I was much moved by your beautiful sentiments when I preached the last sermon on Lazarus. That you approved of the patience of the poor man, and so abhorred the cruelty and inhumanity of the rich man, these are not small signs of your virtuous disposition. If we do not find in seeking virtues, but at least we like them, perhaps this will enable us to attain them and to obtain them; and if we do not avoid sin, but at least we abhor it, perhaps this will enable us to give it up.

For this purpose, since you have received the sermon positively and with praise, let us then listen to its continuation.

You saw him when he lay at the rich man’s gate… Behold him today in Abraham’s bosom. You saw him in poverty… Now behold him in prosperity. You saw him in hunger… Now behold him in abundance of riches. You saw him struggling in a struggle… Now behold him being rewarded. Let both rich and poor ponder this.

The rich man, in order to avoid thinking that the rich man who deserves everything is without virtue, and the poor man, in order to avoid thinking that poverty is evil. This man presents himself as a teacher to all, that he did not complain when he was poor, what excuse would there be for those who complain when they are rich? He gave thanks when he was hungry and in such trouble, what excuse would there be for those who do not try to approach the same virtue when they enjoy an abundance of wealth, and what excuse would there be for the poor man who complains and complains because he is forced to beg to live, while this man who lives always in hunger, poverty, loneliness and sickness in the house of a rich man, neglected by everyone, does not see anyone else who endures such pains as he does, and yet shows such wisdom? May we learn from this man not to consider and believe that the rich man is fortunate and the poor man afflicted. Rather, if we speak the truth, the rich man is not he who has many possessions, but he who needs and is content with a few, and the poor man is not he who has no possessions, but he who has many desires.(1)We must take into consideration this definition of poverty and wealth, so if you see someone who is greedy for many things, consider him the poorest of all even if he has acquired everyone’s wealth. On the other hand, someone who has simple needs, consider him the richest of all even if he has nothing. We are accustomed to judging poverty and wealth by the standard of reason and not by the standard of the individual’s essence. A person who is always thirsty is not considered healthy and normal even if he is rich, and even if he lives near rivers and springs, because what is the benefit of an abundance of water if it does not quench this thirst?

Let us apply the same to the case of rich people. We never consider those who crave and thirst for the possessions of others to be healthy, nor do we consider them to be enjoying any of their wealth. If a person cannot control his greed, even if he seizes everything that belongs to others, can he ever be rich?

But those who are content with what they have, and satisfied with what they own, do not look at or look forward to the things of others. Even if they are the poorest of all, they should be considered the richest of all. The one who does not feel that he needs what others own, but is happy with what he has of self-sufficiency, is the richest of all.

Let us return to our subject, if you agree and permit. Jesus said:The poor man died and the angels carried him to Abraham's bosom.“(2)At this point, I hope you will remove any evil thought from your souls. Many simple people think that the souls of those who die in a cruel and unnatural way become demons or are possessed by them. This is absolutely impossible. It is not the souls of those who die in a cruel way that become demons or are possessed by them, but the souls of those who live in sin. Their nature as a human race does not change, but their way of life is similar to the evils of demons. Indeed, the Lord Christ made this clear with regard to the Jews when He said, “You are of your father the devil.” He called them sons of the devil, not because their nature had changed to that of the devil, but because they were doing the works of the devil. For this reason, He added, “And the lusts of your father you will do.”(3)Likewise John said: “O generation of vipers, who warned you to flee from the wrath to come? Therefore produce fruits worthy of repentance. And do not think to say within yourselves, ‘We have Abraham as our father.’”(4)The Bible speaks a lot about the laws of relationships, not the relationship in qualities but the relationship between good and evil.

The Bible considers the son or brother of a person who shares his characteristics, but why did Satan introduce this evil teaching? In order to try to cancel the glory prepared for the martyrs, and because they die such cruel deaths, he wants to spread the suspicion of evil against them. But he does not have enough power to accomplish this, since they still enjoy their glory. Instead, he has accomplished something more painful, for by this teaching he has urged and strengthened the magicians who serve him to slaughter many bodies of children in the hope of making them devils and servants of them. But this is absolutely impossible. What about what the demons sometimes say, “I am the same as this or that monk.” I do not believe this for the obvious reason that it is the demons who say it to deceive those who listen to them. Therefore Paul silences and silences them even when they speak the truth, lest they take the opportunity to mix lies with the truth once they have made themselves the object of trust. When they say, “These men are the servants of the Most High God, who proclaim to you the way of salvation,”(5)Paul had cast out the spirit that was in the divination, rebuked it and ordered it to come out of her, and after all this what did the evil one say? “These people are servants of the Most High God,” but because most people do not know how to distinguish the things that demons say, he stopped them finally and decisively so that you would not believe them, saying to them: “You have no honor and no right to speak.” And he said: “Be silent, be quiet, you have no right to preach”; this privilege is for the apostles. Why do you claim and assume what is not yours? Be silent, you have lost all glory and honor.

And Jesus Christ also did the same thing when Satan said to him: “I know who you are, the Holy One of God.”(6)He severely rebuked him, teaching us never to trust Satan even if he tells us something true. We learn from this not to trust Satan at all, let us avoid him and shun him. We can learn the correct and beneficial teachings in all honesty not from demons, but from the divine scriptures, and we learn that it is impossible for the soul that has left the body to fall under the control of demons. Here let us listen to Paul’s words: “For he who has died has been freed from sin.”(7). This means that he will no longer sin. If Satan will not be able to use force on the soul while it is in the body, it is clear that he will not be able to do so if it leaves the body either. How, then, do people commit sins when they do not suffer to be subjected to them by force? Willingly and deliberately, and not by force, compulsion, or necessity. This has been shown by all those who have overcome the wiles of Satan, for example, that he was not so strong as to put Job to the point of uttering any blasphemous word, despite his frequent incitement to him. From this it is clear that we have the power to follow or not follow his counsel.

We are not under any compulsion or obligation from Him, not only in what I have mentioned but from the example we are discussing, it is clear that when souls leave their bodies they do not remain there but immediately depart. Listen to the words of Christ: “The beggar died and was carried by the angels into Abraham’s bosom.”(8)Not only the souls of the righteous but also the souls of those who lived in evil are led away after death, as is illustrated by another rich man. “The ground of a certain rich man yielded abundantly. And he thought within himself, saying, What shall I do, since I have no place to store my crops? And he said, This will I do: I will pull down my barns and build greater, and there I will store all my crops and my goods.”(9)There is no more absurd situation than this. The truth is that he has destroyed his warehouses, because the safe warehouses he relies on are the stomachs of the poor, not the walls of the warehouses..

For, having neglected these things, he need not trouble himself with storehouses. What does God say to him? “Fool, this night your soul is required of you?” Here he says, “Angels have carried him away.” There he says, “Your soul is required.” One is led and the other is carried on the shoulders as a victor, just as a wrestler in the arena receives many wounds dripping with blood when he is crowned with the crown of victory. Those standing in the arena greet him with loud acclamations and escort him home with applause and exclamations of admiration. Thus the angels led Lazarus. But on the other man’s part his soul was required by some hateful power, which may have been sent for this purpose only.

For the soul does not ascend automatically to the next world, this is impossible. For we need a guide when passing from one city to another, and souls that set out from the body to the next world need guides to lead them, and for this reason they rise and then descend again towards hell, trembling with fear, as they are about to set out from the body. For the awareness of our sins delays us, especially at this time when we are about to appear before that terrible court, and then if there is someone who is guilty of theft, or avarice, or who cursed, or hated someone without cause, or committed any other wrong, all our sins come back to life before our eyes, pricking our consciences. Just as those who are locked up in prison, they are in constant distress and anguish, but this is especially increased on that day when they are led to trial, standing before the door of the court, and hearing the voice of the judge from within, they tremble with fear, and death would be better. Likewise, the soul is in distress and anxiety as long as it is in sin, but more so when the end and departure from this world draws near.

Would you listen in silence? I am happier with your silence than with applause. For applause and praise make me more famous, but silence makes you more reformed.

I know that what I say is painful, but how much good it contains. If the rich man had found someone to give him such advice instead of flattering him and saying what he wanted to hear and dragging him down into a life of extravagance, he would not have fallen into that abyss. He would not have fallen under this unbearable torment, regretting it too late, seeking consolation, but everyone was working to please him and delivering him to the hell of fire.

I wish we would preach and talk about this subject constantly and continuously, for the Bible says, “In all your doings remember your last end, and you will never sin” (Sir 7:40), and also, “Prepare your work for your departure, and get everything ready for the way” (Prov 24:27). So if you have stolen anything from someone, return it to them and repeat what Zacchaeus said: “Then Zacchaeus stood and said to the Lord, ‘Look, Lord, the half of my goods I give to the poor; and if I have defrauded anyone, I will restore it fourfold. ’”(10).

If you have deceived anyone in any way by fraud, and if you hate anyone, make things right before the day of judgment, and settle all your affairs here so that when you approach the judgment bench there will be nothing to be held against you.

While we are still here, we have great hopes, but if we leave this place, we no longer have the right to repent and have our sins forgiven, so we must always prepare ourselves for the time of our departure from here. What if the Lord wants to seek our souls tonight? Or tomorrow? The future is unknown and this keeps us always struggling to prepare ourselves for the transition.

Just as Lazarus endured the suffering for which he was honorably transferred, and the rich man died and was buried, just as the soul remains buried in its body as a tomb for it, and wears the body as a shroud for it.

Drunkenness and gluttony bind the body as with chains and lead it to become useless and perishable.(11).

Do not simply pass over this phrase… “and buried.” My beloved, the silver-covered tables, the couches, the carpets, the fine clothes and other feathers, the perfumed oils and spices, the great quantities of aged wines, the great quantities of food, the fine tableware, the flatterers, the guards, the servants, and all the manifestations of ostentation and boasting, fade and wither… Everything is ashes. All things are dust and ashes, sad melodies and mourning, because no one can help when it is too late or bring back the soul that has departed. Then the power of gold and great wealth is tested, for from the crowd he was taken naked and alone, and could not take with him anything of his abundance, but he was taken without a companion or helper. None of those who served him could save him from punishment and retribution, but he went away from his retinue, he was taken away alone to endure unbearable torment, “All flesh is grass, and all its beauty is like a flower of the field. “The grass withers, the flower fades, because the breath of the LORD blows upon it. Surely the people are grass; the grass withers, the flower fades, but the word of our God stands forever” (Isa. 40:6-8).

Indeed, death came and extinguished all this luxury and led him away like a prisoner with a broken head, groaning with shame and unable to speak, trembling with fear as if his enjoyment of all this luxury had been a dream.

Indeed, death came and extinguished all this luxury and led him away like a prisoner with a broken head, groaning with shame and unable to speak, trembling with fear as if his enjoyment of all this luxury had been a dream.

Finally, the rich man, who had previously been lying hungry and exposed to the mouths of dogs, now begged and pleaded with the poor man. The situation was reversed. Everyone knew who was the truly rich man and who was the truly poor man, and so Lazarus became the richest of all and the other the poorest of all.Just as in the theatre, where actors enter wearing borrowed masks of kings, leaders, doctors, teachers, wise men and soldiers, while in reality they are not, so in present life, poverty and wealth are nothing but masks. If you sit in the theatre and see an actor wearing a king’s mask, you do not consider him lucky for that, nor do you think he is really a king, nor do you wish to be like him. But because you know that he is a merchant, or perhaps a ropemaker, or a barrel maker or something like that, you do not consider him lucky because of his borrowed mask or the costume he wears, nor do you judge his social status because of the cheapness of his other costume, for this is not a sign that can be relied upon.

Here too it is the same thing, sitting here in the world as if you were in a theatre, and looking at the actors on the stage you see many rich people but you do not think that they are really rich but they are wearing borrowed masks of the rich.

 Just as a man who plays the role of a king or a leader on the stage often turns into a servant in a house or a seller of figs or grapes in the market, so also a rich man often turns into the poorest of all. If you were to remove his mask and expose his conscience and enter his mind, you would often find him extremely poor and lacking in any virtue, and you would find that he belongs to the poorest class. Just as in the theatre, when the evening is over and the audience has departed and these kings and leaders go and take off their role costumes, then everyone shows what they really are. So also when death comes and the stage is over and everyone throws off the masks of wealth and poverty and departs for the other world where everyone is judged according to their deeds only, it will be seen that some are really rich and others are poor, some are of high rank and others are worthless. Often, in fact, he who is rich in this life turns into the poorest of all in the next life, like this rich man, when the night, which means death, surprised him and he left the stage of this present life and threw off his mask, it became clear that he was the poorest of all in the next world. In fact, he is so poor that he cannot even control a drop of water, but he has to beg to get it, and even by begging he cannot get it. Is there any poverty greater than this? Let us listen: He lifted up his eyes and called to Abraham and said: “Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue.”(12). Do you see how great his ordeal is? When Lazarus was close to him, he used to ignore him, but now when he is far away from him, he calls out to him. This man whom he did not see when he was going and coming, now he sees him clearly while he is far away from him.

Why do you see him? The rich man probably said, “Why do I need piety and righteousness? Everything flows to me as from a spring, I enjoy great wealth and prosperity, and I suffer no tribulations. Why should I seek virtue?”

This poor man who lived righteously and piously despite suffering so much trouble. Even now many people hold these ideas, so in order to uproot these wrong views, God showed him the punishment that awaits the wicked and the crowns of glory that await those who strive for piety. The rich man saw Lazarus not only for this reason, but because he was now suffering more severely than the poor man had ever suffered before.

If the punishment of the poor man was painful because he was thrown before the gate of the rich man and saw the affluence of others, so the punishment of the rich man was even more painful because he was thrown into the abyss and saw Lazarus enjoying himself. His punishment was unbearable not only because of his suffering but also because of the comparison with the reward that the poor man received, just as God expelled Adam from the garden and brought him down to live opposite the gardens so that this constant sight might renew his suffering and give him a clearer awareness of his fall.

He also brought the rich man down to face Lazarus so that he might see the good he had denied himself, saying: You sent poor Lazarus to your door to teach you virtue and righteousness and to receive your love, but you ignored the benefit and refused to use his help for your salvation. In the hereafter you will bring upon yourself great punishment and torment because of him. From the poor man we learned that whoever suffers misfortune and injustice among us will have priority in standing before us in the next life. In fact, Lazarus did not suffer injustice from the rich man, since the rich man did not rob him of his money, but he did not share with him what he had. If the rich man was condemned because he did not have mercy on the poor man and did not share with him what he had, what excuse will there be for one who steals the things of others when he is surrounded by those he wronged? In that world there will be no need for witnesses or accusers or evidence or proof, but the very actions we have done will be shown before our eyes. For he says, Look at man and his deeds, in fact, not sharing with others what you have is also theft. This statement may surprise you, but do not be surprised, for I will bring you a testimony from the Bible that says that Stealing is not only stealing other people's things, but also not letting others share what you have is also theft and fraud..

What is the testimony of the Book? The prophet says, accusing the Jews, the Lord says:

 “The Earth has brought forth her increase, and you have not brought forth your Titles but the Theft of the poor in your houses.”(13)

He says: Because you do not give the prescribed alms, you are stealing what is the poor’s. He said this to show the rich that they are acquiring the property and goods of the poor, even if they inherited them from their fathers or their wealth, regardless of how they acquired them. In another subject, the book says: “My son, do not deprive the poor of what he lives on.”(14). To deprive is to take the right of others. Deprivation is when we take and prevent others from what is rightfully theirs.. From this we learn that when we show no mercy, we will be punished just like those who steal. Our wealth belongs to the Lord, regardless of how we have collected it. If we give to the needy, we will receive more good things. For this reason, God allows you more, not for you to squander it on fornication, drunkenness, fancy foods, costly clothes, and all the things that lead to sleaze, but for you to distribute it to the needy. Just as the custodian of the imperial treasury, if he neglects to distribute what he has been ordered to, and instead spends it on his own pleasures, he pays the price and is punished with death. So too, the rich man is considered a steward of the wealth due for distribution to the poor, he is charged with distributing it to his needy and destitute brothers. Therefore, if he spends more on himself than he needs, he will be punished painfully in the afterlife.

For his property is not his own, but his poor brethren's, so we must use what we have sparingly, because it belongs to others. How can we use it sparingly, when it belongs to others? When we do not spend it on what is not necessary, we do not only spend on our own needs, but also give an equal share to the poor. If you are rich, but you spend on what you do not need, you will be held accountable for the money entrusted to you, as happens in the management of large houses. Many people entrust the financial affairs to their house managers, and those who receive this trust preserve what is given to them and do not misuse the money, but distribute it in the place and time according to the orders of their masters. You too must do the same, for if you have received more than others and received it, it is not to spend it on yourself, but to be a good steward of others.

What is worth asking and researching is why the rich man did not see Lazarus with the righteous, but in the bosom of Abraham? Abraham was a host to strangers, so the rich man saw Lazarus with Abraham because Lazarus might condemn him for not being hospitable to him.

The father of fathers used to catch and hunt strangers and bring them to his house, but this rich man ignored this one lying at his door, and despite the fact that he had this treasure that could help in his salvation, he used to pass by him every morning and did not take advantage of the help of the poor to help his own needs. The father of fathers was not like this man, but was quite the opposite, sitting at the door of his house insisting on inviting everyone who passed by him, just like a fisherman who casts his net into the sea and pulls in not only fish but also gold and pearls. Here is the father of fathers insisting on inviting people, and once he catches angels without knowing who they are, and this is the wonderful reward. In this Paul says in amazement: “And do not forget to entertain strangers, for thereby some have entertained angels without knowing it.”(15).

If he had known what he was doing when he received them with such enthusiasm and friendly feeling, he would not have considered what he did a good and wonderful thing. The reason for this compliment was that he did not know who these passers-by were, and he thought they were ordinary travelers, and invited them in, welcoming them warmly.

If you receive a famous person or a prominent figure with great hospitality, you have not done anything, because the importance of the guest’s status usually forces an inhospitable person to show great hospitality. But the great and wonderful thing is when you receive any passerby, even if he is a homeless or insignificant person, with great hospitality. That is why the Lord Christ said, blessing those who follow this approach: “Truly, I say to you, inasmuch as you did it to one of the least of these my brethren, you did it to me.”(16).

And he also says: “It is not the will of your Father who is in heaven that one of these little ones should perish.”(17).

And he also says: “But whoever causes one of these little ones who believe in me to stumble, it would be better for him to have a great millstone hung around his neck and to be drowned in the depth of the sea.”(18)And everywhere Christ had much to say about the little ones who had no business.

When Abraham knew this, he did not ask those who passed by him who they were?

If you want to do someone a favor, you should not ask for an account of his life, but it is enough for you to fix his poverty and meet his needs.

A poor man has only one request, which is his need and want, so do not ask him for anything else, even if he is the worst of men, but he lacks his basic needs, so first save him from his hunger.

Christ also called us to do this when He said: “That you may be children of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous.”(19).

The giver of alms is a haven and a refuge for all those in need.For the harbor receives all who are shipwrecked and rescues them from danger, whether they are wicked or righteous; whoever is in danger, He gives them His protection. And you too, when you see a man on earth in trouble, whose ship is shipwrecked because of poverty, do not judge him or demand an account of his life, but first deliver him from his troubles. Why bring anxiety upon yourself? God helps you with this curiosity. How many of us would complain if God called us first to examine the life of every man carefully, and to interfere in his actions and deeds in order to give Him His truth? But if we have been freed from this anxiety, why bring more anxiety upon ourselves?The judge is one thing and the charity giver is another..

Charity is called this because we may give it to those who do not deserve it, and Saint Paul also advised us to do this when he said:If you intrude and interfere with those who are not worthy, then even the worthy will not come to us automatically, but if we give to the unworthy, then without a doubt the worthy and also the capable will come to us..

This is what happened to the righteous Abraham, who did not intrude or interfere with these passersby, which is why he was able to receive the angels. May we imitate him and walk like him in this manner, just as he imitated with precision the generosity and tolerance of his ancient ancestors, which is why he said:A stranger did not spend the night abroad. I opened my doors to the traveler.“(20). It was not open to one and closed to another, but simply open to all. Let us do so, I beg you, without too much searching or investigating. The poverty of the poor is the confirmation of his merit, and if anyone comes to us with this confirmation we must not interfere and ask more than this. We give to the person himself and not to his conduct, and we show him mercy not because of his virtues but because of his poverty and need, and for this the Lord has mercy on us with his great mercy, although we are unworthy to enjoy his love for humanity.

If we are to examine and ask carefully about the worthiness of our poor brothers, God will do the same to us. If we demand an account from our poor brothers, we ourselves will lose the love of humanity that comes from above, for He said: “With what judgment you judge, you will be judged; with what measure you measure, it will be measured to you again.”(21).

But let us return to our topic. Look at Lazarus in Abraham’s arms and the rich man says: “Father Abraham, have mercy on me and send Lazarus to dip the tip of his finger in water and cool my tongue, for I am tormented in this flame.”(22).

Why didn't he address his words to Lazarus? It seems to me that he was inspired and ashamed, and he thought that because of what he had done, Lazarus bore him a grudge and a grudge, for he said: “When I was enjoying my life in comfort and there was nothing bad or trouble, I ignored the man who was in trouble and did not share with him even a little, so with all that I ignored him, he would not consent to any kindness towards me.” I do not say this to accuse Lazarus, for certainly this attitude was far from him, but we say that the rich man did not invite him because he feared it, but invited Abraham because he thought he did not know what had happened. He begged something from this finger which he always allowed the dogs to lick.

What did Ibrahim answer? “My son, remember that you received your good things in your lifetime, and Lazarus also received his evil things.”(23)Look at the wisdom and compassion of the righteous man, for he did not say to him: “You cruel, evil, inhuman man, after your bad treatment of this man, now you remember kindness, mercy, and forgiveness? Aren’t you ashamed! Aren’t you ashamed!”

But what did he say to him? He said to him: “My son, remember that you received your good things in your lifetime,” for it is written: “Do not add anxiety to a troubled heart.”(24).

His punishment is enough, so do not increase his affliction and ordeal, and also to avoid him thinking that what prevented Lazarus from going to him was hatred, he called him “my son”, and also as if he was apologizing to him with these words “I cannot allow this, so that those who want to pass through here cannot” “I have received your good things in your lifetime”,

Why didn't he simply say to him, "I took your goodness in your life"?But he said to him, “You have received your blessings in your life.” I see a great sea of contemplation opening up before us. Let us act carefully on all that has been said now and what has been said before and keep it. Prepare yourselves well with what has been said so that you may hear what will be said.

If it were possible for you to remember all the things I have said, and if you cannot remember all the things, then I beg you to remember certainly. Not sharing our wealth with the poor is stealing from the poor and depriving them of the means of life..

We do not own our wealth, but they do. If we go in this direction, we will certainly offer our money as an offering, and by feeding Christ in His poverty we will store up for ourselves a great benefit in the hereafter, and thus we will be able to merit the great glories prepared for us. By the grace and mercies of our Lord Jesus Christ, to Him be glory, honor and worship, with the Father and the Holy Spirit, now and ever and forever and ever. Amen.

(1) This idea is common and well-known in the moral philosophy of Greek paganism.

(2) Luke 22:16

(3) John 8:44

(4) Matthew 7:3-9

(5) Acts 17:16

(6) Mark 24:1, Luke 34:4

(7) Romans 7:6

(8) Luke 22:16

(9) Luke 12:17-18

(10) Luke 8:19

(11) The idea that the body is the graveyard of the soul is the same idea of Neoplatonic philosophy, but for Christians the body perishes if a person chooses to make it so.

(12) Luke 24:16

(13) Compare Mal 8:3-10.

(14) Sirach 1:4

(15) Hebrews 13:2

(16) Matthew 40:25

(17) Matthew 14:18

(18) Matthew 6:18

(19) Matthew 5:45

(20) 32:31

(21) Matthew 2:7

(22) Luke 24:16

(23) Luke 25:16

(24) walk 4:3