John Chrysostom, To the People of Antioch

of humiliation. It is also possible to state a tenth reason. And what is this? The one which I have already often stated before, that if we have any stains, we put them off here. And the patriarch, declaring this to the rich man, said, that Lazarus received his evil things, wherefore he is comforted 49.29. And besides this one we shall find yet another. And what is this? That our crowns and our prizes increase; for by as much as the afflictions are intensified, by so much are the rewards increased, or rather, even by much more; For the sufferings of this present time are not worthy, he says, to be compared with the glory which shall be revealed in us. Having, therefore, so many reasons to state for the affliction of the saints, let us not be distressed in temptations, nor be at a loss, nor be troubled, but let us both discipline our own souls, and teach these things to others; and if you see a person living in virtue, one who has embraced philosophy, pleasing to God, then suffering countless terrible things, do not be scandalized, beloved; and if you see someone undertaking spiritual matters, and about to accomplish something useful, then being tripped up, do not be troubled. For I know that many often ask this: "So-and-so," he says, "went on a journey to a shrine, carrying money for the poor, and he suffered shipwreck, and lost everything; another, again, doing this very thing, encountered robbers, and barely saved his own life, departing from there naked." What then should we say? That one must not be vexed at any of these things. For even if he suffered shipwreck, yet he has the fruit of righteousness perfected; for he fulfilled all his own part, he collected the money, he set it aside, taking it he went away, he undertook the journey, but the shipwreck that followed was not of his own will. But for what reason did God allow this? So that He might make this man approved. "But the poor," one says, "were deprived of the money." You do not provide for the poor in the same way as God who made them; for even if they were deprived of these things, yet from another source He is able to provide them with a greater occasion for abundance. ιʹ. Let us not, therefore, demand from him an account of what happens, but let us glorify him in all things. For He does not simply or idly allow such things to happen often, but while not overlooking those who were about to enjoy the comfort from this money, but providing them another occasion for sustenance in place of this, He both makes the one who endured the shipwreck more approved, and procures for him a greater reward; for to fall into such circumstances and give thanks to God is much greater than to give alms. For not only what we might give through alms, but also what we bear nobly when taken away from us by others, these things also bring us much fruit. And that you may learn that this is greater than that, I will make this clear from the things that happened to Job. When that man possessed his wealth, he opened his house to the poor, he gave away all his possessions; but he was not so brilliant when he opened his own house to the poor, as when, hearing that it had fallen down, he did not despair; he was not so brilliant when he clothed the naked from the shearing of the sheep, as he was brilliant and well-pleasing when, hearing that fire had fallen and consumed all the flocks, he gave thanks. Then he was philanthropic, now he became a philosopher; then he pitied the poor, but now he gave thanks to the Master, and he did not say to himself: What 49.30 on earth is this? The flocks are consumed, from which countless poor people were fed; and even if I was unworthy to enjoy this abundance, at least for the sake of those who partook, they should have been spared. But he said none of these things, nor did he consider them, but he knew that God manages all things for what is profitable. And that you may learn that he later gave a greater blow to the devil when, having been deprived, he gave thanks, than when, possessing, he showed pity, understand that when he possessed, the devil had at least some suspicion to state, even if false, nevertheless he had it to say, that "Does Job fear you for nothing?" But when he took everything, and stripped him of all things. but he maintained the same good will toward God, then at last

ταπεινώσεως. Ἔστι δὲ καὶ δεκάτην αἰτίαν εἰπεῖν. Ποίαν δὴ ταύτην; Ἣν καὶ πολλάκις εἶπον ἤδη πρότερον, ὅτι εἴ τινας κηλῖδας ἔχομεν, καὶ ταύτας ἐνταῦθα ἀποτιθέμεθα. Καὶ τοῦτο πρὸς τὸν πλούσιον ὁ πατριάρχης δηλῶν ἔλεγεν, ὅτι Λάζαρος ἀπέλαβεν αὐτοῦ τὰ κακὰ, ὅθεν παρακαλεῖ 49.29 ται. Καὶ πρὸς ταύτῃ πάλιν ἑτέραν εὑρήσομεν. Ποίαν δὴ ταύτην; Τὸ τοὺς στεφάνους ἡμῖν καὶ τὰ βραβεῖα πλεονάζειν· ὅσῳ γὰρ αἱ θλίψεις ἐπιτείνονται, τοσούτῳ καὶ αἱ ἀμοιβαὶ αὔξονται, μᾶλλον δὲ καὶ πολλῷ πλέον· Οὐ γὰρ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ, φησὶ, πρὸς τὴν μέλλουσαν δόξαν ἀποκαλύπτεσθαι εἰς ἡμᾶς. Τοσαύτας τοίνυν αἰτίας ἔχοντες εἰπεῖν τῆς τῶν ἁγίων κακώσεως, μὴ δυσχεραίνωμεν ἐν τοῖς πειρασμοῖς, μηδὲ ἀπορῶμεν, μηδὲ θορυβώμεθα, ἀλλὰ καὶ αὐτοὶ τὰς ἑαυτῶν παιδαγωγῶμεν ψυχὰς, καὶ ἑτέρους ταῦτα διδάσκωμεν· κἂν ἴδῃς ἄνθρωπον ἐν ἀρετῇ ζῶντα, φιλοσοφίας ἐπειλημμένον, ἀρέσκοντα Θεῷ, εἶτα μυρία πάσχοντα δεινὰ, μὴ σκανδαλισθῇς, ἀγαπητέ· κἂν ἴδῃς τινὰ πνευματικοῖς ἐπιτιθέμενον πράγμασι, καὶ μέλλοντά τι χρήσιμον ἀνύειν, εἶτα ὑποσκελιζόμενον, μὴ θορυβηθῇς. Καὶ γὰρ οἶδα πολλοὺς πολλάκις τοῦτο ζητοῦντας· Ὁ δεῖνα, φησὶν, εἰς μαρτύριον ἀπεδήμησε πένησι χρήματα διακομίζων, καὶ ναυαγίῳ περιέπεσε, καὶ πάντα ἀπώλεσεν· ἕτερος πάλιν αὐτὸ τοῦτο ποιῶν λῃσταῖς περιέτυχε, καὶ μόλις τὴν ἑαυτοῦ ψυχὴν διέσωσε, γυμνὸς ἀναχωρήσας ἐκεῖθεν. Τί οὖν ἂν εἴποιμεν; Ὅτι ἐπ' οὐδενὶ τούτων ἀσχάλλειν χρή. Εἰ γὰρ καὶ ναυαγίῳ περιέπεσεν, ἀλλ' ἔχει τὸν καρπὸν τῆς δικαιοσύνης ἀπηρτισμένον· τὰ γὰρ ἑαυτοῦ πάντα ἐπλήρωσε, συνέλεξε τὰ χρήματα, ἀπέθετο, λαβὼν ἀπῄει, τῆς ἀποδημίας ἥψατο, τὸ δὲ ναυάγιον λοιπὸν οὐ τῆς αὐτοῦ γνώμης γέγονεν. Ἀλλὰ τίνος ἕνεκεν ὁ Θεὸς τοῦτο συνεχώρησεν; Ἵνα τοῦτον ἐργάσηται δόκιμον. Ἀλλ' οἱ πένητες, φησὶν, ἀπεστερήθησαν τῶν χρημάτων. Οὐχ οὕτω σὺ προνοεῖς τῶν πενήτων, ὡς ὁ ποιήσας αὐτοὺς Θεός· εἰ γὰρ καὶ τούτων ἀπεστερήθησαν, ἀλλ' ἑτέρωθεν δύναται πλείονα παρασχεῖν αὐτοῖς εὐπορίας ἀφορμήν. ιʹ. Μὴ τοίνυν ἀπαιτῶμεν αὐτὸν εὐθύνας τῶν γινομένων, ἀλλὰ δοξάσωμεν ἐν ἅπασιν. Οὐ γὰρ ἁπλῶς οὐδὲ εἰκῆ συγχωρεῖ τὰ τοιαῦτα γίνεσθαι πολλάκις, ἀλλὰ μετὰ τοῦ μὴ περιιδεῖν τοὺς μέλλοντας ἀπολαύειν τῆς ἐκ τῶν χρημάτων τούτων παραμυθίας, ἀλλ' ἑτέραν αὐτοῖς ἀντὶ τούτων παρασχεῖν ἀφορμὴν διατροφῆς, καὶ τὸν ὑπομείναντα τὸ ναυάγιον δοκιμώτερον ποιεῖ, καὶ πλείονα αὐτῷ προξενεῖ τὸν μισθόν· τοῦ γὰρ ἐλεημοσύνην δοῦναι τὸ τοιούτοις περιπεσόντα πράγμασιν εὐχαριστῆσαι τῷ Θεῷ, πολλῷ μεῖζόν ἐστιν. Οὐ γὰρ ἅπερ ἂν δι' ἐλεημοσύνην δῶμεν, ἀλλὰ καὶ ἅπερ ἂν παρ' ἑτέρων ἀφαιρεθέντες ἐνέγκωμεν γενναίως, καὶ ταῦτα πολὺν ἡμῖν φέρει τὸν καρπόν. Καὶ ἵνα μάθῃς, ὅτι τοῦτο ἐκείνου μεῖζόν ἐστιν, ἀπὸ τῶν συμβεβηκότων τῷ Ἰὼβ τοῦτο ποιήσω φανερόν. Ἐκεῖνος ἡνίκα τὰ χρήματα ἐκέκτητο, τὴν οἰκίαν ἠνέῳξε τοῖς πένησι, τὰ ὄντα πάντα ἐξεδίδου· ἀλλ' οὐκ ἦν οὕτω λαμπρὸς, ἡνίκα τὴν οἰκίαν ἠνέῳξε τὴν ἑαυτοῦ τοῖς πένησιν, ὡς ὅτε αὐτὴν ἀκούσας καταπεσοῦσαν, οὐκ ἀπεδυσπέτησεν· οὐκ ἦν οὕτω λαμπρὸς, ὅτε ἀπὸ τῆς κουρᾶς τῶν προβάτων τοὺς γυμνοὺς περιέβαλεν, ὡς ἦν λαμπρὸς καὶ εὐδόκιμος, ὅτε ἀκούσας ὅτι πῦρ κατέπεσε, καὶ τὰ θρέμματα πάντα ἀνήλωσεν, εὐχαρίστησε. Τότε φιλάνθρωπος ἦν, νῦν ἐγένετο φιλόσοφος· τότε ἠλέει τοὺς πένητας, νῦν δὲ εὐχαρίστει τῷ ∆εσπότῃ, καὶ οὐκ εἶπε πρὸς ἑαυτόν· Τί 49.30 ποτε τοῦτό ἐστι; τὰ ποίμνια ἀνήλωται, ἀφ' ὧν ἐτρέφοντο μυρίοι πένητες· καὶ εἰ ἀνάξιος ἤμην ἐγὼ ἀπολαύειν εὐπορίας ταύτης, διὰ γοῦν τοὺς μετέχοντας ἔδει φείσασθαι. Ἀλλ' οὐδὲν τούτων οὐκ εἶπεν, οὐκ ἐνενόησεν, ἀλλ' ᾔδει τὸν Θεὸν πρὸς τὸ συμφέρον ἅπαντα οἰκονομοῦντα. Καὶ ἵνα μάθῃς, ὅτι μείζονα ὕστερον ἔδωκε τὴν πληγὴν τῷ διαβόλῳ, ὅτε ἀφαιρεθεὶς ηὐχαρίστησεν, ἢ ὅτε κεκτημένος ἠλέει, κατανόησον, ὅτι ὅτε ἐκέκτητο, κἂν ὑποψίαν τινὰ ἔσχεν εἰπεῖν ὁ διάβολος, εἰ καὶ ψευδῆ, ἀλλ' ὅμως ἔσχεν εἰπεῖν, ὅτι Μὴ δωρεὰν Ἰὼβ σέβεταί σε; Ἐπειδὴ δὲ πάντα ἔλαβε, καὶ πάντων αὐτὸν ἐγύμνωσεν. ὁ δὲ τὴν αὐτὴν εὔνοιαν πρὸς τὸν Θεὸν διετήρησε, τότε λοιπὸν