Chapter 1 #

¹ In the first book, we discussed the duties that we believe are essential for a virtuous life, on which no one has ever doubted that a blessed life — what Scripture calls eternal life — depends. The brilliance of a virtuous life is so great that a peaceful conscience and a calm innocence lead to a happy life. Just as the rising sun outshines the moon and the stars, so does the brightness of a truly virtuous life, when it shines with pure glory, overshadow all other things that, according to physical desires, are thought to be good or are considered great and noble by the world.

² A truly blessed life is one that isn’t measured by the opinions of others but is understood and judged by one’s own inner feelings. It doesn’t need public approval or praise as a reward, nor does it fear punishment. In fact, the less it seeks fame, the more it transcends it. For those who chase after glory, the rewards they gain in the present are just a shadow of the rewards to come and can become an obstacle to eternal life. As the Scriptures say: “Truly, I say to you, they have received their reward.” This refers to those who, like sounding a trumpet, want to broadcast their generosity towards the poor to the entire world. The same applies to fasting that is done just for outward display. He says, “They have their reward.”

³ To live a virtuous life, it is important to show mercy and to fast privately, so that you appear to be seeking a reward from God alone, not from people. If someone seeks their reward from others, they will receive it from them. But those who seek it from God will gain eternal life, which only the Lord of Eternity can give. As it is written: “Truly, I tell you, today you will be with Me in Paradise.” Therefore, Scripture clearly refers to this blessed life as eternal life. It is not judged according to human standards but is entrusted to divine judgment.

Chapter 2 #

¹ Philosophers have defined a happy life in different ways. For example, Hieronymus believed it depended on freedom from pain, while Herillus thought it relied on knowledge. Herillus, influenced by the high regard Aristotle and Theophrastus had for knowledge, mistakenly believed they considered it the greatest good, when they actually saw it as one good among others. Epicurus identified pleasure as the key to a happy life, while Callipho and later Diodorus believed it was tied to a virtuous life, combining pleasure or freedom from pain with virtue. Zeno, the Stoic, argued that the highest and only good was found in a virtuous life. Meanwhile, Aristotle, Theophrastus, and other Peripatetics held that a happy life was rooted in virtue but was made more complete by physical well-being and other external goods.

² The sacred Scriptures teach that eternal life depends on knowing divine truths and producing the fruits of good deeds. The Gospel confirms both of these points. Regarding knowledge, Jesus said: “This is eternal life: to know You, the only true God, and Jesus Christ whom You have sent.” Concerning deeds, He stated: “Anyone who has given up a house, siblings, parents, spouse, children, or land for My name’s sake will receive a hundred times as much and will inherit eternal life.”

³ No one should think that these ideas were only recently expressed or that they were first mentioned by the philosophers before being included in the Gospel. Philosophers like Aristotle, Theophrastus, Zeno, and Hieronymus certainly lived before the time of the Gospel, but they came after the prophets. Instead, consider how long before the philosophers were even known, these concepts were already clearly spoken through the words of the holy David. For it is written: “Blessed is the man whom You instruct, O Lord, and teach out of Your law.” It also says elsewhere: “Blessed is the man who fears the Lord, who will greatly rejoice in His commandments.” We have demonstrated our point regarding knowledge, with the prophet stating that its reward is eternal life. He adds that in the house of a person who fears the Lord, who is taught His law, and who greatly rejoices in His commandments, there is “glory and wealth, and their righteousness endures forever”. In the same psalm, he also speaks about good works, saying that they earn an upright person the gift of eternal life. He says: “Blessed is the one who shows compassion and lends; they will manage their affairs with wisdom. Surely, they will never be shaken; the righteous will be remembered forever.” And further: “They have given freely to the poor; their righteousness endures forever.”

⁴ Faith promises eternal life because it provides a solid foundation. Good deeds also offer this promise, as a righteous person is judged by their words and actions. If someone is always talking but slow to act, their actions reveal how empty their knowledge is. It’s even worse to know what you should do but not follow through. On the other hand, doing good deeds without genuine faith is like trying to build a beautiful, tall dome on a weak foundation. The higher you build, the harder the fall. Without the support of faith, good deeds won’t last. Just like an unreliable anchor can damage a ship, or a sandy foundation can’t support a heavy building, true reward is found where virtues are perfected and there is consistency between what we say and what we do.

Chapter 3 #

¹ Since knowledge by itself is often considered worthless, as shown by the unnecessary debates of philosophers, or seen as incomplete, let’s look at how clearly the divine Scriptures address a topic that philosophers have approached with so much confusion and complexity. The Scriptures teach that nothing is good unless it is virtuous and assert that virtue is blessed in every situation. Virtue is not improved by physical or external good fortune, nor is it diminished by adversity. The most blessed state is one where a person is free from sin, filled with innocence, and enriched with God’s grace. As it is written: “Blessed is the person who does not follow the advice of the wicked, does not take the path of sinners, and does not join in with mockers, but delights in the law of the Lord.” And again: “Blessed are those whose ways are blameless, who walk according to the law of the Lord.”

² Innocence and knowledge are what make a person truly blessed. We have already mentioned that the blessedness of eternal life is the reward for good deeds. Now, it remains to demonstrate that when the pursuit of pleasure or the fear of pain is disregarded (with the former being considered shallow and weak, and the latter seen as cowardly and frail), a blessed life can still be achieved, even in the midst of suffering. This is clearly illustrated in the following words: “Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of righteousness. Rejoice and be very glad, for great is your reward in heaven; for in the same way, they persecuted the prophets who came before you.” And again: “Whoever wants to follow Me must take up their cross and follow Me.”

Chapter 4 #

¹ There is, therefore, a sense of blessedness even in pain and sorrow. Virtue, with its inherent goodness, can ease and control these feelings, drawing on its natural abilities to either soothe the conscience or enhance grace. For instance, Moses was profoundly blessed when, trapped by the Egyptians and hemmed in by the sea, he was able to find a path through the waters for himself and his people, thanks to his merits. He was never braver than in that moment when, facing immense danger, he did not lose hope for safety but instead sought victory.

² What about Aaron? When did he ever feel more blessed than when he stood between the living and the dead, preventing death from spreading from those who had died to those still alive? And what can I say about the young Daniel, who was so wise that, even when surrounded by lions hungry and raging, he wasn’t at all terrified by their ferocity. He was so fearless that he could eat in their presence, without worrying that his actions might encourage the lions to attack him.

³ Pain, then, has a certain virtue that can reveal the sweetness of a clear conscience. This shows that pain does not diminish the joy of virtue. Just as virtue loses nothing through pain, the pleasures of the body and the enjoyment that material things provide add nothing to it either. The Apostle put it well when he said, “Whatever was a gain to me, I now consider loss for the sake of Christ,” and he further added, “I consider everything a loss and regard them as rubbish, that I may gain Christ.”

⁴ Moses also considered the treasures of Egypt a loss, and through his life, he demonstrated the reproach of the Cross of the Lord. He wasn’t truly rich even when he had plenty of money, nor was he truly poor when he lacked food. Perhaps some might think he was less fortunate when he and his people were without daily food in the wilderness. Yet, manna, which is the food of angels and undoubtedly a sign of the highest blessing, was given to him from heaven. Additionally, the daily supply of meat was enough to feed the entire crowd.

⁵ Elijah, that holy man, would have found bread lacking if he had sought it, but it didn’t seem to fail him because he did not. Instead, bread was brought to him every morning, and meat every evening, by ravens. Was he any less blessed because he lacked material wealth? Certainly not. In fact, he was more blessed because he was rich toward God. It is better to be rich for others than for oneself, and Elijah demonstrated this. During a time of famine, he asked a widow for food, intending to repay her, and as a result, her supply of flour did not run out for three and a half years, and her oil jar provided for her needs throughout that entire time. It was fitting that Peter wished to be there when he saw them, and fitting that they appeared on the mountain with Christ in glory, for Christ Himself became poor despite being rich.

⁶ Riches, then, do not contribute to living a blessed life, a truth that the Lord clearly illustrates in the Gospel when He says: “Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger and thirst now, for you shall be filled. Blessed are you who weep now, for you shall laugh.” It is made as clear as possible that poverty, hunger, and suffering, which are often seen as hardships, are not obstacles to a blessed life but actually help lead to it.

Chapter 5 #

¹ However, things that appear to be good—such as wealth, abundance, and joy without suffering—actually hinder the attainment of true blessedness. This is clearly stated in the Lord’s own words when He said: “Woe to you who are rich, for you have already received your comfort! Woe to you who are full now, for you shall go hungry! And woe to you who laugh now, for you shall mourn!” Therefore, physical or external goods not only fail to help us achieve a blessed life, but they can actually obstruct it.

² Thus, Naboth was blessed, even though he was stoned to death by the wealthy. Despite being weak and poor compared to the king’s resources, he was rich in purpose and faith. He was so rich, in fact, that he refused to exchange the vineyard he inherited from his father for the king’s money. Because of this, he was perfect, as he defended his ancestral rights with his own blood. In contrast, Ahab was clearly wretched because he had the poor man killed just to take possession of his vineyard.

³ It is absolutely certain that virtue is the only true and greatest good, and that it alone brings about the abundance of a blessed life. A blessed life, which leads to eternal life, does not rely on external or physical benefits but solely on virtue. A blessed life is the reward in the present, while eternal life is the hope for the future.

⁴ Some people believe that a blessed life is impossible in this frail, fragile body of ours. They argue that we must endure pain and sorrow, shed tears, and suffer from illness. By that logic, one could also say that a blessed life depends on physical pleasure rather than wisdom, a clear conscience, or moral excellence. It’s not blessed to be in the midst of suffering, but it is blessed to overcome it and not be intimidated by the power of temporary pain.

⁵ Imagine facing situations that are considered incredibly painful, such as losing your sight, being exiled, going hungry, suffering the violation of a daughter, or the death of children. Who would deny that Isaac was blessed, even though he became blind in his old age? Despite his blindness, he still gave blessings. Wasn’t Jacob blessed too? He left his father’s house, endured exile while working as a shepherd, mourned the violation of his daughter, and suffered from hunger. And yet, God Himself testified to their faithfulness, as the Scriptures say: the God of Abraham, the God of Isaac, and the God of Jacob. Slavery is often seen as a terrible fate, but Joseph was not miserable in his slavery. In fact, he was clearly blessed when he resisted his master’s wife’s advances. What shall I say of holy David, who mourned the death of three sons and, even more tragically, the incestuous relationship of his daughter? How could he be considered unblessed, from whom the very Author of blessedness Himself came—He who has made many blessed? For, “Blessed are those who have not seen and yet have believed.” All of these people experienced their own weaknesses, but they faced them with courage and overcame them. Think of Job, who seemed to suffer more than anyone: his house burned down, his ten children died suddenly, and he was afflicted with painful sores. Yet, was he any less blessed than if he hadn’t gone through those hardships? No, because through those very trials, he proved his faithfulness.

⁶ It’s true that these sufferings have a certain bitterness to them, and even a strong mind can’t completely hide the pain. I wouldn’t deny that the sea is deep just because it’s shallow near the shore, or that the sky is clear just because it sometimes has clouds, or that the earth is fertile just because some areas are barren, or that crops are abundant just because wild oats sometimes grow among them. Similarly, we should accept that a clear conscience may still be mixed with some feelings of grief. In the bountiful harvest of a blessed life, if misfortune or bitterness happens to sneak in, isn’t it like wild oats hidden among the good grain, or like the bitterness of weeds masked by the sweet fragrance of the crop? But now, let’s return to our main topic.

Chapter 6 #

¹ In the first book, we organized our discussion by first addressing what is virtuous and appropriate, since all duties come from these principles. Next, we focused on what is useful. Just as we initially noted a distinction between what is virtuous and what is appropriate — something easier to understand than to describe — when we consider what is useful, we also need to carefully think about what is more useful.

² We don’t measure usefulness by how much money we gain, but by how much godliness we acquire, as the Apostle says: “Godliness is beneficial in every way, promising benefits in this life and the life to come.” If we look closely at the holy Scriptures, we often find that what is virtuous is described as useful: “All things are lawful for me, but not all things are beneficial.” He was previously speaking about vices, so his point is: It may be legal to sin, but it isn’t proper. Sins are within our control, but they aren’t virtuous. Living indulgently may be easy, but it’s not right, because food serves the belly, not God.

³ Therefore, because what is useful is also just, it is just to serve Christ, who redeemed us. Those who have given themselves up to death for His name are just, while those who have avoided it are unjust. Of the unjust, it is said: “What profit is there in my blood?” meaning, what progress has my justice made? This is why they also say, “Let us bind the just, for he is useless to us,” meaning, he is unjust because he criticizes, condemns, and rebukes us. This could also be related to the greed of ungodly people, which is similar to treachery, as we see in the example of Judas, who, in his desire for gain and money, put his head into the noose of treachery and fell.

⁴ We need to discuss the kind of usefulness that is full of virtue, as the Apostle clearly stated: “And this I speak for your own benefit, not to put a restraint on you, but for what is proper.” It’s clear, then, that what is virtuous is useful, and what is useful is virtuous; likewise, what is useful is just, and what is just is useful. I’m saying this not to merchants who are greedy for profit, but to my spiritual children. I’m talking about the responsibilities I want to teach and instill in you, whom I have chosen to serve the Lord. This way, the qualities that have already been instilled in your minds and character through habit and training can be further developed through explanation and instruction.

⁵ As I am about to speak about what is truly beneficial, I will refer to the words of the Prophet: “Incline my heart to Your testimonies and not to covetousness,” so that the idea of what is beneficial does not stir in us a desire for money. Some interpret it this way: “Incline my heart to Your testimonies and not to what is beneficial,” meaning that type of benefit that is constantly focused on making a profit in business and has been twisted by human habits to the pursuit of wealth. Generally, most people consider something beneficial only if it is profitable. However, we are talking about a kind of benefit that may result in earthly loss but allows us to gain Christ, whose profit is godliness with contentment. The true gain is achieving godliness, which enriches us with God’s presence—not with temporary wealth, but with eternal gifts, where there is no uncertain trial, only steadfast and unending grace.

⁶ There is a type of benefit that relates to the body, and another that pertains to godliness, as the Apostle distinguishes: “Bodily exercise profits a little, but godliness is profitable for everything.” What could be more virtuous than integrity? What is more fitting than keeping the body spotless and undefiled, maintaining its purity? Likewise, what is more appropriate than a widow remaining faithful to the memory of her deceased husband? And what could be more beneficial than actions that lead to the attainment of the heavenly kingdom? After all, there are those who have made themselves eunuchs for the sake of the kingdom of heaven.

Chapter 7 #

¹ Therefore, there is a strong connection between what is virtuous and what is beneficial; in fact, the same thing can be both virtuous and beneficial. Thus, He who desired to open the kingdom of heaven to everyone did not seek what was beneficial for Himself but what was beneficial for all. Similarly, we should follow a certain order, progressing step by step from ordinary actions to those that are more excellent, in order to demonstrate, through many examples, how what is beneficial can be advanced.

² First of all, we should understand that nothing is more beneficial than being loved, and nothing is more detrimental than not being loved. In my opinion, being hated is simply disastrous and entirely harmful. We mention this so that we can strive to create a positive impression and be well-regarded by others. We should aim to earn a place in people’s hearts through our calm demeanor and kind nature. Goodness is appealing and delightful to everyone, and there is nothing that touches human emotions more easily. If this goodness is also accompanied by a gentle character, a willingness to help, moderation when giving orders, politeness in speech, integrity in words, a readiness to engage in conversation, and a sense of modesty, it is remarkable how much all of this contributes to increasing affection from others.

³ We can see, not just with private individuals but even with kings, the impact of being readily courteous and willing to help, and the damage that pride and boastful language can cause—sometimes even bringing kingdoms to the brink of collapse and leading to the downfall of powers. If someone wins the people’s favor through wise advice or service, by faithfully performing the duties of their position, or by facing danger for the sake of the entire nation, there’s no doubt that the people will show such love for that person that they will prioritize his safety and well-being above their own.

⁴ Moses had to endure many reproaches from his people. Yet, when the Lord wanted to punish those who insulted him, Moses often offered himself on behalf of the people to save them from divine anger. Even after being wronged, he spoke to the people with gentle words. He comforted them in their struggles, reassured them with his prophetic visions of the future, and encouraged them through his actions. Despite frequently speaking with God, he always addressed people with kindness and grace. It’s no wonder he was considered above all others. People couldn’t even look at his face, and they refused to believe that his grave was ever found. He had captivated everyone to such a degree that they loved him more for his gentleness than they admired him for his deeds.

⁵ David also followed in his footsteps, chosen from everyone to lead the people. He was gentle, kind, humble, and always ready to show affection. Even before he became king, he offered himself in place of everyone else. As king, he stood alongside everyone in battle, sharing their struggles. He was courageous in combat, gentle in leadership, patient in the face of insults, and more willing to endure wrongs than to retaliate. He was so beloved that, even as a young man, he was chosen to rule despite his reluctance and was compelled to take on the role, even though he resisted. In his old age, his people asked him not to fight because they preferred to face danger for his sake rather than let him face it for theirs.

⁶ He had won the people’s loyalty by fulfilling his duties freely. First, during a time of division among them, he chose to live in exile in Hebron rather than rule in Jerusalem. Then, he showed his respect for bravery, even in an enemy. He believed that justice should be shown to those who had fought against him, just as it was to his own men. He admired Abner, the bravest warrior on the opposing side, even while Abner was still leading them in battle. And when Abner sought peace, he did not scorn him but instead honored him with a banquet. When Abner was killed through treachery, he mourned and wept for him, attended his funeral, and demonstrated his commitment to justice by seeking vengeance for the murder. He even passed on this duty to his son, more concerned with ensuring the death of an innocent man did not go unavenged than with anyone grieving for his own loss.

⁷ It is no small feat, especially for a king, to humble oneself and perform tasks like the lowest of servants. It is admirable to avoid seeking sustenance at someone else’s expense, to refuse a drink of water, to admit one’s sins, and to be willing to sacrifice oneself for the people. David demonstrated this when he offered himself to take on divine punishment, saying to the angel of destruction, “Look, I have sinned; I, the shepherd, have acted wickedly. But these people—what have they done? Let your hand be against me instead.”

⁸ What more can I say? He remained silent before those plotting deceit, choosing not to respond to their accusations or insults, as if he hadn’t heard them at all. When he was slandered, he prayed; when he was cursed, he blessed. He walked with a pure heart and avoided the arrogant. He followed those who were untainted by the world and, when mourning his sins, mixed ashes with his food and tears with his drink. It is no wonder he was sought after by all the people. All the tribes of Israel came to him, saying: “We are your own flesh and blood. Even in the days when Saul was king, you were the one who led Israel in and out. And the Lord said to you, ‘You shall shepherd My people.’” Why should I say more about the one of whom the Lord declared, “I have found David, a man after My own heart”? Who else has walked in such holiness and justice, fulfilling the will of God? For his sake, forgiveness was granted to his children when they sinned, and their rights were preserved for his descendants.

⁹ Who wouldn’t have loved him, seeing how much his friends cherished him? He genuinely loved his friends and believed they loved him just as much in return. In fact, parents valued him even more than their own children, and children loved him more than their parents. This made Saul very angry, and he tried to strike his son Jonathan with a spear because he believed that David’s friendship was more important to Jonathan than either his duty as a son or his father’s authority.

¹⁰ It greatly encourages mutual love when we show love in return to those who love us and prove that we don’t love them any less than they love us, especially when we demonstrate this through the actions of a loyal friendship. What could be more likely to gain favor than gratitude? What is more natural than to love someone who loves us? What is so deeply ingrained in human nature than the desire to let someone we care about know that we love them, especially when we want them to love us back? The wise person rightly says, “Lose your money for your brother and your friend,” and also, “I will not be ashamed to defend a friend, nor will I hide from him.” If the words in Ecclesiasticus show that a friend is the medicine of life and immortality, then it’s clear that love is our greatest defense. As the Apostle says, “It bears all things, believes all things, hopes all things, endures all things; love never fails.”

¹¹ David was successful because he was loved by everyone and preferred to be loved rather than feared by his people. Fear might provide temporary protection, but it can’t maintain security in the long run. When fear fades, boldness often takes its place because fear doesn’t create trust, but affection does.

¹² Love is the first thing that gives us a good reputation. So, it’s beneficial to have many people who can speak well of us because of their love. From this comes trust, where even strangers feel comfortable relying on your kindness when they see how cherished you are by others. Similarly, trust can lead to love. When someone shows trustworthiness to one or two people, it can influence the perceptions of many, earning their goodwill.

Chapter 8 #

¹ Therefore, two things—love and trust—are the most effective in earning us the approval of others. There is also a third quality that is valuable if you possess it: the ability to give good advice, which many people admire and believe to be truly worthy of respect.

² Since giving good advice is a powerful way to win people’s affection, prudence and justice are essential qualities in every situation. Most people seek these qualities, so they naturally trust someone who possesses them, believing that person can provide useful and reliable advice. After all, who would seek guidance from someone they don’t believe to be wiser than themselves? It’s crucial, therefore, that the person being asked for advice is seen as more knowledgeable than the person seeking it. Otherwise, why would we consult someone if we don’t believe they can offer clearer insights than we already have?

³ If we find a person who, through the strength of their character, mental fortitude, and influence, stands out above all others—someone who is better equipped through experience and example than anyone else; someone who can end immediate dangers, foresee future threats, identify those that are near, explain complex issues, provide timely relief, and is willing not just to offer advice but also to lend a hand—such a person earns our trust. So much so that those seeking guidance might say, “Even if things go wrong because of them, I will accept it.”

⁴ We place our safety and reputation in the hands of such a person because, as we mentioned earlier, he is both just and wise. Justice ensures we have no fear of being deceived, and wisdom reassures us that there won’t be any mistakes. Generally speaking, we tend to trust a just person more than a wise one. However, according to philosophical definitions, all virtues are interconnected, and wisdom cannot exist without justice. This idea is also reflected in our literature. For example, David says, “The just person is compassionate and lends.” In another place, he elaborates: “A good person is compassionate and lends; he will speak with wisdom.”

⁵ Isn’t Solomon’s famous judgment a perfect example of wisdom and justice? Let’s examine it. The story goes that two women came before King Solomon. One of them said, “Please listen to me, my lord. This woman and I live in the same house, and we both gave birth to a son around the same time, within three days of each other. We were alone; there was no one else in the house with us. One night, her son died because she accidentally rolled over on him in her sleep. In the middle of the night, she got up and took my son from my arms while I was sleeping, placing her dead child in my arms instead. When I woke up in the morning to nurse my child, I found him dead. But when I looked at him closely in the daylight, I realized he was not my son.” The other woman then said, “No, the living child is mine, and the dead child is yours.”

⁶ This was the conflict, with each woman claiming the living child as her own and denying that the dead child was hers. The king then ordered a sword to be brought and commanded that the baby be cut in half, giving one half to each woman. At this, the woman who was truly the child’s mother, driven by her love, cried out, “Please, my lord, do not kill the child! Give him to her instead—just let him live.” But the other woman said, “He shall be neither mine nor hers; cut him in half.” Then the king declared that the baby should be given to the woman who wanted to spare his life, saying, “Give the child to her, for her compassion shows she is the true mother.”

⁷ It is reasonable to think that the mind of God was within him, for what is hidden from God? What could be more concealed than the inner witness that lies deep within a person’s heart? The wise king accessed this, as if to judge a mother’s true feelings, and drew out the voice of her heart. A mother’s feelings were revealed when she chose for her son to live with someone else rather than see him killed before her eyes.

⁸ It was a sign of wisdom to discern hidden thoughts of the heart, to uncover the truth from secret places, and to pierce, like with the sword of the Spirit, not just the body but also the mind and soul. It was also an act of justice to ensure that the woman who had killed her own child did not take someone else’s, and that the real mother was reunited with her own child. The Scriptures confirm this. All of Israel, it says, heard about the judgment the king had made, and they feared the king because they saw that God’s wisdom was in him to carry out justice. Solomon himself had asked for wisdom so that he would be given a discerning heart to listen and judge with fairness.

Chapter 9 #

¹ It is also clear, according to the sacred Scriptures, which are the older texts, that wisdom cannot exist without justice, for wherever one is found, the other must be present as well. Consider how Daniel, with great wisdom, exposed the false accusation against him through a thorough examination, leaving the false accusers without any defense. It was an act of prudence to convict the wrongdoers using their own words, and an act of justice to ensure that the guilty were punished while the innocent were spared.

² There is, therefore, an unbreakable connection between wisdom and justice. However, generally speaking, virtue is usually divided into different forms. Temperance is shown by resisting pleasures, fortitude by enduring hardships and dangers, prudence by making good choices based on an understanding of what is beneficial or harmful, and justice by being a fair protector of both one’s own rights and those of others, ensuring that everyone gets what they deserve. This fourfold division aligns with common beliefs, so instead of delving into the complex discussions of philosophical theories, which often seem to emerge from some hidden depth to explore the truth, we can stick to these widely accepted interpretations and their usual meanings. With this framework in mind, let us return to our main topic.

Chapter 10 #

¹ We entrust our situation to the most prudent person we can find and seek their advice more readily than anyone else’s. However, the trustworthy counsel of a just person comes first and often carries more weight than the great abilities of the wisest individuals. After all, the wounds inflicted by a friend are better than the kisses of others. Because the judgment comes from a just person, it is also the conclusion of a wise one: in the just person’s counsel lies the resolution of the issue, while in the wise person’s mind lies the creativity to find solutions.

² And if someone combines these two qualities, the advice given will be exceptionally sound and admired by everyone for its wisdom and loved for its fairness. As a result, people will want to listen to the wisdom of the person who possesses both virtues, just as all the kings of the earth wanted to see Solomon and hear his wisdom. Even the Queen of Sheba came to him, testing him with challenging questions. She shared everything on her mind and heard all of Solomon’s wisdom, not missing a single word.

³ Learn, O man, who she was whom nothing escaped and whom the truth-loving Solomon shared everything with, from what you hear her saying: “I heard in my own land about your words and wisdom, but I didn’t believe it until I came and saw it with my own eyes; and behold, even half of it wasn’t told to me. You’ve exceeded all that I heard back in my land. Blessed are your women and blessed are your servants, who stand before you and hear all your wisdom.” Understand the feast of the true Solomon and who are seated at that feast; recognize it wisely and consider in what land all nations will hear of true wisdom and justice, and with what eyes they will see Him, witnessing things that are unseen. For the things that are seen are temporary, but the things that are not seen are eternal.

⁴ Who are the blessed women but those who hear the word of God and act on it? And again, Jesus said: Whoever does the will of God is My father, sister, and mother. And who are the blessed servants who stand before Him? People like Paul, who said, “To this day, I stand testifying to everyone, both great and small,” or Simeon, who waited in the temple to see the Messiah, the consolation of Israel. How could Simeon have asked to be allowed to depart, except that, in standing before the Lord, he knew he could only leave according to God’s will? Solomon is given as an example because people eagerly wanted to hear his wisdom.

⁵ Joseph, even when he was in prison, was still sought after for advice on uncertain matters. His counsel benefited all of Egypt, ensuring they did not suffer during the seven years of famine. He was even able to help other nations overcome their severe hunger.

⁶ Daniel, though he was a captive, became the chief of the king’s advisors. Through his guidance, he improved the present and predicted the future. He was trusted in all matters because he had often interpreted dreams and visions and proven that he spoke the truth.

Chapter 11 #

¹ A third characteristic appears to have been observed in those who were considered admirable, like Joseph, Solomon, and Daniel. What can I say about Moses, whose guidance all of Israel consistently relied on? His life made people trust in his wisdom and increased their respect for him. Who wouldn’t trust the counsel of Moses, to whom the elders brought matters that were beyond their understanding and ability to resolve?

² Who would reject the advice of Daniel, about whom God Himself said: “Who is wiser than Daniel?” How can anyone question the wisdom of those whom God has blessed with such grace? Through the guidance of Moses, wars were ended, and because of his righteousness, food came down from heaven and water flowed from a rock.

³ How pure Daniel’s soul must have been to soften the hearts of barbarians and tame lions! What incredible self-control he had, both in spirit and in body! It was not undeserved that he became admired by everyone, especially because—despite enjoying the favor of royalty—he did not seek wealth or consider the honors he received more valuable than his faith. He was willing to face danger for God’s law rather than compromise his beliefs to win the approval of others.

⁴ And what more can I say about the purity and righteousness of Joseph, whom I almost overlooked? On one hand, he resisted the temptations of his master’s wife and refused her gifts. On the other, he faced death with courage, overcame his fear, and chose imprisonment. Who wouldn’t see him as someone worthy of giving advice in personal matters, with a spirit so fruitful and a mind so sharp that his wisdom brought abundance to a time of scarcity?

Chapter 12 #

¹ We should note, then, that when seeking advice, qualities like a virtuous life, moral excellence, kindness, and a pleasant nature are highly valued. Who looks for a spring in a muddy place? Who wants to drink from dirty water? Similarly, where there is indulgence, excess, and a combination of vices, who would think they should seek guidance there? Who doesn’t despise a corrupt life? Who would consider someone helpful to others when they can’t even manage their own life? And who wouldn’t steer clear of a wicked, ill-tempered, abusive person who is always ready to cause harm? Who wouldn’t want to avoid such a person at all costs?

² And who would go to a person for advice, no matter how well-qualified, if they are difficult to approach? It’s like a fountain whose water is cut off—what’s the point of having wisdom if you refuse to share it? If you close off the chance to give advice, it’s like shutting off the source, preventing it from benefiting others or even yourself.

³ We can certainly apply this to someone who, despite having wisdom, has tainted it with the corruption of a vicious life, thus polluting the source of their advice. Such a person’s life is evidence of a depraved character. How can we consider someone to be good at giving counsel when we see they have a flawed character? If I’m going to trust someone with advice, they should be better than me. How can I think someone is capable of advising me when they never follow their own advice? Or believe they have time for me when they have none for themselves? Especially when their mind is consumed with pleasures, overcome by lust, enslaved by greed, driven by avarice, and paralyzed by fear? How can there be room for giving counsel when there is no room for peace of mind?

⁴ That wise man, whom I admire and respect, and whom the gracious Lord gave to our ancestors, set aside everything that was offensive. Anyone who follows him should also be someone who can offer good advice and help protect another’s good judgment from falling into vice, for nothing corrupt can mix with that.

Chapter 13 #

¹ Is there anyone who would want to have a beautiful face but have its charm ruined by a beast-like body and frightening claws? The form of virtues is so wonderful and glorious, especially the beauty of wisdom, as all of Scripture tells us. Wisdom is more radiant than the sun and far outshines any constellation when compared to the stars. Night may take away the light of the stars, but wickedness can never overcome wisdom.

² We have discussed the beauty of wisdom and supported this with Scripture. Now, it remains to demonstrate, based on Scripture, that wisdom cannot coexist with vice, but is instead inseparably linked with all other virtues. Wisdom has a spirit that is wise, pure, trustworthy, holy, loves goodness, is quick to act, never prevents kindness, is compassionate, steadfast, free from worry, powerful, and oversees everything. Furthermore, it teaches temperance, justice, and virtue.

Chapter 14 #

¹ Prudence, therefore, works through everything and aligns with all that is good. How can she offer good advice without also having justice? This allows her to remain consistent, unafraid of death, not held back by fear or worry, not swayed from the truth by flattery, and unafraid of exile, knowing that the whole world is the homeland of the wise. She does not fear poverty, for she understands that the wise lack nothing, as the entire wealth of the world belongs to them. What is greater than a person who is not tempted by money, who disdains wealth, and looks down from a higher perspective on the desires of others? People think that someone who lives like this is more than just a human: “Who is this?” they say, “We will praise him, for he has done wonderful things in his life.” Surely, he deserves admiration, for he despises riches, while most people value them above even their own safety.

² The principles of economy and self-restraint are fitting for everyone, but especially for those who are held in the highest regard. Such individuals should not be consumed by a desire for wealth, and those who lead free people should never become enslaved by money. It is more appropriate for them to value integrity over riches and to serve their friends willingly. Humility enhances the respect one receives. It is commendable and proper for a leader to have no desire for dishonest gain, unlike Syrian traders and Gilead merchants, and not to place all their hopes in money or to constantly focus on their profits and savings like a hired worker.

Chapter 15 #

¹ If it is admirable to have a soul free from the vice of greed, how much more admirable is it to win the people’s love through generosity—given neither too lavishly to those who are undeserving nor too stingily to those in need.

² There are many ways to be generous. We can not only share and give food from our daily supply to those in need, helping them sustain their lives, but we can also offer advice and assistance to those who are too proud to reveal their struggles, as long as the common resources for those in need are not depleted. I’m referring to someone in a position of authority. If this person is a priest or almoner, they should inform the bishop about anyone they know who is in need or has lost their wealth and is now facing hardship—especially if their situation is not due to youthful recklessness but rather because of someone else’s theft or an unavoidable loss of their inheritance, making it impossible for them to earn their daily bread.

³ The greatest form of generosity is rescuing captives, freeing them from their enemies, saving people from death, and, most importantly, saving women from disgrace, reuniting children with their parents and parents with their children, and restoring a citizen to their country. This was clearly seen when Thrace and Illyria were devastated. So many captives were up for sale worldwide that if they had been gathered together, their numbers would have exceeded those of an entire province. Yet there were some who would have sent back into slavery those whom the Church had freed. These individuals were more heartless than slavery itself, scorning the mercy shown by others. They claimed that if they had been enslaved, they would willingly remain slaves. If they had been sold, they would not refuse to serve as slaves. They wanted to revoke the freedom of others, even though they couldn’t escape their own slavery unless, by chance, the buyer agreed to take back the payment, which wouldn’t simply undo the slavery but would instead constitute a redemption.

⁴ A key aspect of generosity is freeing captives, especially those held by ruthless enemies who lack any compassion, except when they see an opportunity for profit through ransom. It is also admirable to take on someone else’s debt when they are unable to pay and are struggling, particularly when the debt is legitimate and remains unpaid due to lack of funds. Likewise, it is a great act of generosity to raise children and care for orphans.

⁵ There are also those who arrange marriages for young women who have lost their parents, helping to protect their virtue and supporting them not just with kind words but also with financial assistance. Another form of generosity is taught by the Apostle: “if a believer has widows in their family, they should support them so that the Church isn’t overburdened and can provide for widows who truly have no one else to care for them”.

⁶ This type of generosity is indeed valuable, but it’s not something everyone possesses. Many good people have limited resources, are satisfied with little for themselves, and can’t afford to provide financial aid to others in need. However, there’s another form of kindness they can offer, one that allows them to support those even less fortunate. Generosity can take two forms: one involves giving financial assistance, while the other involves providing active help, which can often be more impactful and admirable.

⁷ How much greater was it for Abraham to rescue his captured nephew through a victorious battle than if he had simply paid a ransom! Similarly, how much more helpful was it for the virtuous Joseph to advise King Pharaoh on how to prepare for the future than if he had offered him money! Money wouldn’t have been able to restore the prosperity of any single region, but through his foresight, Joseph saved all of Egypt from five years of famine.

⁸ Money is easily spent, but advice and guidance are never exhausted. In fact, they grow stronger with frequent use. Money diminishes quickly and can run out, limiting even the ability to be generous. The more people you want to help with money, the fewer you can actually support, and often you don’t have enough to give what you feel others deserve. However, when it comes to offering advice and active assistance, the more you share, the more it seems to grow and replenish itself. The flow of wisdom continuously returns to its source, becoming even more effective the more it is shared.

Chapter 16 #

¹ It’s clear, then, that we should practice generosity with proper restraint, so our gifts don’t end up being wasted. Moderation is especially important for priests, who should avoid giving out of a desire for show rather than out of fairness. The greed of beggars has never been greater than it is today. They come full of energy, without any real need, just because they’re on the move. They want to empty the wallets of the poor, taking away their means of survival. Not satisfied with a small amount, they always ask for more. They use the clothes they wear to justify their demands, and with fabricated stories about their lives, they request even more money. If someone were too quick to believe their tales, they could quickly deplete the funds intended to support the truly needy. We should be thoughtful in our giving, ensuring that the poor aren’t left with nothing and that the resources meant for those in need don’t become the spoils of the dishonest. Let us give with such careful consideration that kindness is never ignored, and genuine need is never overlooked.

² Many people pretend they have debts. We should look into the truth of these claims. Some complain they’ve lost everything to robbers. In such cases, only offer help if their misfortune is obvious or if the person is well-known; then, offer assistance generously. Those who have been turned away by the Church should still be given supplies if they’re in need of food. Anyone who gives thoughtfully isn’t harsh towards anyone but is generous towards all. We should not only listen to the pleas of those asking for help but also use our eyes to truly see their needs. The silent suffering of the weak speaks more loudly to a good giver than the voices of the poor. Sometimes, the persistent cries of a beggar might demand more than we intended to give, but we shouldn’t always give in to bold demands. We must seek out those who are ashamed to ask for help and notice those who do not see us. Remember those in prison and think of those who are sick and cannot reach out for help.

³ The more people see your enthusiasm for showing mercy, the more they will love you. I know many priests who found that the more they gave, the more they received. When people see a good distributor giving generously during their duties, they trust that their act of mercy will reach those in need. However, if they see them giving either too much or too little, they disapprove; in one case because they waste the resources provided by others through unnecessary expenses, and in the other because they hoard them. So, just as generosity must be exercised with care, sometimes it also needs a push. Careful management ensures that kindness can be extended every day, and we don’t end up having to withhold aid from someone in genuine need because we have wasted resources elsewhere. A push is needed because it’s better to spend money on feeding the poor than on enriching the wealthy. We must be careful not to lock away the well-being of the needy in our money chests or to bury the lives of the poor as if they were in a tomb.

⁴ Joseph could have given away all the wealth of Egypt and spent the royal treasures, but he didn’t want to appear wasteful with someone else’s resources. He chose to sell the grain instead of giving it away to the hungry. If he had given it to a few, there wouldn’t have been enough for everyone. He demonstrated wise generosity by ensuring there was enough for all. He opened the storehouses so that everyone could buy their grain, understanding that if people received it for free, they might stop cultivating their own land. Often, when people rely on what belongs to others, they neglect their own responsibilities.

⁵ First, Joseph collected their money, then their tools, and finally, he acquired all their land rights for the king. His goal wasn’t to strip them of their property, but to help them retain it. He also implemented a general tax so they could keep their possessions securely. Those from whom he had taken the land were so satisfied that they saw it not as losing their rights, but as regaining their well-being. They said, “You have saved our lives; let us find favor in the eyes of our lord.” They hadn’t lost anything of their own, but had gained a new form of security. Nothing useful to them was lost; in fact, they had secured it for the future.

⁶ O noble man! You did not seek the temporary glory of unnecessary generosity but instead established a lasting legacy through your wise planning. You acted so that the people could support themselves through their contributions, and would not have to rely on others in times of need. It was surely better for them to give up a portion of their harvest than to lose all their rights. You set the tax at one-fifth of their total produce, demonstrating foresight in planning for the future and fairness in the tax you imposed. Egypt never again faced such a famine after this.

⁷ How brilliantly he foresaw the future! First, he demonstrated great insight when interpreting the royal dream by revealing the truth. This was the king’s first dream: seven healthy and well-fed cows came up out of the river and grazed along its banks. Then, seven other cows, scrawny and malnourished, emerged from the river and fed alongside them on the river’s edge. The thin and miserable cows appeared to devour the fat, well-fed ones. The second dream was similar: seven full, healthy ears of grain sprouted from the ground. After them, seven thin, withered ears, scorched by the wind, appeared and seemed to consume the rich, fruitful ears.

⁸ Joseph explained the dream like this: the seven cows represent seven years, and the seven ears of grain also represent seven years — he interpreted the years based on the cattle and the crops. This is because a cow’s gestation period is a year, and a crop takes a full year to grow. Just as days, years, and time flow swiftly like a river, the seven years of plenty will be followed by seven years of famine. He predicted that the first seven years in a fertile land will be productive and abundant, but the following seven years will be barren and unproductive, with the famine consuming the abundance of the previous years. Therefore, he advises them to store grain during the years of plenty to prepare for the upcoming years of scarcity.

⁹ What should we admire first? His intellect, which allowed him to reach the very depths of truth? Or his foresight, by which he anticipated such a great and enduring need? Or his vigilance and fairness? With his vigilance, when he was entrusted with such a high position, he gathered immense supplies; and through his fairness, he treated everyone equally. And what can I say about his greatness of spirit? Even though he was sold into slavery by his brothers, he took no revenge but instead alleviated their suffering. And what about his gentleness? With a compassionate trick, he sought to bring his beloved brother to him, pretending that he had stolen something valuable so he could keep him close as a token of his love.

¹⁰ This is why his father rightly said to him: “My son Joseph has grown strong, my son has grown strong, my youngest son, my beloved. My God has helped you and blessed you with the blessings of the heavens above and the blessings of the earth, the earth that holds everything, because of the blessings of your father and mother. These blessings have surpassed the blessings of the everlasting hills and the desires of the eternal mountains.” And in Deuteronomy, it says: “You who appeared in the burning bush, may You come upon the head of Joseph, upon his crown. Honored among his brothers, his glory is like the firstborn of his herd; his horns are like the horns of a wild ox. With them, he will drive the nations to the ends of the earth. These are the ten thousands of Ephraim and the thousands of Manasseh.”

Chapter 17 #

¹ This is how someone who advises others should be: setting an example in all good deeds, in teaching, in integrity, and in seriousness. By doing so, his words will be sound and above reproach, his advice helpful, his life virtuous, and his views respectable.

² Paul was a man who advised virgins and guided priests, offering himself as a role model for us to follow. He knew how to be humble, just like Joseph did. Although Joseph came from the noble lineage of the patriarchs, he wasn’t ashamed of his lowly status as a slave. Instead, he embraced it with a willing spirit and brought honor to it through his virtues. Joseph understood humility even when he was bought and sold, and he called his masters “Lord.” Listen to how he humbles himself: “My master doesn’t concern himself with anything in his house because he has entrusted everything to me. He has kept nothing back from me except you, because you are his wife. So how could I do such a wicked thing and sin against God?” His words are filled with humility and chastity. Humility, because he was obedient to his master; honor, because he was grateful; and chastity, because he recognized it as a great sin to defile himself with such a grave offense.

³ This is how a person who gives counsel should be. They should have nothing dark, deceptive, or false about them that could cast a shadow on their life and character. There should be nothing wicked or harmful that might deter those seeking advice. Some things we avoid, while others we disdain. We avoid things that can cause harm or quietly grow into something harmful, like when the person giving us advice has questionable integrity or is motivated by money, so that the right amount could sway their judgment. If someone acts unjustly, we steer clear of them. A person who is indulgent and extravagant might not be dishonest, but if they are greedy and overly concerned with money, they are looked down upon. What evidence of hard work or results can come from someone who leads a lazy and idle life? What cares or concerns ever trouble their mind?

⁴ Therefore, a wise person says, “I have learned to be content in whatever situation I find myself.” This is because they understand that the love of money is the root of all evils, so they are satisfied with what they have and don’t desire what belongs to others. “What I have is enough for me,” they say. “Whether I have little or much, it is plenty.” It seems as though they want to make this point very clear. They use these words: “I am content with what I have.” This means, “I am neither in need nor do I have too much. I don’t lack anything because I seek nothing more. I don’t have too much, because what I have is not just for myself, but for others.” This is said in the context of money.

⁵ He could have said these words about anything because, at that moment, he was satisfied with everything. He didn’t seek any greater honor, wasn’t looking for additional recognition, wasn’t craving empty praise, and didn’t expect gratitude where it wasn’t deserved. Instead, he was patient in his efforts, confident in his worth, and waiting for the end of the challenges he had to face. He says, “I know how to be humbled.” True humility isn’t found in ignorance or false modesty, but in understanding one’s own limitations and having a genuine modesty. There is a type of humility that comes from fear and another that comes from a lack of skill and knowledge. That’s why Scripture says, “He will save the humble in spirit.” Gloriously, he says, “I know how to be humbled,” meaning that he knows when, how, and for what purpose to humble himself in any role or duty. The Pharisee didn’t know how to be humbled, which is why he was brought down. The tax collector knew how, and that’s why he was justified.

⁶ Paul also knew how to live in plenty because he had a rich soul, even though he didn’t have the wealth of a rich man. He understood how to have abundance because he didn’t seek gifts of money but rather the fruits of grace. We can interpret his words about knowing how to have plenty in another way as well. He could say, “Oh, you Corinthians, our mouth is open to you, our heart is wide open.”

⁷ In all situations, he was used to both being full and being hungry. Blessed is the one who knows how to be full in Christ. This fullness isn’t physical but spiritual, brought about by knowledge. And knowledge is indeed necessary, for “man does not live by bread alone, but by every word of God.” The one who knew how to be full also knew how to be hungry, always seeking something new, hungering for God and thirsting for the Lord. He understood what it meant to be hungry, knowing that those who hunger will be fed. He also knew how to live in abundance and was able to do so, for he had nothing yet possessed everything.

Chapter 18 #

¹ Justice, therefore, is particularly valuable for those in positions of authority, while injustice ultimately undermines and opposes them. The Bible provides an example of this when it describes how, after Solomon’s death, the people of Israel asked his son Rehoboam to relieve them from their harsh oppression and lessen the severity of his father’s rule. Ignoring the advice of the older advisors, Rehoboam, influenced by the younger men, responded that he would increase the burden of his father’s yoke and replace their lighter labors with more difficult ones.

² Angered by this response, the people declared: “We have no share in David, nor inheritance in the son of Jesse. Go back to your tents, O Israel. We will not have this man as our prince or leader.” As a result, Rehoboam was abandoned and deserted by the people, retaining barely two of the ten tribes, only because of their loyalty to David.

Chapter 19 #

¹ It is clear, then, that fairness strengthens empires, while injustice leads to their downfall. How can wickedness maintain control over a kingdom when it can’t even govern a single family? Therefore, there is a need for great kindness, so that we can protect not only the governance of society as a whole but also the rights of individuals. Benevolence is incredibly valuable, as it seeks to extend its favors to everyone, to build strong bonds by fulfilling obligations, and to win loyalty through its appeal.

² We have also mentioned that courteous speech is highly effective in winning favor. However, it should be genuine and sensible, avoiding flattery, so that we do not compromise the honesty and purity of our words. We should serve as examples to others not only through our actions but also through our words, purity, and integrity. We should strive to be as we wish to be perceived, openly expressing our true feelings. We must not harbor unjust thoughts in our hearts, thinking they can remain hidden, for He who created secrets hears what is spoken in private and knows the thoughts of the heart. Therefore, let us act as if we are always under the eyes of a Judge, considering all we do to be in the open, so that it is clear to everyone.

Chapter 20 #

¹ It’s very beneficial to connect with a good person. It’s also extremely valuable for young people to follow the guidance of great and wise individuals. Being around wise people makes one wise, while sticking with foolish people makes one appear foolish. Friendships with wise individuals greatly help us learn and provide clear evidence of our integrity. Young people quickly begin to imitate those they are close to, and this idea is reinforced by the fact that, in their daily lives, they start to resemble those with whom they spend the most time.

² Joshua, the son of Nun, became great because of his close relationship with Moses. This connection not only taught him the law but also prepared him to receive grace. When the majesty of the Lord was revealed in the tabernacle, Joshua was there alone. When Moses spoke with God, Joshua was also covered by the sacred cloud. While the priests and people remained below, Joshua and Moses went up the mountain to receive the law. As the people stayed in the camp, Joshua was outside in the tabernacle of witness. When the pillar of cloud descended and God spoke with Moses, Joshua stood faithfully by his side. Even as a young man, he remained in the tabernacle while the older men, standing at a distance, trembled at these divine wonders.

³ Everywhere he went, Joshua stayed close to holy Moses during all these miraculous events and profound mysteries. As a result, Joshua, who had been Moses’ companion in this relationship with God, inherited his power. He was truly worthy to be the one who could stop the flow of a river or command the sun to stand still, delaying the night and extending the day to witness his victory. Unlike Moses, who was not granted this honor, Joshua alone was chosen to lead the people into the Promised Land. He was a man of great faith, achieving remarkable wonders and triumphs. While Moses’ works were of a more elevated nature, Joshua’s brought greater success. Both, with the help of divine grace, rose above all human standards: Moses ruled the sea, and Joshua commanded the heavens.

⁴ The connection between the old and the young is a beautiful thing. The older generation provides wisdom and guidance, while the younger generation offers comfort and joy. For example, when Lot was young, he stayed close to Abraham as he began his journey. Some might argue that this was because they were related, rather than by Lot’s choice. And what about Elijah and Elisha? While the Bible doesn’t explicitly say that Elisha was a young man, we can infer that he was younger. In the Acts of the Apostles, Barnabas traveled with Mark, and Paul traveled with Silas, Timothy, and Titus.

⁵ We also see that responsibilities were divided based on each person’s strengths. The elders led with their wisdom and counsel, while the younger ones demonstrated energy and action. Often, those who were virtuous, despite their age difference, found great joy in working together—like Peter and John. The Gospel tells us that John was a young man, even describing himself that way, but he was just as worthy and wise as any of the elders. He possessed a maturity of character and the sound judgment typically associated with old age. A life of integrity is the hallmark of a good old age.

Chapter 21 #

¹ One’s reputation is greatly enhanced when they rescue a poor person from the clutches of a powerful individual or save a condemned criminal from execution—provided it can be done discreetly, so as not to appear motivated by a desire for attention rather than genuine compassion. Acting otherwise might cause more harm than good. However, if someone helps a person who is being unjustly oppressed by the influence and power of another, rather than suffering due to their own wrongdoing, it strengthens the perception of their integrity and character.

² Hospitality also earns many people a good reputation, as it is a visible expression of kindness. It’s important that strangers not only find hospitality when they need it but are also welcomed with courtesy, with the door open to them upon arrival. It’s highly regarded by everyone when a guest is received with honor, when the warmth of hospitality is evident at our table, and when we offer prompt and generous service, eagerly anticipating their arrival.

³ This was particularly the praise given to Abraham, who kept watch at the door of his tent to ensure that no stranger would pass by unnoticed. He was diligent in his efforts to greet visitors, anticipating their arrival, and inviting them to stay by saying, “My lord, if I have found favor in your sight, do not pass by your servant.” As a reward for his hospitality, he was blessed with the gift of descendants.

⁴ Lot, Abraham’s nephew, who shared not only a close family bond but also a similar virtue, was spared from the destruction of Sodom due to his willingness to show hospitality. His readiness to welcome and care for others saved both him and his family from the city’s fate.

⁵ A person should be hospitable, kind, and honest, not coveting what belongs to others. They should be willing to give up some of their own rights when challenged, rather than take away someone else’s. It’s important to avoid conflicts and hate arguments, striving instead to restore harmony and maintain peace. When a good person gives up some of their own rights, it not only shows generosity but also comes with significant benefits. For one, avoiding the cost of a legal battle is a considerable gain. Additionally, it fosters stronger friendships, which can lead to many other advantages in the future. These benefits often prove invaluable to those who can overlook small losses in the moment.

⁶ In all acts of hospitality, we should show kindness to everyone, but we should offer greater respect to those who are virtuous. As the Lord has said, “Whoever welcomes a righteous person in the name of righteousness will receive a righteous person’s reward.” Hospitality holds such favor with God that even something as small as a cup of cold water will not go unrewarded. Consider that when Abraham sought guests, he ended up welcoming God Himself. Similarly, Lot welcomed angels into his home. How can you be sure that when you welcome others, you aren’t also welcoming Christ? Christ may be present in the stranger you receive, for He is there in the person of the poor. As He Himself said, “I was in prison, and you visited Me; I was naked, and you clothed Me.”

⁷ It is truly fulfilling to seek grace rather than money. However, this evil—valuing money above all else—has long taken root in human hearts, so much so that wealth is often revered, and people are consumed with admiration for riches. This love of money seeps in and drains away every sense of kindness, leading people to view anything spent beyond the bare minimum as a loss. Yet, even here, the holy Scriptures caution against the love of money, so that it doesn’t become an obstacle, saying: “Better is hospitality, even if it consists only of herbs.” And again: “Better is bread eaten in contentment with peace.” The Scriptures encourage us to be generous, not wasteful.

⁸ There are two types of generosity: one that stems from genuine kindness and another from reckless extravagance. True generosity is shown by welcoming strangers, clothing those in need, rescuing captives, and supporting the poor. On the other hand, it’s wasteful to spend money on lavish feasts and excessive wine. As it is written: “Wine leads to waste, and drunkenness leads to abuse.” It’s also wasteful to use your wealth just to win public approval. This is what people do when they spend their inheritance on circus games, theatrical performances, gladiator fights, or even wild animal battles, all to outdo the reputation of their ancestors. Such actions are foolish because it’s unwise to be extravagant, even when doing good deeds.

⁹ True generosity involves maintaining a balance in helping the poor so that one has enough resources to continue assisting others, without overstepping for the sake of gaining approval. What is given with a pure and sincere heart is appropriate. It is also important to avoid unnecessary actions while ensuring that necessary ones are not neglected.

¹⁰ However, it is especially important for the priest to beautify the house of God with appropriate splendor, so that the Lord’s sanctuary may be made magnificent through his efforts. He should always allocate money according to the needs of mercy. He must give to strangers what is just, neither too little nor too much—just enough as kindness requires. He should never seek to gain favor at the expense of the poor, nor should he appear either too stingy or too generous to his fellow clergy. Being too stingy is unkind, while being overly generous is wasteful. It is unkind if there isn’t enough money to meet the needs of those who should be rescued from their unfortunate circumstances. It is wasteful if there is an excess used for indulgence.

Chapter 22 #

¹ Furthermore, our words and teachings should be measured, so they don’t come across as either too lenient or too harsh. Many choose to be overly lenient in order to appear virtuous. However, it’s clear that anything fake or insincere cannot embody true virtue; in fact, it cannot even endure. Initially, it may seem to thrive, but over time, like a delicate flower, it withers and fades away. In contrast, what is true and genuine has deep and lasting roots.

² To demonstrate with examples our claim that what is feigned cannot endure, but rather flourishes briefly before quickly failing, let’s consider a case of pretense and falsehood from the same family we’ve previously used to illustrate their growth in virtue.

³ Absalom, the son of King David, was renowned for his beauty, with a striking appearance in the prime of his youth. There was no one like him in all of Israel, flawless from head to toe. He had a chariot, horses, and fifty men running ahead of him. He would rise early and stand by the gate, intercepting those who sought the king’s judgment. He would ask them, “Which city are you from?” and when they replied, “Your servant is from one of the tribes of Israel,” Absalom would say, “Your claims are good and just. But is there no one appointed by the king to hear you? If only I were made a judge! Anyone who comes to me in need of judgment, I would ensure they receive justice.” With such words, he won them over. When they bowed to him, he would extend his hand, take hold of them, and kiss them. In this way, he won the hearts of everyone. For flattery like this quickly penetrates and deeply influences the heart.

⁴ Those spoiled and ambitious men initially chose what seemed like an honor to them—something that was pleasing and enjoyable for a while. But as time passed, during the delay that the prophet, being exceptionally wise, believed was necessary, they could no longer endure it. David, confident of victory, entrusted his son to those going into battle, instructing them to spare him. David chose not to fight himself, fearing it would appear as though he were taking up arms against his own son, even though his son was trying to overthrow him.

⁵ It is clear, then, that things are enduring and solid when they are rooted in truth and come from a sincere, genuine heart. On the other hand, things achieved through pretense and flattery can never last long.

Chapter 23 #

¹ Who would believe that those who are bribed into obedience or those who are swayed by flattery would ever remain loyal? The former are always ready to sell themselves to the highest bidder, while the latter cannot tolerate strict authority. They are easily won over with a bit of praise, but the moment they are reprimanded, they grumble, abandon you, and leave with resentment. They prefer to lead rather than follow, believing that those who should be their superiors ought to be subject to them, as if they are owed something for their so-called kindness.

² Who would think that those who need to be bound by money or flattery will remain loyal? The one who accepts your money feels undervalued and thinks he’s being bought cheaply unless he is paid repeatedly. So, he constantly expects more. Meanwhile, the one who is won over by flattery always demands to be courted and praised.

Chapter 24 #

¹ I believe that one should seek advancement, especially within the Church, through good deeds and with the right intentions. This way, there is no room for arrogance, laziness, disgraceful attitudes, or inappropriate ambition. A straightforward and sincere mindset is enough and speaks for itself.

² When in a position of authority, it’s important not to be overly harsh or strict, but also not too lenient. On one hand, we should avoid appearing tyrannical, and on the other, we must ensure we are fulfilling the responsibilities of the role we’ve accepted.

³ We should also aim to win many over through acts of kindness and service, while maintaining the goodwill we’ve already earned. People will understandably forget past benefits if they feel wronged in a significant way now. It’s not uncommon for those we’ve helped and supported to turn away if we unfairly favor someone else over them. However, it is important for a priest to demonstrate fairness in their kindness and decisions, showing equal respect and consideration for fellow clergy as they would for their own family.

⁴ Those who were once esteemed should not become arrogant, but should instead remain humble, remembering the grace they have received. A priest should not be upset if a fellow cleric, attendant, or any member of the Church gains respect through acts of mercy, fasting, living righteously, or teaching and reading. The praise of a teacher reflects the grace of the Church. It is good to acknowledge the work of others, as long as it’s done without seeking personal glory. Each person should receive praise from others, not from themselves, and be recognized for their actions, not just their intentions.

⁵ If anyone disobeys their bishop and seeks to elevate themselves, attempting to overshadow the bishop’s virtues through a false display of knowledge, humility, or mercy, they are led astray by pride. The true standard is to never advance oneself at the expense of another, nor use one’s own gifts to bring shame or blame upon someone else.

⁶ Never protect a wicked person, nor allow sacred duties to be entrusted to someone unworthy. At the same time, don’t harass or unfairly burden someone whose guilt hasn’t been clearly proven. Injustice is always offensive, but especially in the Church, where fairness should prevail, and everyone should be treated equally. The powerful should not demand more, nor the wealthy take more than their share. Whether rich or poor, we are all one in Christ. Those who live a holier life should not seek special treatment; instead, they should be even more humble because of it.

⁷ When making judgments, we must avoid favoritism. Personal bias should be set aside, and decisions must be based solely on the facts of the case. Nothing damages trust more than siding with the powerful over the weaker party. The same applies if we are harsh on the poor but lenient with the wealthy when they are guilty. People are often quick to flatter those in power to avoid upsetting them or making them feel undermined. But if you’re afraid of offending others, then it’s best not to take on the role of judge. If you are a priest or cleric, don’t feel obligated to judge, especially in financial matters—it is acceptable to remain silent in those cases. However, consistency requires that we stand on the side of fairness. Yet, when it comes to matters of faith and the well-being of the Church, ignoring the truth is no small sin.

Chapter 25 #

¹ But what benefit is there in showing favoritism to a rich man? Is it because he’s more likely to repay those who show him kindness? We often favor those from whom we expect something in return. However, we should care more for the weak and helpless, knowing that any reward will come from the Lord Jesus, who, through the parable of the wedding feast, teaches us a powerful lesson about virtue. In this teaching, Jesus encourages us to help those who cannot repay us. When hosting meals or gatherings, we should invite the poor, not the rich, as the rich may feel obligated to return the favor with a banquet of their own. But the poor, having nothing to give back, place us in the hands of the Lord, who promises to reward our kindness, for He Himself has become the guarantor of the poor.

² In everyday life, helping the poor often has greater value than helping the rich. A rich person may dismiss the kindness, feeling embarrassed by the sense of obligation. In fact, they might believe that whatever is given to them is simply what they deserve, as if they are owed it due to their status. Or they may assume the gift was given with the expectation that they would return an even greater favor. As a result, the rich often feel that by accepting the kindness, they have already repaid more than they received. The poor, on the other hand, may lack the means to repay in money, but they show gratitude, which is a reward in itself. In this way, the poor person actually gives back more than they received. Money can be counted and diminishes when spent, but gratitude is endless. While wealth decreases as it’s given away, gratitude grows when shared. Unlike the rich, who often avoid acknowledging any sense of obligation, the poor openly accept their indebtedness. They see the help as a genuine gift, not something offered to gain honor or status. They feel that their children have been given back to them, their lives restored, and their families saved. How much better it is, then, to offer kindness to the grateful rather than to the ungrateful!

³ Therefore, the Lord said to His disciples, “Take no gold, silver, or money.” In doing so, He cuts away the love of wealth, which tends to grow in the human heart, like a farmer cuts weeds with a sickle. Likewise, Peter said to the man who had been lame from birth and was always carried around, “I don’t have silver or gold, but what I do have, I give to you: In the Name of Jesus Christ of Nazareth, get up and walk.” Peter didn’t give him money; he gave him healing. Isn’t it far better to have health without wealth than wealth without health? The lame man stood up, something he hadn’t even hoped for. He received no money, though that’s what he had expected. But riches are rarely found among the saints of the Lord, so as not to distract them from their true calling.

Chapter 26 #

¹ But people have been so accustomed to admiring wealth for so long that no one is considered worthy of honor unless they are rich. This is not a new tendency. In fact, this vice, which makes things even worse, has been deeply rooted in human hearts for many years. When the city of Jericho fell at the sound of the priests’ trumpets and Joshua, the son of Nun, claimed victory, he recognized that the people’s strength had been weakened by their love of money and desire for gold. Achan, having taken a fine robe, two hundred shekels of silver, and a gold bar from the spoils of the ruined city, was brought before the Lord. He couldn’t deny his theft and had to confess his wrongdoing.

² The love of money is an age-old vice, present even when divine law was first established, as a law had to be created to restrain it. Because of this greed, Balak believed he could tempt Balaam with riches to curse the people of our ancestors. Money would have won, too, if God hadn’t intervened and told him to hold back from cursing. Achan, driven by greed, brought ruin upon all the people of Israel. Joshua, the son of Nun, who could command the sun to stand still, couldn’t stop the creeping influence of greed in people’s hearts. While the sun halted at his command, the love of money did not. Joshua secured his victory when the sun stood still, but when greed continued unchecked, it nearly cost him everything.

³ Why? Didn’t Delilah’s love of money deceive Samson, the strongest man of all? He, who had ripped apart a roaring lion with his bare hands; who, even when bound and handed over to his enemies, single-handedly broke free from his chains and killed a thousand men; who snapped ropes made of sinew as if they were mere threads—yet, after resting his head on a woman’s knee, he was stripped of the source of his strength, his hair, which had brought him so many victories. As money poured into Delilah’s lap, God’s favor left Samson.

⁴ The love of money, then, is destructive. Money is tempting, yet it taints those who have it and offers no real help to those who don’t. Even when it seems helpful, it only benefits a poor person who openly expresses their need. What good is it to someone who neither desires it nor seeks it out, who doesn’t need its assistance or get distracted by chasing it? And what good is it to others if the person who possesses it is the only one who gains from it? Does having it make someone more honorable, even though it often leads to a loss of honor? Is there any real value in having something that requires guarding more than enjoying? We truly possess only what we use, while anything beyond our need brings no benefit, only the burden of constant vigilance.

Chapter 27 #

¹ Ultimately, we know that rejecting wealth is a form of justice. Therefore, we should avoid the love of money and make every effort to never act unjustly, but instead uphold justice in everything we do.

² If we want to please God, we must have love, unity, and humility, considering others as more important than ourselves. True humility is when we don’t take pride in our own accomplishments but view ourselves as less significant. A bishop should treat his clerics and attendants, who are like his sons, as part of himself, assigning each person duties that match their abilities.

³ Cutting off a diseased limb is never painless. First, it is treated for a long time, using every possible remedy to heal it. But if it can’t be saved, a skilled physician removes it. In the same way, a good bishop seeks to heal the weak, to treat the spreading issues, sometimes burning away the corruption without resorting to removal. Only when healing is impossible does he, with great personal pain, remove what cannot be saved. This highlights the Apostle’s wise teaching: we should not only look after our own interests but also care for others. By doing so, we avoid acting out of anger or selfishly prioritizing our own desires.

Chapter 28 #

¹ Compassion is greatly encouraged when we share in the hardships of others, helping those in need as much as we are able, and sometimes even going beyond what we can afford. It’s better, for the sake of mercy, to take up a cause or endure criticism rather than display a hard heart. Once, I faced criticism for breaking up sacred vessels to ransom captives — something the Arians found displeasing. It wasn’t the act itself that upset them, but rather that it gave them a reason to find fault with me. Who could be so heartless and cruel as to object to saving a person from death, or a woman from barbaric violations worse than death? Or to rescuing boys, girls, and infants from being tainted by idols, fearing death if they did not comply?

² Although we didn’t act without good reason, we made it clear to the people, over and over, that it is far better to save souls than to store up gold for the Lord. After all, the One who sent the apostles without gold also built the Church without gold. The Church has gold, not to hoard, but to spend on those in need. What’s the point of guarding something that serves no purpose? Don’t we know how much gold and silver the Assyrians took from the Lord’s temple? Isn’t it much better for priests to melt it down to support the poor, if other resources run out, than to let a sacrilegious enemy steal and defile it? Wouldn’t the Lord Himself ask, “Why did you allow so many needy people to die of hunger when you had gold? You should have used it to feed them. Why are so many captives left to be sold into slavery, and why are so many left unredeemed to be killed by the enemy?” It is far better to save living vessels than to preserve gold ones.

³ No response could be given to this. What could you say? “I was afraid the temple of God would lack its ornaments?” He would reply: “The sacraments don’t need gold, nor is gold exclusively for them—because they aren’t bought with gold. The true glory of the sacraments is the redemption of captives. Indeed, these vessels are valuable, for they save people from death. That is the real treasure of the Lord, accomplishing what His blood achieved. The vessel of the Lord’s blood is truly recognized when we see it bring redemption in both ways: the chalice liberates from the enemy those whom His blood saved from sin. How beautifully it is expressed when the Church rescues long lines of captives: ‘These are the ones Christ has redeemed.’ This is the gold that is tested and proven, the valuable gold, the gold of Christ that delivers from death. This is the gold that redeems modesty and preserves purity.”

⁴ I chose to set these people free, rather than hoard the gold. This group of freed captives is far more glorious than the sight of golden cups. The gold of the Redeemer should be used for this purpose — to save those in danger. I understand that the blood of Christ not only shines in golden vessels, but also, through the act of redemption, has imbued those vessels with the power of divine grace.

⁵ Saint Lawrence, the holy martyr, preserved a true treasure for the Lord. When he was asked to hand over the Church’s wealth, he agreed to show it. The next day, he gathered the poor. When questioned about the promised treasures, he pointed to the poor and said, “These are the treasures of the Church.” And indeed, they were true treasures, for Christ lives in them, and they have faith in Him. As the Apostle says, “We have this treasure in fragile vessels.” What greater treasure does Christ have than those in whom He says He lives? As it is written: “I was hungry, and you gave Me food; I was thirsty, and you gave Me drink; I was a stranger, and you welcomed Me.” And again: “What you did for one of these, you did for Me.” What greater treasures could Jesus have than those in whom He delights to be seen?

⁶ These treasures that Lawrence pointed out could not be taken away by his persecutors, and in that, he triumphed. Jehoiachim, who hoarded his gold during the siege and did not use it to provide food, saw his gold taken from him, and he himself was led into captivity. Lawrence, on the other hand, chose to spend the Church’s gold on the poor rather than keep it for the persecutors, and for this act of wisdom and generosity, he received the sacred crown of martyrdom. Was it ever said to Saint Lawrence that he should not use the Church’s treasures or sell its sacred vessels?

⁷ It is essential that everyone fulfills this duty with true integrity and careful foresight. If someone uses it for personal gain, it is a crime, but if the treasures are spent on the poor or used to free captives, it is an act of mercy. No one can rightfully say, “Why should the poor be cared for?” No one can object to captives being freed, criticize the building of a temple for the Lord, or be upset over expanding land to bury the faithful. No one should be disturbed that the tombs of Christians provide rest for the dead. In these three cases, it is permissible to break, melt down, or sell even the Church’s sacred vessels.

⁸ It is important to ensure that the sacred cup remains within the Church, so that its holy purpose is not degraded. For this reason, the Church first sought vessels that had never been dedicated to such sacred use. These were broken down, melted, and distributed to the poor in small portions, or used to ransom captives. However, if no new vessels are available, or if there are vessels that do not appear to have been used for holy purposes, then, as I mentioned before, I believe they can be used without disrespect.

Chapter 29 #

¹ Great care must be taken to ensure that property entrusted by widows is kept safe and intact. It should be protected without giving rise to complaints, whether it belongs to widows or anyone else. Integrity should be shown to all, though the needs of widows and orphans should take priority.

² Everything entrusted to the temple was safeguarded in the name of the widows, as we read in the book of Maccabees. When Simon treacherously informed King Antiochus that large amounts of money could be found in the temple at Jerusalem, Heliodorus was sent to investigate. He arrived at the temple and informed the high priest of the troubling report and the purpose of his visit.

³ The priest explained that the only funds stored there were for the support of widows and orphans. When Heliodorus attempted to seize the money and claim it for the king, the priests, dressed in their sacred robes, threw themselves before the altar and, with tears, called on the living God—who had given them laws about safeguarding entrusted money—to protect His own commands. The pale and distressed expression of the high priest revealed the deep sorrow and anxiety he felt. Everyone wept, fearing the temple would lose its sacred respect if even there, trust and safety could not be upheld. Women, with their garments fastened, and young girls, usually kept inside, knocked on the doors. Some ran to the walls, others gazed out of the windows, all lifting their hands to heaven in prayer, begging God to uphold His laws.

⁴ However, Heliodorus, undeterred, was determined to follow through with his plan and had already surrounded the treasury with his men when, suddenly, a fearsome horseman appeared before him, resplendent in golden armor, with his horse similarly adorned in costly decorations. Alongside him, two young men of extraordinary strength and beauty appeared, dressed in radiant splendor. They surrounded Heliodorus, striking him repeatedly without pause. What more can I say? Engulfed in darkness, he collapsed to the ground, nearly dead from terror at this clear display of divine power, and lost all hope of escape. Joy returned to those who had been afraid, while fear overcame those who had been boastful moments before. In their desperation, some of Heliodorus’ companions pleaded with Onias, begging him to ask for Heliodorus’ life, as he was barely clinging to it.

⁵ When the high priest asked about this, the same young men appeared again to Heliodorus, wearing the same garments, and said to him: “Give thanks to Onias, the high priest, because your life has been spared for his sake. Now that you have felt God’s punishment, go and tell your friends what you have learned about the holiness of the temple and the power of God.” After saying this, they vanished from sight. Heliodorus, having recovered, offered a sacrifice to the Lord, thanked the priest Onias, and returned with his army to the king. He said: “If you have an enemy or someone plotting against you, send them there, and they will come back well punished.”

⁶ Therefore, my sons, it is essential to maintain good faith when handling entrusted money, and to show great care as well. Your service will shine even more brightly if you use the Church’s help to protect a widow or orphan from the oppression of a powerful man, and if you demonstrate that the command of the Lord holds more importance to you than gaining the favor of the wealthy.

⁷ You also remember how often we stood up together against the royal decrees to defend the trust funds meant for widows and others. This was something you and I both faced. I’ll also bring up the recent case of the Church in Ticinum, which was at risk of losing the widow’s trust funds it had received. When someone tried to claim it based on an imperial order, the clergy failed to defend their rights. They thought that since they had been appointed and sent to handle the situation, they couldn’t go against the emperor’s command. The imperial order was read aloud, the court official’s instructions were clear, and the person responsible for enforcing it was ready. There was nothing more to be done; it was handed over.

⁸ However, after consulting with me, the holy bishop took control of the rooms where he knew the widow’s property had been stored. Since it couldn’t be removed, everything was documented in writing. Later, when the property was demanded again, based on the document, the emperor reiterated his order and intended to meet with us personally. We refused. When the power of divine law was explained, along with numerous scriptural references and the story of Heliodorus, the emperor finally became reasonable. Another attempt was later made to seize the property, but the good bishop acted quickly, returning everything he had received to the widow. Faith was preserved, and though the oppression was no longer a fear, now the property itself—not good faith—was at risk.

Chapter 30 #

¹ My sons, stay away from wicked people and be cautious of the envious. There’s a key difference between the two: a wicked person finds joy in his own success, while an envious person is tormented by someone else’s. The wicked love evil, but the envious hate what is good. In a way, the wicked are almost easier to endure, as they only seek good for themselves, while the envious wish harm on everyone.

² My sons, think carefully before you act, and once you’ve thought it through, do what you know is right. When the chance for an honorable death presents itself, seize it immediately. Delaying glory causes it to slip away, and it’s not easily regained.

³ Cultivate love and faith. Through his devotion and faith, Josiah earned great respect and love, even from his enemies. When he was eighteen, he observed the Lord’s Passover in a way that no one before him had done. Just as he showed greater zeal than those who came before him, you too, my sons, should be passionate for God. Let your zeal for God consume you, so that each of you can say: “The zeal for your house has overwhelmed me.” One of Christ’s apostles was called the Zealot. But why mention only an apostle? Even the Lord Himself said, “The zeal for your house has consumed me.” Let your zeal for God be sincere and pure, not worldly and petty, for that kind of zeal leads to envy.

⁴ Let there be peace among you, a peace that surpasses all understanding. Love one another, for there is nothing sweeter than compassion and nothing more blessed than peace. You know that I have always loved you and continue to love you above all others. Like children of the same father, you have been brought together by the bond of brotherly love.

⁵ Hold fast to whatever is good, and may the God of peace and love be with you through the Lord Jesus. To Him be honor, glory, power, and authority, along with the Holy Spirit, forever and ever. Amen.