Prologue in Sermons: May 31

He Who Regrets What He Has Given to the Poor Loses His Reward from God

May 31

(A Homily in Praise of Those Who Give Alms to the Poor)
 
By Archpriest Victor Guryev

When we give a poor man a small coin, we do not usually regret it and give it with a peaceful spirit. But when we must give away something more substantial, and actually do so, we often regret such a sacrifice, joined as it is with self-denial, and we give it with sadness and dissatisfaction, sometimes even with reproaches toward the one receiving it. In the latter case our misfortune is twofold: we regret what has been given away, and we lose our reward from God for it; and in some cases we may even incur punishment from God.

It is said, among other things, in the Prologue, in the Homily in Praise of the Merciful, “Almsgiving has value only when it is offered with love and good will... It is better not to do good at all than, having done it, to grieve over it and become despondent... Almsgiving is measured not by the amount given, but by the love of the heart... And if the rich do not give with love, they will not escape punishment. Almsgiving is valued not by the quantity distributed, but by the love of the heart.” That almsgiving has value in the eyes of God only when it is done with love, and loses its value when one grieves and becomes despondent over what has been given away, is evident from the following.

Prologue in Sermons: May 29

A Lesson for the Miserly

May 29

(A story from the Leimonarion concerning almsgiving.)
 
By Archpriest Victor Guryev

Some wealthy people may be called people of calculation. These are those who, when their financial affairs are going well, are willing enough to help the poor; but as soon as their business declines even a little, they stop helping the needy and say: “What can we do? When income is abundant, it is no hardship to share some of it. But when times are difficult, should we begin spending our capital on the poor? Who would agree to that?” And so the poor leave such people empty-handed, and whether they will ever receive help from them again, God alone knows.

But what then? Do such calculations actually help the miser increase his prosperity? Do they assist him in enlarging his wealth? Hardly. The frequent bankruptcies of the miserly, together with the other lessons sent to them from above, convince us of the opposite. To confirm this truth, we offer the following account. 

THE SIXTH SUNDAY AFTER PASCHA - SUNDAY OF THE BLIND MAN

By Archpriest Grigory Dyachenko

The Healing of the Man Born Blind

Once, when Jesus was in Jerusalem, performing miracles and preaching His teaching, His enemies became so enraged that they wanted to stone Him. But He departed from them and, as He passed by, He saw a man blind from birth.

His disciples asked Him: “Teacher, who sinned, this man or his parents, that he was born blind?”

Jesus answered: “Neither this man nor his parents sinned, but this happened so that the works of God might be revealed in him.”

The Lord had compassion on the unfortunate blind man. Spitting on the ground, He made clay, anointed the blind man’s eyes with it, and said to him: “Go, wash in the pool of Siloam.” This was a spring at the foot of Mount Zion. The blind man went, washed, and received his sight. This miracle filled everyone with amazement. Some said, “Is this not the man who used to sit and beg?”

Others said, “It is he.” Others said, “He only resembles him.” But he himself said, “I am the one.”

They began asking the man born blind how he had received his sight. He answered: “The Man called Jesus made clay, anointed my eyes, and told me to wash in the pool of Siloam. I washed, and now I see.” They brought him to the Pharisees, and it should be noted that this miracle had been performed on the Sabbath day. In response to the Pharisees’ questions, the healed young man again recounted the story of his miraculous healing. Then a dispute arose among the Pharisees concerning Jesus. Some said: “This Man is not from God, because He does not keep the Sabbath.” Others objected: “How can a sinful man perform such miracles?” They asked the healed man: “What do you say about Him?” “I think He is a prophet,” he answered.

Prologue in Sermons: May 14

The Great Lover of the Poor

May 14

(Word concerning the Elder Serapion.) 
 
By Archpriest Victor Guryev

The Lord says: “Sell your possessions and give alms” (Luke 12:33). Sell your possessions and give everything to the poor — but then, you will say, what will remain for us? How shall we ourselves live? This is very difficult, even impossible.

What, brothers, should I answer you? I will answer that it is difficult — that is true. But that it is impossible — that cannot be said.

Once, during winter, the Venerable Serapion came to Alexandria. Seeing a beggar without clothing, trembling from the cold, he said to himself:

“Here you are, a faster and a doer of Christ’s commandments, and yet you wear clothing, while this poor man is dying from the cold. Cover him, otherwise you will be condemned as a murderer.”

With these words Serapion removed his last cloak and gave it to the beggar.

Prologue in Sermons: April 27

How the Rich Must Conduct Themselves in Order To Be Saved

April 27

(A homily of John Chrysostom, that one ought to show mercy first to one’s own household.)

By Archpriest Victor Guryev

Once, after finishing the conversation with the rich young man, who, after the words of the Lord, “if you wish to be perfect, go, sell your possessions and give to the poor” (Matt. 19:21), went away from Him sorrowful, the Savior said to His disciples: “Truly I say to you, that it is hard for a rich man to enter into the Kingdom of Heaven. It is easier for a camel to pass through the eye of a needle than for a rich man to enter the Kingdom of God” (Matt. 19:23–24).

What does this mean? Does it mean that for the rich entrance into the Kingdom of Heaven is almost impossible? No. Saint John Chrysostom, explaining the above words of the Lord, says that “Christ by these words does not condemn wealth, but those who are attached to it.” Therefore, the Lord in these words points not to the impossibility for the rich to be saved, but only to the danger of wealth in the work of salvation for those attached to it.

Prologue in Sermons: April 11

What We Give to the Poor, God Returns To Us

April 11

(A Word about Evagrius the Philosopher, whom Synesius the Bishop baptized and gave him a written pledge for the sake of almsgiving.)

By Archpriest Victor Guryev

The Word of God says: “He who has mercy on the poor lends to God” (Proverbs 19:17). From this it follows that through the hands of the poor we entrust our goods to God. It is clear that He Himself must return what we have given. But will He return it? And if He returns it, how can one be convinced of this?

Listen, brethren, to the following account; one may think that it will be convincing for you.

Synesius, Bishop of Cyrene, after a long time and many exhortations, converted to Christ a pagan, the philosopher Evagrius, and baptized him with all his household. A year after his baptism, Evagrius — apparently still wavering with doubts about certain truths of Christian teaching — once came to Synesius, entrusted to him a rather large sum of gold, and said that Synesius should distribute it all to the poor, and give him a written receipt in his own hand that the Lord would return to him what was given away in the future life. The Bishop gave Evagrius the receipt and distributed the gold to the poor. After this, Evagrius lived for several years and then fell onto his deathbed. Before his death he called his children and, giving them the receipt of Synesius, instructed them to place it with him in the grave. The children promised to fulfill the command, and when Evagrius died, they placed the receipt with him. Two days passed after Evagrius had been buried, and on the third day he appeared in a dream to Synesius and said: “Come to my grave and take your receipt; the debt, as you assured me, I have received, and now, as proof on my part, I leave you my own written acknowledgment of receipt.” Awakening, Synesius called the sons of Evagrius and asked them whether they had placed anything in the grave with their father. They answered: “Nothing, master, except some document which our father asked to be placed with him.” Then Synesius, recounting to them his dream, invited some of the clergy and many noble persons of the city and went with them to the grave of Evagrius. When the grave was opened, they found in the hands of the dead Evagrius a writing, and when they unfolded it, they saw that in it, written by the hand of the deceased, were the following words: “I, Evagrius the philosopher, greet you, venerable bishop Synesius. I have received the debt which through you I gave to Christ God the Savior, and now I will no longer require from you any account concerning the gold which I once gave to you and through you to Christ God, our Savior.” “And immediately,” the account concludes, “all marveled greatly at the most glorious miracle, and glorified God, crying out for a long time: ‘Lord, have mercy!’”

Homily for the Sixth Monday of Great Lent - On Tithing (Fr. Daniel Sysoev)

Homily for the Sixth Monday of Great Lent 

On Tithing 

By Fr. Daniel Sysoev

In the name of the Father and of the Son and of the Holy Spirit!

Our evening service has just concluded, at which we heard passages from the Book of Genesis, which are read during the Holy Forty Days, so that people may recall the creation of the universe and the beginning of our history, at a time when we are preparing for the feast of the re-creation of our universe — the feast of Holy Pascha of the Lord.

At this time, the Proverbs are also read, which show us how we ought to live in the universe, what the norms of a proper Christian life are. Today, the passage from Genesis and from the Book of Proverbs turned out to be interconnected. This is not by chance, but by the deep providence of God, manifested in the wisdom of the authors of the Church’s hymns.

You noticed that the first passage from Genesis speaks of how the righteous Jacob turned to his two wives, Rachel and Leah, asking what they thought about leaving their father. Jacob had been forced to flee from his own brother Esau, because he had deceived him, and to go to the land of Haran. On the way, he fell asleep and saw in a dream a ladder reaching up to heaven, upon which the angels of God were ascending and descending. At the top of this ladder stood God.

Prologue in Sermons: March 30

 

Alms Return to Those Who Give Them

March 30

(A word about the maiden Mononia, how Saint Makarios saved her, though she had been unmerciful.)*

By Archpriest Victor Guryev

The Lord says: “Make friends for yourselves by means of unrighteous mammon, so that when you fail, they may receive you into the eternal dwellings” (Luke 16:9). What does this mean?

“This means that with earthly, perishable, and fleeting wealth, one can nevertheless, by using it properly, acquire for oneself friends — the poor, the needy, and in general those requiring help and assistance — here on earth; and they can obtain for us eternal dwellings in heaven, since such use of wealth is a virtue, for which there will follow a reward in the Kingdom of Heaven” (Commentary of Bishop Michael on verse 9 of chapter 16 of Luke, p. 474).

And Saint John Chrysostom says: “He who distributes wealth to the poor uses it for the benefit of his soul” (Homily on Avarice). The same truth is confirmed by examples.

Prologue in Sermons: March 7

To Those Who Ask for Alms and Live at the Expense of Their Benefactors

March 7

(From the Discourse on the Recluse, in which God revealed to him concerning those who receive gifts.)

By Archpriest Victor Guryev

Brethren, enough people among us who are idle, accustomed to living at the expense of others. A person finds some kind benefactor, approaches him, and begins to make use of his generosity, without giving any thought either to his own duty toward his benefactor or to the fact that, being capable and healthy, to live in idleness and at another’s expense is very sinful. But we will defer judgment on the latter; for now, let us ask those idle lovers of leisure the following: for living at the expense of others, should they bear some responsibility toward them or not? Should they remember any accountability before God, or not? Since it is hard to expect a satisfactory answer to these questions from the people in question, we will attempt to resolve these matters ourselves and give a lesson to the idle and the lazy for the future.

Discourse on the Miracle of the Holy Great Martyr Theodore on the First Saturday of the Holy Fast (Archbishop Nektarios of Constantinople)

Introduction from Migne in P.G. 39, 1821-1840

Nektarios, by origin a Cilician and by birthplace a native of Tarsus, was by profession a layman and held the rank of senator and praetor of Constantinople (a).

When, in the year 381, the see of Constantinople became vacant through the resignation of Gregory of Nazianzus, Nektarios, being about to return to his homeland, went to Diodorus of Tarsus — who at that time was among the one hundred and fifty Fathers assembled at Constantinople for the appointment of a bishop — in order that, if Diodorus wished to send any letters to his own people, he might entrust them to him for delivery.

Diodorus, whether moved by divine inspiration upon observing the man’s venerable gray hair and outstanding character, or — as Socrates relates — prompted by the circumstances, received him, once he had been brought forward by the people and demanded for the highest priesthood, and successfully labored for his appointment to the see of Constantinople.

At that time Nektarios had not yet even been baptized. He was therefore immediately washed in the divine font, duly initiated into the sacred mysteries, and appointed bishop. This distinguished man held that dignity until about the year 398 (b).

Prologue in Sermons: February 1

Simplicity of Faith, Combined with Almsgiving, Works Miracles

February 1

(A Homily on Saint Benedict, How He Redeemed a Poor Man by Asking God for Gold.)

By Archpriest Victor Guryev

Simplicity of faith, both in itself and especially when joined with almsgiving, works miracles. Of this we are convinced both by the Lord Jesus Christ and by the Holy Fathers. The Lord teaches about simplicity of faith: "If you have faith as a grain of mustard seed, and say to this mountain, 'Move from here to there,' it will move; and nothing will be impossible for you" (Matt. 17:20). And Saint John Chrysostom says of almsgiving that it possesses “a greater grace than raising the dead.” Is this true, my brothers? Yes, it is truly so, and there should be no doubt about it.

There was, says the Church tradition, in the land of Rome a monk and glorious wonderworker named Benedict, who even raised the dead. He was exceedingly merciful and generous to everyone who asked of him. By his kindness, he was a father to many monasteries and a perfect non-possessor. Because of the alms he distributed so generously, the brethren of his monastery often endured extreme need, and there were days when neither in his own monastery nor in all the other monasteries to which he gave charity could even a single gold coin be found.

Prologue in Sermons: January 19

On How Avarice and Ingratitude Anger God

January 19

(A Discourse on a Man Who Was Saved from Illness for the Sake of Almsgiving and, Having Repented Again, Died)

By Archpriest Victor Guryev

In illnesses — and especially severe ones — even the miserly often become generous. Desiring to recover, yet having lost all hope of help from physicians, they, like everyone else, are ready to give up everything, if only they might rise from their sickbed and escape death, so they give alms with a liberal hand. But once the illness has passed, the generosity is as if it had never existed! The greedy lover of money forgets the mercy of God shown to him, grumbles over what seems to him his own prodigality, complains of his weakness of spirit, and is ready for anything — anything at all — only to recover what he gave away during his illness. Such ingratitude toward God is inexcusable! Such hard-heartedness is extreme!

Listen, brethren, to how the wrath of God sometimes overtakes such people, and learn to flee avarice and ingratitude toward God. A certain man living in Constantinople fell gravely ill and, seized by the terror of death, resolved to draw God’s mercy to himself through almsgiving. He distributed thirty litras of gold to the poor, and the alms indeed saved him. He recovered. What, after this, would one think remained for him to do but to thank God day and night for his deliverance? But no! He grieved bitterly over his gold, and the thought of the alms he had given during his illness did not allow him a moment’s peace. Tormented by this, he once went to one of his friends and revealed all his sorrow.

Prologue in Sermons: January 11

The Lord is Especially Merciful to Merciful People

January 11

(From the Life of Venerable Theodosios)

By Archpriest Victor Guryev

Both the word of God and the Holy Fathers teach us to remember that God is especially merciful to merciful people. "He who gives to the poor," says Solomon, "will not lack" (Proverbs 28:27). "He who sows bountifully will also reap bountifully," teaches the Holy Apostle Paul (2 Cor. 9:6). "What you have given to the hungry, you will receive back in abundance," adds Saint Basil the Great ("On the Rich"). All this, brethren, is completely true; for the truth of what both the word of God and the Holy Fathers say regarding God's special mercies to the merciful can be demonstrated by deeds themselves. And today, for your edification, we will demonstrate it by deeds.

Venerable Theodosios, abbot of the Monastery of the Theotokos near Jerusalem, was, as the author of his life tells us, an eye for the blind, a guide for the lame, a shelter for the defenseless, and clothing for the naked. He visited the sick, providing clothing for some who came to him, feeding others, and addressing the needs of still others. It should be noted that he established the custom of feeding a hundred people daily at the monastery. 

The Hunger of the Poor and the Greediness of the Rich, According to Saint Basil the Great

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

(Address of His Eminence to the Educators of the Metropolis, delivered at the event of the Metropolis for the Feast of the Three Hierarchs in 2011.)

Saint Basil the Great was a great personality and exercised a profound influence not only on his contemporaries but also on later generations, down to our own time. Many people, when they wish to engage with theological, pastoral, ascetical, as well as scientific matters — namely medical, astronomical, and educational issues — turn to Saint Basil and refer to his texts, which are remarkable and possess a timeless relevance.

From an ecclesiastical perspective, Saint Basil was truly great. The title “the Great” was first bestowed upon him by his friend Saint Gregory the Theologian, with whom he studied in Athens and with whom he maintained a friendship and shared path in the years that followed. It is significant that this lofty eagle of theology — Saint Gregory the Theologian — recognized Saint Basil and called him “Great.” One can imagine what an extraordinary personality St. Basil was.

Prologue in Sermons: December 19

Almsgiving and Mercy Make Sinners Righteous and Bring Them Into the Ranks of the Saints

December 19
 
(Commemoration of the Holy Martyr Boniface)

By Archpriest Victor Guryev

Both the word of God and the Holy Fathers teach that almsgiving and mercy bring great blessings to man. 

The Apostle James teaches: "Mercy triumphs over judgment" (James 2:13). 

Tobit says to his son: "Almsgiving delivers from death, and does not allow one to go into darkness" (Tob. 4:10).

Blessed Augustine observes, "Mercy stands before the gates of Gehenna and does not allow anyone to be cast into prison" (Discourse 39, Question 50). 

Finally, John Chrysostom writes, "Almsgiving stands before the Throne, not only offering protection, but also advising the Judge Himself that He may have mercy on the guilty." 

Sermon 7 on the Fast of Advent (St. Leo the Great)

 

By St. Leo the Great

(Sermon 18: On the Fast of The Tenth Month, VII)

CHAPTER I - That although the soul has been reborn and is inclined of itself toward worse things, it is also fortified by many aids through God’s kindness.

The aids, dearly beloved, that have been divinely established for the sanctification of our minds and bodies are renewed without interruption with the cycles of days and seasons, so that the very medicine of our weaknesses may remind us of them. For a nature that is changeable and mortal from the stain of sin — although already redeemed and reborn through Holy Baptism — is, insofar as it is still subject to suffering, so far inclined toward worse things. It would be corrupted by fleshly desire unless it were fortified by spiritual aid; for just as there is never lacking something by which it might fall, so there is always present something by which it may stand, as the Apostle says: “For God is faithful, who will not allow you to be tempted beyond what you are able, but will also make a way of escape, that you may be able to endure” (1 Cor. 10:13).

Therefore, although the Lord protects those who fight, and He who is mighty in battle (Ps. 23:8) exhorts His soldiers and says, “Do not fear, for I have overcome the world” (John 16:33), it must nevertheless be understood, dearly beloved, that by this encouragement fear has been removed, not the contest; and although the sting of fear is blunted, the cause of struggle still remains. For the cunning enemy stirs up the conflict terribly through the fury of persecution, but more harmfully inflicts it under the appearance of peace.

For where battles are open, there also are the crowns manifest. And this itself nourishes and inflames the strength of patience: that as tribulation is near, so also is the promise close at hand. But when the public assaults of the wicked cease, and the devil refrains from massacres and tortures of the faithful, lest by the stubbornness of his cruelties the triumphs of our people increase, the raging adversary turns bloody hostilities into quiet ambushes: so that those whom he could not overcome by hunger and cold, by flames or sword, he might soften by idleness, entangle with desires, swell with ambition, and corrupt with pleasure.

CHAPTER II - That a common fast is appointed for the whole Church, so that the devil may be overcome both in part and in full strength.

But against these and all other such things, the Christian army possesses powerful defenses and victorious weapons, while the Spirit of truth instructs His soldiers: gentleness extinguishes anger, generosity destroys avarice, and kindness quenches envy. For as the right hand of the Most High transforms the hearts of many, the old state has passed into newness, and from servants of iniquity have arisen ministers of righteousness. Continence has subdued lust, humility has driven away pride; and those who were defiled by impurity have shone with chastity.

To these conversions, dearly beloved, the providence of God’s grace has added holy fasts, which on certain days require from the whole Church the devotion of a common observance. For although it is good and praiseworthy that each individual member of the Body of Christ be adorned with its own proper duties, it is nevertheless a work of higher and holier virtue when the hearts of the faithful converge in a single intention: so that He to whom our sanctification is a supplication may be overcome not only in part but also in full strength.

To this work, dearly beloved, the tenth month is now offered, reminding us by the nature of its season that no one should grow numb with the cold of unbelief, but rather be strengthened by the spirit of charity. For through the very elements of the world, as through public pages, we receive signs of the divine will; and heavenly instruction never ceases, since we are even taught by those things that serve us.

CHAPTER III - Christ condemned the barren tree to commend works of mercy. - That the Christian is continually attacked, and what weapons the devout possess against invisible enemies.

Besides that apostolic saying in which people lacking the fruit of piety are compared to barren trees, we must also beware the fig tree of whose unfruitfulness the Lord Jesus, as the Gospel recounts, condemned it to perpetual sterility because, when hungry, He found nothing on it to eat — so that we might understand that one who does not refresh the hungry refuses food to Him who said that what is given to the poor is given to Himself. And such trees will be those to whom the Judge will say: “Depart from Me, you accursed, into the eternal fire prepared for the devil and his angels. For I was hungry, and you did not give Me to eat; I was thirsty, and you gave Me no drink,” etc. (Matt. 25:41–42).

These things are recalled so that we may recognize that he will not be excluded from mercy who has fulfilled even a part of these works. But the soul that helps no one will be a tree without fruit, being found devoid of all piety.

Therefore, the fast of the tenth month — wintertime — calls us to a mystical agriculture, in which the strength of grain, vine, and trees (by which human frailty is sustained) is cultivated by spiritual labor: so that the field of the Lord may be enriched by our offerings and, which it is never fitting to leave without fruit, may become more abundant by its own produce.

Your holiness understands that this must be referred to the progress of the whole Church, whose growth is in faith, increase in hope, and maturity in charity. For the discipline of the body and the earnestness of prayer obtain true purity only when strengthened by the sanctification of almsgiving, as the Lord says: “Give alms, and behold, all things are clean for you” (Luke 11:41).

Therefore, let us fast on Wednesday and Friday; and on Saturday let us keep vigil at the church of the most blessed Apostle Peter, with His grace presiding and assisting, who lives and reigns with the Father and the Holy Spirit for ever and ever. Amen.

 

Source: Migne P.L. 54. Translated by John Sanidopoulos. 

 

Sermon 4 on the Fast of Advent (St. Leo the Great)

By St. Leo the Great

(Sermon 15: On the Fast of The Tenth Month, IV)

CHAPTER I - The threefold remedy of prayer, fasting, and almsgiving against the temptations of the devil and the wounds of sin.

We confidently exhort you, beloved, to works of piety, because experience has taught us that you willingly embrace what we urge. For you know, and by God’s instruction you understand, that the observance of the divine commandments will bring you profit toward eternal joy. Yet in fulfilling them, human frailty often grows weary, and in many ways, through the slippery weakness of our nature, it falls. Therefore the merciful and compassionate Lord has given us remedies and aids by which we may obtain pardon.

For who could escape so many enticements of the world, so many snares of the devil, and finally so many dangers arising from his own instability, unless the mercy of the eternal King preferred to restore us rather than to lose us? Even those who have already been redeemed, already reborn, and made sons of light, so long as they are detained in this world — which lies entirely in the power of the evil one (1 John 5:19) — and so long as corruptible and temporal things entice the weakness of the flesh, cannot pass these days without temptation. Nor does anyone easily attain such a bloodless victory that amid many enemies and frequent conflicts he is free not only from death but also from wounds.

Sermon 2 on the Fast of Advent (St. Leo the Great)

By St. Leo the Great

(Sermon 13: On the Fast of The Tenth Month, II)

Why the Fast of the Tenth Month Was Instituted, 

and Praise of Christian Mercy Toward the Poor

Since both the season of the year and the custom of our devotion remind us, we preach to you, most beloved, with pastoral concern, that the fast of the tenth month is to be observed — in which, for the completed gathering of all the fruits, a most fitting offering of self-restraint is made to God, the generous Giver of them all. For what can be more effective than fasting? By its observance we draw near to God, and by resisting the devil, we overcome seductive vices.

Fasting has always been nourishment for virtue. From abstinence arise chaste thoughts, reasonable desires, and healthier counsels. Through voluntary mortifications the flesh dies to its lusts, and the spirit is renewed in virtues.

Prologue in Sermons: December 7

Against Those Who Reject God's Providence

December 7
 
(About Almsgiving, For He Who Gives Alms to the Poor, Gives to Christ and Will Receive a Hundredfold)

By Archpriest Victor Guryev

There are people who, no matter how they receive miraculous help from God, always try to attribute it not to God, but to chance alone. "I was in a desperate situation," says someone, "misfortune threatened me, but then such an extraordinary chance came along and saved me." What can we say about such people? I think the same as the word of God says about them: a sinner, when he reaches the depths of evil, is negligent. Indeed, negligent! For he does not notice how unbelief has overtaken him, how much ingratitude to God, coldness, and, perhaps, hard-heartedness lie within him. Should Christians have this attitude toward God's acts of mercy? No; not only should we ourselves always firmly believe that all help to us comes from the Lord, who created heaven and earth, but we must also constantly instill in others that the Lord is the constant helper and protector of all who believe in Him, and through this, he should also bring unbelievers to their senses.

Prologue in Sermons: December 6

One Should Do Good to One's Neighbors, If Possible, Secretly

December 6
 
(The Tale of Three Maidens)

By Archpriest Victor Guryev

The Lord Jesus Christ teaches us to do good to our neighbors in secret. He says this: "Take heed that you do not do your almsgiving before men, to be seen by them. Otherwise you have no reward from your Father in heaven" (Matthew 6:1). Those who openly give alms with impure motives, seeking to be praised and extolled, and even rewarded, act contrary to this warning. Those who are free from these impure motives can openly give alms without fear of losing the favor and reward of the Heavenly Father. But woe to the hypocrites, like the Pharisees, vain almsgivers! By receiving rewards from men, they forfeit the right to receive them from God. For their admonition, we believe, it would not be without benefit to hear how the Savior's true followers fulfilled the aforementioned commandment.