow tribesmen, as those from the Jews” (1 Thess. 2:14). And since (these believers) suffered more than anyone else, and not only did not find compassion in anyone (from the Jews), but were also deprived of all their property, led, dragged and persecuted from everyone, Paul rightly stirs up believers of all places to help them. Here, too, he asks the Corinthians for them, saying: “When collecting for the saints, do as I decreed in the churches of Galatia” (1 Cor. 16:1). 3. So, who these saints are, and why (Paul) especially cares about them, this has been explained sufficiently - now we need to consider why he mentioned the Galatians. Why didn’t he say: “When collecting (alms) for the saints, do this: On the first day of the week, let each of you set aside and save”; but, having said: “When collecting (alms) for the saints,” he added: “Do as I have decreed in the churches of Galatia.” Why does he do this? And, moreover, he mentions not one, not two, or three cities, but the whole people? So that the Corinthians would be more willing, and the praise of others would arouse jealousy in them. Then, (the apostle) speaks of the method in which he appointed (for collecting alms): “On the first day of the week,” he says, “let each of you put aside and save as much as his fortune allows, so as not to make collections” (1 Cor. 16:2) “On the first day of the week” - he called the day Sunday. Why didn’t he say: on the second day after Saturday, on the third day after Saturday, or on Saturday itself? Not casually and not without a purpose, but in order to find in time itself an accomplice to arouse greater zeal in donors, because a favorable time is an important thing in any matter. But why, you say, can this time contribute to the conviction to give alms? Because on this day (Sunday) all work stops, the soul becomes more cheerful from peace, and what is most important is that on this day we received countless benefits. On this day, death was destroyed, the curse was destroyed, sin was destroyed, the gates of hell were crushed, the devil was bound, long-term warfare was stopped, the reconciliation of God with people was accomplished, our race entered its former, or much better, state, and the sun saw an amazing and wonderful sight - a man who had become immortal. Wanting to remind us of all this and the like, Paul brought this day into the middle, making it, as it were, his intercessor, and saying to everyone: think, man, how many and great benefits you received on this day, what evils you got rid of, what you were before, and what you became after that. If we celebrate our birthdays, and many of our servants and those days when they received their freedom spend with great respect, and some arrange feasts, and others generously give gifts, out of special respect for that time, how much more should we respect that day, which can justly be called the birthday of human nature. We were lost and were found, we were dead and came to life (Luke 15:32), we were enemies and were reconciled (Rom. 5:10). Therefore, we must honor this day with spiritual honor - not to organize feasts, not to pour out wine, not to get drunk and rejoice, but to satisfy our poorest brothers in everything. I say this not so that you will only praise, but so that you yourself will do the same. Do not think that this was said only to the Corinthians; no, (it is said) both to each of us, and to everyone who will live after. Let us also do the same thing that Paul commanded: let everyone on Sunday lay aside at home the money of the Lord, 1 and let this become a law and an unchangeable custom; then we will no longer have any need for admonition or advice, because such things can be done not so much by words and admonition, but by a habit established by time. If we make it a rule for ourselves to put something aside on Sunday for the benefit of the poor, then, even if a thousand needs are encountered, we will not break this rule. Having said: “the first day of the week,” the apostle added: “each of you.” Not only, he says, do I instill this in the rich, but also in the poor; not only free, but also slaves; not only for husbands, but also for wives; let no one be free from this service, nor deprived of profit, but let everyone make a donation. And poverty cannot be an obstacle to such a donation. Even if you were extremely poor, you are probably no poorer than that widow who brought all her property as a gift (Luke 21:2-4). Even if you were extremely poor, you are probably no poorer than the wife of Sidon, who, having only a handful of flour, did not refuse to receive the prophet; She saw that there were children all around her, and famine threatened, and she had nothing more in stock - and yet she accepted the prophet with great zeal (1 Kings 17 etc.). Why did the apostle say: “Let him put it aside and save it?” Because the one who saves (for the benefit of the poor) would perhaps be ashamed and embarrassed to show his donation when it is small. Therefore, he says, take care and keep it, and when frequent deposits make small things great, then open them. Moreover, he did not say: collecting, but: “saving” (θησαυριζων, - saving treasure), so that you would know that this cost is a treasure, that this expense is a profit - a treasure better than any treasure. This sensual (treasure) is spent and plundered, and often destroys those who find it; and that which is heavenly is quite the opposite: it is always irreducible and safe from theft of those who have saved it and receive it. It is not destroyed by time, does not perish from envy, but is inaccessible to any evil intentions, and delivers countless benefits to those who collect it. 4. So, let us obey and do the same; Let us keep sacred money in our houses, along with our own, so that our own money can be saved because of it. After all, if the money of one of the subordinates is deposited in the royal treasury, then this (money) is completely safe because of the royal money. So, if the money of the poor, put aside on Sunday, is kept in your house, then because of it your own will be safe. Thus, according to Paul's direction, you will become a steward of your property. What am I saying? What you put off will serve as a reason and motivation for you to put off even more. Just start this good habit, and you will already encourage yourself (to put off alms), without any invitation. Let the house of each of us become, in this way, a church from the sacred money stored in it, because the local (church) treasuries are formed from those (household). The place where the money of the poor lies is inaccessible to demons; and the money collected for alms protects houses better than any shield, spear, weapon, bodily strength and many warriors. So, having said: when, by whom and how to collect this money, Paul left the amount of collection to the donors themselves. He did not say: give so much and so much, so that such a command would not be difficult, since many refer to poverty; so that the poor do not say: what if we are not able to? No, he determined the measure of alms by the power of those who give: “each of you,” he says, “puts aside and saves as much as his fortune allows” (1 Cor. 16:2). He did not say: what he can, or what will be found, but: “as much as his fortune allows,” showing that the giver will be assisted by both the highest help and grace (of God). Paul was concerned not only that money should be given to the poor, but also that it should be done with perfect diligence. And God himself commanded to give alms not so that only the poor would be satisfied, but so that those who give would receive benefits, and even more for the latter than for the former. If Paul cared only about the poor, he would only command the giving of money, and would not require diligence on the part of those who give; but now the apostle, both here and there, is especially trying to ensure that those who give give with pleasure and joy. So in one place he says: “not with grief and not with compulsion; For God loves a cheerful giver,” not just one who gives, but one who does it willingly (2 Cor. 9:7). And in another place: “whether you are a distributor, distribute in simplicity... or a benefactor, do good with cordiality” (Rom. 12:8). After all, that’s what alms is when you give it joyfully and think that you yourself receive more than how much you give. Therefore, Paul tries in every possible way to make this commandment easy, so that alms can be given with diligence. In fact, look how many circumstances he presented that alleviated the severity of this matter. Firstly, he commands that alms be given not to one, not to two or three people, but to the whole city, because the word alms (λογια) means nothing more than the collection or pooling of general alms. Secondly, (indicates) the dignity of those who receive, because he did not say: to the poor, but: to the saints. Thirdly, he presents an example of those who also did: “he established,” he says, “in the churches of Galatia.” Fourthly, he shows that the day itself is conducive to this: “On the first day of the week,” he says, “let each of you put aside and save.” Fifthly, he commands not to give all the alms at once, but to collect gradually and little by little: but it is not the same thing to order to bring everything on one day, or to split the offering into parts over several days; Such fragmentation makes costs insensitive. Sixthly, he does not prescribe a measure (alms), but leaves it to the will of those who give, and shows that God also helps in this, because the words: “as much as his fortune allows” mean both. To this he added a seventh circumstance, saying: “so as not to make preparations when I arrive.” Here he encourages them by expecting his personal presence, and consoles them by pointing out the time of his arrival. However, he was not satisfied with this either, but added an eighth circumstance. Which one? “When I come,” he says, “those whom you choose, I will send them with letters to deliver your alms to Jerusalem. And if it is fitting for me to go, then they will go with me” (1 Cor. 16:3, 4). Look how alien to vanity and humble this blessed and exalted soul is, how caring and compassionate she is! He did not want and did not dare he himself, by his own choice, appointed people to take the money (to Jerusalem), but left the choice to the Corinthians, and did not consider it an offense if the election of these people took place according to the opinion and will of the Corinthians, and not according to the thought of Paul; on the contrary, he found it incongruous for them to do the alms, and he chose the people to take the alms, therefore, he left it to them, showing, on the one hand, his humility, on the other, avoiding any reason and himself. the shadow of an insulting (to him) suspicion. Although he was brighter than the sun and free from any bad suspicion, at the same time, he tried in every possible way to spare the weak and avoid wrong opinions about himself. That’s why he says: “When I come, those whom you choose, I will send with letters to deliver your alms.” What are you saying? So you don’t swim, don’t take money, but entrust it to others? So that this thought does not weaken their zeal, see how he prevents this too. It’s not easy to say: “those whom you choose, I will send,” but how? "with letters." Body, he says, I will not be present, but through my letters I will be there and take part in their service. 5. But are we worthy of Paul’s shadow, or his footstool, after he, taking advantage of such glory among everyone, removes all honors from himself, and we are annoyed and indignant if the stewards of this money 2 are not chosen according to our thoughts, not according to our decision and verdict, we consider it an insult to ourselves when those who sacrifice their property do this without our knowledge and consent? Look also how he (Apostle Paul) remembers himself everywhere and is not forgotten anywhere: after all, he did not call this either a commandment or almsgiving, but “grace,” showing that just like raising the dead, casting out demons, cleansing lepers, alleviating poverty, and extending a helping hand to those in need is a work of grace, and even the latter is more than the former. However, although this is grace, diligence and readiness are required on our part in order for us to decide and want and become worthy of grace. So, Paul encouraged the Corinthians, firstly, by the fact that he wanted to send his letters, with those designated for giving alms; and secondly, even more than this, by the fact that he promises to go along with them: “And if,” he says, “it would be fitting for me to go, then they will go with me.” Notice his wisdom here too. He did not refuse to go along, and did not promise suddenly, but left this to the decision of the givers and made them complete stewards of his journey, explaining that he would probably set off on the journey if the alms were so abundant that they would motivate him too go. So one should understand the words: “if it is appropriate.” If he had completely refused the journey, he would have weakened their zeal and zeal; again, if he had expressed his promise hesitantly, he would also have made them careless. Therefore, he does not refuse decisively, and does not promise, but leaves it to the will of the Corinthians, saying: “if it is appropriate.” Hearing that Paul wanted to bear their alms, they set about the task with great zeal and readiness, so that his holy hands would dispose of their alms, and his prayers would join their donation. If the Corinthians, intending to entrust Paul with carrying their offerings, therefore made them with great zeal, then what kind of leniency will you receive when, having the opportunity to give to the Lord Paul (because He accepts in the person of the poor), you do not do this? After all, the one to whom the whole universe was entrusted, and who took care of the churches of the entire sunflower, promised to participate in the management of money for the poor only if their collection was significant and worthy of special attention. Reflecting on this, we, if necessary, either to give to ourselves or to serve others with their alms, will not be lazy (to do this) and will not be discouraged, as if through this our property is diminishing. A farmer, when he throws seeds into the ground and spends all his wealth on this, does not grieve, does not grieve, and considers this waste not a loss, but a benefit and profit, although his hope is not certain. Isn’t it strange that you, who sow not with such, but with much more certain hope, and can entrust the silver to Christ himself, shirk, hesitate, and plead poverty? Couldn't God have commanded the earth to produce pure gold? Whoever said: “Let the earth produce greenery” (Gen. 1:11), and immediately presented this past in all its glory, could command that springs and rivers flow everywhere with gold. But He did not want this, but left many to live in poverty, both for their benefit and for yours. Poverty is more conducive to virtue than wealth; and those who have sins can find considerable consolation in helping those in need. God Himself cares so much about this that when He came and took on flesh and lived with people, He did not deny and did not consider it a shame to take care of the poor Himself. He multiplied the loaves so much, with one command he did everything he wanted, he could imagine thousands of treasures in one minute, and yet he did not do this, but commanded his disciples to have a box, to carry what they put in it, and from this money to help the poor. When He secretly spoke to Judas about betrayal, the disciples, not understanding what was being said, thought that He told Judas to give something to the poor, because he, it is said, “had a money box with him and carried what was put in it” (John 12:6). God cares a lot about showing mercy, not only on His part to us, but also on our part to those like us; He gives many laws about in this, commanding us to be merciful in every possible way - both in words, and in money, and in deeds. Moses very often speaks about this in his laws; the prophets cry out on behalf of God: “I want mercy, not sacrifice” (Hos. 6:6), and the apostles do and say everything in agreement with them, let us not be careless about this matter, because through it we bring the greatest benefit not to the poor, but to ourselves, and we receive more than we give. 6. I say this not without a reason, but because many often engage in rigorous research about those in need, ask about their homeland, way of life, morals, occupations and physical health, reproach them and demand from them many explanations regarding their health. That is why many (of the poor) appear mutilated in their bodies, in order to convince us of our cruelty and inhumanity by the sight of this misfortune. In the summer, to reproach them for this, although cruel, is not yet so, but in the winter and during the cold, to be such a ruthless and inhuman judge and not show them any leniency for not doing anything, is not this the height of cruelty? Why, you say, did Paul give the Thessalonians such a law: “If anyone does not want to work, he should not eat” (2 Thessalonians 3:10)? So that you, having heard this, turn Paul’s words not only to the poor, but also to yourself, because Paul’s commandments apply not only to the poor, but also to us. I will also say something difficult and unpleasant; I know that you will be angry, but despite this, I will say it, because I am not saying it to insult you, but to correct you. We reproach the poor for idleness, which often deserves an apology, and we ourselves often do things that are worse than any idleness. But I, another will say, own my father’s inheritance. Really, tell me, should a poor person die because he is poor and from poor (parents) and did not have rich ancestors? But that is why he especially deserves mercy and compassion from the rich. You, often spending the whole day in the theater, or in meetings and in useless or even harmful conversations, do not think that you are doing something bad and doing nothing; and you condemn this unfortunate and pitiful poor man, who spends the whole day begging (alms), in tears and in a thousand troubles, and dragging him to the court, and demanding an account from him? Where, tell me, is human conscience here? So, when you say: what shall we say to Paul? say this not only to the poor, but also to yourself. On the other hand, read not only his threat, but also his condescension, because (the apostle), having said: “If anyone does not want to work, let him not eat,” added: “But you, brothers, do not lose heart in doing good” (2 Thess. 3:13). But what plausible excuse do they have? These, they say, are fugitives, aliens, scoundrels; Having left their homeland, they flock to our city. So, tell me, are you annoyed with this and tear off the wreath of our city, that everyone considers it a common haven, and prefers a foreign city to their own? But one should rejoice and admire the fact that everyone resorts to your hands, as if they were a common market, and considers this city a common mother. Do not darken the glory and do not diminish the honor that he has enjoyed since ancient times, from the times of his fathers. Once upon a time, when famine threatened the entire earth, the inhabitants of this city 3 sent with Barnabas and Saul a lot of money to the inhabitants of Jerusalem - the very same money that we talked about in this conversation. What justification or excuse can we have if our ancestors nourished those who lived far away from them at their own expense, and went to them themselves, and we drive away those who come running to us from other places, and make strict inquiries about them, knowing that we ourselves are guilty of many sins? If God began to examine our affairs as strictly as we examine the poor, we would not receive any forgiveness, no mercy. “With the judgment you judge,” says Scripture, “in this way you will be judged” (Matthew 7:2). Be philanthropic and lenient towards your fellow servant, forgive his sins, no matter how many, and be merciful, so that you yourself may be rewarded with the same. Why are you causing trouble to yourself? Why are you doing the research? If God commanded to investigate the way of life (of the poor), demand explanations from them and carefully examine their morals, then would not many begin to grumble? Wouldn't they say: what is this? God has prescribed a difficult task for us: we cannot examine the lifestyle of others and know what sins such and such have committed? Wouldn't many people say much more like that? And now, when He freed us from any such search and promised a full reward (for giving alms), whether those receiving it were evil or good people, we bring anxiety upon ourselves. How, you say, can we see that we will receive a reward for giving alms, both to the good and to the unkind? From the words of the Lord himself: “And I say to you: love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, so that you may be sons of your Father in heaven, for He makes His sun to rise on the evil and on the good, and sends rain on the just and the unjust” (Matthew 5:44, 45). Just as your Lord, despite the fact that many insult Him with wicked words, commit fornication, steal, rob, dig up graves and do a lot of evil, does not stop His good deeds to everyone, but, out of His love for mankind, sends the sun's rays, rains and fruits of the earth to everyone - so do you, and when there is time for mercy and philanthropy, alleviate poverty, stop hunger, deliver from grief, and do not look for anything else. If we begin to examine the way of life (of those in need), we will not show mercy to a single person, but because of such misplaced inquisitiveness we will remain fruitless, we will not give help to anyone, and we will work without any benefit and in vain. Therefore, I ask you, leaving this inappropriate inquisitiveness, give (alms) to all those in need, and do it with great generosity, so that on that day (of future judgment) we ourselves may be rewarded with great mercy and condescension from God, which we all will receive, by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power and honor, now and ever, and to the ages. centuries. Amen. Χρήματα δεσποτιχά i.e. offered to the Lord himself in the person of the poor, according to His teaching (Matthew 25:40). Those. money collected for the benefit of the poor and kept in churches. You might be interested in: