Moral words

Contents About virtue and vice About teaching and admonition About love for God and neighbor About alms About wealth and poverty About the love of money About sin About repentance About prayer About fasting About death About sadness and despondency About patience and generosity About future judgment About rulership and power (and about the incomprehensibility of God) About gluttony and drunkenness About anger and enmity About envy and malice About chastity and intemperance About humility and vanity About happiness and unhappiness, also about prudence About providence About the soul About respect for parents, also about old age and youth Our Lord Jesus Christ, by His Apostle, said: Go and teach all languages, more often than not (Matthew 28:19), not to keep one thing and not to care about another: but to keep all the commandments given to you, that is, not to omit the slightest thing from those commanded. For if not everything was necessary for salvation, then not all the commandments would have been prescribed, and it would not have been confirmed to keep them all. But sometimes, in our opinion only (I’m not saying directly), having fulfilled one commandment, when they are all connected with each other in the reasoning of their goal in such a way that with renunciation they are united, we must all be resolved collectively, not with anger for neglecting other commandments, but for the only one, in our opinion, fulfilled, we expect a reward, not knowing that he who has ten talents entrusted to himself, if at least one or two of them retains, the rest will return, he is considered not prudent for the return of many: but, like an unrighteous and predator, not many are accused of withholding. And what am I saying, for retention? When someone who had only one talent entrusted to himself (Matthew 25:24-30) and returned it intact just because he did not increase it, is condemned. Ten years later, the son paid his due respect to his father, for only the last emphasis inflicted on him, not as a virtuous son receives honor, but as a parricide, he is condemned. And so, one who has achieved success in good deeds, and then returns again to his former vices, is not only deprived of his reward for all successes in virtue, but is subjected to even more severe condemnation: because, having tasted the sweetness of the word of God and having been rewarded with the knowledge of the sacrament, but having been deceived by a short sweetness, he has lost everything. And so, if we want to safely follow the path of life that lies before us and to dedicate our souls and bodies to Christ, free from vile wounds, and to receive crowns for this victory, then we must constantly turn our soulful eyes to all countries, and have some suspicion of everything that seduces us, and not attach our thoughts to anything: not to gold, even if it were cast down before our eyes, ready to give ourselves into the hands of those who wish (for wealth, said David, if it flows, do not apply your heart - Ps. 61:11), nor to the earth, even if it produces for us all kinds of amusements and shows us precious dwellings ( Our life is in heaven, from there we wait for Christ and the Savior - Phil. 3:20), nor to dancing, feasts, drunkenness, and meals with the pleasure of singing declared (For vanity of vanities, said the wise Solomon, and all vanity Eccl. 1:2), nor to the beauty of the body, in which evil souls dwell (Flee from the face of God like the face of the serpent, the same wise man testifies). Neither to the principalities and powers, nor to the multitude of guardians or caresses, below to the high and shining throne, which enslaves tongues and cities for us, because it is said: All flesh is hay, and all the glory of man is like the flower of grass. The grass is gone and the flower is gone (Is. 40:6–7). Under all these charms lies the common enemy of man, waiting for us, deceived by visible things, to deviate from the true path and plunge ourselves into its snare. For this reason, we must be careful that when we come to them carelessly, and consider the pleasantness of pleasures that occurs as not at all harmful at the first taste, we do not devour the bait hidden by the devil; then, partly willingly, and partly unwillingly, not to be attached to these things, and out of our ignorance of these charms, not to allow ourselves to be drawn to the terrible abode of robbers, that is, to death. Virtues, when they are united with nature through diligence, then become our acquisition, and not only do they not want to leave us on earth as laborers (if we ourselves do not want to forcibly alienate them from ourselves through vices), but they also precede us to heaven with haste; unite their lovers with the Angels, and forever shine before the eyes of the Creator. On the contrary, wealth, power, nobility, luxury and all such multitudes, which due to our foolishness are constantly growing, have entered into life with us, and are departing from life with someone else. But the ancient righteous man spoke very truly and convincingly: Naked I came from my mother’s womb, naked I will depart (Job 1:21). So, which is healthier for you? Having chosen temporary pleasure, through it receive eternal death, or having chosen disaster with virtue, through it gain eternal life? since we experience bodily burdens through scales, and what we should choose in life, we divide according to the free disposition of the soul, which in Scripture is called scales, because it can have an equal inclination on one side and the other. For example, fornication and chastity are judged by you, and your excellent reason is in charge in this judgment entrusted to it, here voluptuousness will help fornication, and the fear of God will help chastity. If you condemn sin, leaving victory to chastity, your judgment is right; and if, having bowed to voluptuousness, you prefer sin to it, then you have judged wrongly and become subject to the curse of him who said: Woe to those who say evil things good, and evil things good; to those who put darkness in light, and light in darkness; So, when virtue is judged against its opposite vice, then prove your justice in the secret court of your soul, setting the rule as if it were your partner; prove your hatred of vice by turning away from sin and preferring virtue to it. If in all your actions you give preference to the better, then you will be blessed on that day when God judges the secret man, according to my gospel, Jesus Christ (Rom. 2:16). You will not be condemned for hating evil, but you will be honored with the crowns of justice with which you have crowned virtue throughout your life. Like an archer directs his bow straight to the target, without aiming it further or closer to the mark, and neither to one side nor the other; In the same way, the judge must seek justice, looking less at the faces (It is not good to disgrace faces in court - Proverbs 24:23), below acting according to partiality, but conducting a fair and constant judgment. If he judges two people, one of whom has more than he should, and the other less, then he must make both equal, taking away from the superior as much due as, in his opinion, the offended one has a deficiency. Other things no longer belong to their own owners, as well as to all those who accidentally receive them, moving back and forth like a bone game, but the only virtue is an inalienable acquisition, which abides with both the living and the dead. For this reason, Solon (Solon is an Athenian politician, legislator and poet. - Ed.), it seems to me, said this to the rich: I will never exchange wealth for virtue: for this endures forever, and it passes from one to another. For this reason, O mortals, we must take care of virtue, which floats onto the shore with the drowned, and makes the most prosperous the most venerable when cast out on dry land. And thus, let us instruct ourselves in life so that the past days will never be better than the future: Do not say that it was, for the former days were more blasphemous than these (Eccl. 7:10). If the previous days are better than the next, then they will tell us: you endured this foolishly, having lost your well-being due to the negligence that followed in you. For just as he who strives for perfection proceeds further, so he who sins goes back. What is the strongest proof of vice if not a deviation from virtue? The greatest evil is to irritate the good and meek; and this supreme evil is not in agreement with itself, and not only with virtue, but also in opposition to itself. Just as darkness is dispersed by the presence of light, illness is overcome by the return of health, success in virtue from small beginnings increases to the highest degree; Likewise, evil from small things multiplies so much that it becomes incurable. In the same way, the beginning of a virtuous life is evasion from evil. Turn away from evil, said David, and do good (Ps. 36:27). For if he offered you something perfect, you would slowly begin to do it; but he first advises you the easiest thing, so that you can proceed more boldly to the next one. As in the ladder, the first degree is a retreat from the earth, similarly in a life pleasing to God, the beginning of prosperity is a deviation from vices. While each of us is still a baby, he strives only for present pleasures, without having the least concern for the future; after this, having come to a manly age, and being in perfect mind, he sees the twofold path laid out for himself, that is, to virtue and vice, and often turning his spiritual eyes to both, and comparing them with each other, he judges the properties of both. The path of sinners shows all the good things of the present age, and the path of the righteous only shows the good things of the future age. The path of those being saved, no matter how beautifully the future promises, is so difficult to imagine the present; On the contrary, a pleasant and intemperate life offers us only present pleasure, and not the future. So, blessed is he who did not plunge himself into destruction through these delights, and did not choose from both of these paths leading to the worse. Blessed is he who has put aside all worldly hope, having only one hope in God. Cursed is the man who trusts in man, but blessed is he who is established in the Lord. since hope in God does not accept any other side, and the Lord does not want to give His omnipotent help to someone who sometimes hopes for wealth, human glory and worldly power, and sometimes to God, as if supplying his hope, but only everyone should have undoubted hope in God’s help. But unenlightened and partial to the world people, completely unaware of the very good of nature, often consider worthless things to be good, that is, wealth, health, life's beauty, none of which in itself is good, not only because they can very conveniently change into the opposite, but also because they are not able to make their owners blessed. Why should one who is still alive, because the end is unknown, not be called blessed; but one who has already fulfilled his duty and crowned his life with a true end can be called truly blessed. Those who do good receive praise at the very act. And those who run away from evil do not deserve them, if perhaps they escaped vice once or twice, but if they could completely avoid the temptation of evil. If we must choose a better life, hoping that habit will make it pleasant to us, then we must proceed to the better. For it is indecent, feeling the present time, to call back with sadness after it has passed, when sadness will not bring the slightest benefit. It is impossible for us to contain the grace of God without expelling from ourselves the evil passions that have taken possession of our hearts. I have seen that doctors do not give the sick their life-saving medicines until they have drained them of the disease-causing matter that was born in them due to intemperance from bad food. The vessel, being filled with fetid moisture, if it is not washed, will not accept the influence of the fragrant. So, the former must be poured out, so that what is poured in can be contained. The Holy Spirit is present in all people; but it gives special power to those who are pure from passions, but does not honor those who are confused by sinful impurities in their thoughts. It is not convenient when entertaining thoughts into various worries, to get an end to your desires, according to the statement of the Lord who said: No one can serve two Masters. And again: You cannot work for God and Mammon (Matthew 6:24). We cannot fulfill any other commandment, neither love for God nor for neighbor, wavering here and there in thought. It is impossible to firmly understand any science or knowledge by frequently changing it, and it is impossible to achieve perfection in any thing without knowing its inherent end. For actions must also correspond to their end, if nothing similar to reason is produced in an unusual way. The end of brass science is not achieved through a meager one; below, ascetic crowns are obtained for delightful playing of the flute, but the labor inherent in each end is appropriate. Thus, the effort according to the Gospel of Christ to please God by removing oneself from worldly cares, and through the complete alienation of worldly worries, is accomplished. Anyone who wants to truly follow God must renounce the bonds of attachment to this life; and this can only happen through complete alienation and oblivion of former morals. If we do not distance ourselves from carnal kinship and from the worldly community, as if passing into another light through the separation of the soul, then we cannot achieve our goal, that is, to please God. And the one who has received the angelic dignity, if he defiles himself with human passions, becomes like the skin of purdah, whose wool is neither completely white nor completely black, but by the mixture of colors on it is considered neither black nor white. So, in the likeness of painters, who, when they copy their own icons from the icons of others, very often looking at a model, try to transfer the look of it into their work, we, trying to make ourselves perfect in all parts of virtue, should look at the lives of saints as if at moving and active idols, and through imitation we should create their own virtues. If an ox, given to a man as an assistant in agriculture, hears the voice of his master and recognizes the one who usually gives him food, a donkey voluntarily hurries to a place designated for him to rest, if dumb animals can get used to their guardians so much, then how much greater love for God is required from a rational nature, in comparison with them? It is not just one action that makes a person virtuous, but throughout his entire life he must balance his actions with virtue. Just as those who enter the bathhouse throw off all their clothes, in the same way those who begin the ascetic life, having laid aside all worldly things, must live in wisdom. Be ye, Christ commands, wise as the serpent (Matthew 10:16). The serpent, when it is necessary for him to take off his skin, crawls into a tight place, and, squeezing his body with it, so cunningly and so skillfully takes off old age. Scripture means that we, too, walking along the narrow and troubled path, should put off the old man and put on the new, so that our youth might be renewed like an eagle. For when light is illuminated, darkness disappears, when health returns, the torment of illness is quenched, and when truth is proven, lies are exposed. Many people are like clouds due to the alternating breath of winds from one side to the other of the air carried by them. Those who are quick to change their thoughts do not condemn the disordered life itself; on the contrary, those who have a firm and unshakable thought consider it necessary to live in accordance with their intentions. Many, in order to cover up bad actions with the guise of goodness, call a chatterbox cheerful, a foul-mouthed person courteous, an angry and cruel person they consider important, a stingy person is praised as a diligent housebuilder, one drowning in luxury is called generous, a fornicator and lustful person enjoys his things in a free spirit. In a word, every vice is embellished with a name that is contrary to that virtue. Such, according to the word of David, bless with their lips, but curse in their hearts. For under the beauty of words they cast every oath on their lives, subjecting them to eternal condemnation with their praises. For the sake of what, as the justice of the court requires that rewards not be determined equal to actions, but it is necessary for the one who committed the atrocity to inflict severe punishment, because through this he himself will become better, and by his example he will make others more careful; Likewise, one who commits a vice under the guise of virtue is worthy of punishment in two ways: firstly, for what he commits vice, and secondly, for using virtue, so to speak, as an assistant to commit it. So, a prudent husband in his life should run away from popular rumors about himself and not look at the opinions of others, but make sound reason his leader in life; so that at least to resist all people, at least to earn a bad opinion of oneself from everyone, and to be in danger for honesty; however, a fairly certain thing should not be changed. For he who does otherwise will be in no way distinguished from that Egyptian sage, who, at his will, turned into a plant, into a beast, into fire, into water and into all things. Such a one of this day, where justice is respected, will praise it; at other times he will say something completely opposite if he sees that injustice is there in reverence, which means a caresser, in guile and cunning, like Archilochus’s fox. The true word, which comes from sound reason, is simply and uniformly always affirming about the One. The many-varied and many-crafted things, being confused and prepared in advance, take on thousands of forms, and have countless transformations to please those talking. For if things in nature are such, but the words explain them differently, then there is some transformation, or better yet, a distortion from the words that is born in truth. He who imagines himself to be one, but is another in the thing itself, distorts the truth with words, deceiving those who talk to him, like hares and foxes, showing them one way, and directing his run to another. The habit of unjust words opens the way to the very actions. For this reason, we must preserve our soul in every possible way, so that through the beauty of words, through our foolishness, we do not allow any vice to rise into it, like taking poison with honey. He who confirms the wisdom of many, which consists only in words, by his own actions, is the only one who philosophizes, while the rest all wander like shadows. To publicly glorify virtue, and to pronounce lengthy speeches in praise; in private, lust over abstinence, and self-interest over justice, in my opinion, is similar to acting in a spectacle of other people's faces, who often appear as kings or nobles, being neither kings nor nobles, and perhaps even completely slaves. The Guslist will not willingly allow a discordant weapon to be in his possession, nor will the leader of a dissenting face be in his possession; Otherwise, everyone will disagree with himself, and will lead a life that does not agree with the words. A horse is not made fast by the excellent running of those who gave birth to it; The dog is further praised by the fact that he was born from the most agile dogs. But just as the virtue of each animal is considered in itself, so each person’s own praise is evidenced from his own deeds. The refinement of virtue to those who have it is an invaluable treasure, and to those who accidentally acquire it is a most pleasant sight. Those who practice virtue are like the stars that illuminate the sky during cloudy nights in various places, whose shine is pleasant; however, it is even more pleasant that it is not expected. Such are they, and they are very few in this sad state of things, as if shining in a gloomy night, which, in addition to beautiful virtue, also, by their rarity, arouse excellent desire for themselves. So, there is no need at all to look for other people’s jewelry for one who shines with his own virtues. However, let not everyone say that evil comes from God. This opinion is very lawless, because the opposite is not born from the opposite. Life does not give birth to death, light is not the beginning of darkness, illness is not the fault of health. In mutual changes of passions there can be transitions from opposite to opposite, and in works every thing does not come from opposites, but from things akin to itself. Evil is not any living and animate being, but only the opposite passion of the soul of virtue, born in the careless through the removal of good. So, we should not look at evil by its appearance, or think further that some nature is the culprit of it, but each person must recognize himself as the culprit of his own vice. For if evil actions did not depend on the will of everyone, then those who act evil would have no reason to be so afraid of the laws, and there would be no punishments imposed by strict judges on the merits of criminals. If vicious and virtuous actions do not come from ourselves, but from nature and out of need, then there is no need for legislators to prescribe for us what to do and what to avoid; There is no need for judges to reward virtue and punish for vice. To this end, it can also be said that theft is not an offense, murder is not a vice, when the murderer, against his will, could not keep his hand from killing, because the inevitable need aroused it to action. Those who practice science are also fussy. The farmer, without sowing seeds in the ground, and without refining his tools, will take advantage of the abundance of fruits; the merchant will become excessively rich, even if it was in accordance with his desire, although not, because fate increases his wealth. We Christians must lose our hope when there is no reward for justice and no execution for a crime, because no action depends on the will of man. Where need and fate dominate, there is no reasoning about dignity, which is the firmest foundation of justice. They say about fig trees that some forest fig trees are planted with garden ones; and others, tying still unripe forest figs to garden and fruitful fig trees, give them strength, and strengthen the falling and crumbling fruit through the unripe figs. What does this example of nature mean? That we and those who are strangers to the faith must sometimes receive some strength to demonstrate good deeds; when, for example, you see someone either living in paganism, or through some depraved heresy, who has broken away from the church, however, he is virtuous and cares about good morals, then you strive to be like a fruitful fig tree, receiving strength from the forest figs, strengthening through them, and feeding its fruit with great diligence. We see that natural defects in plants can be corrected through the care of farmers; for example, grainy apples, sour and bitter amygdalae, which, being drilled near the roots, and pierced into the very middle of the heart, a damp pine wedge, change the bitter and disgusting taste of the juice into an equally pleasant one, and no person living viciously should despair. For if a farmer changes the qualities of plants, how much more can caring for the soul in the consideration of virtues overcome every vice, O Christ Jesus our Lord, His is the glory and power, now and ever, and unto ages of ages, Amen. When were there so many conversations through which I incessantly taught you, as before? So after all the seven weeks of fasting, day and night, I proclaimed to you the Gospel of God’s grace, and they brought you little benefit, then with what hope shall we approach this conversation? And the farmer, when the first seeds he sows do not sprout, is no longer so willing to go to sow other seeds again in the same place. I would now be truly silent if I were not frightened by the example of Jeremiah, who, because he did not want to admonish the hard-hearted people, suffered, as he himself declares, that fire was born to him in his inner beings; He became completely weakened and could not bear it (Jer. 20:9). If the property of the word requires, in order not to hide the signified in darkness, and to recklessly use superfluity in words, then it is also not proper to talk about many things together, so that through the immoderation of the word, in some way, you do not make useless what has already been acquired with care. For the mind, which cannot contain everything, is like a stomach that, due to the excessive satiety of the food it has taken in, cannot cook. Violent teaching does not remain in us for long; but what we accepted willingly and with pleasure is depicted much more firmly in our memory. For this reason, the sweetness of song harmony is associated with teaching, so that through the pleasantness of the ear, in an inconspicuous way, we can receive something useful from all words, just as wise doctors, when giving the sick a bitter drink to drink, often smear the vessel with honey. For this reason, the pleasant Psalms of Concord were composed for us, so that those who are in adolescence, or who have youthful morals similar to those of youth, under the guise of singing, may learn intelligently about the thing itself. Those who train young horses do not suddenly pull them up with the bridles (because from this they get used to fighting and knocking riders off of them); but by giving them freedom in advance, and adapting to their aspirations, when through their effort they notice the softened ferocity in them, then taking them already pacified, they make them more obedient through their art. And so from every thing, those who diligently collect useful things, like great rivers, there are many additions from everywhere. A reasonable man should consider it fair that adding little to little, both in the multiplication of silver and equally in the multiplication of any knowledge, is a good deed. We joyfully accept what we have acquired through labor and diligently preserve it; On the contrary, we own what we have acquired without difficulty with some contempt. For this reason, the omnipotent Creator, when all the aids needed in human life were with us, as well as with dumb animals, did not allow them to be produced, but for the refinement of our mind, he created us without the necessary things; then he deigned to have some incomprehensibility in the Holy Scriptures for the benefit and sophistication of the mind. Firstly, so that our mind, having gone deeper into it, is distracted from bad actions; secondly, because what is gained through labor gives rise to more love for oneself, and what is acquired over a long time is more permanent; and what is obtained without labor does not bring any pleasure or enjoyment. Such wealth is despicable and does not deserve diligent storage. It is not proper for us to reject harmful foods, and not to care about the teachings that nourish our souls; but, like an overflowing stream, everything that comes across, delightfully, is drawn with it. For, just as the essentiality of honey can be understood by those who have not tasted it, according to one reasoning, as from the very feeling of tasting; Likewise, the goodness of heavenly science cannot be explained through our teaching if we, having diligently experienced the teachings of truth, are not able to experience the goodness of the Lord through our own experience. Our humane God and Savior Jesus Christ said: Come to Me, all you who labor and are heavy laden, and I will give you rest (Matthew 11:28). For this, although it is dangerous to reject those who through us approach God, wanting to subject themselves to His pleasant yoke, however, their previous life must be examined, of whom it turns out that they have done something virtuous, so that the teachings can be taught more perfectly; and those who, having left a vicious life, begin to live a perfect life, consisting in the knowledge of God, must look at their morals, whether they are constant and firm in their intentions. For the complaisance of such people is suspicious, because in addition to the fact that they themselves do not receive any benefit, they also cause harm to others. But since through diligence everything can be accomplished, and the fear of God overcomes all spiritual sins, then these too should not be alienated quickly, but should be tempted in a decent way through a long time and difficult feats, testing the constancy of their intentions; so if they are firm and unshakable in this, then it is safe to accept; otherwise, without accepting, send back, so that their temptation does not cause any harm to the brethren. For those who, having despised the high virtues in life, and imitating Christ, choose a humble life, determine the lowest position in the opinion of people, and see if they can, with all indifference and without shame, show themselves to be workers before God. If a slave under the yoke comes running to the brethren, then, having exhorted and taught him, send him back to his master, following the example of Blessed Paul, who, having enlightened Onesimus with the light of the Gospel, sent him back to Philemon; moreover, to assure him that the yoke of slavery, if only he bears it patiently, pleasing his master, will make him worthy of the kingdom of heaven, and, moreover, to admonish the master, so that he not only leaves his threats against him, but also be much more lenient towards him. If the master, being himself depraved, commands to do something against the law, and forcibly forces a slave to break the commandment of our true Master and Lord Jesus Christ, then we must try in every possible way so that the name of God is not blasphemed for this slave when he does something ungodly. Our efforts will not be in vain when we make him ready to listen to all the instructions offered to him so that he obeys God more than man; or, when they have accepted it, they will not renounce all the temptations inflicted on it. Those who are united by marriage and strive for this life must be asked whether they are doing it by consent, as the Apostle commanded, and then they must accept it in the presence of many witnesses. If the other side does not agree to this, and is less concerned about pleasing God, then the following Apostolic words should be brought to mind: God has called us into the world (1 Cor. 7:15). Anyone who, despising everything that belongs to him, begins this life with the intention of following Christ, should not leave all his wealth in negligence; but try, having collected it, since it is already dedicated to God, to maintain it with all diligence, either yourself, if possible, or entrust it to others, who, through satisfied trials, have proven themselves capable of correctly and prudently managing it; Moreover, you should know that it is not safe to entrust it to those closest to you, or to anyone by chance. For if the one who is entrusted with the care of the royal treasures, although he does not lose anything from those entrusted to him, but through his negligence misses what could have been acquired, he is accused; then the one who acts negligently in the management of the treasure dedicated to God should be subject to strict condemnation. Removal from the world does not mean being outside of it physically, but in order to tear away the soul from carnal addiction and be without a city, without a home, without wealth, without a community, unacquisitive, without the things necessary for life, incurious, not bound by contracts, and not taught human sciences; finally, be ready to accept in the heart the image that comes from Divine teaching. Preparation of the heart means alienation from the teachings which, out of bad habit, prevailed over them. First of all, we must strive to be skillful in words, to ask questions without selfishness, to answer without selfishness, and not to interrupt the speech of someone who is ranting when someone says something useful; not wanting to offer one’s word for grandeur, to determine the measure of speech and listening, to learn without shame, and to teach without envy; and if someone else has taught you anything, do not hide it, as evil wives do, who throw away children born from fornication, but declare that teaching sincerely. A moderate pronunciation of the voice should be preferred, so that it is neither audible for the sake of quietness, nor painful for the hearing of a strong one for the sake of tension. You must first experience within yourself what you intend to say, and then openly offer the floor. To be friendly in meetings, to be pleasant in conversations, not to gain pleasantness through ridicule, but to be approachable through compassionate consolation. Cruelty will always be swept aside when there is a need to prohibit it. Moreover, having first learned humility yourself, you will be favorable to those who require healing. Often useful to us is the prophetic image of reproof, which brought the definition of condemnation to the sinner David not from himself; but through the forgery of another person, I made him the judge of his own sin, so that I pronounced condemnation against myself, and David was not at all embittered against the one who exposed him. For just as a stream of water shows its source, so the nature of a word signifies the heart that spoke it. In medical rules, when something is compiled according to the power of these, its benefit is learned from experience itself, similarly in spiritual instructions, when the admonition has already come to fruition, then their wisdom and benefit in correcting life and in perfect conquest is revealed. He who restores the one who lies must be higher than the one who has fallen, but whoever has fallen in the same way requires another to restore himself. Those who have chosen blind teachers as their leaders have deprived their dear ones of sight: to reprove a sinning brother with indignation and rage does not mean freeing him from sin, but it also means bringing sin upon oneself. For you must meekly instruct those who oppose you and not become angry when someone despises you; If you see another person despised, then show generosity towards the sinner and be more sorry for his misfortune. because in this way you will avoid suspicion from his pride, and you will prove that you do not hate the sinner, but you abhor sin. Not worrying about anything, and not doing anything for one’s own selfishness is the praise of the Christ-loving and brotherly-loving spirit. And so one should try in every possible way to heal the sick person, and to restore the twisted, so to speak, member in its place. If he immutably remains in some vice, then leave it as if it were alien. It is written: Every garden that My heavenly Father does not plant will be uprooted (Matthew 15:13). If someone, keeping up with his morals, wants to serve the passions of the flesh more than the Lord, wants to live less according to the teaching of the Gospel, then he should not have any communication with him. For we, as an obstinate and disobedient people, are accustomed to hearing: By saving, save your soul (Gen. 19:17). If anyone does not come willingly to sing, and does not have a spirit like those who said: How sweet is Your word to my throat, more than honey to my mouth (Ps. 119:103); below considers laziness to be a great harm, which must either be corrected or completely rejected: let the kvass be no small, and all the mixture leavens (Gal. 5:9). Whoever is not corrected by general punishment, below excommunication from prayers leads to repentance, must be subjected to the rules given from the Lord. It is written: If your brother sins, reprove him between you and him: if he does not listen to you, take another with you; If the church also disobeys, you will be like a pagan and a tax collector (Matthew 18:15-17). Who is the very thing that was done to this person: once he was exposed; at two and three accused; third with the whole church. Why, when we confirmed it to him, and he did not accept, then let him be rejected. It must be announced to the entire monastery that he is not accepted in anything of this life, so that without our communication with him, he will be perfect food for the devil. For, like youths who are careless in the sciences, when they are punished by teachers (or guards), then, having become more intelligible, they understand the teaching, and the same word that they did not listen to before the punishment, having felt pain from the punishment, they now listen with open ears and commit it to memory; the same thing happens to those who do not heed Divine teachings and do not respect God’s commandments. When they have suffered punishment from God, then the commandments of God, constantly reminded to them, and not heeded by them, already forcibly, as if heard by them for the first time, are accepted according to the word of the one who said: And the punishment of the Lord opens my ears (Is. 50:5). Just as those who are weak in soul should be healed in a humble manner, so those who are being healed should not be indignant at the punishment, nor should they consider the care taken for the salvation of their souls to be torture out of complacency. For it is shameful for someone who is weak in body to entrust himself so much to doctors, even if they cut off parts of the body, or burn them, or inflict grief with bitter medicines, to consider them benefactors; and we should not regard spiritual doctors as such when they lead us to salvation in a sad way. Since the Last Judgment threatens the ruler who does not expose the transgressors of the law, for this reason the one who has been entrusted with the care of many must fear, so that he has his word to repay for each of them, knowing that if one of the brethren falls into sin, for the reason that the justice of God was not explained to him in advance, or having fallen, he remains in him without being taught about the method of correction, then the blood of this sinner will be at his hands. will be exacted, as Scripture testifies: especially when he, not out of ignorance, neglects to please God, but out of flattery, and to please the vices of everyone, destroys the perfection of the teaching. However, just as the leader in everything must be the leader of the brethren, so should the other brethren, superior in years and intelligence; if the boss himself is suspected of any sin, he must be told about it. So, if there is something that needs to be corrected, then let us help our brother in this, and through him, ourselves, because he is nothing more than the rule of our life, and through our brother’s correction we must expose our own mistakes; if the brethren unfairly suspect, then, having learned their mistake, they should leave this opinion. You know that the leaders, clearly presenting themselves to everyone like stones exposed in the sea, accept the fury of heretical waves, which, breaking against them, do not drown what is behind them. What I consider to be the best, I have partly told you now, and partly I will advise you throughout my life. And even if bodily weakness hindered me (about which you are quite well-known, what it is like for me from the first age, even to this old age, brought up with me, and punishing me according to the righteous judgment of the all-wise God), however, as long as I breathe, I should not omit anything from the creation of good servants. But you, since there are three types of illnesses, do not become like the most incurable ones; below, let them show in your mind an illness similar to those who are sick in the body. Those suffering from minor illnesses come to doctors themselves; and those who are obsessed with major illnesses call doctors to them; Those who have a completely incurable disease are accepted lower than the visiting doctors. Of this last, so that you do not suffer now, be diligently careful, avoid men who think unjustly and unreasonably, but let you be instructed and learn in the fear of the Lord our God, so that you may become partakers of future blessings in Christ Jesus our Lord, to Him be glory and power together with His beginningless Father, and the Holy and Life-giving Spirit, now and ever and unto ages of ages, Amen. About love for God and neighbor Those who have abandoned all worldly cares must preserve their souls in every possible way so as not to erase the thoughts of God, and not to overshadow the memory of His miracles with vain things in the imagination, but through constant and immaculate remembrance, depicting in their souls as an indelible seal, carry the thought of God with them. For, in this way, we acquire love for God, which in turn excites us to fulfill His commandments, and is also constantly preserved in them. Whoever has a strong desire to follow Christ cannot turn his thoughts to the love of worldly things, or parents, or relatives, if this is contrary to the Lord’s command. Here it is appropriate to say this: If anyone comes after Me, he does not hate his father and mother and the rest (Luke 14:26). The holy disciples of the Lord, James and John, also taught us this, who left their father Zebedee and the very ship from which they were fed. Matthew, having risen from the tollhouse, followed the Lord, and not only left the profit from the collected toll, but also despised the very disasters with which the authorities threatened him and his relatives for not giving an answer in the ordeal. Finally, Paul crucified the world, all of it, and he to the world. Because when the soul is engaged in the love of piety, then discord seems worthy of ridicule to it; and even if the arrows hurt her for the object she loved, they would cause her more joy than sorrow. If we naturally have love and zeal for our benefactors, and do not refuse to endure every effort to repay the benefits done to us, then what word can adequately explain the benefits of God? They are countless and so great that even one of them has the power to make us obligated to send every thanksgiving to the one who gave it to us. But God is so good that He does not require any reward from us, except love. Bringing all this to my mind (in order to openly incite passion), I am horrified and come into a terrible frenzy, so that someday, through foolishness, or because of preoccupation with vain things, having fallen away from love for God, I would not become a dishonor and reproach to Christ. For the devil will turn our contempt for God into reproach to Him, and will boast about our disobedience, because he neither created us nor suffered death for us, however, through his stubbornness and negligence about God’s commandments, he has us as followers. This very dishonor of the Lord and praise of the enemy seems to me more serious than the executions of Gehenna, that we ourselves give the enemy of Christ a reason to boast and exalt himself against the One who died and rose again for us. We must love God with all our strength, also our neighbor, and even our enemies, so that we may be perfect imitators of the goodness of our heavenly Father, who commanded the sun to shine on the good and the evil (Matthew 5:45). On the contrary, it is obscene to drain us of the power of love for other things. The good of love, if it is contained in one name of love, is worthy of laughter, that we who choose this, or that, have only love for these; and we exclude countless others from participating in this good. If, however, agreement with harmful people is received by those who accept it, it causes harm to the enemy under the guise of peace, then we must look at who those with whom we mixed up are. If the Son of God is hated, then it is no wonder that we should be hated by people filled with hatred. However, just as a building cannot stand if its bonds are destroyed, so the church cannot grow in height without being bound by a union of peace and love. For there is nothing more characteristic of our nature than to be mutually united with each other, to have need for others, and to love people like ourselves. since we have a greater need for the help of each brother than what one hand has in another. When I think about these very members of ours that not one of them is able to act on their own, then I think about myself that I can carry out everyday affairs on my own. For no leg walks safely without the support of another, below the eyes can see regularly, without having another eye as an accomplice, and with it, in agreement, it does not rush to visible things. Hearing is the most attentive, which receives the voice with both ears, and the sense of touch is the strongest from the intercourse of fingers. Just to say, I don’t see anything done, either by nature or by will, that would be fulfilled without the consent of the same kind of things, and even prayer itself, which does not have agreements, is weakest in itself. May the mutual love of the bats, which are connected to each other like a chain, teach you that you prefer the separated and special to the social and united. Nothing separates us from each other, brothers! If we do not separate ourselves of our own accord. We have one Lord, one faith, one hope. Although you consider yourself the head of the entire church, the head cannot say to the feet: I have no need of you; Although you place yourselves in a different order of church members, you cannot say to us established in the same body: we have no need of you. The hands need each other more tenderly, and the feet support each other, and the eyes, in agreement, see more clearly. Let this thought not possess you 2: We, who are tenacious in coastal places, are not subject to the misadventures of many, and have no need for the help of others. Why, why do we need to communicate with others? But the Lord, although he separated the islands from the land by the sea, brought together the inhabitants of the islands and the land in love. This, for the most part, distinguishes a friend from a caresser, that this one says only pleasant things, while the latter does not omit anything offensive. Do you know that you are obliged to do to your neighbor what you want from another? And I hear from God Himself speaking to His disciples: Of this all understand, as My disciples are, if you have love among one another (John 13:35), and that as a gift to His disciples, having His own vision in the flesh, the Lord left His peace, saying: Peace I leave with you, My peace I give to you (John 14:27), I cannot assure myself that without mutual love and without every possible preservation with everyone in the world, can I call myself a worthy servant of Jesus Christ. In the same way, there should be general and equal love, just as naturally a person has an inclination towards each of his members, equally desiring health for the whole body, since the illness of each member causes equal sorrow to the body. For whoever loves one thing more than others condemns himself, since he does not have perfect love. Also, indecent Prue and special love should alienate from the community. For from enmity is born, but from special love and friendship suspicion and envy arise. Everywhere, deprivation of equality is the beginning and cause of envy and malice among those who are deprived of it. For this reason, as the all-good God equally illuminates everyone with light, commanding the sun to shine abundantly on the righteous and on the unrighteous (Matthew 5:45), in the same way let the imitators of God extend the ray of their love to everyone. For where there is no love, hatred takes its place. If, as John said, God is loving (1 John 4:16), then it is clear that the devil is hateful. And just as he who has love has God, so he who has hatred nourishes the devil within himself. For this reason, everyone should have equal love for everyone, and honor should be given to everyone according to their dignity. And just as in ourselves the illness of each member equally affects the whole body, however, there are some members that are superior to others (for we are not in the same state when an eye or a toe hurts, even if the pain is equal), so everyone should equally show compassionate zeal and an inclination of love to everyone living in the community; however, great honor must be given to the most excellent. However, when we are connected to each other by spiritual love, then physical affinity should not have an advantage in love, lower than when one is another brother, son or daughter, the communication of blood will give birth to more love for a relative than for others. Whoever follows nature in this case exposes himself that he has not completely alienated himself from nature, but is still a slave of the flesh. Glory to our God forever and ever, Amen. If you, O man, are surprised by the penances for their preciousness, then imagine how much more glorious it is to be called a father by countless sons than to have countless staters in your bag. For you will not leave the penalty here, but from your good deeds you will take your love to the Lord: when all the people appear before the future Judge, they will call you a nourisher and a benefactor, and will call you by all philanthropic names. In the marketplace, no one grieves when he spends his property and mutually buys what he needs, but the less he buys expensive things, the more he rejoices that he has made a hefty purchase; You grieve by giving silver and gold and acquisitions, that is, by giving stone and earth, in order to acquire a blessed life. But what kind of wealth do you need? Is it for the purpose of dressing in a costly robe? But two liters of sap is sufficient for you, and one vestment will fulfill all the need for clothing. Will you use your wealth for evil? Only bread can fill your belly. Why are you mourning? What are you missing out on? Is it fame that comes from wealth? But if you do not seek glory here, then you will find it true and bright, leading you into the kingdom of heaven, for wealth squandered in such a way as the Lord commands usually remains (forever): the contents pass on to others. If you save it, you will not have it, and if you waste it, you will not destroy it. Give to the poor; his righteousness endures forever (Ps. 111:9). For this reason, those who are prudently minded should honor that the use of wealth is given to correct needs, and not for pleasure; moreover, when giving, rejoice, be abstinent from the things of others, and when you lose your own, do not be sad. For why be sad and discouraged in spirit when you hear: Sell what you have and give to the poor (Matthew 19:21), even if it follows you into the next life? However, even then you should not worry about it, because the rewards promised there will overshadow it. And if he absolutely must stay here, then why don’t you gain some benefit for yourself by selling him? He who uses wealth for evil is poor, since if someone takes a sword to take revenge on his enemies, he willfully hurts himself. If someone uses wealth well and according to right reason, being like a builder given by God, and not collecting for his own pleasure; he is rightly praised and loved for the sake of brotherly love and favorable character. Look how the property of the times has transformed many of our iniquities, and brought about extraordinary changes in the order of the annual parts. Having transgressed the natural order in an extraordinary way, and having planned evil against us together, human life and food are drawn to destruction. What is the cause of this confusion and disorder? What we accept ourselves, but do not give to others. We praise beneficence, but deprive those who demand it. Having been slaves, we became free; we do not have mercy on slaves like ourselves; We ourselves, being greedy, feed ourselves, but pass by the beggar. Having wealth and God as a generous dispenser, we are stingy and do not give anything to the poor. Our cattle are prolific, but the poor outnumber them. Our granaries are filled with various fruits, but we have no regret for the poor. Are you poor? There is another, of course, who is poorer than you. Do you have enough grain for ten days? He has one. Give to the needy, as you are kind and prudent, what remains surplus to you. Don’t be afraid to give from a little, don’t prefer your own benefit to a common misfortune. Although you have only one loaf of all your food left, and the one asking for it is standing at the door, take out the last one, and having given it, raise your hands to heaven, and then say this pitiful word with zeal: I have only one bread, which You Yourself see, Lord, and the extreme need is present; but I prefer Your commandment to myself, and give a little to my hungry brother; Grant therefore Thou also to the needy servant, I know Thy grace, I trust in power; You do not delay Your mercy for a time, but you share Your gifts when You desire. And if you say and do this, the bread you gave during this time of extremity will become a seed for agriculture and will bear much fruit. Do you claim that you love your neighbor as you love yourself? But what was spoken by the Lord exposes you to the fact that you are greatly lacking in true love. If you gave as much to everyone as you gave to yourself, then where did you get so many possessions? He who loves his neighbor as he loves himself has no more than his neighbor; but since you have more, it is clear from this that you prefer your own self-interest to the consolation of many. So, the more wealth you have, the more you move away from love. You would have squandered your wealth long ago on the needs of your neighbor if you loved your neighbor. But this wealth cleaves to you more closely than the members of your body, and the deprivation of it offends you just as much as the cutting off of excellent parts of the body. If you had clothed the naked, given your bread to the hungry, if your gates had been open to everyone, if you had been the father of the orphans and had compassion for everyone, then for what property would you be grieving now? If you had long ago distributed it to the poor, how much should you have thanked your benefactor, rejoiced, and considered it an honor that it was not you who came to the door of others, but others who came to yours? Make the brethren partakers of the wheat: in the morning, give away what you have and give to those who need it. The love of money is the cruelest kind; it is inferior to the smoldering to give to those who demand. Whoever bares his clothes is not called a robber? And whoever does not clothe the naked, even though he could do this, is he worthy of any other name? He who hungers for the bread that you withhold, the naked robe that you keep in the treasury, the barefoot boots that you have rotting, the one who demands the silver that you have buried; Consequently, you offend as many people as you can. How can I present to you the sufferings of a beggar, so that you may understand from what groanings you accumulate treasure for yourself? At what cost will this saying appear to you on the day of judgment: Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (Matthew 25:34)? What horror, and darkness, and sweat will pour out on those who hear this condemnation: Depart from me, cursed, into the outer fire prepared for the devil and his angel (Matthew 25–41). For God has no mercy without justice, and no judgment without mercy. He is merciful before judgment, but after it he is just. These two are united with each other in Him, so that mercy alone does not give relief, nor justice alone leads to despair. If you did not kill, did not commit adultery, did not steal, did not testify against whom the evidence was false, it was useless, however, you created for yourself the utmost care, without making the last effort, by which alone you can enter into the kingdom of God. If a doctor promised to correct bodily members by nature, or those damaged by illness, would you not rejoice when you hear? And when the great physician of the soul wants to create something more perfect for you through your giving of alms, then you do not accept the good deed, but you cry and lament, and everything you have done before with diligence is useless. Will you not work diligently about yourself, about man? In the present century, will you not prepare a resting place for the future, looking at the example of the ant, which collects food for itself in the summer for the winter; and since the winter sorrows have not yet come, he does not spend that time in laziness, but without delay, with some diligence, he forces himself to work until he collects enough food in his granaries? And below he does this with carelessness: but with some wise meaning, so that there will be enough food for him for a very long time. With his pincers he cuts off the seeds in two so that they do not germinate, and thereby become unfit for food. Moreover, he dries the same seeds when he notices moisture in them, and does not take them out at all times, but when he senses that the weather will continue to be stormy. For this reason, you will never see rain pouring from the clouds during all the time when the ants are drying their reserves. More humane! Imitate the earth, bear fruit like it does, so as not to become worse than the soulless sowers. She bears fruit not for her own pleasure, but for your service; But if you show any kind of good, you collect it under yourself, for good works return to those who do good. You give to the hungry, and what you give comes to you again in abundance. Just as wheat, when it falls on the ground, becomes a profit to the one who throws it down, so bread, which is offered to the hungry, later returns great benefit to the giver. Если при двери твоей стоит требующий у тебя денег для поправления своей бедности, то не смотри на неравенство, ниже да речешь: Сей друг есть, сей сродник, сей благодетель, а тот странник, чужой и незнакомой; if you look at inequality, you yourself will not receive mercy. Nature is one: man is both this and that; The poor have one need and one poverty; give to your brother, and give to the stranger; Do not disdain your brother, and do not make a stranger your brother. Хощет Бог, дабы ты утешал требующих без лицеприятия, дабы дал ты сроднику, но не отженил и чужого. For all are neighbors, all are brothers, and all are children of one Father. Суть некоторые, кои силою Творца свобождены были от обладавшего ими бедствия, а ни единого, впрочем, оставшегося им способа к продолжению жития не имеют, но с единою точию душею и телом бедствия избежали. Почему мы, кои опыта злоключения на себе не дознали, предложим им на общее употребление все, что имеем. Let us embrace the brethren who are barely escaping; Let us say to everyone: You are dead and alive; I was bent and found (Luke 15:24), and we covered the body of my relatives. We will put our consolation against the enemy’s misfortunes, and even though he harms, he will not think of doing much harm, and while fighting, he will not be able to see anyone defeated, and having taken away his brother’s property, he will be defeated by our generous alms. He who is generous, out of love, should be gracious in simplicity towards those who ask, following this rule: Give to him who asks you (Luke 6:30). However, we must discern those who ask for need, as we see from their actions that they are given to anyone, even if someone requires it (Acts 4:35). And just as many, in addition to satisfying their needs, can turn such assistance into self-interest and their own whims, then with special prudence, what is needed should be divided into the needs of everyone. For those who make sad hymns to deceive women, and pretend to show mutilated parts of the body in order to acquire parasitious self-interest for themselves, and the greatest generosity will not bring any benefit, but will only serve as a reason for them to depravity and crime, then with a moderate alms of such shamelessness should be tamed. Over those who have learned to endure all kinds of misfortunes, mercy must be shown, about whom it will be said: You are hungry, and give Me food (Matthew 25:35). For this, a lot of skill is required in order to distinguish the poor from the stingy. He who gives to the needy gives to the Lord, and will receive a reward from Him, and whoever gives to everyone who is dragging, he makes the dog sad from the shamelessness of the pretender, and not from the poverty of regret to the worthy. Yes, you rich people hear what advice we give to the poor for your inhumanity: it is better for them to endure poverty than to accept misfortunes from interest. If you submitted to the Lord, what need would there be for these words? For, He says: Give in return; you do not expect to receive from them (Luke 6:35). When you want to give to a beggar for the Lord’s sake, then the same thing is a gift and a loan: a gift for the lack of hope of perception; borrow, for the sake of the great gift of the Master, who instead rewards, and who, having received small things through the poor, will reward the great ones for that 3. So, each of the rich must sort out his income, of which he intends to give some as a gift to God: has he not oppressed the poor? Have you offended the most powerful? Did you take something away from a subordinate by using your power against justice? When we are obliged to act lawfully and fairly with slaves, for this purpose you, having power over someone, do not use violence; and having strength, do not take it away from him; If you have authority in anything, then prove your justice. For where you have no power, you cannot prove obedience and fear of God, but you do this when you could break the commandment, but you will not. If you give to the poor what was taken from them, then it would be better when you neither took it nor gave it. since no benefit from unrighteous gains poured out on the poor is pleasing to God; Neither one who refrains from such thefts is worthy of praise if he does not help anyone from his own property. About those who, out of unrighteous acquisition, bring a gift to God, it is said: The sacrifice of the wicked is an abomination to the Lord (Proverbs 15:8). About those who have no mercy: He who stops his ears, who will not listen to the weak, will call him, and he will not listen to him (Proverbs 21:13). Moreover, this parable reminds us: Honor the Lord with your righteous labors, and give Him the firstfruits of your righteous labors (Proverbs 3:9). If you intend to bring to God something that you have stolen by force, then it would be better to never acquire it or bring it to God. A pure gift will offer prayer as it is written, and the prayers of the upright (in heart) are acceptable before God (Ps. 35:11). And again, if you, from your righteous labors, do not bring to God the sacrifice from which the poor feed, then this will be counted against you as kidnapping, as God Himself says through the Prophet Malachi: Tithes and firstfruits are with you (Mal.3:8). Why then do you defile your wealth, O man, by increasing it with unrighteous profits? Why are you making your vile offering out of untruth, dedicating as a gift to God something through which you can show mercy to the poor? Have mercy on the one who is offended by you, show him your love for mankind, make peace with him, and fulfill mercy and judgment. Covetousness has no place with God, and every robber and kidnapper does not share with the Lord. He left us to feed the poor, not because it was impossible to give them food, but entrusted them to us, demanding from us that through beneficence we bring to them the fruit of truth and philanthropy. Alms do not come with insult, nor blessing with an oath, nor good deed with tears. This comes from vanity and is boasted by man, and not by God. When you give alms to God watching, then beware of giving from what you have taken from others, knowing that such a sacrifice is unpleasant to the All-Seeing God. But let us do alms in order to receive it again from God. For God rewards those whom he praises, but never praises the covetous. Do not be flattered, otherwise Christ will be pleased with your good deeds to the poor, except when you completely cleanse yourself of untruth, rejecting alien ones. Thus, the Lord was pleased with the truth of Zacchaeus, and for this reason the rivers: Today salvation has come to this house (Luke 19:9). Because he, having established that he should return in quadruples if he offended anyone, finally gave half of his property to the poor. All, of course, he knew how important it was to accept Christ. For this reason, let us allow the riches that are constantly flowing to those who demand them. Let us not even now despise the lying Lazarus before our eyes; let us spare those who are satisfied with them for the sake of satisfying the grains of our meal; let us be jealous of that unmerciful rich man; let us come with him into the flames of Gehenna. Especially since we will then pray a lot to Abraham, and a lot to each of those who have spent their lives virtuously, but crying out will not bring us any benefit. A brother will not deliver, will a man deliver (Ps. 48:8)? Each of them will tell us, crying out: do not seek philanthropy, which you yourself have not shown over others; below, desire only great acceptance, you who have pitied the least. Enjoy what you have collected in life, crying now; even then, seeing your brother tearfully, you did not have mercy. This is what they say to us and rightly so. But I am afraid that they will revile us with even the cruelest words, since we, as you know, are even more evil than that rich man. For our caresses do not just acquire a bright treat, but also, having filled their hands with rich gifts, they leave and learn from us that it is better for them to do something like this, and to practice something like this, rather than in virtue. When a wretched man appears to us, who can barely even speak because of hunger, we turn away from the fellow tribe, we abhor it and hastily leave, fearing that we will be partakers of his wretchedness in a quiet walk. If he falls to the ground, ashamed of his misfortune, then we call him a hypocrite, but if he looks at us with boldness, heavy for the sake of the smooth thorn, then we call him shameless and insolent; and when we happen to see that he is dressed in a bright robe given by someone, we drive away the unfed one and swear that he is pretending to be poor. If he is dressed in rotten rags, like something stinking, we drive him away again. And below the Creator's name with requests he copulates, below, so that we do not fall into such disasters, often conjuring us, he can bend your unmerciful will. For this reason, I fear the gravest fire of Gehenna more than this rich man. But to deliver ourselves from this, let us acquire mercy through mercy, so that we may receive eternal good things in Christ Jesus our Lord, to Him be glory and power, with His beginningless Father and the life-giving Spirit, now and ever, and unto ages of ages, Amen. Treasures, being exhaustible, are more numerous, and holding onto wealth is useless, but movement and passing are generally useful and fruitful. But this makes me wonder how, after inventing too many and useless expenses, when there is still a lot of wealth left beyond the division of it into countless uses, the rich man buries it in the ground and keeps it in secret places. Oh! When, after inventing countless ways, he could not use it all, and then he hides it in the ground. It seems to me that the passion of his soul is similar to the passion of the gluttonous, who would rather be consumed by gorging than to give the leftovers to the demander. Such was the rich man of the Gospel: those who were tormenting his soul were already coming, and he was talking to himself about food. This very night we took it from here, but for another summer I had much pleasure for my soul. It is extreme madness to look for gold in the ground when it was still in circles, and having found it, hide it again in the ground, besides, in my opinion, what happens when you bury your wealth is that you bury your heart with it: Where it is written, your treasure is, there your heart will be (Matthew 6:21). So, rich man, arrange your wealth in different ways, do not be stingy in sales, delving too deeply into your needs, do not expect your life to become impoverished; open the granaries, so that you do not hide hunger for gold and general disaster for the sake of multiplying your estates; do not be the innkeeper of human misadventures; Do not create the wrath of God by chance to increase your wealth. You look at the gold, but do not look at your brother, you recognize the mark of the penalty, and you distinguish the true from the false, but you do not recognize your brother in need. The color of gold makes you happy, but you cannot imagine how much sighing the wretched will follow you. Whom, he says, am I offending by maintaining and preserving my own? What, tell me, is yours? Where did you take it from and bring it into life? Likewise, if someone came into disgrace for the eyes, he would then prohibit others from entering, appropriating for himself what is common to all for use; This is the essence of the rich, having previously taken possession of common things, and create their own according to the provision. If everyone used their wealth only to fulfill their own needs, leaving the excess to those who demanded it, then no one would be rich, and no one would be poor. Did you not come naked from the womb? Will you not return naked to the ground (Job 1:21)? Where do you get the real one from? If you say that it is just by chance, then you are an atheist who does not know the Creator, and who gives thanks to the Giver; If you confess that it is from God, tell us the reason for which you accepted everything? Or is God unrighteous, Who does not share the same with us in everyday life? Why are you rich and another poor? Is it not so that you may receive the reward of goodness and eternal consideration, and he will be honored with great honors for his patience? But it is necessary, you say, for the sake of the children’s wealth - the exact answer to this covetousness; and you, offering children in the very thing, fill your heart. Do not blame your innocent one, he (your son) has the Lord as his ruler: he received life from someone else, and from him he expects ways to live. Isn’t it written in the Gospel for those who have encroached: If you want to be perfect, sell what you have and give to the poor (Matthew 19:21). When you asked for blessings from the Lord, when you prayed to be a father to your children, did you add this: give me children, that I may obey Your commandments? Give me children, so that I may not enter the kingdom of heaven? Who will be the guarantee of the will of your children, that they will use what is given for something worthy? For for many wealth has led to intemperance. Look, you will create wealth that was not collected through immeasurable labor (from you) as the substance of sins for others, and, moreover, you will find yourself punished in two ways, that is, that you yourself sinned, and that you admonished someone else to do so. The children, having accepted nothing from their parents, built houses for themselves many times; But the soul, having been left from you, from whom will it receive mercy? Why do you desire gold so much? Which of those who love to decorate could add one day to their life? Who did death spare for the sake of wealth? To whom did she give up the disease for the sake of the pennies? How long will the gold of the soul be a strangulation, a death sentence, a sinful food? How long will wealth be the wine of war, for which weapons are forged and swords are sharpened? For wealth, relatives do not know nature, brothers look at each other with murderous eyes; riches for the sake of the desert feed murderers, a sea of ​​robbers, cities of slanderers. Who is the father of lies? Who is the author of the insidious accusation? Who is the perjurer's parent? Isn’t it wealth and care about it? What are you doing people? Who turned yours into your vanity? The essence of possessions is given for the way of life, and not as a path to evil deeds: for spiritual deliverance, and not for destruction. For when wealth is the path of unrighteousness, then the rich man is damned; if it is the service of virtue, then envy has no place; since the common benefit comes from it to everyone. In my opinion, when there is no wealth, it is not appropriate to desire it, and when there is, one should not rise by acquiring it, but by knowing how to use it. There is a fair amount of Socrates speaking about this, who, when a certain rich man boasted of his treasures, said that he would not honor it first until he knew for sure that he knew how to use it. Wealth and health are often the cause of sin for those who use them for evil; and poverty, united with truth, is more precious than any wealth to the intelligent. None of us thinks about this, but the lover of money, who in vain kneels a man on his knees, and prays at his feet, and does not do anything out of humility, so that even if he gives in return, he helps his poverty, does not have mercy on the innocent one in need, but is not bowed and inexorably stands, rots and swears to himself that in truth he not only has no money, but as if he himself looking for someone to borrow from. He confirms a lie with an oath, and adds perjury to the evil purchase of inhumanity. If the person asking in return mentions the interest and only talks about the deposit, then, with his eyes slightly lowered, he grins and reminds him that his father was his friend and favorite; and let’s look around, he says, to see if there’s any silver lying around somewhere, which, I remember, a certain person put with me in order to give it on interest. And although he appointed a heavy surcharge, we will lighten it somewhat and impose a smaller one. Inventing this in such words, caressing and seducing the poor, obliges him in writing, and in addition to the poverty aggravating him, he also takes away his freedom. What are you doing, poor man, are you looking for money and profits from the poor? If he could make you rich, why would he be looking for you at your door? O calamities! Having come to find help, he found an enemy; seeking medical help, received poison. Where you should have consoled your husband's poverty, you aggravate the misery, wanting to take away his last property. It’s like a certain doctor who went in to see the sick, instead of restoring them to their former health, and took away the small remnant of their strength; so you also cause misfortunes to the poor through the greed of your profits. And just as farmers pray to God for rain to multiply their crops, so you seek poverty and human poverty, so that your money may be more profitable for you. He who acquires money with excess in the midst of bewilderment is gained; when he looks at poverty, he despairs of payment; when he looks at the real need, the impudent one begins to earn more. But as little by little the money is spent, and time comes, and brings interest with it, then he has no peace at night, the day is not bright for him, the sun is not red, and he himself is bored with his life, hates the days approaching the deadline. When he sleeps, in a dream he sees the lender at the head of his upcoming one; but when he does not sleep, he thinks and worries about interest. But the one who seeks interest must say this: Drink water from your vessels (Prov. 5:15), and from your springs, that is, do not go to other people’s springs, but choose your own ways of living from your own drop. Do you have copper, vestments, cattle, and various vessels? Then give it all away. It is better to lose than to lose freedom. But I’m ashamed, someone will say, to announce this to the people. Well, is it better when someone else announces the same thing to everyone, and in your very eyes sells it for the lowest price? Do not go to other people's doors: a student who is a stranger is truly cramped (Proverbs 23:27). It is better to help your needs little by little through labor and skill, rather than suddenly being elevated by someone else’s wealth and finally losing all your acquisitions. So, if you have something to pay, then why don’t you avert real poverty with this assistance? If you don’t give, you compound evil with evil. Although you are now poor, you are free. If you take something in return, you will not get rich, but you will lose your freedom. A slave is a debtor to the lender, and a hired slave is also a hired slave, who inevitably fails in his service. Psi, when taken, are tamed; the lender, having accepted, gets angry, does not stop barking, but demands more intensely when you swear, does not believe, and tests the inside of your house; he is curious about your income. As soon as you leave your house, he draws you to himself and reviles you; but if you hide inside the house, he stands in the courtyard, knocking on the door, shames you in front of your wife, reproaches you in front of your friends, in the market place does not allow you to utter a word, and on a holiday, too, an evil meeting brings restless life to you. But, someone says, the need is great, and there is no other way to take money; What good is it that he gave you time for only one day? since to take in return does not mean perfect freedom, but to create a small consolation for misery. Let us now endure the cramped conditions of wretchedness, and let us not put it off until the morning, because if you do not take the mutual measures, you will be equally wretched in the morning, just as you are now; and having taken it, you will suffer greater torment from the growing interest. Nowadays no one condemns you for begging, an involuntary evil, but if you are guilty of excess, then there is no one who would not disdain your madness. Judge before you pay. Is it from the income you receive? But they are not enough to correct the need and to pay. If you compare your interest, then how will your money increase so much? A wound is never healed by a wound; and evil does not get better from evil. You say, how do I feed myself? You have hands, you have art, get hired, serve. Many trades are the essence of life, many ways. Are you weak? Ask from those who have. If you consider it a shame to ask, then it is even more shameful to have received something in return and not give it back. An ant, without asking or accepting mutually, can feed, and a bee gives the remains of its food to the king, to whom nature has not given either hands or art; You, being a well-meaning animal, a man, although you will not find one thing from all the arts to carry on your life? Are you rich? do not give away your money for interest. Are you poor? Don't take it in return. For if you have abundance, you do not require a loan; If you have nothing, you will not be able to repay the debt. Do not give up your life to repentance. We, the poor, are distinguished by one thing from the rich, that is, by carelessness. We laugh at them who have no peace and constantly grieve, while we ourselves are carefree and calm. The one who receives each other is also poor, and is in great anxiety: he is always in thought, sometimes appreciating his property, sometimes the magnificent houses, rich fields and clothes of those he meets. If all this, he says to himself, were mine, I would sell it all for so much and be freed from debt. The same thing is in his heart at night, and during the day the same thoughts occupy him. If someone knocks on the door, the debtor hides under the bed. If anyone entered quickly, his heart would tremble. Is the dog barking in the yard? He then drenches himself in sweat, is tormented by agony, and looks around for where to run. But when the time comes, he tries to lie, as if under a feigned apology, to flatter the lender. Why are you harnessing yourself to the prolific beast? They say that hares give birth in groups, and feed and conceive; so, in the same way, the money of the covetous is mutual, and is born and conceived, because, although you have not yet taken it into your hands, payment is required from you this month, and this second-borrowed evil brings up another evil, it is again another, and so there is an endless evil. For this reason, this type of extortion received such a name, for usury (τόκος, birth), I think, is so named for the evil sake of multiple births, whence otherwise, or, perhaps (τόκος, that is, birth), usury is called from the illnesses and sorrows that it causes to the souls of those who receive each other. Because, like a sickness to a wife who is giving birth, so the debtor faces a period of time. Interest upon interest, evil parents are evil fiends. They say that vipers gnaw their mother’s womb and that’s how they are born; in the same way, the houses of debtors, devouring them, are born. The crops vegetate for a time, and the animals give birth for a time: but now interest is born, and now it begins to give birth. Every plant, when it reaches its height, stops growing; For the greedy, the silver is constantly growing. Animals, having taught their offspring a way to give birth, stop giving birth themselves; For lenders, money and the future give birth, and the first is renewed. And just as those who are sick with cholera (much gall) consume the first food, and before they are completely cleansed, they take the second again, and throw away the second with illness and torment, so these people, changing their profits with interest, before they clear the first debts, borrow a second time, and for a short time, having been intoxicated by someone else, then weep for their own. However, you say, many have become rich from the loan; and I think that more of them killed themselves. You do not count these who, not suffering shame from punishment, preferred death through strangulation to diarrhea. I saw a pitiful sight of children freed for their fatherly debts and dragged into bargaining. Are you unable to leave estates to your children? At least they didn’t take away their nobility. This alone, keep for them the acquisition of freedom, this pledge that you received from your parents. No one has ever been accused of paternal squalor, but paternal debt leads to prison. Do not forsake the (long-lasting) scripture, like the oath of children, which passes to children and grandchildren. Wealth, says the Prophet David, if it flows, do not apply your heart (Ps. 61:11). Be surprised at this voice: wealth, even if it flows. Wealth is temporary: rather, the source flows through its owners, very often changing them. Like a river rushing from a higher place, it approaches those standing on the bank; however, having touched the shore, it immediately retreats back; Likewise, deceptive wealth has the shortest and saddest existence, quickly passing from one to another. Now the field belongs to this, tomorrow to another, and for a little while to another. Look at the city houses, how many names they have changed since their inception, receiving a different name under each ruler. Gold itself constantly passes from the hands of its owner to another, and from that to another. It is more convenient to hold the drawn water in your hand than to keep the wealth. So, do not be jealous of anyone who is overly rich, and do not consider his life blessed, and even if wealth flows to you from inexhaustible sources, do not attach your desires to it. However, squalor is not always commendable, but only that which comes from the will, as if in accordance with the gospel. For many in terms of wealth are poor, but at will they are lovers of money, and it is not poverty that saves them, but desire that condemns them: wealth and glory, since they cannot make a person blessed, are not by nature good; but because in our life some happiness consists, for this it is more desirable to have the essence of things that are contrary to ourselves, that is, squalor and disgrace. They are given to some people by God for distribution, such as to Abraham, Jacob and the like, and to the wicked they are an incentive to correction, so that if anyone, after God has poured out so much good on him, remains in his wickedness, he without any apology exposes himself to condemnation. But he who is righteous loves the wealth that is below him beyond measure, and seeks below without it; for he honors it not for the enjoyment of what has been entrusted to himself, but for the purpose of distributing it. A prudent person takes upon himself the position of dividing other people's things, looking at the opinion of the people, who are usually surprised; and imitates those who have been entrusted with some kind of power. If we learned to despise everything corporeal, then not a single human thing could surprise us. For we, who abhor bodily whims for what purpose wealth, I do not see: would it be pleasant for us to bury our treasures in the likeness of fabled dragons? So, the first and most worthy task of a Christian is to cleanse himself from all the passions that disfigure his soul. Then one who, according to God, strives for a higher life must leave all his wealth, since care and concern for earthly things gives rise to some entertainment in the soul. When many strive for the same goal of salvation, accept a common and mutual life, then they must set themselves the first duty, so that everyone has one heart, one will, one desire, and, as the Apostle commands, one body made up of various members, and this can only happen through this, if nothing is particularly appropriated to anyone, neither clothes, nor a vessel, nor anything else that is useful in a common life, but every thing It will be used for needs, and not for possession. And just as small clothing for a large body, or large clothing for a small one, is indecent, but what is in proportion to everything is useful and decent, so all other things, beds, warm clothes, boots, should belong to the one who needs them, and not to the owner. Just as someone who is ulcerated uses medicine, but not a healthy one, so those who are invented to help the body are not luxurious, but those who need help should use it righteously, in Christ Jesus our Lord, to Him be glory and power forever and ever, Amen. When, on occasion, I go into the house of a lawless husband, and I see him resplendent with various decorations, I conclude that the ruler of the house has not acquired anything more honest than what is visible, but he decorates the house without a soul, but has an unadorned soul. Although many wretched people stand at his door, emitting every pitiful voice, he refuses to give alms, saying that he cannot satisfy those who demand. With his tongue he swears in impossibility, but with his hand he denounces it; for silently his hand preaches his lies, shining with a precious ring. O unhappy and poor man! How many people can your single ring solve their debts? How many fallen houses can we rebuild? One ark of your garments can clothe all the people with the scum of those who are perishing. But you are strong: you let go of the wretched one, without fear of the righteous reward of the Judge. You did not have mercy, and you yourself will not have mercy: if you did not open the house, you will be rejected from the kingdom; If you don't give bread, you won't receive eternal life. But you call yourself wretched, and I concede: the wretched one is the one who demands a lot, and in the life of desires, gluttony forces you to demand a lot. To the ten talents you strive to add another ten; and when there are twenty, you will require as many more; and what is always given to you does not stop the desire, but inflames the desire. Just as those who drink wine get drunk with more wine, so those who are newly enriched, having acquired a lot, desire more, always feeding their weakness through the addition, which is why their diligence turns into disgust for them. For they are no longer pleased by the real good, of which they have so many, as they are offended by the one that is impoverished, of which they think they are deprived. When they should be happy and grateful that they are more abundant than so many, then, on the contrary, they are indignant and grieve that one or another of the richest people is richer than them. Counting their inferiors lower for what they have, they give thanks to the generous benefactor; but even comparing it with more, how much, in their opinion, there is a lack in their property compared to others, about this, as if they had lost their own, they grieve and complain. Those who have gone beyond the limits of need are like those who rush along a rapid path and do not find anything solid where they can stop, and do not stop striving further; but the more they acquire, so much more, or more, they seek to satisfy their desires, according to the words of Eksikestidov’s son Solon, who said this: There is never an end to wealth for mortals. In this case, Theognis the teacher should also use the words: I don’t like wealth, I don’t want it: I don’t condemn having too little to live. I am amazed at Diogenes’s contempt for all human things in general, who even called the great king the richest, since he demanded less things than he demanded in his life, but we, unless we take the gifts of Pythias of Mysia, only so many measures of land, and an innumerable quantity of cattle; nothing will please you. Just as those who ascend a ladder always move their feet towards the highest degree until they reach the top, so these too, when they become equal to one rich man, immediately try to achieve equality with another rich man; and when they achieve this, then they direct their desire to another, and do not cease from strong desire until, having risen, they are destroyed from a high fall. Those possessed by fury do not look at things, but imagine what happened in their dreams; Likewise, a money-loving soul, obsessed with covetousness, always sees gold, always sees silver; He would rather look at gold than look at the sun. He wants everything to turn into gold, and thinks about this as much as possible. What tricks does he not use for the sake of gold? Wheat turns into gold for him, wine turns into gold, waves turn into gold for him, all bargaining, all intention brings him gold. Gold itself gives birth to many aggravations in borrowing: there is no satiety, and the end of desires is not found. We often allow voluptuous children to be filled to excess with what they desire, in order to create disgust in them through excessive saturation. But the lover of money is not like that: the more wealth he abounds in, the more he desires. The kindled fire invariably consumes all matter; and no one can hold him back before the decay of all matter. So, can anyone keep a man who loves money? It is more corrosive than fire itself, and constantly devours everything. Has he taken possession of his neighbor's property? Another neighbor took his place; and he appropriates that property for himself: he does not look at what he has acquired, which is already a lot, but talks about the lack. He does not rejoice over what he has acquired, but grieves over what he does not have; Below he thinks about enjoying what he has collected, but torments himself with a desire for more. Where does insomnia, care and worries come from? What will I do? I will destroy my barns and build greater ones. Foolishly, this night they will take your soul from you, and what you have prepared, to whom will it be (Luke 12:18,20)? This mockery of madness is better than eternal torment. For the one who is soon to be kidnapped has what advice? I will destroy my barns, you are well disposed, I would also say to him: for the treasuries of unrighteousness are worthy of destruction. Dig up with your own hands what evil you created. Destroy the granaries from which no one has departed to receive consolation. Destroy the whole house that preserves the love of money, tear off the lids, dismantle the walls, show the sun the decayed life, bring wealth out of prison like a prisoner, bring out the dark mammon of the dwelling. I will destroy my barns and build greater ones. When you fill those too, what will you do then? Or will you destroy again and build again? What is more senseless than this, how to endlessly bother yourself, to create with care, and to destroy with care. When you hear: Sell what you have and give to the poor (Matthew 19:21), so that you may take the path to eternal bliss, you go away mourning; and when they say to you: give property to wives without colds, give stonecutters, woodworkers, small stones to disposers, painters, then you have fun, as if acquiring something more honest from the estates. Don’t you see these walls, which have fallen apart over time, whose remains, like some kind of graves, can be seen throughout the city? When they were rebuilt, how many poor people were there in the city who, because of their concern for the building, were despised by the then rich? Where is now the brilliant preparation for their work? Where is the one who fussed about their splendor? Did they not go bankrupt and fall like the buildings built on the sand by merry children? Is it not in hell that the vain one lies, repenting of his vain care? Have a great soul, man! Walls, both small and great, tightly correct the need. You have granaries, if you want, houses of the poor. Hide for yourself treasure in heaven (Matthew 6:20). There, neither worms eat what is laid there, nor aphids smolder, nor tatiye steal. But I (you say) will then give to those who demand, when I have filled the second granaries. You have assigned yourself a long summer of life. Be careful that the day already determined does not precede you, for your promise is not goodness, but vileness, is proof. You promise not so that you want to give, but so as to refuse real alms. For what now hinders people from giving? Is there no longer a beggar? Or are the essence of the granaries not full? Isn't the bribe ready? Or is the commandment not clear? The hungry melts from hunger, the naked dies from filth, the debtor is oppressed, and you put off alms until the morning. Hear Solomon, clearly crying, Do not say: when you go away, return, and in the morning I will give you: do not consider what the coming day will bring forth (Proverbs 3:28). You, giving gold for the purchase of a horse, do not grieve, but while you are spending perishable things and receiving the kingdom of heaven, you tear up and refuse the one who asks, you put off alms, devising countless apologies for the dependents. What answer will you give to the Judge, who you clothe the walls, but do not clothe the man, who you adorn the horses, but despise the brother in the torn clothes of the living, who you allow the wheat to rot, but do not feed the hungry, who you bury silver, but neglect the oppressed? How can I imagine the suffering of the wretched? He, looking in his house, sees that he has no gold, and there will never be any lower; He has such vessels and vestments as the beggars have, and the little coppersmiths, everything is worth. What the hell? He turns his eye on his sons, so that by bringing them to the marketplace and selling them, he can get rid of death. Consider here the battle of unbearable famine with fatherly love. Famine threatens with the most pitiful death, but nature, on the contrary, attracts, advises to die together with the children. Having repeatedly rushed, then held back, he is finally defeated by necessity and need. And what does the father advise? Who will I sell first? Who will the real estate seller look at more pleasantly? I will approach the eldest, but I respect his eldership; to the youngest? But I regret his age, which does not feel the misfortune. He retains his parental traits: he is capable of science. Ole bewilderment! What shall I start? Which of these will I attack? What animal will I transform into? How can I forget nature? If I save everyone, then I will see everyone exhausted by famine. If I give away one, with what eyes will I look at the others, suspicious having already become them in unbelief? How will I live in the house, having created chaos for myself? How will I come to the meal, having received contentment from this? Finally, with immeasurable tears, his dear son goes to sell: suffering does not bow to you, you do not think about nature. Famine oppresses the poor, but you hesitate and curse, multiplying his misfortunes. He sells the wombs for the price of scraps, but not only does your hand become weak from such misfortunes, accepting the price, but even at the scales you bargain for more, as if having taken a lot, give less, burdening the poor with misfortunes everywhere. The Seleucid bird was created by the insatiable Creator for the benefit of man; You have caused your insatiable soul to harm many. One fish devours another, and the smaller one serves as food for the larger one. Sometimes it happens that a fish that has overcome a smaller fish itself becomes the prey of a larger fish, and both fit into the same belly of a third fish. What? Don’t we humans do the same thing when we inflict violence on our inferiors? What is the difference between the last sowing of fish and the one who, out of an immeasurable desire to acquire wealth, hides poor people in the insatiable depths of the love of money? He stole the property of a beggar, and you, exposing this, added it to your acquisition. You have shown yourself to be the most unrighteous of all, and the most covetous to be the most covetous. Be careful so that the same fish death does not delight you, that is, a fishing rod, a seine or a net. Without fail, even when we commit many untruths, we will not escape the final execution. Did your father leave you wealth that was acquired unjustly? Give to the offended, without appropriating this, the inheritance of sin. Do you have the one left behind by your father by force into the slavery of the possessed? Grant him freedom in order to alleviate his torment and to gain freedom for yourself. Don't apologize to your sons, covetous man. Are they children? Store up for them an eternal treasure: leave your children a good memory, more than many riches; make all your sons fathers through charity. You need to someday step away from life and leave your son at a young age who requires intercessors, therefore, when you are kind and charitable, then every child of yours will feed like your own; for he will remember that you were the father of orphans. When you live evil and grieve many, and you become the most cruel of every beast to those who live with you, and you depart from life; then you will leave your son, the common enemy of the living. For, just as the one who sees the birth of a scorpion is afraid, lest when he comes to age he will become like his father, so your children, since they are the heirs of the evils of the father, will be slandered by everyone before they come to full age. Just as rivers rushing from the very first beginning, with a strong desire, carry away everything that comes their way, so the lovers of money, having strengthened themselves from those whom they have inflicted violence on, and having acquired a greater ability for violence, also enslave others; and from greater strength they experience greater malice, when each of the offended is more concerned about not having to suffer the evil of the one who is greater than about taking revenge for what he has suffered. So, do not covet your neighbor's village; Do not multiply your own by adding reins to reins. For the more you expand your land by adding strangers, the more you create a worse sin for yourself. And the land, which you gradually distributed through covetousness, remains here, and no longer belongs to you, but to the heirs, and you leave the unrighteous property to the one who wants to inherit it. The earth stands forever, but sin, like a shadow, follows every soul; for just as a shadow follows the body, so sin is intertwined with the soul. Those who untruthfully extended the boundaries of their possessions to others, since these possessions were acquired from the groaning of the offended, of course, the blessings of God became alien to them, so that in their place, where ten spouses of oxen were yelling, it was barely possible to gather one pot, and where six artavas were sown, there it was barely possible to collect three measures of fruit (Is. 5:10). An evil neighbor in the city is a covetous man, and an evil neighbor in the countryside. The sea knows its limits, the night does not pass the limits of the previous establishment. But the lover of money is not ashamed of time, does not recognize the limit, does not yield to succession, but imitates the fiery aspiration, touches everyone, devours everything, desires everything he sees. The eye of sight will not be satisfied (Eccl. 1:8), but the lover of money will be satisfied by receiving. Hell does not say: it is sufficient (Prov. 27:20), below the lover of money says when it is sufficient for him; but what is the use of this? Insomnia, care and worries. The judge is expected, but the covetous one worries, lest he be brought to trial; he consults in the night about what evil helpers he will prepare, and false evidence will appear, how to oppress the helpless; He will do violence to him during the trial, hiding the truth, and will cause harm to both, deceiving the judge, and extorting money from the offended one. He uses other things; and others bury hopes for the sake of the unknown, abandoning hopes for the sake of those that are not the essence of hope. For if there were concealment of hope for the sake of hope, then the eternal for the sake of hope would be such a preparation: now he hides unknown wealth under a bed, thinking of averting the future futility. But it is unknown whether the need will come when. However, the time will come in which he will repent of the disorganization of wealth. This is clearly there, and I vouch for it. What are you doing, poor man? Why are you hiding your treasure in the earth? When will you use the real thing? When you enjoy it, are you always obsessed with the worries of acquisition? Don’t you use all sorts of methods so that you can take away what is wrong with your neighbor? He takes away the light from me, he says, the house of my neighbor, he makes a rebellion, he takes in the wandering ones. If you desire your neighbor's house, and he does not want to move away from you; then you yourself need to retire to the last countries of the earth that we inhabit. If this is impossible, then even at the first thought, restrain your desire for evil, man; be content with what you have acquired, and give thanks for what you have, knowing that magnificent houses, built from covetousness, were left empty of inhabitants, and vast fields, multiplied by insults, were often barren. God's vengeance many times precedes the future judgment, and turns unjustly acquired houses into obscenity, instead of countless multitudes and bright abundance, creating them empty. He who seeks someone else's will, a short time later, cry, having lost his own. What killed Naboth the Israelite? Didn't Ahaavle wish for grapes? Remember the day when the wrath of God is revealed from heaven (Rom. 1:18). Remember the glorious coming of Christ, when those who have done good will be resurrected for the resurrection of life, and those who have done evil will be resurrected for the resurrection of judgment (John 5:29). Let them insult you, but let them not insult you in the least. How can I convince you that the river is coming? You do not desire the kingdom, you are not afraid of Gehenna; where will the healing of your soul come from? When both the terrible things frighten and the pleasant things amuse us, it is clear that we are talking with a heart of stone. I would like you to get away from deeds of unrighteousness, O covetous one! And give silence to your thoughts, in order to think about the end of such diligence. You have lands that have been cultivated for just a few stadia, and lands that have been sown for just a little more, mountains, fields, oak groves, rivers, meadows. What so far? Are not only three cubits waiting for you? Will not the burden of a small stone be sufficient to preserve the imprisonment of your flesh? Why are you being lawless? Why do you gather sterility with your hands, and the substance of eternal fire? Will you ever become sober from this drunkenness? Will you heal with your mind? Will you come to your senses? Will you ever imagine the Judgment Judgment of Christ before your eyes? What will you answer when the offended surround you and cry out before the righteous Judge? What will you do? What representatives will you hire? What witnesses will you present? How can you outwit the Judge, Whom it is impossible to deceive? There is no whimsy there, no argument of words that can overshadow the truth of the Judge; caresses will not follow, neither property nor dignity will follow; abandoned from friends, no helpers, without representatives, irresponsible, ashamed, you will be, decrepit, mournful, solitary, not daring. Wherever you look, you will see the evil denunciations obvious everywhere, from here the orphan tears, from there the sighing of widows; from here the wretched whom you have killed; slaves whom he tortured; neighbors whom he annoyed; all will rise up against you, the evil face of your evil deeds will surround you. There is no denial, but every shameless mouth is stopped, for the very deeds themselves testify to each one, not by uttering voices, but by being such as we are made to be. Let us flee for the love of money, in order to avoid the punishment that threatens us, and to be participants in future blessings, in Christ Jesus our Lord, to Him be glory and power with His beginningless Father, and the Most Holy and Life-giving Spirit, now and ever, and to the endless ages of ages, Amen. The enemy of truth inflicts great, beloved, and manifold warfare every day. As you know, he inflicts our lusts against us with arrows, and from us the fortress accepts harm to us. Like evil and stingy people, whose effort and enterprise is to get rich from others, but lacking the strength to create obvious violence, usually sit by the roads; and when they see some place near them, either filled with deep wilds, or muffled by dense trees, they enter it, and from afar, blocking the gaze of travelers with such covers, they suddenly attack them so that no one sees the nets of disaster before falling into them, so does our all-evil old enemy, hiding under the shadows of worldly pleasures, which can hide the insidiousness in the path of this life the robber, and the libeler's ability to provide shelter, from there he inadvertently sets nets that are harmful to us. But just as the city walls, surrounding the city from all countries, resist enemy attacks from everywhere, so our Guardian Angel strengthens our front and guards our back; and does not leave a single one of both of these unguarded, but always remains with those who believe in the Lord, unless we ourselves drive Him away from ourselves by our evil deeds. because, just as the smoke of bees and the stench of doves drives away, so our Guardian Angel’s much-weeping and stench-filled sin drives away. It would be advisable not to touch this evil at all, however, it is necessary to avoid the temptation of sin, like harmful ulcers. I have known some in their youth who were drawn to carnal passions, and even into old age, because of an ingrained evil habit, they remained in sin, and, like pigs wallowing in the mud, they always become sick with clay, so these too, out of voluptuousness, multiply their colds every day. For when sin is born, it produces a certain shame, but when it comes to perfection, it makes those who have sinned more shameless. As long as we sin a little, we still waver a little, like plants shaken by a quiet wind; when we aggravate and commit more iniquities, then with the increase of sins the hesitation worsens. Some people are very hesitant; others even to the point that they are thrown up from their roots; when spiritual malice, like the roots of the soul, which were confirmed in faith in God, is more powerful than all storms. For whoever does not fulfill his duty out of captivity is likely to receive some kind of forgiveness from God, and he who commits evil voluntarily without any apology will suffer cruel punishments. Since some sins are involuntary, while others occur from the will of the evil. Consequently, otherwise involuntary forgiveness is obtained, but otherwise what is done by evil will is condemned. Someone sinned, having at first had a bad upbringing, since he entered into life from unrighteous parents, and was brought up with lawless words and deeds, while another had many incentives to virtue, an honest upbringing, parental instruction, diligence in teachers, hearing of Divine words, moderate content, and everything else by which the soul is taught to virtue; After this, having crawled into a similar sin, how will he escape the most severe torment according to justice? For the first one will be accused of not having sown saving concepts in our thoughts, because he did not use them sensibly, but this one, in addition to this, will also be accused of the fact that, despite the success given to him, due to negligence, he crawled into an evil life. What kind of sins can God forgive? And by what and how, having sinned, who is guilty of the judgment of disobedience? Neither in multitude, nor in majesty, but in a single crime of any command, we find disobedience clearly judged by God and the general judgment of God against all disobedience when we read the Divine Scriptures. In the Old Testament, reading about the terrible death of Akharov, or the story of a man passing by collecting wood on the Sabbath day, both of whom never found themselves committing another sin against God, or offending people, either in a great or a small thing, but one for the first time and only once, just collecting wood, suffered execution for this inevitable, having no time for repentance, first, by God's command from all the people, he was soon stoned; the other, because he took something from the gifts that had not yet been brought into the host, below those accepted by those who were instituted over them, was the cause of destruction not only for himself, but also for his wife and child, and besides this, the very tabernacle together with all his people, and the whole people, like fire, the evil of sin would have consumed, although they did not know the former deed, they knew the sinner; If the people had not soon fallen for the sake of the murdered men, they felt the wrath of God, and the elders would not have fallen together, sprinkling dust on the head of Joshua. And so, by lot, the guilty man was found guilty and suffered the prescribed execution. What about Mary, Moses' sister? This one, from now on, spoke against Moses only in the form of a vision, which was the following (as the Ethiopian woman said to drink to herself, Num. 12): she saw such indignation from God that even Moses himself, when he prayed, was absolved of his sin without punishment. But why should I remember this? Having kept silent about Moses himself, God's servant, that great man, who was honored with such honors from God, and who was testified by God himself in many ways, when he said to him: I know you above all, and: You have found grace before Me (Ex. 33:12). This quarrel on the water is not for the sake of anything else, but as if it were said by people who grumble for lack of water: Will I bring you water from this stone (Num. 20:10)? For this reason, he received exact rebuke from God to not bring into the land the promises that were once the main thing to the Jews. Whenever I see this person praying and not being forgiven, whenever I see even the slightest remission with so many corrections about the short verb that is vouchsafed, I truly see God’s mercilessness according to the word of the Apostle: and for this reason, shall I not believe that this is true (Rom. 11:12)? If the righteous are barely saved, where will the wicked and sinful appear (1 Pet. 4:18)? Why am I saying this? Eli, the priest, himself having a most blameless life, for the only reason that he did not cruelly punish his sons, suffered such wrath from the long-suffering of God that against the rebels of the foreigners, his sons were killed in one day in battle, and all the people were defeated, and many fell from them; Yes, and the very Irk of the Holy Testament of God suffered a misfortune that had never been heard before, since it was always possible for anyone, even among the Priests, to touch it. This one, which was kept below in every place, then with wicked hands we carry it everywhere, and instead of saints (churches) we put it in an idol’s church: from which one can judge how much laughter and reproach the foreigners had against the very name of God. To this end, Eli himself died a most pitiful death, and accepted rebuke, so that his seed would also be relegated to priestly dignity; and so be it, although for the sake of his own life he was never convicted of anything. And he silently endured the iniquities of his sons, but he admonished them a lot, so that no one would remain in similar sins. He said to them: “Nor, children, the hearing I hear about you is not good” (1 Samuel 2:24). But because he did not show the appropriate zeal against them, for this reason he attracted the wrath of God on himself, on them and on all people. It seems that reproof occurs with the intention of correcting the sinner, while reproach is done to shame the sinner. For although someone apparently practices the greatest virtues, he will neglect only a few, or neglect a single commandment, or leave the sinner without reproof; Below he will show good zeal for the judgment of God, for this he will righteously suffer execution, although he sins out of ignorance in this, below this he will escape punishment. We find such numerous destinies in the Old Testament against all disobedience; no less than this in the New, but we also find in it a cruelty that intensifies judgment, like this: A servant who knows the will of his master, and does not do it, will receive many beatings: but one who does not know, having done something worthy of wounds, will be beaten a little (Luke 12:47-48). Christ, even out of ignorance, does not exempt the sinner from execution, and extends the most severe threats against those who sin in the knowledge. And again: Heaven and earth will pass away, but My words will not pass by (Matthew 24:35). And the blessed Apostle says: Bringing down thoughts and every exaltation that is raised against the mind of God, and bringing into captivity every mind into the obedience of Christ (2 Cor. 10:4-5). Every exaltation and every reason, and not this or that. And in the readiness of those who have property to take revenge on all disobedience (2 Cor. 10:6). And again: Those who do such things are worthy of death (Rom. 1:32). And again: Those who boast in the law are dishonored by transgressing the law of God (Rom. 2:23). And so God leaves nothing without punishment. But if these words are precise, and not things: behold, in Corinth he had a wife of his father, without being condemned for anything else, but in this one thing, however, he himself was not only given over to Satan for the destruction of the flesh, Dondezh will correct the sin with fruits worthy of repentance; but the entire church, which has not yet taken away sin, commits guilt. What about Ananias, who is mentioned in his deeds? What other evil is found by the creator, besides this very thing? How much anger does one seem to deserve? Having sold your acquisitions, bring the penalty and lay it before the feet of the Apostles; but keep away from the price; For this reason, at the same hour he was executed together with his wife, having been taught to be taught below the words of repentance for sin, having no time to be moved about this, and having accepted the term for repentance. The servant of the same and great judgment, blessed Peter, of all the disciples, is the only one who was most witnessed and blessed, to whom the keys of the Kingdom were given, when he hears from the Lord: Unless I wash you, have no part with Me (John 13:8). What heart, even if it were made of stone, would not instruct in the fear and trembling of the destinies of God, especially since it showed no sin, below what contempt a sign was shown, but had a much more superior honor to the Master, showing the reverence befitting a slave and disciple. Seeing his and all the Lord, God, King, and Savior, and all together in the form of a servant, girded with sloth and his nose to wash the one who wanted to wash, as if he came to a feeling of his unworthiness, and in horror at the dignity of the one who came, he cried out: Lord, have you washed my nose? And again: Thou shalt not wash my foot forever (John 13:8). For this reason, I heard such a terrible rebuke that if I had not preceded by quick obedience to correct the contradiction, then neither the blessings of the Lord, nor gifts, nor promises, lower than the very amount of God and fatherly favor towards the only begotten Son, the revelation would not have been sufficient to heal his disobedience. But if I wanted to count everything I found in the Old and New Testaments, then I would not have enough time to tell them. Now it is necessary to remember precisely that on that great and terrible day of judgment, our Lord Jesus Christ says to those who stand on His side: Depart from Me, cursed, into eternal fire, prepared for the devil and his angel (Matthew 25:41); not as if they committed murder, or fornication, or lied, or offended someone, or anything else from those mentioned, although they did less than these, but as if they were careless about good deeds: For you were hungry, he says, and you did not give Me food: you were thirsty, and did not drink from Me, you were strange, and in prison, and did not visit Me ( Matthew 25:42–43). And so, whoever does not weaken and is not willing to eat intemperance can conveniently avoid all sin; If someone, having avoided many sins, suffers from one, he is not a winner, just as someone is not healthy while suffering from some kind of illness in the body; below, someone who has one person ruling over him is free. To those whose sins are forgivable, the scripture threatens to visit them with the rod of their iniquity, and with the wounds of their unrighteousness, but who sin unforgivably, to them it says: Why are you still wounded (Is. 1:5), having received wounds all over? All for the sake of your conversion, you have despised these wounds; contrition awaits you. Of the disasters that befall us, some are for sins, and others are for the correction of the character of those who are tempted, and others are for the destruction of the desperate, like under Pharaoh. Simbo is no longer ulcers, lower wounds, but threatens death. What else are you vulnerable to? You, whose bodies and souls are wounded, are in no way able to improve. Many times even illness can be beneficial when it corrects a sinner; health often serves as a detriment when it is a parting word for sin for the healthy; in a similar way, wealth also serves as a certain reason for lust; Poverty restrains many who strive for evil; So, (O mortal!) do not shy away from what you should not, below what you should not cleave, but you must avoid one thing, sin, and have one refuge from evil in God. Many forget their previous sins, carelessly and negligently about them, as if there is no need for revenge. And whoever always has the judgment of God before his eyes and believes that we will all stand before the judgment seat of Christ, so that everyone may receive what he has done with his body, whether good or evil (2 Cor. 5:10); he is constantly in labor and for the healing of this illness, as if in his soul, he cares, and condemns himself, confessing to God according to the verb of David: My illness is before me (Ps. 37:18). And many, having returned from evil deeds, when they remember their previous deeds, often through this resume the sin they had abandoned, which is nothing more than an illness hidden in the soul. It also happens that sinners are allowed to abandon them. For about whom the Word provides, he says: I will not leave you, I will despise me (Josh. 1:5), about whom, of course, hope will be destroyed, leaving these free to do the will of the flesh and their thoughts; because punishment is no longer useful to them. Since the most bitter sin is a scab, ulcers and scorching wounds, it is not possible to apply a plaster to it, like applying a plaster to a wound; below, like oil to scabs, there is no need for this help, since they are more of an infection than helping them. And since the whole tongue is a sinner, and all people are full of sins, for this reason execution often befalls everyone: And every heart is sorrowful (Is. 1:5), people are brought into captivity for their sins. But just as cutting or burning is not a doctor, but the illness itself is the fault, so the destruction of cities, which occurred due to the countless number of sinners, makes God free from all indignation against him. And the sins of not many people bring execution upon many, and for the iniquity of one person an entire nation is punished. Achar committed sacrilege, and the entire army suffered execution (Joshua 7:1); Zimri fornicated with the Midianite woman, and Israel was punished (Num. 25:6). Just as an infection, having clung to one person or livestock, usually spreads to everyone, so the workers of lawlessness try to bring their evil on everyone, and try to make many like themselves, so that in the communication of evil, they will be free from reproach; and for this reason, one person communicates infirmity to another, they often become infected with the disease, and they often die. It is known that fire, having touched a burning nature, cannot resist passing through it all; especially when there is a strong wind that stirs up a flame, so even sin, having touched one, cannot but pass on to all those approaching, the spirit of malice kindling it. Bodily actions require time, and decency, and labor, and assistants, and other things like that; spiritual movements are accomplished without time, completed without effort, completed without fatigue, and always have a capable time. It happens that someone who is proud and exalted in piety, possessing an appearance of chastity on himself from the outside, and sitting among those pleasing him for his virtues, meanwhile flows in thought to sin by secret conversions of the heart. He imagines what he wants, remembers an indecent conversation, and in the secrets of his heart he clearly depicted lust, and committed sin hidden within. Most of the sin is committed in the disposition of the will; Since then, carnal actions are stopped in many cases; he who sins by intention with the speed of thoughts has a fulfilled sin. Just as bodies are shadows, so the souls are accompanied by sins, clearly depicting actions. Perfect malice is to sin both by intention and by deed; Half the evil is to sin only in thought and intention. But even in thought, the one who sins is not, of course, free from punishment. And as soon as he ceases from this evil, then his execution is absolved, since every time he was accepted into the brotherhood from such people, then the promise of the one who abolished it is appropriate to see that he has sinned against God, before Him and to the Unman he made a confession of vows. If, it says, if anyone sins against God, who will pray for him (1 Samuel 2:25)? Whoever, having dedicated himself to God, then passes on to another life, has committed blasphemy, robbing himself, and taking away the gift from God. And this is not appropriate for a brother to open up his brotherhood, even if by chance, when they came in passing for the sake of a covering, for the Apostolic Canon clearly commands us to shun all disorderly behavior, and not to mingle with it, lest it be disgraced. At first the rose grew without thorns; Finally, thorns became added to the beautiful flowers, so that with the pleasure of pleasure we would also have the insult, the memories of sin, for which the earth was condemned to grow thorns and thistles for us, so that the malice of the passions, for the sake of ignorance of God, brought lawless knowledge into us. The great sufferer Job, enduring many temptations, did not know where this came from, for this reason he said: the arrows of the Lord are in my body, and their rage drinks my blood (Job.6:4). But David, even with his very soul, was punishing himself, subjecting himself to various torments in the form of confession: “As Thy arrows struck me,” he said, and Thou didst strengthen Thy hand on me. There is no healing in my flesh from the face of Your wrath; there is no peace in my bones, from my presence is sin (Ps. 37:3-4). The arrows mentioned here, in my opinion, are spiritual, more so God’s very words, piercing and wounding the soul, and tormenting and punishing the conscience itself. For, although this man was so great and received so much good from God, he committed a dishonorable deed. When David, having found himself unarmed, could not resist the kindled arrows of the evil one, then he truly received a wound in his soul and was captured by lust. As if Job had caused the devil’s arrows, that is, the scabs on his body that had happened before God’s permission, he called them the arrows of the Lord, saying: The arrows of the Lord are in my body, and their rage drinks my blood, so David probably called these arrows the Lord; Since then, by God's permission, the enemy attacked him, so that he learns not to say: I will not move forever (Ps. 29:7). For we are strengthened by the grace of God; I once thought so much about myself that I said with pride: I have died in my abundance, I will not move forever (Ps. 29:7). For this reason, he was righteously betrayed to the tempter, who, having touched his soul, caused more harm to him than to Job. I see three different kinds of zeal in the inevitable need of the obedience of Christ, that is, slaves, hired servants and sons. Because we are afraid of torment, we shy away from evil and find ourselves in a slavish state; or we want bribes, for the sake of our own benefit we fulfill commands, and for this reason we are like a mercenary; or out of goodness and love for Him who gave us the law, rejoicing that we were honored to work for such a glorified and good God, and thus we are in a filial state. Consequently, neither the one who fulfills the commandments because of fear, and is always afraid of punishment for laziness, will do some of those commanded to him, and will neglect others, but he will think about revenge for any disobedience equally terrible. And for this reason he is blessed, even though he will neglect anything that is owed to him: Blessed is the man, it is said, fear the Lord. For what? For he greatly delights in his commandments (Ps. 112:1). But the mercenary will transgress whatever he desires from those commanded; How can he accept the reward of making grapes if he does not fulfill all his agreements? For when even one thing is missing from what is needed, there is no need to do the work for the acquisitive. Who will repay the wrongdoer for harm? The third is service out of love. What kind of son, who intends to please his father, rejoices at the greatest, but delights in the least to insult him? But those who transgress most of the commandments, in what number do they want to be placed, lower than serving God to the father, lower than repenting as one who promises great things, lower as working for the master? How can we, preferring a voluptuous life to a life in accordance with the commandment, a life of bliss, a life similar to the dwelling of the Saints, and angelic joy in the face of Christ? Truly, such dreams are the essence of an infant’s mind. What will I do with Job, who did not accept even the slightest sorrow with thanksgiving? What about David, who did not deal patiently with his enemy? What about Daniel, who, with constant abstinence and diligent prayer, did not seek God? What about any of the Saints who did not follow in their footsteps? Who would find such a foolish ascetic who would consider both the winner and the one who never struggled to be equally worthy of crowns? What military leader ever calls for an equal division of self-interest with the victorious group of those who were lower in battle? God is good, but also righteous; It is the nature of the righteous to reward according to his dignity, as it is written: The Lord bless the good and the upright in heart: but the Lord will take away those who stray into corruption with those who practice iniquity (Ps. 125:4-5). God is merciful, but He is also a Judge. The Lord loves speech, alms and justice (Ps. 35:5). Have you then known whom He has mercy on? “Blessed,” he says, “for mercy, for there will be mercy” (Matthew 5:7). Do you see how judiciously he uses mercy? The lower is foolishly merciful, the lower is merciless in judging: For the Lord is merciful and righteous (Ps. 115:5). For let us not know God above all else; let His love for mankind be the fault of our laziness. For this reason there is thunder, for this reason there is lightning, so that goodness is not despised. Whenever the sun shines, it strikes with blindness; He who gives rain will also give fire. This is the essence of goodness, this is the essence of rage; and so, either for these sake let us love, or for these sake let us fear (Matt. 5:45; Zech. 10:1; Gen. 19:24), lest it be said to us: Or are you careless about the riches of His goodness and meekness and long-suffering, not knowing how the goodness of God leads you to repentance? Because of your cruelty and unrepentant heart, you are storing up wrath for yourself on the day of wrath (Rom. 2:4-5.) What benefit do I have from other virtues, when having called my brother a fool, I will be guilty of Gehenna? What good is it to him who is free from many, but kept in slavery from one? Create, speaking, sin, the servant of sin (John 8:34). What is the profit for someone who, having been free from many diseases, destroys his entire body? Whoever does the will of the Lord, but not as God wants, fulfills it with the zeal of God’s love; he is unprofitably diligent in his deeds, according to the voice of the Lord Himself, who said: Amen, I say to you, that they will receive their reward (Matthew 6:5). And such a wretched man! When you don’t remember the first work you brought into the world, then from the price set for you, at least think little about your dignity. Look at the price by which you were redeemed, and know what you are worth. You have been redeemed by the dearest blood of God, so do not be a slave of sin. Understand your superiority, so that you do not become like foolish beasts. How can you, serving unreasonable and destructive desires, like slaves, control slaves? How can you righteously instruct your children, if you yourself have an unpunished and disorderly life? I am in need, says the Apostle, but woe is me if I do not preach the good news; and I will proclaim the justifications of God day and night (1 Cor. 9:16). And disaster will befall you equally if you either slouch, or weakly and with neglect in observing those devoted to you, or act in the execution of deeds. The word (bo), the hedgehog of the verb, the Lord speaks, then judges it (the world) on the last day (John 12:48). Always looking for good, and not receiving it, I cannot find any other guilt for this, as soon as I believe that I accept punishment for the sins I have previously committed. Knowing that the words of the inspired Scriptures will appear before our faces at the Judgment Seat of Christ, let us listen with cheerfulness to all that is spoken, and let us hasten with diligence to bring all the Divine teachings into action, as we do not know on what day and hour our Judge will come. To him be glory and dominion forever and ever, amen. Pure horror has seized my thought for your sake (brother): for on the one hand, a merciless, intensified movement of the spirit plunges me into the sin of hating mankind; on the other hand, even those who want to sympathize with me and relent over the crimes are embarrassed. For this reason, I intended to write this scripture, although I strengthened my trembling hand with reasoning, but I could not change my sad face because of my condolences for you, I was brought into such shame by you that having turned my lips into tears, I cannot move my lips. Woe is me! What river or what will I think at the crossroads while standing? If I bring to mind your former vain life, when you were surrounded by wealth and glory creeping on the earth, when you were followed by many caresses, when you enjoyed short-term lust with obvious disaster and unrighteous gains; and then fears from the leaders, thoughts of salvation disturbed you, then the worries of the people’s affairs shook your home, and a multitude of evils distracted your thought from those who could help you; when you practiced a little in thinking about the Savior, who organizes you for your benefit, delivers you and covers you who is mocked by Him in your safety; when, on the contrary, even counting your many-disastrous wealth for nothing, and running away both from caring for the house and from dealing with your wife, you labored only in gaining good character, I repeat all this, bringing it to mind, I tremble, but you, while still fully exalted, as a wanderer and traveler of villages and cities, reached Jerusalem, where I, living with you for your exploits, pleased you in labors, when you, through whole weeks of fasting, philosophized about God, and after cohabitation with people, as if turned to flight, withdrew, choosing peace and solitude, avoiding popular revolts. On top of this, he covered your body with rough sackcloth, and tied your loins with a cruel belt, patiently crushing your bones. Exhausting yourself with fasting, you connected your belly with parts of the ridge, without using a soft girdle, squeezing your insides like a pumpkin, and clinging to the very wombs (kidneys), having exhausted all the fat of the flesh, you carefully dried out the hypogastric passages, and exhausted the very belly with hunger so that the rib parts were like a kind of cover for part of the womb dawned. When the whole body was dejected, confessing to God at night, watering the hairs of the Lord with currents of tears. But why should I calculate everything in detail? Remember how many lips of holy bodies you kissed, how many sacred bodies you were honored to embrace, how many people your hands were kissed by the most pure ones, how many servants of God were worshipers who ran to your feet, embracing them. But what is the end of all this? The sin of publicized fornication, flying faster than an arrow, piercing our insides with a sharp sting, hurts our ears. What kind of wicked trick of a charmer brought you to such a disastrous fall? What multi-woven networks of the devil have your virtues bypassed you and made you immovable? Tell me, where have the stories of your exploits gone? Or (this rumor) should not be believed, and how, after the announcement, should one no longer regard as true what was previously hidden? For you have bound the souls that have resorted to God with terrible oaths, when the superfluous word: to her and neither, is as if attributed to the devil. Consequently, you, along with the pernicious crime of perjury, were the culprit, and, having despised the way of fasting life, you committed reproach to the Apostle and the Lord Himself. You have disgraced the glory of purity, you have profaned the promise of abstinence; from which we have made people captive by sins by telling the story, the Jews and Greeks at the spectacles, presenting our deeds. You stopped the zeal of the monastics for their exploits, you brought the most diligent into fear and horror, those who even to this day marvel at the power of the devil, and you brought the careless ones to extreme intemperance, you despised, no matter how much you had, the praise of Christ, who said: Be of good cheer, I have overcome the world (John 16:33), and its leader; You have filled the cup of shame for your fatherland. You have truly proven this parable: like a tree pierced through the heart. What now? The pillar of the fortress has not fallen yet, brother! The medicines for conversion have not yet stank, the city of refuge has not yet been closed. Do not remain in the depths of evil, do not betray yourself to a murderer. The Lord's message is to raise up the downtrodden. Run not to some distant place, but flow to us. Enter again into your previous labors with secondary virtues, destroying the reptile vile voluptuousness. Imagine in your mind the last day, which has come so close to our life, and, however, find out how the children of the Jews and Greeks are invited to Christian piety: and do not completely deny yourself from the Savior of the world, so that the terrible answer from the Master does not befall you: For we do not know you who you are (Matthew 25:12). The former preaching of the one man John attracted everyone to repentance; But you, who learn from the prophets, wash yourself and be clean (Is. 1:16), are exhorted by psalms: Come to Him and be enlightened (Ps. 33:6). You hear the apostolic narrative: Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and receive the promise of the Spirit (Acts 2:38), which we call upon the Lord Himself who says: Come to Me, all you who labor and are heavy laden, and I will give you rest (Matthew 11:28), but you are lazy, you take counsel and are sluggish. Whoever learns the word from a young age has not yet agreed with the truth? Who is always learning, has not yet come to knowledge? Through all your life you examine it by experience, until you grow old and see when you will be a Christian? When will we know you as our own? Throughout the past year you have been waiting for this time, now do you look forward to the future? Be careful, lest you find yourself making promises of a long life. You don’t know what the coming day will produce: don’t promise what is not yours. We call you to life, O man! What titles are you running? To participate in good things, why are you losing your talent? The kingdom of heaven is open, and the call is not difficult, the path is convenient, it requires no time, no money, no purchase. Why are you delaying? Why are you turning back? Why are you afraid of the yoke, like a certain young woman who was not tempted by it? It does not erase the neck, but glorifies it. Prem is not tied near the neck; he seeks the autocratic ruler (Hos. 4:16). Don’t you see that Ephraim is condemned as a youth instigated, for he is disorderly in error, dishonestly perpetrating the yoke of the law. Bend your indomitable neck: be under the yoke of Christ, so that without repenting of the yoke and being free in life, you will be caught by the beasts. If I were giving out gold in church, you would not have said to me: tomorrow I will come and tomorrow you will give it, but you would have sought it now, demanding alms and being indignant for the delay. And since His lordship offers you not substances, but spiritual purity, He who is greatly gifted, then you invent a way of renunciation, and calculate your guilt. If you were a slave to man, and freedom was destined for slaves, would you not strive for the appointed day, hiring assistants, and begging the judges in every way, so that you could be set free; Wouldn’t you like to be strangled, the last wounds for the slaves of freedom to endure the blows? But since the preacher calls you, a slave, not to man, but to sin, to freedom, in order to free you from captivity, and to make you a heavenly citizen different from the Angels, and to show you as an adopted son of God by grace, and an heir of the blessings of Christ, then you say that it is not yet time for you to be accepted. Oh, evil obstacles! Oh, shameful and endless exercises! How long will there be pleasures? How long for voluptuousness? For a long time we lived in the world, but let us live for ourselves too. What is more worthy of the soul? What can compare to the Kingdom of Heaven? Who is your most trustworthy advisor, more than God? Who is the wisest of the wise, or who is the most useful of the good? Who is most characteristic of the Creator? Below, Eve was favored to submit to the advice of the serpent, more than to the Sovereign. Oh, obscene words! I don’t have time to be healthy; Don’t show me light yet, don’t connect me with the King yet! Isn’t this what you clearly say, and what is more senseless than these? If you had to pay the people's tribute, and forgiveness of debts was announced to debtors, and someone, attacking, began to take away the right of that forgiveness from you, would you not be indignant, and would you not cry out as if you were deprived of a worthy part of the common gift? But, when not only forgiveness in the past, but also in the future, the gift is foreshadowed, then you create an insult to yourself that no one from your enemies could inflict on you, do you think that you had good advice, and tried for your own benefit, not accepting abandonment, but dying in debt? When your sins are many, do not grieve over their multitude. Where sin has multiplied, grace abounds (Rom. 5:20), if only we accept it, when your sins are small, light and do not lead to death, then you grieve about the future, having bravely endured the past. Now, like your soul stands on the scales, from here it is drawn by Angels, and from there it is drawn by demons. To whom do you desire to bow your heart? What will win in you? Is it carnal sweetness, or spiritual sanctification? Enjoyment of the present, or desire for the future? Will the angels receive you or hold you back now? The military leaders of the militia distribute banners to the soldiers, so that like-minded people can easily call on each other, and when they mix in battle, they can more quickly distinguish themselves from those who oppose them. No one will know for you whether you are ours or our adversary, if you do not show your alliance with us with mysterious signs, if the light of the face of the Lord does not appear on you. How will the Angel intercede for you? How will he purge you from your enemies when he does not recognize the seal? How can you say I am God’s without wearing such signs? Treasure that is not sealed is conveniently stolen by the enemy; The sheep that is not known is easily slandered. If one of the doctors promised, through some skill and cunning, to make you young from the old, would you not wish for that day to come, in which you could see yourself returning to your youth? But when the former color through repentance is promised to your soul, which you have made decrepit and old through iniquities, and shown filth, then you neglect the benefactor and do not proceed to the promise. Don't you want to see the great miracle of the promise? How can a person be born without a lie? How is it that one who has fallen into decay and decays in the lusts of deceitful desires is renewed (Eph. IV, 22), and becomes young, and returns to the true color of youth? Such and such blessings, O poor man! Do you prefer voluptuousness? I understand your resignation, although you do not show it in words, although you are silent with your voice; however, the thing itself cries out: leave me alone, I will use the flesh for shameful pleasure; I’ll wallow in the bliss of sweets; I will bloody my hands: I will take away what belongs to others; I will carry out my deeds, I will commit perjury, I will lie, and then I will repent, when I have ceased from the evil ones. But if sin is a good thing, then save it to the end; if it is harmful to the one who creates it, then why are you in harm’s way? Doesn't God see what happens? Does he not understand your thoughts? Or will he promote your iniquities? Thou hast repented, He says, of iniquity, for I will be like thee (Ps. 49:21). You seek the friendship of a mortal man by beneficence, by saying and doing everything that you undoubtedly consider pleasant to him; Intending to be appropriated to God, and trusting in the dignity of a son, you do what is contrary to Him, and dishonor Him by breaking the law. Do you want appropriation because it primarily serves to embitterment? Be careful so that, in the hope of deliverance, having accumulated a multitude of evils for yourself, you do not add more sin than to receive forgiveness. God is not mocked (Gal.6:7). Don’t mess with grace, don’t speak good law; but sin is sweeter. Sweetness is the bait of the devil, leading to destruction. Sweetness is the mother of sin; sin is the sting of death (1 Cor. 15:56). Sweetness is the nourisher of the eternal worm, which temporarily amuses the one enjoying it, but then the bitterness of bile creates vomiting. What are you doing, man? When you are strong in business, you spend your youth in sins. You bring your weapons to God when you are exhausted, when you cannot use them for anything. But they need to remain like this because of their strength weakened by temporary fading; in old age, chastity is not chastity, but impotence of lust. The dead do not get married, no one is righteous because of their powerlessness to create evil. Dondezh there is strength in you, conquer sin with your mind. This is virtue, to evade evil and do good; cessation from evil is neither praiseworthy in itself nor worthy of torment. If for the sake of age you cease from sin, then thanks be given to weakness; for we praise those who are good by choice, and not those who are restrained from evil by need. Who established the limit of your life? Who gave you the hope of old age? Who is your surety about the future? Do you not see infants admired and old ones dying? Life has no specific time. What do you expect? Let fire be the wine of your repentance? When you neither speak the saving words of confession, nor, perhaps, clearly hear below, in the very head of the invading illness, nor raise your hands to heaven, nor rise on your feet, nor bend your knee, nor study with benefit, nor confess diligently, nor believe in God, nor renounce the enemy, and perhaps, what is lower is wiser to follow the arcane teaching, since it is doubtful what lies ahead, whether you felt grace or not stayed sensually in the deeds? But although you receive grace with knowledge, you still have talent, but do not bring cultivation. The cunning is the wicked one in evil deeds, brethren, he understands that we humans live in the present time, and every deed is actually carried out (Jer. 2:22). He who steals from us today with his machinations, leaves hope in the morning, does not reprimand us for committing sin today, but advises us to put off the truth until the morning. Why is it that when the morning comes, our evil worker comes again, asking for the present for himself, and the Lord’s possessions for the morning, and so he always takes away the present with voluptuousness, while offering the future in hope, secretly abducts us from life. I once saw a similar cunning of a cunning bird. She, since her chicks could conveniently be caught due to their youth, offered herself as a ready-made catch, sitting down almost at the hands of the catchers, without showing the despair of catching, but with hope delaying them in many different ways during her exercise, she gave her chicks a comfortable run, and she herself finally flew away. Be careful that you don’t suffer the same thing, trusting in the unknown and rejecting the known. Be careful, so that year after year, month after month, and day after day, postponing repentance, you will sometimes reach a day that you do not expect, when it will be impossible for you to live any longer, there will be cramped conditions everywhere and sadness will be inconsolable, to despairing doctors, despairing and relatives; when you are oppressed by frequent and dry breathing, a strong fire kindling and inflaming your inner being, you will rebel from the midst of your heart, but you will not find someone who comforts you when you grieve, and you proclaim something in a weak and weak voice, but there will be no one who will listen. All your words, like amazement, will be neglected. Who then will remind you of repentance when you are already oppressed by illness? Relatives are sad, strangers despise illness, a friend neglects wills as if causing embarrassment, and maybe the doctor is flattering, and you do not despair due to your natural love of life. Death is coming; Those who want to steal are in a hurry. Who will deliver? Is God abandoned by you? But He will hear you then if you listen to Him now. Time will give, when you have used this good thing, let no one flatter you with vain words. (Eph.5:6). All destruction will suddenly attack you (1 Thessalonians 5:3) and transformation will come like a storm. A sad Angel will come, forcibly leading away and drawing away your soul, bound by sins, often turning to those here and weeping without a voice, a deplorable instrument of an already closed being. Oh, how much you will torment yourself! How much you will rejoice, uselessly repenting of your advice, when you see the joy of the righteous, the bright distribution of gifts to those who rejoice, and the lamentation of sinners in the deepest darkness of the defeated! What will you say then when your heart is sick? Woe to me, who did not cast down this heavy burden of sin when it was convenient to cast down, but who bore many of these evils. Woe to me, who have not washed away my filth, but am full of sins! Now I would be with the Apostles, now I would enjoy heavenly blessings. Oh, evil advice! Temporary for the sake of sinful pleasure I suffer immortally, for the sake of voluptuousness I surrender to carnal fire. God's judgment is righteous: I was called, but I did not listen; I preached, but did not heed; they testified to me, and I laughed; you will say this and similar things, crying for yourself, when you are caught up before repentance. Oh man! Either fear Gehenna, or the kingdom of acquisitions. I am forced to cry when I remember that you prefer cold deeds to the glory of God, and you are unwilling to reject cold sweets from sin, excluding yourself from the promised benefits, so as not to see the good things of heavenly Jerusalem. The Judge wants to have mercy on you, and to show His bounty to those who are involved, according to the word of the one who said: The Lord loves alms and judgment (Ps. 32:5), when he only finds you after you have committed sin, humble, contrite, bitterly weeping over evil deeds, secretly expressing what you have done to everyone without shame, and asking the brethren to help you healing; in a word, when she sees you worthy of mercy, she will abundantly pour out her mercy on you. When he sees in you an unrepentant heart, a proud thought, unbelief about the future, and fearlessness of judgment, then he loves judgment on you. Thus, a careful and benevolent physician first tries to soften the arrogance of the body with libations and the most emollient medicines; and when he sees that this does not soften her at all, then, leaving the oil and the most tender medicines, he uses metal for help. (God) restored many times from many falls under the guidance of His love for mankind, and then again threatened those who fell into weakness not to forgive sin, saying: Therefore I will not tolerate your sins (Is. 1-14), expressing that He has already forgiven us many times in similar sins. since it is not possible for anyone to adopt a virtuous life without God’s permission. He wants a person who previously lived in certain sins, then to turn to a healthy life, the promised one, to create the end for those who have passed, and again, through sins, to receive the beginning (of good deeds), as if to be revived. On the contrary, whoever is often promised in these things and often falls away, as if desperate, he is always excluded from his love for mankind. It is not he who says that he has sinned, and then who remains in sin, confesses, but he who knows with David his iniquity, and who hates it. What benefit will a doctor’s diligence bring to a sick person when the sick person wants harm for himself? Likewise, the one who aggravates his sins is not benefited in the least by the remission of them, and the one who continually turns away from these sins is forsaken. Stop, O man, from reasoning about alien affairs, do not give time to thoughts, to experience alien illnesses, but turn your spiritual eyes to consider yourself. For many, according to the word of the Lord, see the twig that is in their brother's sight, but they do not feel the log that is in their own sight (Matthew 7:3). Do not look at the external, so as not to have the opportunity to condemn your neighbor, like the Pharisee, who declared himself righteous, but considered the Publican to be nothing. Above all, do not stop considering yourself, lest you sin in your thoughts, lest your tongue utter a warning to your thoughts, lest anything foolish happen in the works of your hands. Just as it is impossible to regain health without curing an illness, or to keep warm without completely eliminating the cold, because both cannot exist together, so one who has chosen a good life must avoid any association with evil. Repentance is judged not by the amount of time, but by the disposition of the soul. And those who have withdrawn from the vain life and instruct themselves in the Most Divine Life, not only in their own place, let each one be instructed in solitude; It is necessary to have witnesses in such a life in order to avoid evil suspicion. If someone has previously been deceived, or has collected the dust of wealth from unrighteousness for himself, and has completely attached his mind to the care of it, or has inflicted a defilement on his nature that cannot be washed away by lust, or has fed himself with other sins, while there is still time before he comes to complete destruction, let him put off the unnecessary burdens; and before the ship sinks, let the weights that he unjustly collected be thrown away. For the money itself, well-swept away, does not perish in the judgment of those who scattered it and cast it down, but rather, in some other hardest boat, in the wombs of the poor, when they are transferred, they are preserved and reach a refuge, are respected by those who were swept away, and serve as fertilizer and not as a disaster. Passions hardened by the length of time, firstly, require considerable time for correction, then firm constancy; if someone completely wants to eradicate something that has been ingrained in the soul for a long time, such was the repentance of the Ninevites, and so prudent and strong was their sadness that they allowed the lower dumb ones to be without punishment; but they too were forced to scream. For they separated the calf from the mother, they drove the lamb away from its mother’s breasts, there was no baby in the nurse’s bosom, they all uttered pitiful voices and cried in front of each other. The hungry babies asked for milk; mothers, tormented by natural illness, responded with the same mournful voices. The hungry youths were almost torn apart by the cruel cry and almost died. The wombs of the natural mother were pierced by grief for the children. Their elderly man cried, tore and tormented his gray hair. The young man wept more cruelly, the poor man sighed, the rich man forgot luxury and sorrow, as he had learned chastity. Their king himself exchanged his splendor and nobility for simplicity, putting aside his crown, sprinkled his head with ashes, took off his purple, and put on sackcloth; descending from the high and magnificent throne, he sat down on the ground, leaving his own and the king’s amusements, and wept with the people; He became one of the people when he saw the angry Lord who was common to all. Such was the humility of the prudent servants, such was the repentance of those who had sinned, that every age, both rational and unreasonable, this one voluntarily, and this one under duress, was overwhelmed by sadness. For this reason, God, seeing that they had humbled themselves so much that they condemned themselves to execution of all generations, had compassion on their sorrow, made them free from execution, and gave joy to those who were prudently weeping, for God’s love for mankind has the property of not inflicting execution with silence, but in order to herald them with rebuke, calling sinners to repentance, so He did this through Jonah. Below, having remained silent, He brought destruction upon Israel, and aroused His servant to shed prayers for the people, foreshadowing it thus saying: Leave Me, and I will consume them (Ex. 32:10), (that is, this people). We heard something similar in the Gospel parable about the fig tree, when the Lord said to the worker: Behold, this third year I have come, seeking fruit on this fig tree, and have not found it; Considering this, until when will we put off repentance? Shall we not be sober? Shall we not call ourselves from ordinary life to the perfection of the Gospel? Shall we not set before our eyes the terrible and bright day of the Lord, on which those who draw near to the right hand of the Lord through their good deeds will receive the kingdom of heaven: to the shambles, not having possessions for the sake of good deeds will be rejected by fiery Gehenna, and eternal darkness will cover? And she will weep and gnash her teeth (Matthew 25:30), but we sin grievously and many times; Let us accept repentance little and with extreme laziness. We desire the kingdom of heaven, but we do not worry about how to obtain it. And not accepting a single work on the commandments of the Lord, in the vanity of our minds we imagine ourselves to be granted equal honor with those who resisted sin even to death. Let us take care now, let us take care of our souls, brothers! Let's mourn the vanity of our past lives, let's move on to the future. May we no longer remain in this laziness and relaxation, never worrying about the present, and postponing the beginning of good deeds for the morning and the day to come, while still being from the one who seeks the acquisition of our souls, we will expel the unprepared good deeds from the palace of joy, but we will lament later and uselessly, weeping about the evil of the past time of life, when there will be no benefit to the repentant. This is the age of repentance, and this is also the age of retribution; this work, this bribe; this patience, this consolation. Now God is a helper to those who turn from the evil path, then there will be a terrible and unwashed tormentor of human deeds and verbs, and the very thoughts. Now we enjoy longsuffering, then we will know justice, that is, when we are resurrected, then others will go into eternal torment; others into the eternal belly, and each one will receive according to his deeds. And to you, who have now grieved for lack of culture, we bequeath this: when you see them repenting about the obscene deeds of yours, regret them, just like your ailing members; when you see them being impudent and careless with your sorrow for them, then go away from their midst and separate yourself, and do not touch uncleanness (2 Cor. 6:17), so that they will come, humbled, into the knowledge of their wickedness, but you will receive the reward of Phineas’ jealousy from our Savior Jesus Christ, to Him be glory and dominion, now and ever forever and ever, amen. Prayer should not be in words, brethren, but rather in the will of the soul and in good deeds continually performed throughout one’s life. Do not imagine that God requires a verbal request from us: He knows, even if we do not ask for everything that is useful to us. The hearing of God does not require a voice for understanding: from a single movement of the heart it understands what we ask (from Him.) Or don’t you know that Moses, without uttering a single word, but groaning within himself to the Lord, was heard from God saying: Why are you crying to Me? (Exodus 14:15.) On the contrary, those who do not do anything good in this life, but think that they will be justified throughout prayer, will hear this voice: When you stretch out your hands, I will turn away My eyes from you: and if you increase your prayer, I will not hear you. (Isaiah 1:15). For not only can prayer verbs be used, but when they are sent with diligent diligence; The Pharisee also prayed within himself, and not in God, since he turned to himself, in the sin of pride, for this reason the Savior, praying, spoke, not too much, like the pagans: they think that in their many words they will be heard. (Matthew 6:7). And Solomon also said: You cannot escape sin from verbosity. ( Proverbs 10:19 ). This is the guilt for which the eyes of God turn away when hands are stretched out; for these signs of prayer are precisely the fault of irritation. Just as if someone had killed the son of whose beloved, and still had his hands stained with blood from the murder, he would stretch them out to his irritated father, asking for friendly hands from him, then the blood of a child appearing on the hand of a child killer would not arouse the offended one to anger even more? These are the essence of Jewish prayers: because when they stretch out their hands, they remind God and the Father of the sin committed against the Only Begotten Son, and with every stretching out, they show their hands filled with the blood of Christ. For those who remain in their blindness are the heirs of their father’s desecration; For they themselves cry out: His blood be on us, and on our children. (Matthew 27:25.) And so, as a mortal, always remember God, have the fear of Him in your heart, and accept everyone into the fellowship of prayers: for great is the help from those who are able to appease God. And just as the Lord’s prayer will help those who are still in the flesh, so for those who are migrating from here it is a satisfying path to the coming age. Caring (for the soul) is a good thing; despondency, on the contrary, despair, and distrust about salvation, cause destruction to the soul. For this reason, trust in the goodness of God, and expect His intercession, being confident that when we turn to Him worthily and righteously, not only will He not completely reject Him, but even as we pronounce our prayerful words, He will say to us: Behold, I am. How is it possible for a believer to understand without a doubt that God exists everywhere, that he is co-present with those who exist, that he faces every action, and looks at the intentions of his heart, to think, how else would he do any evil? But people imagine that God does not watch, but rather cares about things, so they strive for evil deeds. Consequently, calmness is the beginning of the purification of the soul, because then below the tongue rants about human affairs, below the eyes examine the beauty and harmony of the body, below the ear the spiritual vigor is heard by hearing songs to excite the voluptuousness of those composed, and by the words of blasphemous and laughing people it relaxes, which especially the strength of the soul usually leads to weakness. Then the mind, which does not wander in external things, spreading lower from the feelings into the world, returns to itself, and with itself comes to reasoning about God. With such beauty, illuminated and enlightened, a person forgets his very nature, not burdening his soul with care, neither about food nor about clothing, but being free from earthly worries, he applies all his diligence to the acquisition of eternal blessings. Do not allow half of your life to remain useless in an insensitive sleep; but also divide your night time into sleep and prayer; and sleep itself will be your meditation on piety; for sleepy dreams are often like reviews of some daytime exercises. What is more blessed than a person who, with the beginning of the day, hastens to prayers, and with songs and singing gives honor to his Creator, then turns to the sun, which has already risen to his work, prayer, which is present everywhere, like salt, adding deliciousness to the work? since the consolations contained in spiritual songs make the soul cheerful and carefree. Prayers before eating must be worthy of the gifts of God, which he now gives and which he stores for us in the future. After eating, we must give thanks for accepting what is given, and ask for the promised benefits, but good prayer is that which puts into the soul a clear concept of God. And this, that is, God’s abiding in us, so that in memory we may have God living in us. Thus, we are the church of God, when the everlasting memory of God is not suppressed by earthly cares, when the mind is confused by unexpected passions, but having withdrawn from everything, we love only God alone, and resorting to Him, we drive out the passions that prompt us to intemperance, and we remain in the exercises of leading virtues. So, what is morning for others, it is midnight for those who practice piety, for then the silence of the night most of all gives peace to the soul, when neither the eyes nor the ears allow harmful hearings or sights into the heart, but the mind being one with God, corrects itself by remembering its sins, and having set a limit to avoiding evil, it asks God for assistance in accomplishing what it wants. This is also what the Tale of Moses presents to us, since what happened at that time depicted the human condition in itself, that those who succeed do not always act equally, but once lead a better life, sometimes, for the sake of weakness, they relax and do the worst; When Moses lifted up his hands, Israel became strong; when he let go, Amalek became strong. ( Ex. 17:11 ). That is, when our active strength declines, then opposing forces strengthen against us; when it rises and exalts itself, then our insight becomes stronger. For he who seeks the things above lifts up; he who seeks help in bodily things extends. But he who stands in the church of God proclaims not slander, not vanity, not words about evil deeds: let this not be: But in His church, according to the word of David, everyone speaks glory. (Ps. 28:9). Angels are standing there, writing verbs. The Lord Himself is present, observing the thoughts of those who enter. Prayer is open to God every time, some out of sincerity, some hypocritically seeking the heavenly, some arrogantly speaking verbs on the edge of their lips, but their hearts are far from God, and if they pray, they ask for carnal health, for bodily wealth and for human glory. It is not proper to pray for any of these, as Scripture teaches us: but in His church everyone speaks glory; but oh the miracle! The heavens will tell the glory of God. (Ps. 18:2). It is common for angels to glorify God; the entire heavenly army has one thing, that is, to send glory to the Creator. All creation, silent and speaking, heavenly and earthly, glorifies the Creator. Damned people, having left their homes and flocked to churches, as if to gain some benefit for themselves, do not listen to the words of God, do not enter into themselves; they do not lament being burdened with sins; they do not complain when they remember crimes; They are not afraid of judgment, but smiling and taking each other by the hand, they turn the house of prayer into a house of conversation, not listening to David, who testifies and says that in the church of the Lord everyone speaks glory. You, man, not only do not speak glory, but you also become an obstacle to others, turning them to yourself. God does not require glory; but He wants you to be worthy of His glorification. Whatever a man sows, that he will also reap. (2 Cor. 9:6). Always remember that if God gives us good things, then we are obliged to send gratitude to Him, but when we put them off, we should not complain. If He wants us to have this, then we will accept it as a blessing and with pleasure, but if He deigns to postpone it, then we will bear this loss generously. For He, without a doubt, better arranges all our affairs than we ourselves could foresee them. Halcyon is a seabird, it is close to the shores, usually builds a nest and sits on eggs, but in the middle of winter it hatches children, when the sea hits the shores with waves from great and strong winds. However, all the winds sleep and the sea turmoil subsides after seven days, when Alcyone sits on her eggs, for after so many days she hatches her children. But since they are in great need of food, the most gifted God has assigned another seven days for their return to this smallest animal. All sailors know this, and these days are called Alcyon’s. God’s care for unreasonable creatures has been determined in this way, so that you also ask God for what is necessary for your salvation. What miracle could not be created for you in the image of God, when for only small birds the great and terrible sea was commanded to be quiet and calm in winter itself? If a gusset gives such a gusset, will not a greater one be given by a man who cries out to Him with all his heart? And so, brethren, let us confirm to ourselves that both in our other petitions and during temptations, not to resort to human hope, but to seek help for ourselves below; but with tears, sighs, careful petition and unceasing vigilance, send our prayers to God. Thus, he accepts help in grief, all human help, as if he despises vanity, but places all his hope in Him who is able to save us. To Him belongs glory and worship with His beginningless Father and the life-giving Spirit, now and ever, and unto ages of ages, Amen. Leaders, when they deploy an army, usually make exhorting speeches before a battle: and this exhortation has such power that many often despise death itself. Likewise, those who teach the exploits of youths, when they bring them to a shameful battle, try in every possible way to convince them that they are working hard for the sake of obtaining crowns, which is why many, wanting to gain victory, despised their body. In the same way, I, who lead Christ’s soldiers into battle with invisible enemies, and prepare ascetics of piety through abstinence for the crowns of righteousness, need a word of exhortation. Angels at every church write the names of those who are fasting: for this reason, be careful not to waste the Angel’s number of sweets for a small meal, and not to become a warrior for falling out of the number before the one who gathered the army. It is less of a misfortune if someone is convicted of turning to flight and throwing away his shield in battle than if someone rejects fasting, that great shield. Are you rich? Do not reproach fasting by rejecting him from your meal, and do not dishonestly expel him from your house, as if overcome by voluptuousness, so that he does not accuse you of having previously legalized fasting, and so that you are not condemned to a much longer fast, that is, either to bodily illness, or to some other sad circumstance. The poor man should not reproach fasting because he has long cohabited with him and has been co-educated with him. And just as it is natural for wives to breathe, it is also proper for them to fast. Let the youths, like green branches, drink water from fasting. The work of the old people is done in the easiest way from a long-standing connection with fasting: since the work itself, the experience of which is done through long-term exercise, is not so much boring for those who are accustomed to it. For travelers, fasting is an easy companion on the way, because like a luxury, a burden forces them to wear it, that is, it serves the voluptuousness of those who wear it; so fasting makes them easy and quick. For worldly warriors, depending on their labors, their rewards are multiplied; on the contrary, among spiritual warriors, whoever takes less food is awarded greater dignity. For this reason, it is indecent not to rejoice over the health of the soul, but to grieve over the change in food, showing oneself to be more concerned about the voluptuousness of the belly than about the soul. For satiety brings pleasure to the belly, but fasting does good to the soul. Do not imitate Eve’s disobedience, do not take into the council the serpent, who offers food to please the flesh. Do not apologize for the weakness and powerlessness of the body; for you are not apologizing to me, but you are saying this to someone who knows. Tell me: can't you fast? But can you always be satiated and burden your body with many braces? I know that healers do not prescribe different foods to the infirm, but abstinence and non-eating. How can you bear this, but you apologize that it is unbearable for you? What is more bearable than the belly? Should I spend the night with moderate eating, or should I lie down weighed down with an abundance of food? Wouldn't you say that the pilots of a ship loaded with goods can more easily save a ship than a moderately burdened and light one? But a ship is gradually overburdened and sinks in small waves; on the contrary, when its burden is moderate, it floats comfortably above the waves. I don’t think I have more work to do in admonishing you to accept fasting than in preventing anyone (from you) now from falling into the vice of drunkenness. For many people fast, either out of habit or out of shame, among themselves; but be afraid of drunkenness, which wine lovers preserve, as it were, a paternal heritage. Like those who set out on a long journey, so also some foolish ones will now become drunk before the five days of fasting. What the hell are you doing, O man? No one, just before the time when he should marry an honest wife, introduces concubines and harlots into his house. since a legitimate spouse will not tolerate marriage with a corrupt person. Why, when you are expecting fasting, do not introduce drunkenness in advance, you disgraceful harlots, mothers of shamelessness, raging and prone to all sorts of impurities. The Lord accepts the one who fasts into His holy enclosure, but the one who gets drunk, as unclean and removed from what is holy, does not allow him to approach Him. If you come in the morning breathing wine, and rotten wine at that, will I count your drunkenness as fasting? I am not saying that you should drink unclean wine for yourself; but that you yourself are unclean from wine. Decide for yourself which one to put you between? Is it between drunkards, or between fasting people? Past drunkenness appropriates you, but present non-eating means fasting. You are doubtful about slaughter, like a captive of drunkenness, which it does not let go of. Yes, and rightly so: because he gives real evidence of his slavery, that is, the smell of wine in you, as if remaining in a certain vessel. What kind of teacher is so quickly pacified by the play of the youths, as soon as the fast that appears in a whole city of confusion destroys? Who became self-willed from fasting? What kind of nasty gathering has ever formed out of fasting? Harlot songs and frantic dancing suddenly emerge from the city, driven away by fasting, as if by some threatening judge. If everyone had him as an adviser in their actions, then nothing would prevent the desired peace from spreading throughout the universe, then peoples would not rebel against each other, and armies would not fight among themselves. In a word, there would be no villains in the desert, there would be no slanderers in the city, no robbers in the sea, and our life itself would not be filled with so many disasters and sighs. If there were a fast among us, it would truly teach all people not only to abstain from food, but also to avoid the love of money, covetousness and all kinds of evil. Fasting milked the great Samson (Judges 13:14-16) and as long as he remained with him; that thousands of enemies fell, the city gates were burnt down, and the lions of the fortress could not endure his hands. But how he was caught in drunkenness and fornication; Then he became a prisoner of the enemy, lost his eyes, and was the playground of foreign children. Elijah, having fasted, closed the sky for three summers and six months. (1 Kings 17:1). For when I saw that from great saturation evil is born; then, having brought about a famine, he forced the unwilling people to fast, and thereby stopped their sin, which extended so far, using fasting, as if it were some kind of incendiary, or a section to avert the multiplying evil. For this righteous man, in order to soften the intractable hearts of stiff-necked people, deigned to condemn himself, along with others, to suffering. For this reason, the Lord lives, says, “If there be rain on the earth,” this is exactly what I say from my mouth. (Ibid.). Thus, he returned his son to the widow, strengthening himself against death with fasting. However, no matter how little benefit there is in proclaimed virtue, fasting only performed before people does not bring any fruit. For what happens only for indications does not benefit in the next century, but is only boasted by people. What was Epissee's life like? How did he become worthy of a love of strangeness under the Somanites? How did he treat the prophets? Didn’t he fulfill the need of love of hospitability with a wonderful potion and a little torment? When the former pumpkin was taken, those who ate from it should have perished, if the poison had not been scattered through fasting prayer. Briefly, no matter how many Saints there were, you will find that through fasting they were all guided to a Godly life. And miant, the so-called certain body, has such a property that it does not burn in fire. When it is thrown into the fire, it apparently becomes hot, and it turns into a burning coal, but when removed from the fire, as if washed with water, it becomes cleaner. Such were the bodies of these three youths in Babylon through fasting, who received the Amyantian property. because sitting in the fierce flame of the cave, as if they were golden by nature, they overcame the ferocity of the fire so much that they seemed harder than gold itself. For the fire did not burn them, but kept them safe; although, however, nothing can tolerate this flame, which was kindled so much by naffa, tar and courage that it spread over fourty-nine cubits, and, burning everything around, consumed many Chaldeans; The youths who entered with fasting trampled this terrible fire, with thin and dewy air in such a cruel breathing fire that touched them below their hair; since they were returned by fasting. Daniel, the man of desires, after three weeks of not eating bread or drinking water, came down into the den and taught the lions to fast (Dan.10:2). They could not open their teeth against him, unless he was made of stone or copper, or some other hard substance, so that fasting, as if by soldering some iron, hardened the body of his husband and made him impregnable to the lions. Moses would not have dared to touch the mountain, seeing its smoking top, or to ascend lower into the darkness, if he had not been armed with fasting. By fasting, the law was accepted by the finger of God on the tablets: at the height (of the mountain), the fasting of the law was sought: the gluttony (of people) led to idolatry; after fourty days, the treatment of a fasting and praying slave with God became useless from a single drunkenness. These tablets, the mark of God's finger on themselves, which fasting sought, were crushed by drunkenness. According to the reasoning of the prophet, the drunken people were not worthy to accept the law from God. What shamed Esau, and what did the slave do to his brother? Isn't it the food for which he sold his championship? Having cleansed his soul by fasting for fourty days, Elijah in the cave of Horeb was vouchsafed to see the Lord as much as a man can. Whose bones were scattered in the desert? (Heb.3:17. Num.14:37) were they not those who demanded meat? And as long as they were satisfied with the manna and the water flowing from the stone, they defeated the Egyptians, they passed through the sea, and there was no pain in their knees (Ps. 105:37), but when they remembered the cauldrons of meat of the past and returned to Egypt with desire, they were not honored to see the promised land. The wise Daniel would have seen lower visions if he had not enlightened his soul through fasting. For from fatty foods some kind of steam emanates, as if smoking, which darkens the light of the Holy Spirit, which illuminates the mind in a person, like a thick cloud. Light sleep, and one from which you can comfortably wake up, naturally occurs after eating moderate food; Likewise, care and worries about important matters are soon interrupted. And whoever is in a deep sleep, when all his sleep relaxes, so that empty dreams can comfortably enter, he finds death in everyday life. For Moses to adopt the second law, a second fast was required; with the Ninevites, if the dumb and dumb had not fasted together, they would not have escaped the foretold destruction. Without a doubt, fasting is a great benefit for people, for the sake of which God changed His definition. Nineveh's destruction was announced in three days; but the Ninevites' turning to God overcame it. The ban on ruin for the sake of their conversion was left ineffective. The compassionate sinners of Nineveh, having heard the voice of Jonah proclaiming consumption, with the help of fasting got rid of threats, and through confession and prayer acquired salvation. Let us now consider this: has anyone reduced the wealth of his household for the sake of fasting? Now count everything that is inside the house, and review it again later, nothing from your estate will be lost through fasting, during it no animal mourns death, there is no blood anywhere, there are no sentences pronounced on animals from an insatiable belly. The chefs' knives cease: the table is content with those who vegetate on their own. And to reasonable enkratites (abstainers), when asked their venerable question, why we do not eat everything, we must answer that we even abhor the lewdness of our body. And in discussing the merits, we use herbal vegetables instead of meat, but in discussing the benefits, just as in vegetables we distinguish the healthy from the harmful, so in meat we separate the healthy from the unhealthy. For Datura itself is a garden herb, since the meat of a kite is meat, however, no one with sound reasoning will eat henbane, below will eat dog meat except for great needs; however, the poisonous one does not sin. Give rest to your cook, let the table preparer rest, restrain the hand of the butler. May he who is concerned about diversity in food cease, even if only for a short time. May the house itself calm down from the incessant noise, smoke, smoking, and from those who run up and down, and work on your belly, like a power-hungry master, for those who receive tribute sometimes give their subordinates as much freedom as possible. May the belly give rest to the lips, may the womb, always demanding and never ceasing, enter with us into the five-day peace, for what it has accepted into itself now, it has forgotten about the next day. When it is fulfilled, then it philosophizes, but when it is exhausted, then it no longer remembers its definitions. However, just as one must only use what is necessary in clothing, so in food, let bread satisfy the need, and water quench the thirst for healthy things, and, moreover, the brew that comes from the seeds for the necessary use can strengthen the body’s strength, while eating food, do not show frantic gluttony, but always decorum and modesty, and one must also abstain from sweets. But what will I do now? When I look at the multitude of words I have spoken, it seems that I am already stepping out of bounds, but when, on the other hand, I turn my gaze to the various wisdom in creations that appear, it seems to me that I have made the beginning of the story. However, there are considerable benefits to keeping you here longer. For what should you do from now until evening? Those who create feasts do not force you, no feasts await you. For this reason, if you wish, let us use bodily fasting for the amusement of souls. Many times you served the pleasure of the flesh, now remain in the service of the soul. Delight yourself in the Lord, and He will grant you the petitions of your heart. (Ps.37:4). What is the use of fasting with the body, but having a soul filled with countless evils? Who does not do evil, but remains in idleness, and does not speak vain things, or hear anything obscene? since idleness without the fear of God is a teacher of depravity for those who do not know how to use their time. And so I hope that some benefit will be found in what I have said; if not, at least it will be of benefit to you that you, having practiced this, do not commit sin. Consequently, there is more to keep you here than there is to ward you away from evil and lead you to the kingdom of heaven. May you receive, O Christ Jesus our Lord: For to Him be due glory, honor and worship, together with His beginningless Father and the all-holy and life-giving Spirit, now and ever, and unto ages of ages, Amen. Wonderful thing, about love! How each of us, after leaving the mother’s womb, is soon bound by the passage of time, being drawn, always leaving the day behind us, and to yesterday, even if we wanted to return, we are in no way strong. But we rejoice when we walk longer, and with the change of age, as if acquiring something, we rejoice, and it is blessed to be judged when someone from a youth to a man, from a man to an old man. We don’t understand that we always lose as much as we live; and we do not feel when our life is waiting, although we always calculate it from the preceding and past time, below we think about this unknown, how much time will determine the flow of this journey that sent us, below we want to carefully judge what are the easiest times for such a journey, which it would be more convenient for us to bring, and what heavy and difficult ones, nailed to the ground, unable to do so at all assigned to be human beings, and not allowing their money-grubbers to pass through those narrow gates. But what we should have collected, we have left, and what we should have despised, we collect. Let us heed what can be united with us, and be a true and fitting adornment for the soul and body, and what always remains alien, and only represents our lack of studious, is to be collected by the vain, always putting forth labor and care, just as someone deceiving himself wanted to fill his broken work. Like those who make a long journey, the soles of their feet mutually (as if) opposing themselves to the current stretch out into the distance, and constantly standing first on the ground, showing last, through the rapid advance of others, they conveniently reach the end of the path; likewise, those born into this life from the Creator, soon entering from the very beginning in part of time, and always leaving the first as the last, come to the end of life. For real life, in my opinion, is a certain unceasing path, and a procession divided into ages, like certain hotels, with the beginning of each mother’s womb, and the limit of the course showing the grave dwellings; This leads them all, some more quickly, others more slowly, some through the entire distance of time that have passed, others lower in the first hotel to touch forbearing. God, who created and animated us, determined for each soul a certain measure of sojourn in life, and assigned different deaths to each of the people, for others to remain longer in the body, for others to be sooner freed from the bonds of the body, having arranged it according to the ineffable destinies of His wisdom and truth. Just as among those imprisoned, some are kept in painful shackles longer, others are freed from this calamity sooner, so also some souls spend more time in this life, and others less, according to the dignity and merits of each, with wisdom, incomprehensibly and more than human reason, I foresee the well-being of everyone, God who created us. Just as those sleeping in ships rush by themselves from the wind to the shelter, and although they do not feel anything, the very current of the ship will lead them to their end, so we, in the passage of the time of our life, with the insensitive flow of life, as if by some incessant movement, are each drawn towards our own end. You are a traveler in this life (oh man), you go through everything: everything remains behind you. Did you see a plant or grass, or water, or anything else worthy of your attention along the way? Having perceived (from these) pleasures a little, you pass away. Then stones, valleys, rapids, mountains, or gouges, or animals, or reptiles, or thorns, or something else sad for you happened on your way, you received a small insult, and soon left it; Our life is like this: neither pleasures nor insults last long. This day you cultivate the land, another in the morning, and another after that. Do you see these fields and valuable houses? How many times has each of these changed their names since their inception? He was named by this name, then received the name of another, passed into the possession of another, and for this reason (now) he is called by another name. Isn’t the path our life, in which one takes the place of another, and everyone follows each other? You can avoid other paths that lead from city to city and not walk if you don’t want to. This same, even if we wanted to postpone the walk, by force, draws those who walk towards the end established by the Lord. It’s not possible, oh my love! The one who once came out through the leading gates into this life and entered this path cannot reach its end. So, do not prefer the most priceless to the most valuable, be inferior to evil merchants, honoring perishable life over incorruptible life and honoring the blessed state. For, in addition to the passions of dishonor, to which many of the sensualists are subjected, the needs of life also crush the strength of the soul, as if they enslave it when they are forcibly drawn to the service of the flesh, and where there is slavery, there, consequently, is dishonor. So, one must avoid such a life with which dishonor is associated. Nothing, it is written, I create great things, giving myself to You, the Master, for I am Your servant, I bring Your acquisitions to You. For in every possible way the Creator works to eat (from Him) what has been created. For a person living in the flesh must be like a sojourner, but a wanderer who is passing away from this life must rest in his own place. For this reason, Abraham also came into this life of foreigners, and acquired land below the foot of his foot, and at the burial price he acquired for himself the land that had received his body. It is truly blissful to be with those on earth, as if to our own, without clinging, below, as if to have love for the natural fatherland, for those who exist here, but to remain in this life in the same way as by condemnation, imputed to us for a burden, to dwell in it, as if for our crime we were expelled from our fatherland into imprisonment from the judges. So, do you exalt yourself with wealth? Or do you exalt yourself with the dignity of your ancestors? Or are you proud of your fatherland and the beauty of your body, and the respect given to you by everyone, but don’t you know that you are mortal, that you are earth, and to earth you will return? Look at those who shone with such splendor before you. Where are the people's mayors? Where are there no bickering leaders, generals, princes, kings? Isn't everything dust? Aren't they all fables? Is it not in small bones that the memory of their life is contained? Look into their graves, can you find out who is the slave and who is the ruler, who is rich and who is poor? Distinguish, if you can, the king from the slave, the strong from the weak, the beautiful from the ugly? And so, remembering your nature, you will not be exalted. What good does it do to a rich man if after death he cannot take his wealth with him? But from the possession of it he only received self-interest, that his soul in his stomach was pleased by his caresses. In death he will not receive all this abundance, but only a small garment to cover his shame, and even this with the consent of the slaves who lay the clothes on him. He will be happy when he takes up even a small particle of the earth, and then out of regret the buryers give him this shame for the sake of the common human nature, and not giving this to him, but honoring humanity. And so nothing of the charming things in life, for which many are furious, is not ours; it can be lower by itself; but it is equally alien to everyone, that is, to those who apparently enjoy it and those who do not have it. since even gold, even if someone has collected countless amounts of it in life, cannot remain his own forever; but either in life, no matter how much it is withheld, it flows away to the strongest, passing, or in death it leaves him, but does not want to go on such a long journey with his money-grubber. However, the rich are drawn to this inevitable path from the one that forcibly separates souls from the damned flesh, often turning to wealth and crying about the labors of youth for the sake of it; wealth passes into the hands of others, leaving them only with the labor of collecting and the sin of covetousness. Also, even if someone acquires fields, countless lands, magnificent houses, and many different herds of livestock, and even if he puts on all human power, he cannot enjoy these forever; but for a short time he was named his master, and then he gave up his wealth to others, hiding himself in a small part of the earth. Many times, both before the grave and before moving from here to others, and perhaps even enemies, one’s good will see it pass away; or we don’t know how many villages, how many houses, how many peoples and cities were named after the names of other masters during the lifetime of the former money-grubbers, and that many who were once slaves later ascended to the throne of the authorities; and those who had previously been called masters and rulers finally considered it happiness to sit together with their subordinates, and bowed to their slaves when their well-being, as in a game of bones, suddenly changed. When you see the former grass and color, then let human nature come to your mind, I remember this comparison of the wise Isaiah: All flesh is like hay, and all the glory of man is like the flower of grass. (Isa.40–6). The prophet explained the brevity of our life, the fleeting joy and joy of human well-being in a very fair way by analogy. Whoever is healthy in body today, fat from pleasures, who has beauty from a mature age in his youth, is strong, strong and unstoppable in his striving, the same person in the morning, either withering from time to time, or having become weakened from illness, is worthy of regret. Another is famous for his abundant wealth, the darkness of caresses surrounding him, and the crowds of feigned friends who catch his favor, the multitude of relatives, and in the very thing flatterers. The regiment is followed by novices, some of whom are ready to prepare food, others for other needs, of which all, both when leaving their home and upon returning, always having it with them, thereby arousing envy in everyone they meet. Apply to wealth civil power, or dignities conferred by kings, also government over the people, command over the army, a herald with a strong voice crying before him, staff-bearers from everywhere trembling his subjects, now with wounds, now with confiscation of property, now with exile and bonds; from which this cruel fear in subordinates is aggravated. So what then? One night, or one fire, or a prick, or an inflammation of the lung, snatching this man from among the people, destroys him, suddenly takes off his mask, and shows that his glory is nothing more than a dream. For this reason, the prophet rightly likened human glory to a fading flower. What kind of blessed guilt of stinginess will those who, clinging to this life, be so greedy for wealth present to us? I don’t want (now they say) to sell my estates, to give to the poor what they need for the needs of everyday life. But when I myself enjoy wealth in this life, then I will make the poor heirs of my property. O mortal! When you no longer dwell among those like you, then you will be philanthropic. When I see you dead, then I will call you a brotherly lover. Much grace will be rewarded to you for your good deed, that, lying in the grave and turning into earth, you were generous in alms and generosity. Why, tell me, have you ever sought bribes? Those in which you lived, or after death? But during your life, you, enjoying the sensuality of everyday life, wanted to look at the poor, but what action did the deceased take? What kind of squalor and reward of doing is required? Show your deeds, and then seek reward. After the bargaining is over, no one makes a purchase, but someone who comes after heroic deeds gets married, and after the battle shows courage. Likewise, even after the end of life, piety does not appear. You promise goodness with ink and letters: who will tell you the time of the exodus? Who will be the guarantee of the image of your death? How many people have been abducted by violent adventures, without letting out a word for the sake of illness by those who were able? Why are you waiting for the time when perhaps you will no longer be master of your mind? The night is deep, the illness is severe, and there is no one to help. You, having looked here and there, and not seeing anyone near you, will recognize your vain advice, then you will sigh at the madness that until now you have put off fulfilling the commandment, enjoying voluptuous pleasures in life, and doing what God commanded in death. When you were alive, you respected the commandments more than yourself, but after death you prefer the commandments to your enemies. For let not this (man) receive it, let him receive it, says Christ. And what is this? Is it revenge on enemies, or love for the sincere? So, we should not weep for those departing from this life, and even more so for pious men, but especially for birth and coming into this life. For the entrance into this world is accompanied by the dishonor of the filth of suffering, and that which none of those who preceded into it can look upon without disgust. Thus, the coming of carnal birth is legitimized by the necessity of nature, but the departure and departure from here is honest and bright, however, not for all people, but only for those who have lived their life here piously and righteously. Death is honorable, but human birth is not honest. It is sown, it is said, not in honor, but it is raised in glory; sown in corruption, raised in incorruption. (1 Cor. 15:42). When people died as Jews, then the corpses were unclean: but when there is death in Christ, then the relics of His saints are honorable. Before this it was said by the priest and the Nazarite, that no one should be defiled by the dead: And if anyone touches a dead person, he will be unclean. (Numbers 19:11). And again: Let him wash his robe. Now, touching the bone of the martyr, a certain participation in sanctification receives from grace in the existing body. For the death of His saints is honorable before the Lord. (Ps. 115:6). So, compare death with birth, and stop weeping for the one being freed from dishonor. For the word of God commands us to have fun and rejoice with the righteous, to cry and weep with shedding tears of repentance, or to mourn those who do not grieve at all for their sins, so that they do not feel their destruction. But the one who weeps for the dead, or cries out in congregation with those who weep, should he be considered a fulfiller of the commandment? How can one praise a doctor who, instead of helping the weak, becomes sick with him? David, mourning the death of his friend Johnathan, wept together for his enemy, I am sick for you, saying, my brother Johnathan; and the daughters of Israel weep for Saul. He weeps for this, as if he died in sin, but for Jonathan, as if he had been his closest ally throughout his life. Death comes to a person after completing the limits of life, which from the beginning were set for each of us by the righteous judgment of God, who foresees the benefit of every person from afar. However, does not the death of your beloved son cause sorrow to your spirit? Who would be so strong in heart, or so removed from humanity, that he could endure this deplorable incident without pity, or feel not great sadness from this in his spirit? The heir of a noble house, the affirmation of the family, the hope of the fatherland, the branch of pious parents, returned with countless desires, in the very flower of age, stolen from the hands of the parents, dies. Wouldn’t this also greatly destroy the hardness of adamant itself and, unfortunately, weaken it? So, if we want to lament and shed tears about this sad adventure, then this temporary life will not be enough for us. When all the people with us begin to groan, and then we cannot measure our crying with misfortune; and even if entire rivers had flowed with tears, even at that time they would not have been able to mourn this adventure enough. For this reason, I advise you, O man, as a zealous ascetic, to stand up to the greatness of the blow, not to fall into cruel sadness and not to lose heart, being confident that although the fate of God’s structure is not known to us, nevertheless, everything sent down to us from the wise and merciful Master to us must be accepted, even if it is hard for us; especially since God knows how to distribute what is useful to everyone, and why He sets unequal limits on our lives. There is, without a doubt, some guilt that is not comprehended by the human mind, for the sake of which some rather admire this life, while others are left to suffer in it for a long time. Why should we be in awe in everything, before God’s love for us, and not be indignant, remembering that righteous and venerable voice spoken by the great ascetic Job, when he saw his ten children at a corporate feast, and in the blink of an eye, suppressed, the Lord gave, the Lord was taken away, as the Lord willed, and so it was. (Job 1:21). We will make this wondrous voice ours, equal reward from righteous judgment for those who show equal courage. We did not lose our son, but returned him to the one who gave him, his life was not destroyed, but was replaced by a better one, the earth did not cover our beloved, but the sky received him. Let's wait a little, and we will be together with what we desire. Our separation is not long-term, when everyone in this life, as if on the way to one and the same refuge, flows into which one has ascended, another has just reached, and the third is in a hurry, but the end will befall all of them. Although some have completed the journey more quickly, we will all enter the same one, and we all have one home. Remember your father, that he died. And is it so wonderful to be born of a mortal to be the father of a mortal? And the fact that your son died before his time, before he was satisfied with life, before he reached perfect age, before people began to know him, before he left an inheritance in his family, this does not increase the sorrow, but still gives some consolation, because he did not leave orphans, his wife was a widow who grieved for a long time, and to encroach on another husband, and to neglect his first children. That his life did not continue in this century, who would be so unreasonable as not to consider this the greatest good? For staying too long in this life serves as a reason for great evil. Why were you not used to thinking about mortals before, but do you regard your son’s death as an accident? When the birth of your son was announced to you for the first time, then if someone had asked you, what is something born? Wouldn't you answer that what is born is a person? When a person is a person, he is mortal, but is it marvelous for a mortal to die? Do you not see that the sun rises and sets, the moon waxes and wanes, the earth prospers and dries up? Is it amazing that we are part of the world, participants in the worldly? The deprivation of a beloved son, dearest wife, or the most pleasant friend, and a person united by the union of love, will not be boring and unbearable to the one who foresees it, and has sound reason as the guide of his life, without following any custom. For it is very unbearable to leave even to the beasts what they are accustomed to. I myself happened to see an ox weeping in a manger, when another ox, raised with it and always mated to it, died. Likewise, other animals adhere very tightly to habits. I did not consider it unnecessary to fulfill my duty now, lest I turn my word to you 5 to his (dead son’s) mother. I know how compassionate mothers are, and from this I conclude what your condolences should be in present grief. You have lost such a son, whom all mothers in life pleased, and wished that their children would be like him, and everyone also mourned his death, as if each one was burying her own. His death was an ulcer to the fatherland. With him, a great and noble family fell overthrown, as if deprived of support. Oh, the attack of the devil! How much harm it could cause! Oh, the earth is forced to accept such a fall! The sun itself, if there is any feeling in it, was horrified at such a sad sight. And who can express what a spirit, unsupported by advice, imagines? However, everything that happens is not in our will, as we know from the Gospel that the smallest bird falls without the will of our Father. Why everything that happens happens according to the will of the One who created us. Who can resist God's advice? Yes, we accept everything that is sent down on us, because by being indignant at what happened, we do not correct what happened, but we destroy ourselves. We should not blame God's justice. We are extremely inexperienced in exploring His ineffable destinies. Now the Lord is tempting you in your love for Him. Now is the time for you to receive some of the martyrs for your patience. The mother of the Maccabees did not mourn in vain the death of her seven sons, she shed tears expressing cowardice, but thanked God (2 Mac. 7:20) that she saw them freed with fire, scourges and cruel executions from the bonds of the flesh, and for this she was honored with grace before God, and before people with ever-memorable. Your sorrow is great, and I know this; but the essence is great and the Lord has prepared rewards for those who suffer. When you became matter and gave birth to a son, you thanked God and knew without a doubt that since you were mortal, you also gave birth to a mortal son. So, is it surprising that a mortal died? We regret that it is not yet in time. It is not known, however, whether this is untimely, because we have not learned to choose what is useful to souls, and have not learned to set limits to human life. Look around the whole world in which you live, and judge that everything visible is mortal, and that everything is subject to decay. Look to the sky and it will eventually collapse; in the sun, and it will not remain forever, all the stars, animals of the earth and water, the decorations of the earth, and the earth itself, everything is subject to decay, everything will not be over time. May thinking about this be a consolation for you in your sorrow. Do not measure disaster by the disaster itself, for in this way it will seem unbearable to you; but comparing it with all human misfortunes, you will find consolation in it. Moreover, I can say this with boldness: have mercy on your spouse, comfort one another; Contrite, do not make him unbearable misfortune. I am afraid that, due to your excessive love for your son, you will not cause illness to yourself, having received a deep ulcer in your heart due to the simplicity of morals, you should not accept a single adventure with grief, although in real life it touches our weakness. Although the guilt of every incident sent down to us from the Lord, as if it were good, is unknown to us, we must be sure that everything that happens to us brings us benefit, either in this life rewarding for patience, or to the soul that has gone to heaven, so that it no longer languishes in this life and is not fulfilled more than the increasing evil in the world. If the hope of Christians was limited only to this life, then it would be truly regrettable to be separated from the body ahead of time, but if those who live begin true life according to God in the release of the soul from these bodily bonds, then why do we grieve as those who have no hope? That the deprivation of your dearest husband caused you an unbearable disaster, and I agree with that; and no one will doubt this, that the death of a good husband is a sad and insulting adventure. In fact, there is no person with such a petrified heart who, having known enough of his husband, and then hearing that he was accidentally kidnapped by death, would not consider his deprivation a general loss of human life. When this adventure is so difficult and unbearable for strangers, then how should you imagine the grief of your soul, which is so stricken by this misfortune that, in separation from its dearest, it feels like a certain dissection of two parts. Such separation is no less sensitive than if half of our body were cut off. This is the sadness, or even greater: what consolation is there in this adventure? Firstly, from ancient times, the law established by our Creator is that, having been born, it is absolutely necessary to part with life at the appointed time. Why, when our affairs have been so established from Adam even to us, we should not be indignant at the general laws of nature, but accept God’s view of us as good. Reading the Holy Scriptures is always useful, but especially in such circumstances. Remember, for the words spoken by the Creator, according to which we, born from the earth, return to the earth again (Gen. 3:19), and there is no one so great who would not be subject to this destruction. Let us assume that this man, worthy of admiration, was excellent, great, had virtue equal to the strength of his body, and was not inferior to anyone in this regard; however, he was a man, and died like Adam, Abel, Noah, Abraham, Moses, or anyone else we could imagine among the participants of the same nature. Our Creator created this man only as an example of human nature; why did everyone turn their gaze to him, every language glorified his important deeds, painters and sculptors could not depict him earnestly, narrators in describing his courageous exploits in the war shied towards fabulous improbability. For this reason, many hear the sad news that I bring, they cannot believe it, and they cannot agree that such a husband has died. However, he fell to the same lot to which the sky, the sun and the earth will be subjected. Looking at this, temper your sadness so that it is not cast out of your heart, nor are you consumed by it. Think that those who are united in this life and then separated by death are similar to travelers walking along the same path; but for continuous ranting among themselves by some, as if connected by acquaintance. These, having passed the common path, when they see it stopped, of necessity part with each other, and no longer being held back by acquaintance, leave their previous enterprises; but everyone, bringing to his memory the previous motivating guilt, hastens to his goal. Consequently, just as this was a different intention on the way, although a certain friendship followed from mutual contact with each other, so for those who were connected by marriage or some other cohabitation, a certain end of life was undoubtedly predetermined, which separated them from each other out of necessity. So, it will be a sign of the grateful spirit not to grieve over the separation, but especially to give thanks to the author of the union for the first pairing he has been given. But you, on the contrary, when your husband is alive and your son is healthy, and everything that you are now sighing about is unharmed, you have not sent thanks to the Creator of real blessings, but you also complain about what you lack. When you lived with one husband, you were sick because you didn’t have the children you wanted, but when you had them, you grieved because you weren’t abundant in wealth. We must beware that we do not make it necessary for ourselves to deprive ourselves of our loved ones, not feeling great pleasure during their life, but after death we show greater love for them. because when we did not give thanks for the real good things sent to us from God, then we need to lose them in order for the feeling to be aroused in us. Just as the eyes do not see what is very close to us, but require a decent distance for this, so ungrateful souls, through deprivation of benefits, apparently feel the past benefit more. When, while enjoying good things, they did not bring thanks to the giver, then, having lost them, they consider that something great that they no longer have. But, having driven away the sadness that comes from lack of property, let us learn from here to give thanks for the present. We speak to the wise doctor in the most sorrowful circumstances: In sorrow, Thy punishment for us is small. (Isa.26:16.) Speech: It is good for me, for you have humbled me. (Ps. 119:71.) Speech: For the passions of the present time are unworthy of the glory that desires to appear in us. (Rom.8:18.) Speech: Because of these sins we were wounded. ( Job 15:11 ). Let us pray to the Lord, saying: Punish us, Lord, but not in judgment and not in rage: (Jer. 10:24) For we are judged, we are punished by the Lord, lest we be condemned with the world. (1 Cor. 11:32). Enjoying a good life, let us let out this Davidic voice: What will I repay to the Lord for all that I have repaid? (Ps. 115:3), that is, I am righteously perplexed by the prophet, and I look at my wretchedness: for I have not what is worthy to repay to Him, who, according to these great and famous benefits, which, however, do not have perfect superiority, finally promises incomparably greater things, but they have not been seen by the eye, nor heard by the ear, nor risen in the heart of man, even as God has prepared, to those who love Him: (1 Cor. 2:9.) even if we also have cleansed ourselves from the passions of the flesh, may we receive the grace and love for mankind of our Lord Jesus Christ, to whom be glory and dominion, now and ever, and unto ages of ages, amen. When 6 I see the evil prospering, but you, pious men, tired and despairing due to incessant adversity, I am filled with sadness. When I again imagine in my thoughts the strong hand of God, lifting up the oppressed, loving the righteous, humbling the proud and strong, and deposing them from the throne, then, once again changed by hope, I am consoled. I know, and I am quite sure, but I want you to be sure that intercession will come to us soon, and we will not be completely abandoned. For what we have endured, we have endured for our sins, but the humane God, out of His love and compassion for His servants, will show us help. For if we suffer execution for our sins, then our wounds will serve to soften the future wrath of God against us, but if we are called upon by these temptations to strive for deeds for piety, the righteous hero is the one who will not allow us to be tempted to be more tempted than we can bear (1 Cor. 10:13), but for the crown we have suffered. patience and our trust in Him will reward us. And who would be so strong-hearted? Who would be so unmerciful and merciless, who, hearing everywhere the groaning that amazes our ears, as if from some sad face, emitting a common and harmonious voice of weeping, would not be grieved in spirit, would not throw himself to the ground, and would not, of course, be touched, for such unspeakable calamities were in vain? I say this to you not for the sake of consolation, for no matter what word is found that can heal such a misfortune, but the sorrow of my heart, as far as possible, I wish to speak to you with this word. We have now experienced the treachery of the devil, who, having seen that in persecution from our enemies the church is multiplying even more, and is even more prosperous, he changed his advice, and is no longer openly fighting, but is plotting secret intrigues for us, hiding his slander under the name that our enemies bear, so that we may suffer the same as our fathers, and moreover, may we not appear suffering for Christ, even though the persecutors bear the Christian name on themselves. This frightened us and almost drove us into madness. To this was added the same thought in us: has the Lord completely abandoned His church? Isn't this the last hour? And does not this apostasy come, and then the lawless son of destruction be revealed, exalting himself before every spoken god or worshipper? (2 Thess. 2:3-4.) However, although there is a temporary temptation, bear it as good sufferers of Christ, although our deeds are given up to ultimate destruction, let us not be sad about the present, but let us wait for the revelation and appearance of the great God and our Savior Jesus Christ from heaven. For if the whole creation is destroyed, and the image of this world changes, then it is not surprising for us, as a certain part of creation, to endure evil in common, and to indulge in insults, which, according to our strength, the righteous Judge sends down on us, not allowing us to be tempted to be more than our strength, but giving strength along with the temptation, so that we may be able to bear it. (1 Cor. 10:13.) Do not weaken, brothers! The crowns of martyrdom await you. The faces of the confessors are ready to stretch out their hands to you, and to receive you as one of their number. Remember the ancient Saints that not a single voluptuous and caressed person was honored with the crown of patience; but with grave insults, as if they had been tempted by fire, they showed their virtue. Blessed is he who was worthy of suffering for Christ: most blessed is he who endured the greatest suffering. As if the passions of the present time for the glory that wants to appear to us are unworthy. (Rom.8:18). He who does not weaken in sorrow, but overcomes the weight of sorrow by trusting in God, has a great reward from God for his patience. Just as worms are mostly born in the weakest trees, so in the same way, in the weakest hearts of men, the essence of sorrow is innate. However, neither wives nor husbands should have excessive or immoderate tears, but, without going beyond the limits of decency, it is not reprehensible to grieve in misfortune, and shed a few tears, only without groaning and screaming, without tearing clothes, sprinkling ashes on themselves, or doing anything else indecent, as those who have not received any instruction in human misfortunes do. A weak spirit, and not having any strength from the hope placed in God, is a sign of being overly tormented and weakened in misfortune. Tears are born from an unexpected incident that strikes and oppresses the soul, as if from some blow when the spirit is pressed around the heart; joy is, as it were, some kind of play of the soul about the fulfillment of the desire of the person having fun. For this reason, the types of people are different. The sad ones have a pale, blue and cold body; those who are having fun, the physical appearance is blooming and scarlet, in which the soul almost jumps, and does not flow outward with joy. We know many people who, in the midst of terrible disasters, forcibly restrained themselves from tears:; but because of this, some of them fell into incurable diseases, such as epilepsy, weakening of the limbs; others completely lost their lives, because from the weight of sadness, their strength, like some kind of weak fortification, collapsed. We can see this very thing in the flame, which, if the smoke does not come out of it, but circulates around it, goes out; They say the same thing happens with the vital juices of an animal, that is, that they dry up, wither, having no way out. Why did the Lord cry over Lazarus? In order to heal through this the weak spirit of those who are very prone to excessive sobbing and crying. And that without any movement of the spirit, but to teach us, the Lord wept, His very words clearly show: Lazarus is our friend, but I go, let me awaken him. (John 11:11). Which of us mourns a sleeping friend whom we hope to see soon aroused? Lazar! Get out. (Ibid., 43.). Already dead, he came to life, and bound began to walk, an absolute miracle: to be bound by cords on the legs, and to have no obstacles in movement, of course there was a certain power above any obstacle. How did the Lord, who created such a thing, judge this adventure of tears worthy of being? Isn’t it clear from here that He, strengthening our infirmities from everywhere, concluded the inevitable and necessary passions in us to some extent and within limits, removing regret, as if characteristic of a beast, removing from us, and with this the tendency to immeasurable sadness and sobbing, as if dishonorable, rejecting it? What about Job? Was his heart really like adamantine? Was his womb really made of stones? Ten of his sons fell in the blink of an eye, slain with one blow in the house of joy, during the time of pleasure, I shook their house to the devil. He saw a meal mixed with blood, he saw his children born at different times, but ending their lives by a single and common lot. During all these calamities, he did not weep, did not torment his hair, did not let out a dishonorable groan, but he sent forth the glorified and praised thanksgiving to God, saying: The Lord has given, the Lord has been taken away: as the Lord willed, so it was: blessed be the name of the Lord. (Job 1:21.). But was this man completely dispassionate? And how? When he says about himself: I wept for everyone who is weak. ( Job 30:25 ). Or are the essence of his words false? But besides his other virtues, the truth itself, the truth of his being, testifies, saying: the man (Job) is blameless, righteous, pious and true. ( Job 1:1 ). On the contrary, many people invent songs for greater lamentation, trying to crush their souls with lamentable singing, and as is typical for players, the invention and preparation with which they go out to the spectacle, like the one who is crying, imagine that the same appearance is required, such as: black clothes, loose hair, everything in the house is gloomy, uncleanliness, dust and sad singing, sad renewing the wound in the soul, not knowing that the soul, having once clinged with desire to its Creator, and is accustomed to rejoice in heavenly beauty, does not exactly change its heartfelt joys from the many different passions of the flesh, but also by the fact that for others it seems that the sorrowful existence further aggravates the joy. Just as those who do not have sound eyes turn their eyes away from very shiny things, and from looking at flowers and herbs, they feel a certain relief, in the same way, the soul should not always imagine sad cases, and constantly look at real misfortunes, but turn its eyes to the contemplation of true blessings. The soul is tempted by sorrow, like gold by fire, and true insults to those who have prepared themselves well serve as some kind of food, or an ascetic exercise, leading the ascetic to the paternal glory. Excessive sorrow is the fault of sin, when sadness completely immerses the thought, despondency leads it into the abyss, and bewilderment gives rise to ingratitude. So, it is shameful to give thanks only in prosperity, but to remain silent in sad and regrettable cases, but in these cases it is even more necessary to send gratitude, knowing that the Lord loves him and punishes him. (Heb.12:6). God also delivers the Saints from sorrow, not leaving them without temptation, but giving them patience. If sorrow makes patience perfect (Rom. 5:3), and patience gives temptation, then he who denies sorrow deprives himself of temptation. And just as no one is married without an opponent, so whoever is less skilled can appear, unless through sorrow, he will deliver them from all sorrows, that is, the Lord would not allow the righteous to suffer sorrow, but that with temptation he would also grant them strength to bear it. He who says that it is not worthy for a righteous person to have sorrow also says that it is indecent for an ascetic to have an opponent. And since the communion of cries provides some consolation to those who cry, for this reason it is not indecent to grieve over the misfortune of others. For through this you will earn love from the sufferer, neither by appearing cheerful during the misfortunes of others, nor by enduring the misfortune of others without pity. However, one should not go beyond the bounds of decency with those who are grieving in order to cry out or sob together with the sufferer, or in other things to imitate a person darkened by passions, such as: imprisoning oneself with him, putting on black robes, throwing oneself to the ground, leaving one’s hair unadorned, because this multiplies, but does not alleviate, the grief. However, to grieve over misfortunes, and to lament in moderation so that the sadness of the face and the importance of emotional condolences combined with honesty are shown, is not reprehensible. When we begin to talk with the sick, we should not quickly rush to the roots, as if rebelling and stepping on someone who is lying down. For the reproofs of those who have sorrow in their hearts are painful, and they are unpleasant to the ears of the sad, and the rantings of those who do not feel any compassion in their sorrow are the slightest consolation. For, just as the eye flares up with pain, and the slightest thing causes grief, so the soul is oppressed by the weight of sadness, even though great speech brings consolation, but in some way, in times of severe sadness, used to be annoying to the grieving person. When you see a brother crying in repentance for his sins, cry together with him and express condolences. For, in this way, in the face of someone else’s suffering, you will correct your own. Whoever sheds warm tears when crying about the sin of his neighbor gives himself healing. Cry over sin: it is a mental illness, it is the death of the immortal soul; he is worthy of unceasing crying and sobbing. Let every tear be shed for him, and let sighing never cease to come from the depths of the heart. So Jeremiah wept for the dying people, and since he did not have enough natural tears (Jer.9:1), he asked for the source of tears and the latter’s vitality. For all this, let us give thanks to Christ our God; to Him belongs all glory, honor and worship, together with His beginningless Father and the all-holy and life-giving Spirit, now and ever, and unto ages of ages, amen. For the sake of the evil he has suffered, let no one dare to think and say that there is no providence at all to manage our affairs; let him condemn the oversight and judgment of the Lord; but looking at the sufferer Job, let him be his most graceful adviser. May he count in series all his deeds that he bravely endured; and he was wounded by the devil's arrows, and did not receive a single mortal wound. The evil one took away the house's well-being from him, and set out to amaze him with frequent announcements of disasters. For the first to announce the misadventure, a messenger came, telling him the bitterest sorrow about the greatest misfortune; disasters were intertwined with each other, and misadventures were like the waves; before the first tear ceased, something else was the cause of lamentation; but the righteous man, like a stone lying at the side of the sea, stood, receiving the storm's attack, and turning the rush of the waves into foam, emitting a voice of gratitude to the Lord, he considered anything that had happened worthy of tears. When one messenger came, announcing that a strong wind had shaken the house of entertainment over the sons and daughters who were feasting, then he tore the robe to pieces, showing natural compassion, and by this action testifying that he was a child-loving father, and decorating this adventure with pious words, he said: The Lord has taken away the Lord: as the Lord willed, so it was. . (Job.1:21.) If he would have said this: I was called father for such a time, because He who created me wanted to be such, He wanted to take away the crown of children from Me, so I will not contradict Him in my own. May the will of the Master prevail: He is the Creator of the race, and I sharpen the instrument. Why do I need to irritate a slave in vain and reproach a court that I cannot resolve? With these words the righteous man pierced the devil; when his enemy again saw him as a winner, and could not overcome any of these, then he inflicted deceit on the very flesh of temptation, and, having pierced his body with unspeakable wounds, he released springs of worms onto him, and brought this husband from the throne of the king to rot. But Job, afflicted by such sufferings, remained motionless, and in the torment of his body, he incorruptibly kept the treasure of piety in the secrets of his heart. Then the enemy, not knowing what to do, remembers the ancient slander, and having brought his wife’s advice to his dishonest and blasphemous intention, he tries through her to shake the ascetic. For a long time, cold, she appeared to the righteous man, bowing down to the ground, beating him in misfortune for the sake of misfortune, reproaching him with this, as if the fruit of piety, counting the former abundance of household things, showing the real evil from which he came into such a miserable life, and what kind of reward he received from God for so many sacrifices, constantly uttering words to female cowardice characteristic, to outrage every husband, and powerful to shake the firmest mind. Wandering, she said, and serving the passing, the queen once served, and I am forced to look into the hand of my servants, and having fed many before, with joy now I accept food from strangers; and that it would be better for him, having uttered a certain wicked verb, to destroy himself from the earth, sharpening the sword of the wrath of the one who created it, rather than continue to endure the evil suffering of himself and his wife. He was offended by these words more than by all his previous misadventures, filling his face with rage, and turning to his wife, as if to some enemy, what does he say? Why did you say that you are the only one from mad women? ( Job 2:10 ) That is, put aside, O woman, your advice! How long will you vilify the common life with your words? You lied against my heartfelt desire regarding my conversion in life, and with these verbs you slandered my very life; Now I, too, have become lawless with you, since I married both of us into one body, but you fell into blasphemy. If good things are received from the hand of the Lord, will we not endure the evil ones? (Ibid.). Remember the good that has passed: put the best against the worst. Not a single person’s life can be blissful in everything: it is characteristic of God alone to be prosperous in everything. After all, when you grieve about the present, console yourself with the past. Now you cry, but before you laughed; Now she is poor, but before she was rich: she drank from the pure waters of life, and endured this muddy drink, and the streams of the river do not always seem clean. The river, as you know, is our life, constantly flowing and filled with incessant excitement. One part of this life has passed, another is still flowing, one comes from sources, another will soon happen, and we are hastening to the common sea of ​​death: If we receive good things from the hand of the Lord, will we not endure evil ones? Can we really force the Judge, so that our equal always rewards us, or teach the Lord how He should manage our lives? He Himself has power over His destinies. He arranges our things as He wants: He is wise, and He gives what is useful to His servants. Do not examine the judgment, Master, but rather deign to do what is arranged according to His wisdom: what He gives you, you accept with joy. Show in your sorrows that you deservedly received your former joy. With such a conversation, Job repelled this attack of the devil, and inflicted the shame of victory on him. What followed from this? The illness soon fled from him, like it had come in vain, and with no more success. His flesh was renewed with new youth: again his life flourished with all good things, and great wealth flowed into the house from everywhere, so that one part had, as if nothing could be destroyed, while the other would be the reward of patience for the righteous. From this man, let everyone learn the spirit of patience, who not only, when his condition turned into an unfortunate one, poor from rich, childless from having many children, in one instant of time became indispensable, not having a humiliated thought in everything, but below the advice of friends who came to console him, and, moreover, those who annoyed him, and aggravating his misery, became irritated. Such misfortunes once happen to people to tempt their souls, so that through this the virtue of both the rich and the poor can be tested. Here they are both tempted by patience: and in this case you can clearly see the rich man when he has generosity and brotherly love, and the poor man when he utters thanksgiving and not blasphemy, because with a change in life, people’s very morals soon change. Like the helmsman of the weather, the ascetic of the field, the commander of the battle, the magnanimous misfortune, so the Christian is shown by temptation. Just as labor spent in battle earns ascetics crowns, so to Christians in temptations steadfastness gives perfection, when everything sent down from the Lord with decent patience and gratitude is acceptable. Do not be faint-hearted, but trust in God. Doesn’t He really see our extremity? Of course He has food in His hands, but He hesitates to give it in order to show your constancy, in order to reveal your thoughts, whether they are the same as those of the insane and ungrateful. Those who, as long as they have food in their mouths, praise, caress, and are surprised: but when they leave the meal for a short time, they slander, as if they cast stones on those whom they previously revered for the sake of contentment. Elijah lived on Carmel, a mountain high and incapable of living; the hermit was in the desert; This righteous man found everything in his soul, and trust in God was his way of life. Living in this way, he did not lose his life from hunger, but the most predatory and insatiable of all birds brought him food; and those who served in serving food to the righteous, who usually steal other people’s food, but by the Lord’s command, changed their ability to become faithful guardians of bread and meat. There was also an Israeli youth in the Babylonian cave, captive due to misfortune: but free in spirit and thought. What happened there? The lions began to fast against their nature, but the child, the nourisher Habakkuk, was carried by the Angel through the air with food, and so that the righteous would not suffer famine, the prophet was brought over the land and sea through such a distance as Judea has to Babylon. How did the people led by Moses in the desert live? How, after forty years, was food shared with him? No one sowed there, there was no shouting will, no threshing floor, no mills, no granary: they had grain unsown and unharvested, they received water from stones, which had not previously existed, but wasted for the sake of need. And since you are human, endure this misfortune, like the generous Job, and do not be shaken by these adversities, do not reject a single one of the virtues that you have. Keep gratitude in your soul like a precious treasure, from which you yourself will receive great pleasure. It is not the one who does not have what he needs who is patient who eats, but the one who abounds in good things and patiently endures misfortunes. Are you sick? Remember that the Lord loves him and punishes him. (Heb.12:6). Are you poor? Hereby rejoice: for good Lazarus will receive you. Do you endure reproach for the name of Christ? Blessed are you, for this cold of yours will be transformed into the glory of the Angel. Are you a slave? Give thanks also: there is someone more contemptible than you, give thanks that although you have superiority over one, that you are not condemned to punishment, that you do not accept wounds. Every person has an occasion for thanksgiving. Are you unjustly punished with a rod? Rejoice in the hope of future rewards. Do you accept execution righteously? And for this you must give thanks, since the good deeds of ancient men are either preserved in our memory, or are observed in the works of poets or storytellers; then we should benefit from this, for example: Pericles was reproached by a certain person from the common people; but he did not listen to him, and the whole day passed in such a way that he mercilessly showered him with reproaches, but this one despised everything. Then evening and darkness had already set in, and Pericles, who was barely able to leave him with a light, spent time with him, so that his philosophical teaching would not be unprofitable for him. Someone beat Socrates, the son of Sophroniscus, right in the face, attacking mercilessly: on the contrary, he did not defend himself, but allowed the drunken man to satiate his anger, so that his whole face was swollen from ulcers. When he stopped beating, Socrates, as they say, did nothing, but only wrote on his forehead, like on a statue: so-and-so did it, and thus took revenge; like someone, irritated with Euclid of Megara, threatened him with death and swore; he, on the contrary, swore to make him merciful to himself, and to satisfy his indignation towards himself. It’s hard to believe that Cleene’s (the only disciple of Pythagoras) action happened in accordance with our instructions, although he imitated it without intention. What did he do? It was possible for him to swear to get rid of the payment of three talents, however, he wanted to pay rather than swear, and, moreover, when he had to swear correctly, being, as I think, taught the commandment forbidding us to swear. This action of Clinias, without a doubt, is in accordance with this commandment; Euclidean with the one who commands those who persecute to bless, and not to curse, so that if someone has learned this before, then he will not doubt about ours, as if impossible. So, may the commandment of God live inseparably with you, O mortal, always giving you radiance and light to discern things; it, having gone deep into your heart, and having ordained in it the true opinions about every thing, will not allow you to change from a single misadventure, but having sharpened your whole mind in advance, like a stone lying near the sea, it will safely reflect strong attacks of winds and waves, it will create for you, O Christ Jesus our Lord, to Him be glory forever and ever, amen. When you, O man, desire to commit any sin, then think about this terrible and unbearable judgment of Christ, in which the Judge will preside on a high and exalted throne; every creature will stand before Him, trembling at His glorious appearance, and we will all stand before the test of what we have done. Then the many iniquities in life that he has committed, terrible and formidable, will appear to the Angels with fire, seeing fire, breathing fire for the sake of wicked will, and with the face of the night similar to malice for the sake of hatred of mankind. Finally, imagine in your mind the deepest abyss, impenetrable darkness, non-luminous fire, and in the darkness having scorching power, but devoid of light. In addition to this, imagine a kind of poisonous and flesh-eating worm, which always eats and can never be satisfied, causing unbearable illnesses with its remorse, and finally, imagine all of them the most severe torment, that is, reproach and eternal cold. With this fear we strive, as if by some kind of rout, from evil lusts, draw your soul. Whoever constantly meditates on the days, the night and the hour in which all creation will appear before the Judge, having to give an answer to their deeds, and always learns to be justified before the unwashed judgment seat, either sins at all or sins very little; because sin occurs from the removal of the fear of God, and those who clearly imagine future punishment are not allowed by the ever-present fear of falling into lawless actions or thoughts. The valiant ascetics of God have courageously fought with invisible enemies throughout their lives, when they have escaped from all their attacks, then, being at the end of their lives from the prince of this age, they are tested so that if they are found wounded from battle, or have received some signs and an image of sin, they will surrender to him, but if they appear unwounded, and the signs of victory are not involved, as if they are insurmountable and free from Christ receive peace of acceptance. The Lord Himself testifies to this, saying during His suffering: now the prince of this world is coming, and in Me he will have nothing. (John 14:30). But He, since He did not commit sin, for this reason He says that He has nothing in Him; For a person it is enough when he can boldly say: the prince of this world is coming, and he will have something small in me. Think about man! About these terrible executions from God for sinners, that is, when the stars are darkened and the sun is darkened, the moon will no longer be illuminated: (Matthew 24:29). When the lightning flashes and the thunder disperses terribly, when the air above is darkened, so that those who are given over to anger will be tormented from everywhere by inconsolable torment. (Wis.5:18 and 21.) All creation that serves the Creator will be hardened against the unrighteous to their torment, and meek will do good for the sake of those who trust in Him. Just as there is joy in heaven over a single sinner who repents; (Luke 15:7). such is the indignation and sadness of those who retreat from the Creator through sin. Then the fire prepared for the devil and his angel is stopped by the voice of the Lord. Yes, since there are two forces in fire, that is, scorching and luminous, the fierceness and torment of fire will remain worthy of burning; lightness and radiance will be the property of those who rejoice, so that the fire of torment will not shine, and the light of peace will not burn. Below, let us doubt this, O man, since in retribution for what we have done in life, the nature of fire will be divided, the light of which will be for the enjoyment of the righteous, and the burning power of the sinners will be determined as punishment; More terrible than darkness and eternal fire is this shame, with which sinners will remain forever, always bearing traces of carnal sin in their heads, which, like some indelible colors, will forever remain in the memory of the soul. Not many were able to approach the true light and reveal the secret; and according to this revelation, retreat with an unashamed face. Truly, the disgust and removal of God, of all the expected torments of Gehenna, is more severe and unbearable for the one who endures it, like the deprivation of light in the eyes, even if there was no other pain. Let us assume that someone would depict all human well-being from the very beginning of the world in a word, and would combine it into one, however, and then he would find that it cannot be compared with the smallest part of these goods (future life), and all the good here is incomparably further removed in dignity from the smallest of these goods than a shadow and a dream from the truth. Or let me use the most appropriate comparison: just as much as the soul is superior to the body in everything, there is also a difference between both lives. Many of these words of the Holy Scripture: one beating will be many, but another beating will be few, (Luke 12:47-48) conclude that the execution of sinners will have an end. This is not about the continuation or end of time, but about the difference in torment. When the Lord says that the sinners will go into eternal torment, but the righteous into eternal life; (Matthew 25:46), and sometimes commands sinners to go into eternal fire, prepared for the devil and his angel; Having once called fiery Gehenna, he adds this: where their worm does not die, and the fire is not quenched; (Mark 9:44), again when and through the Prophet he says about many, that their worm will not die, and their fire will not go out: when (I say) such and similar things are found in many places of the Holy Scripture, then this is one from the wiles of the devil, that is, that some are from people, as if forgetting the many sayings of the Lord, so that with great boldness sin, they imagine the end of torment for themselves. If there is ever an end to eternal torment, then there must also be an end to eternal life. When we don’t want to think about eternal life, then how is it possible to attribute this to eternal torment? since this saying, eternal, is equally applied to both: these go, said, these into eternal torment, but the righteous into eternal life. (Matthew 25:46). Likewise these words: the punishments will be few, and the punishments will be many, (Luke 12:47–48) does not mean the end, but the difference of torment. When God, the righteous Judge, is not only the good, but also the evil, rewarding everyone according to his deeds, then another should be worthy of the unquenchable fire, and this is either the lightest or the most intensely scorching; to the other, an undying worm, which again inflicts either lesser or more severe grief according to the merits of each; For some, hell will be worthy of being created, various torments will be experienced, and for others, utter darkness, where one will only weep, while another will remain with the gnashing of severe teeth because of illnesses. Also, pitch darkness clearly shows that there is something internal: and from these words, in the bottom of hell, (Proverbs 9:18.) in the parables spoken, it is clear that there are some people, although they are also in hell, but not in the bottom of hell, so that they can feel the lightest torment. However, I don’t remember that I was inventing any false horrors for you, as some mothers usually act with babies inconsolably and crying without any guilt, and making them meek with whatever fictional stories. No! These are not fables, but all-encompassing words, long foretold by the voice of God, and you believe that there will one day be a detailed test of what we have done in this life. You insulted your brother, expect the same thing yourself. He stole property from his inferiors, beat the poor, put him to shame, slandered, lied, slandered other people’s marriages, broke an oath, betrayed the boundaries of his fathers, stepped on the acquisition of the orphans, insulted widows, preferred real sweetness to the promised blessings; expect this measure: what everyone sows, that will he also reap. (Gal.6:7) If you have done any good, then expect reward for this in the same way. Imagine in your thoughts, O man, that last day; for you alone will not remain forever in this life, sorrow, crampedness, the hour of death, the determination of God forcing you, quick Angels, a soul fiercely indignant at this, and bitterly tormented by a sinful conscience, turning pitifully to those who are here; imagine the inevitable need for a long journey, imagine in your thoughts the final end of common life, when the Son of God comes in His glory: He will come and will not keep silent. (Ps. 49:3.) That is, when he comes to judge the living and the dead, and to reward each according to his deeds, when that great and terrible trumpet, sounding, will awaken those sleeping from eternity: And they who have done good will go to the resurrection of life, and those who have done evil will go to the resurrection of judgment. Remember also Daniel’s vision of God, how it presents judgment before our eyes: in vain, he says, until the throne was set up, and the Ancient of Days is seated. A river of fire flowed continually before Him: thousands and thousands served Him, and darkness stood before Him, the judgment sat, and the books were opened. (Dan.7:9 and 10.) good, evil, obvious, secret, deeds, words, thoughts, everything is clearly revealed to all, both angels and men, in the hearing. With this in mind, what kind of evil should those who lead their lives be? Where will the soul hide in front of so many spectators and suddenly appear full of shame? With what body will he suffer these countless and unbearable punishments, where the fire is unquenchable, the worm incessantly gnawing, the bottom of hell dark and terrible, bitter sobs, endless lamentations, crying and gnashing of teeth, endless cruelties? There is no deliverance from all of these after death, there is no chance, and no way to avoid painful torment. It is still possible to evade this now, but as long as we can, let us raise ourselves up from such a fall, so that we do not despair about ourselves when we stop being evil. This is the path of salvation, if we ourselves desire it. The Good Shepherd will seek you, leaving the sheep that did not go astray. If you entrust yourself to Him, He will not hesitate, the Lover of Mankind will leave you below to carry you on His shoulder, rejoicing as if you have found His lost sheep. Your Father is already standing and awaiting your return from error, just turn around, and He, who is still far away, will come to you, attack your neck, and embrace you in a friendly manner with repentance, having been cleansed. If someone, who cares about himself, blames you for the fact that you will soon receive it, then the good Father Himself will intercede for you, saying: It is fitting to rejoice and rejoice, for this My son was dead and is alive again, he was bent and is found. Glory to God forever and ever, amen. About principality and power (and about the incomprehensibility of God) The lower ones should always be governed by the higher ones, for the recklessness of the people often entrusted the authorities with the worst ones. And so the one who, according to testimony, surpasses all others in intelligence, constancy of spirit and integrity of life, should be placed as a leader over others, so that his good character serves others for imitation and benefit, especially since subordinates try most of all to conform their morals to the morals of their superior; so that whatever the leader is, such must certainly be the leader, and whatever the leader’s disposition, such are usually the dispositions of his subordinates. Just as if many painters depict the features of a single face, then all the images are similar to each other, because they resemble one; so many morals, if they imitate one, the image of good life will equally shine in all. And true and complete obedience of subordinates to their superior is then demonstrated when by his advice they are not only restrained from lawless deeds, but when they do not do even the most commendable deeds without his will. Abstinence and all evil suffering of the flesh brings no small benefit, but if someone, following his own desire, does what is pleasing to himself, and does not repent of the advice of his superior, then this sin exceeds that good deed. If you resist the authorities, you will resist God’s command. (Rom. 13:2), and there will be a greater reward for obedience than for abstinence from virtue. And whoever can heal evil, but voluntarily puts it aside, should, in fairness, be considered a murderer. The boss should not be proud of his honor, so as not to lose the bliss of humility. Will he who serves the king exalt himself because he has been appointed to this or that rank of service, and having been honored to serve God, will he invent praise for himself, as if serving the Lord does not exceed all glory and celebrity? We truly have the dignity that we are called servants of the glorious Lord. And just as one should not give honor to anyone except God, so one should not place hope in anyone else, except God and the Lord. Whoever puts his trust in a person, or who exalts himself in other things from life, be it power, or wealth, or what is greatly revered by such people, cannot say this: Lord my God, in Thee have I trusted. since the commandment of God forbids relying on princes. And cursed is man who trusts in man. Blessed is the one who does not enjoy anything high in life, but has his glory in God, and can say with the Apostle: Let me not boast except about the cross of Christ. (Gal.6:14). If someone boasts that he is a slave of the king, and that he has great honor, then shouldn’t he who is a slave of the great King, and has been called by Him to live closely with Him, ought to boast even more heartily. A true leader is not recognized by his appearance, such as purple, chlamys and crowns, but by the fact that he has virtue worthy of a leader. But whoever is subject to passions and controlled by his own desires, being a slave of sin, is not worthy of being ruled. To pacify the disobedient is truly the work of both a courageous man and a leader, and to be lenient and meek towards criminals means a man who is superior in his prudence and generosity to everyone. Consider also that many who formerly had power over those who offended them; but their descendants did not have any news about them, and those who, having surpassed many in wisdom, left their anger against them, their immortal memory is preserved forever. For we execute criminals not for the sake of the iniquities they have committed (and how can this be, so that what they did was not done), but so that they themselves either become better in the future, or become an example to others for the correction of morals. It is not uncommon for God’s wisdom to appear in the smallest things. He who has stretched out the sky and filled the immeasurable depths of the seas, This One is, Who even made the thinnest sting of a bee like a tube, so that poison could pour out through it 7 . This (God) cannot be seen with bodily eyes, for the incorporeal is not subject to bodily gaze. To which His only begotten Son Himself testified, saying: No one has seen God anywhere. (John 1:18). Ezekiel saw Him according to the testimony of the Holy Scriptures: however, what does it say? You see the likeness of the glory of the Lord, and not the Lord Himself, and below the glory itself, as it truly is. Moreover, seeing the likeness of glory, and not the glory itself, he fell to the ground in fear. If seeing only the likeness of God’s glory leads people into fear and trembling, then the one who sees God Himself must certainly lose his life according to the word of the one who said: “For a man will not see God and live.” (Ex.33:20). For this reason, God, out of His love for mankind, extended this heaven to us, like the veil of His Divinity, so that we would not perish. I’m not saying this for myself, but the prophet also confirms: when you open, he says, the sky will tremble from you and the mountains will soon melt. And this is not surprising; when Ezekiel was cast down to earth from the sole likeness of the glory of God. Daniel, seeing only the servant of the Lord, trembled and fell to the ground, and until he forced himself to look at the likeness of the Son of God, he was still unable to give an answer. (Dan.10:9). When Gabriel's vision of the prophets, as the people of God, trembles, then at the appearance of God in His very image, would we not all perish? Which no one can doubt. If you want to clearly understand the incomprehensibility of God's nature, listen to what the three youths say in the fiery furnace, hymning God: Blessed are you who see the abyss, who sits on the Cherubim. (Dan.3:54). Tell me what the nature of the Cherubim is, and then reason about the one who sits on the Cherubim; although the Prophet Ezekiel, to the best of his ability, described them in this way: four faces, each of them: one face is a Cherubim, another face is the face of a man, the third is the face of a lion, and the fourth is the face of an eagle. Each has six kril, and the whole essence is full of feathers: each has a quadrangular stake under it; however, even after the prophet has written the description, reading, we cannot understand it. When it is not possible for us to comprehend the throne alone; then how can we comprehend Him Himself sitting on it with reason? It is indisputable that, according to the promise of God, those worthy will see God face to face, and will know the completely incomprehensible majesty of God in the next century, but now, even if there was another Paul or Peter: he sees truly, he is deceived by mere imagination, but he sees as if in a mirror and in fortune-telling, and now he accepts something small with gratitude, something accomplished in the next century with joy he will accept. (1 Cor. 13:12). What now seems perfect in the consideration of knowledge is such a small thing and imperfect that it is more distant from knowledge in the future century than it is from knowledge that happens face to face. So infinite is the knowledge of God, and in this life human nature is so far removed from the understanding of God’s mysteries, although according to each person’s success something greater is always added; but no one achieves perfect knowledge until he comes to perfection, and everything that is not perfect disappears. Whoever claims that the inner structure of natural things is understandable in the light of things has, of course, along a certain path and consequences, brought his reason to the study of creatures, and from intelligible and smallest things he has learned by experience to understand what is above any concept. About this, let him who boasts that he has achieved knowledge of things explain to us what the nature of the smallest of all things visible to the eye is, explain its properties, and let him say what, for example, the nature of an ant is? Is his life sustained by spirit and breath? Is his body solid with bones? Are its compositions intertwined with veins and ligaments? Is the location of the sensitive veins in the muscles and glands preserved? Does his brain extend in his spinal bones from his neck to his tail? Does a plexus of vein barriers provide impetuous force to the movable members? Does it have a liver and a vessel in the liver that contains bile? Is it the essence of the womb and the heart? Are there breathing and other veins, obstructions and wrappings? Is he naked or shaggy? Does it have equal hooves, or are its feet divided into many toes? How long is his life, and in what way will he be born from another? How long does it take to carry an embryo in the womb? Why are not all walking ants lower, all have wings, but some walk on the ground, and some fly in the air? So, whoever prides himself on the knowledge of things, let him explain the nature of an ant, then let every mind of superior strength test the nature. And when you have not comprehended even the slightest ant of nature with your knowledge, then how are you magnified that the incomprehensible power of God has been explored by your mind? To truly imagine that someone has explored the very essence of God above all things is a sign of excessive pride and arrogance. Such grandeur almost surpasses the very pride of the one who said: I will place my throne above the stars. (Isa.14:13). Isn't it the great David, to whom God revealed His unknown and secret wisdom, clearly confessing that the knowledge of God is not approachable when he says: Thy mind was amazed at Me? (Psalm 139:6). Isaiah, who saw the glory of God, what did he tell us about the essence of God? Prophesying about Christ, he thus testifies: Who can confess His generation? What about the chosen vessel Paul, who had Christ speaking within himself, who was caught up into the third heaven, and heard unspeakable verbs, which man cannot say, what teaching did he leave for us about God’s being? Having penetrated into private views of guilt, as if delighted with delight, because of this unsearchable vision, he cried out with a voice: O the depth of the riches and wisdom and understanding of God, for His judgments are untested, and His ways are unsearchable (Rom. 11:33). If this, to the extent of Paul's knowledge, is incomprehensible to those who have achieved it, then how proud are those who confess that they know the essence of God? Whom I would gladly ask about the earth on which they stand, and from which they were created, what will they say? What kind of creature will they tell us? So that when they reason about earthly things and things lying under our feet without question before us, then we would believe them about things that surpass all reason. What other way remains to know God? May those who despise everything that exists under their feet, and who pierce with their minds the heavens and all the powers of heaven, answer us. If the space of the sky exceeds the measure of human concept, then what kind of mind can explore the ever-present nature? When this sun, subject to decay, is so beautiful, so great, so fast in its flow, so firmly and constantly revolving, so commensurate with the whole world in its greatness that it does not exceed the equality with the entire earthly circle; with its beauty, like a certain bright eye of nature that adorns all creation. When, I say, we cannot get enough of the sight of this sun; then how red is the sun of truth? If it is no small loss for the blind to not see this sun, then how great will be the loss of the true light to the sinner who is deprived of being? If this is the temporal essence, then what is the eternal? If the visible is so beautiful, then how can we think about the invisible, which God has prepared for those who love Him? May we all receive the grace and love of our Lord Jesus Christ: to Him be glory forever and ever, amen. About gluttony and drunkenness Christian life is uniform, oh beloved! There is only one intention, that is, God's glory. Whether you eat, whether you drink, or do anything else, do everything for the glory of God (1 Cor. 10:31), says Paul in Christ. The life of worldly people is diverse and varied, changing many times to suit circumstances. Otherwise, when we too become subject to this same thing, and, if possible, seek only those who serve only whims, and show ourselves as such, I am afraid that we will not actually appear to be building what we destroy, and by what we condemn others, let us not condemn ourselves, possessing a feigned life, and always accepting another image on ourselves; Unless we change our clothes when we happen to be together with the proud. If this is shameful, then it is even more shameful than the voluptuous to change our meal. When you change the meal with many different dishes, wanting to bring pleasure to your brother; then instead you condemn him for voluptuousness, and pour out the reproach of gluttony on him, with your very preparations convicting him of these voluptuousnesses. Why do we need communication with many different people? Did anyone come from the guests? If he is your brother, and also has the intention of living, then he will recognize his meal in yours. What he left in the house will be found with us. Was he tired from the journey? We give him as much as it takes to make his work easier. Has anyone else come from worldly life? Let him learn from actions what words could not teach him, and let him take on the image and example of self-satisfaction in food. May the memory of Christian meals remain in him, and the shameless Christ for the sake of poverty. If he doesn’t pay attention to this, but rather laughs, then he won’t hold it against us again. Let us go around and experience what is not demanded for the necessary use, but for the accursed voluptuousness and destructive vanity is invented, not only is it shameful and not in accordance with the end set before us, but also does no small harm, when those who are luxurious, and rely on their bliss in the sole gluttony, will see us entertained by the same cares as those who they occupy their thoughts. Even when we take food, we should not have our mind idle from thinking about God, but the very nature and structure of the body that receives it is wasteful, let it be the praise of God that different types of waste, befitting the property of the body, are all well-invented by the manager. One hour for eating will be determined, and even that hour will be the same, so that out of the twenty-four hours that make up the day, barely this one will be used for the body. In others, the ascetic must practice in doing things to the mind. Whoever accepts this considerable advice will turn all his diligence to the soul, and will keep this purely and sincerely, but about the flesh, when he is exhausted by hunger, or struggles with cold and heat, or is obsessed with illnesses, or suffers violence from someone, he will take little care, and even if he sees his life in danger, then he is afraid. If someone wants to spare the body, but what has been acquired for one thing, I will need the soul, and help it to live on earth; even in this case, one should not worry much about pleasing it, but rather, in order to maintain it, and for the sake of spiritual service, with moderate diligence, preserve its health; however, do not allow him to play out of satiety. In this way, he will be obedient to himself, and easy for the heavenly procession, and most of all, he will make him capable of holding office. On the contrary, whoever allows him, like an indomitable beast, to be fed on a daily basis, will finally be forced to the ground by the weight of his flesh, sighing uselessly. But being presented to the Lord, and after the torment of the fruit he created in this life, unable to repay it, he will weep bitterly and enter into eternal darkness, constantly turning his blasphemy on the whims and flattery of them, by which the time of salvation was stolen from him; however, tears will have no benefit: in hell, who will confess to You (Ps. 6:6), says David to the Lord? The womb is incorrect in contracts, an unreliable storehouse, into which if you put a lot, it will only retain the harm within itself, but will not preserve what is put. And so everything that we have invented for food and drink, and that wealth beyond our needs, to please an ungrateful and empty belly, has contrived, when will ours be, even if the belly is constantly filled? All of this, a small certain amount of sweetness that soon imparts to us when we taste it, as if indignant at the excess, we carefully sweep it away, since if the food remains in the belly for a long time, we feel a great danger to life. The satiety caused the death of many, and it was the fault of the fact that they no longer ate anything else. since the power that organizes the animal is convenient to cook moderate food, and can transform it into the being of the nourished body, but it is unable to bring many different foods to this end, and produces many kinds of diseases. Satiety is the beginning of frenzy, for soon with luxury, drunkenness and excessive satiety, every kind of bestial intemperance arises. Henceforth, people become misogynistic horses for the sake of the fury caused by voluptuousness in their souls. So, O man! Do not relax your body with excess sleep, ablutions and soft beds, always keeping in your mind what was spoken by the prophet: what is the use of my blood, if it sometimes descends into decay? (Ps. 29:10). Why are you taking care that what you have will soon perish? Why are you full and fat? Or don’t you know that the more fat you make your body, the more difficult a prison you prepare for your soul? Many physical forces are an obstacle to spiritual salvation. And so the belly should be served in the necessary, and not in the voluptuous, as do those who are looking for table preparers and cooks, and are testing all over the land and sea, as if bearing tribute to some cruel master. Why are they pitiful because of their worries, no less tormented as if in hell, and not feeling any joy, who stop the fire, and draw water with a sieve, and fill a dilapidated tub with water: despite all this, they see no end to their labors. Just as a thirst for sweets makes drinking satisfying, and the preceding hunger makes a meal pleasant; so the consumption of brashen enjoys fasting. For when fasting is offered on Wednesday, and the usual satiation ceases, then eating it, which you have not had for a long time, will become pleasant to you. For this reason, if you want to prepare a table for you that you desire, make a change for it through fasting. But you, who always eat sweet foods, quietly make them tasteless, and through excessive greed for them you destroy their sweetness. Because there is nothing so desirable that there would be no aversion to it, if you always begin to enjoy it; and what rarely happens, the greater is the delight. For this reason, the Prophet mourns those who, at the beginning of the day, look for where to find a feast, and go around wine-growing and taverns, eating each other for drink, and all their spiritual care is dependent on this. since their eyes, having appeared in heaven, have no time to see its beauty; but, as soon as the day begins, they decorate their feasts, and show care and diligence in preparing the cups, vessels for cooling wine, glasses and charms, as if they were placing them in a certain disgrace and market place, so that the variety of vessels would satisfy their hunger, and the change and change of cups, satisfied with their drinking, would give them more. The rank in disorder and the location in an absurd thing are fictitious. At the same time, disputes about excessive drinking, debates and quarrels are born when they want to outdo each other in drunkenness. Their champion is the devil, and honoring victory is a sin. Whichever of them drinks more wine gains victory over the other. They bicker with each other and take revenge on themselves. Everything is filled with madness, all confusion, the vanquished drink, the victors get drunk, the servants mock. The hand gets tired, the mouth does not accept, the belly is torn, but evil does not diminish. The damned body, resolved by natural force, will flood from here due to immeasurable drinking, not tolerating violence. A pitiful sight! The husband is young in age, strong in body, distinguished in military ranks, rushes into the house with someone else’s hands, unable to restore himself; he walks lower with his feet. A husband who should be terrible to his enemies is the cause of laughter in the marketplace for children. Without weapons he is deposed, without enemies he is killed. The husband, a squire in the very flower of his youth, is exhausted by wine, and is ready to suffer whatever they want from his enemies. Who is it that is to blame for these evil ones? Who invented this? You have made your feast a defeat; You have ruined the flower of youth through wine. You invite him to supper like a friend, and throw him out dead, taking his life away with wine. How then, O man, do you differentiate from dumb animals? Was it by the gift of reason, which you received from your Creator, that you became the ruler and master of all creation? But whoever takes away his senses through drunkenness will be likened to foolish beasts and become like them. (Ps.49:13). Moreover, I would call the very beasts the most senseless, those who are drunk; because all four-legged animals and known animals have aspirations for confusion; and whose soul is dominated by drunkenness, and whose body is filled with supernatural warmth; They are incited to unclean and shameful mixtures at every hour. Just as water is a substance opposed to fire, so immoderate drunkenness destroys the mind. What animal is so weak in vision and hearing, like a drunkard? Do drunk people recognize their own? Don’t they often come to strangers as well as to their own? Don’t they often jump over shadows, as if over ditches and wilds? Their hearing is filled with noise and crashing like a roiling sea; The earth seems to them to be transforming, and the mountains to be spinning. Their dreams are heavy, unbearable, threatening strangulation, and truly adjacent to death, but the wakefulness of their sleep itself is more insensitive. Insomnia is their whole life, they have neither vestments nor food in the morning, they reign, they rule the army, they build cities in drunkenness, and they distribute a lot of money. What are you doing, O man? The slave runs away from the master who beats him, but you remain incessantly with wine, which always hits your head. The best measure for drinking wine is bodily need. When will you cross the limit? Then in the morning you will come weighed down, gaping, ailing with a disease of the head, and rotten, breathing wine, everything will be carried around you, everything will seem to be turning. When the membranes of the brain are filled with the smoke that the wine emits, then the head, feeling unbearable pain, cannot stand straight on its shoulders, and sways here and there, bowing. Intemperance in voluptuousness is obvious, which comes from wine, as from some source, and along with it comes the disease of lack of cold, which can be attributed to the female sex more than any frenzy of dumb beasts from those who get drunk. since the dumb ones learn the limits of nature: those who drink in the male field of the female, and in the female they seek the masculine. For this reason, drunkards, having destroyed their souls, and being wounded by all kinds of filth, also corrupt their very physical composition, when not only through the immensity of voluptuousness that inflames them into fornication, they melt and are destroyed, but also because of the very burden they carry a rotten, stinking and devoid of life body. Their eyes are blue and pale, their spirit is cramped, their tongue is relaxed and their voice is unclear, their legs are unsteady like a baby’s, and they vomit from excess, like from the soulless. They are pitiful for the sake of voluptuousness, and even more pitiful are those who are overwhelmed in the abyss, and whom, waves fighting with waves and plunging them, are not allowed to free themselves from the storm. The most overwhelmed ships, when they are overloaded, are lightened out of necessity by removing the burden; so they too must cast off their burden. They, vomiting and vomiting, barely free themselves from the burden, being so much more unfortunate than those who float that they complain about the winds, the sea and external obstacles, while they spontaneously attract a storm on themselves from drunkenness. The one who is possessed deserves pity, but the one who drinks and suffers from the same illness does not deserve pity, just like someone who is fighting a spontaneous demon. They also formulate certain cures for drunkenness, not so as not to suffer any evil from wine; but in order to continually revel. And there is no end to this evil, for the wine itself extends to greater things. It does not alleviate the need, but it introduces an inevitable need for another drink, inflaming those who drink, and always leads to the desire for more drink. Just as the clefts, while streams flow into them, are filled to be filled, but after the flood has passed they remain dry, so the lips of those who drink when they are filled with wine are somewhat full and wet, but after a little time has passed, they become dry and not wet. In every possible way one should abstain from things that outrage the mind. For when a lot of wine has poured in, then, like some tormentor who has ascended into the fortress of the city, not sparing any lawless command, it stirs up indomitable rumors in the soul from above. And firstly, having subjugated the mind, the entire order acquired from teaching confuses and overthrows, arouses absurd laughter, a rebellious voice, daring rage, unbridled desires, lust and fury for all lawless pleasures. For this reason it is said: let the strong not get drunk with wine, that is, not those who have been entrusted with any kind of power or popular government; nor those who are strong in body for the sake of their youth. For such people are by nature prone to anger; when they become inflamed from the wine, then by increasing the burning substance, they elevate a certain flame even more. An overly burdened ship is heavy and can easily perish; in the same way, bodies with the most luxurious foods for the sake of voluptuousness, through aggravating measures, plunge into the abyss of destruction. Damn it, oh man! Do you take Cain’s oath upon yourself, shaking and hesitating throughout your life? The body, which does not have natural strength, sways and shakes out of need. How long will your drinking continue?! It is dangerous, so that you do not become muddy feces from a man, so you are mixed with wine; and he rotted with him from daily drunkenness, stinking of wine, and even corrupted, like the most indecent of vessels. If drunkards do not inherit the kingdom of God (1 Cor. 6:10), then do you think that when you start fasting when you are drunk, you will receive any benefit from it? Drunkenness deprives you of the heavenly kingdom, so what fruit do you get from fasting? Don’t you see that the most skilled runners on horses, when the time of riding comes, prepare their horses by not eating. You, on the contrary, deliberately burden yourself with satiety, and your burdened belly is not only for running; but is not able to eat even before sleep, since much food does not give rest; but forces him, now to the right, now to the left side. May you not cause those who guide you to fast to become drunken; there is no entrance to fasting through drunkenness; truth cannot be approached through deception; nor to purity through intemperance; below, and briefly the river, to virtue through malice. Drunkenness leads to intemperance, and fasting leads to little contentment. The ascetic strengthens himself before battle, and the one who wants to fast prepares himself through abstinence. So as not to become like an avenger of fasting, or a deceiver of the lawmaker, give up drunkenness for these five days. For you work in vain when you crush your body, but you give no consolation to greed. Drunkenness does not accept the Lord, it disables the Holy Spirit. Smoke drives away the bees, and drunkenness takes away the gifts of the Spirit. So, so that we do not suffer from this, let us leave serving an ungrateful womb, so that we may be granted eternal blessings in Christ Jesus our Lord, with Him to the Father and the Holy Spirit glory, honor, power and splendor, now and ever, and forever and ever, amen. It is highly reprehensible for a Christian to be ready to take revenge, and to strive in every way for equal retribution for those who have offended. For how can he teach another not to repay evil for evil to anyone, who himself tries in every possible way to take revenge, and to cause mutual annoyance to the one who has irritated him, without imitating the meekness of David who says: if I repay those who repay evil, let me then fall away from my lean enemies? (Ps. 7:5). So, Christian, you must restrain the ferocious and insane movement of the spirit, presenting as an example the blessed David, how he meekly endured the reproach of Shimei, did not give time to anger to move, raising your thoughts to God, and saying: for the Lord spoke to Shimei to curse David. (2 Samuel 16:10). He, being called a man of blood, and a man of lawlessness, did not give him the cold, but humbled himself, as if reproach would be worthy of being pronounced against him. Moreover, any reproof that clearly concerns the person being reproached causes him to be tormented by his conscience, since it presents him with the chill of sin; so it greatly benefits the one who does not feel his crimes, leading him to feeling and true repentance. What kind of bodily wound could cause such severe pain to the body? How great a torment does an accusatory word produce in the soul when it touches the conscience of those oppressed by the cold of lawlessness? It is not so much that a bodily image seems to be characteristic of anyone, but rather that peace and meekness are characteristic of the God-loving soul. It is fitting for such a person to attract others to himself, and to fill all those who approach him with some kind of fragrant peace of kindness of morals, to guide others to the best, and not to follow others in an inappropriate manner, while leaving contentiousness to others; and if possible, destroy it from their hearts, and overcome insults yourself with kindness. since it is the work of every angry person to take revenge, and in order to overcome anger itself, this is characteristic only of him, and of those like him in virtue. Oh, what a wonderful sight! How honorable and worthy of wonder, and almost surpassing human nature, is a deed, much to the rooted man, and sometimes to the one who has received an emphasis on the cheek, and to the one who has suffered countless others from those who, both in word and in deed, bring him to extreme dishonor, not only will he not be moved to take revenge, but also meekly and without anger will pray for the one who insulted him, so that the former his sin was forgiven, and henceforth God honored him with his due care! We are now among the rest of the evil, and in this we especially sin, that we strive for evil, and we repay less in equal measure, but we take greater revenge not only when we suffer an insult, but also when we are not respected, we become angry, and those who give us less honor than we ascribe to ourselves, we regard as our enemies. Has anyone insulted you in anger? Keep evil at bay with silence; his rage, as if not accepting a certain stream into his heart, was like the winds, blowing away everything with a nasty breath. Did he insult you? Bless him. Did you hit? Endure. Did he despise and impute it to nothing? Think of yourself as being taken from the earth, and you will return to the earth again. Did he call you inglorious, despicable, and a person of no significance? Call yourself earth and pedestrian: you, of course, are no more noble than our father Abraham, who called himself that. Has anyone called you unlearned and beggarly? You are a worm for yourself, and call existence from the rot to be possessed, uttering David’s words. Add to this the virtue of Moses. He, we reproach from Aaron and Mary, did not complain to God; but prayed for them. You, if someone calls you wretched and tells the truth, accept the truth; and when he lies, what need do you have? You are not praised above the truth, weaken, below reproach, become fierce when it does not concern you. Don't you see how arrows pierce hard and strong substances that oppose themselves, but in soft and yielding things they weaken with their aspiration? Why does the name beggar bother you? Remember your nature, that naked you entered into this life, naked you will depart. And what about the naked? These words are not unbearable for you. Who was ever taken to prison for the sake of poverty? Poverty is not reproachful, but it is reproachful not to graciously tolerate poverty. What's crazier than anger? If you remain without anger, then you shame the one who annoys you, by your very deed showing chastity. Like someone who beats the insensible, he torments himself; because he can neither take revenge on the enemy nor satisfy his anger, so the slanderer cannot find consolation for his passion, unaffected by his reproaches. Having taken revenge, and in the same way, rebelling against the reproacher, how do you have to answer that he irritated you before? But is this worthy of an apology? Does a fornicator, by placing the blame for a crime on a harlot as an instigator of sin, thereby reduce his own condemnation? When reproach is evil, then avoid imitating it. For what another began does not suffice for your excuse; but what is more and more just, in my opinion, is that this increases your indignation, because he who is angry has no example of chastity. You, on the contrary, seeing the angry one ugly, did not shy away from becoming like him; but you are even more indignant, you feel cold and resist: why does this indignation of yours serve as an excuse for what preceded it. For if anger is evil, then why did you not shy away from evil? If there is anything worthy of forgiveness, why are you indignant at the angry one? He who counters a vain talker seems to be similar to being in some way. Solomon says: do not answer a fool according to his madness. (Prov.26:4.). Whoever desecrates the image of the king is, as a criminal, brought to justice against the king himself; Likewise, one who offends one who is created in the image of God is guilty of sin. Do not be with a hard-hearted husband (Proverbs 24:1), says this wise man. It is an unbearable disaster to be associated with a dog and hear incessant barking. Avoid cohabitation with a hard-hearted person, lest you too become accustomed to his morals. Did he say anything annoying? Through this feat you will also become furious. Just as the barking of one dog excites another to similar barking, so he arouses the dormant, already silent rage in you; and you bark at each other mutually. Then, standing united against the other, you utter dishonest words like a sling. He said something offensive to you, and you repaid him with a large increase, imitating him. Having accepted retribution for his offensive word, he did not restrain his desire, and increased his anger, he wanted to surpass him with a curse, but when you heard it, you became exalted again, and evil strife was born. Who wins in an evil battle; he is the most damned one. For when passion, having once overcome reason, begins to act in the soul, then it makes a man a beast, and does not allow him to be a man anymore. As in poisonous things there is poison, so in angry things there is rage. They bark like dogs, jump like scorpions, bite like snakes. Those who are angry, firstly, forget themselves, then all their relatives. The sword is sharpened by anger, the death of a person at the hands of someone like him is insolently done. In rage, brothers do not know each other, but parents and children forget their nature. Just as streams flow into low places and drag everything they find with them, so the violent and uncontrollable aspirations of those who are angry attack everyone equally. For by the memory that offended them, like a goad, they are wounded by the rage that flares up and leaps within them; They do not cease until they bring harm to the one who insulted them. When a person, like a flame, ignites due to the abundance of combustible substances, then he is a disgrace, which cannot be explained in word or in deed. His hands rush towards his neighbor, and his very legs leap forward insolently; Finally, everything that falls into the hands of this fury becomes an instrument. When, on the other hand, they find equal evil opposing themselves, that is, equal anger and fury; then, fighting with each other, they do and suffer what the combatants suffer under the power of the same demon. It is known that mutual insults and irritations are at first small and easy to heal, but over time they multiply due to strife to the point that it is already very difficult to heal them. Until the ongoing slander is interrupted by discord, suspicions of greater evil continually increase. When, O Christian, you see an angry man gnashing his teeth, then think that this man is like a boar, showing his inner rage by gnashing his teeth. In evil conflicts, the most unfortunate is the one who wins; since he departs with greater sin, direct your rage directly against the serpent. What justified Phinehas? Isn't there righteous anger against those who have gone astray? Although this one was always quiet and meek; but before that I saw the fornication of Zamri and the Midianite woman, clearly and shamelessly committed in such a way that they, beneath their ugliness, covered the cold spectacle, not tolerating it, but using rage at the right time, he pierced both of them with a spear. In like manner, Elijah, the zealot, put to death four hundred and fifty men of the priests of the cold, and four hundred men of the groves who ate Jezebel's table, with a reasonable and chaste rage in favor of all Israel. In this case, rage is often the servant of good deeds. And everyone will look with greater pleasure at his angry friend than at someone else, even if he pays respect. Therefore, imitate this, and not against ourselves, but against the devil, in order to intensify our rage by sweating, when we desire the kingdom of heaven, in Christ Jesus our Lord, to Him be glory and power with His beginningless Father, and the all-holy and life-giving Spirit, now and ever, and unto ages of ages, amen. The difficult circumstances of the present time cause us no small sadness; when all the churches are shaken, and every soul is troubled. When everyone boldly opened their mouths against their fellow servants. Lies are spoken without fear, the truth has become hidden; those slandered are accused without trial, slanderers are believed without trial. Much time has already passed since I myself, being struck by slander, endure the blows of condemnation, being content only with the fact that I have the Lord as a witness to all secrets, knowing all the secrets. But since many have already taken our silence as confirmation of slander, and have imagined that we are not silent out of long-suffering, but perhaps because we cannot open our lips against the truth; For this reason, I pray for your love for Christ, so that you do not completely accept the slander brought on me on the one hand as true, since, as it is written, the law does not judge anyone unless it hears from him first, and understands what he is doing. (John 7:51). You demand an answer from us regarding the errors attributed to us. If you find the truth with us, then do not give place to lies; If you feel us, exhausted in response, then believe our slanderers as if they speak the truth. For it is impossible for us to block their mouths with words; but it is even more likely that they are more irritated by our answers, and are building the most severe misfortunes for us. It is known that a prudent judge is motivated by the very matter of showing the truth; and even if we are completely silent about it, you can see it from the very actions. In this case, imitate Alexander, who, as they say, while listening to the slander of one of his friends, stretched out one ear to the slanderer, and tightly clasped the other with his hand, letting him know through this that he who intends to judge righteously does not entirely need to rely on the judgment of those who preceded him, but leave the whole half of his ear in order to listen to the justification of the slandered. Usually such unfit servants cleave to the great authorities who, not having their own perfections through which they would be known, strive to show themselves through the misfortunes of others. Like kites, flying through various flower beds, and many red-flowering and fragrant places, they rush to the evil ones; or, just as flies, passing healthy things, rush to the scabs, so those who are envious of worldly lordships and splendors, regardless of the least, attack the despicable. Why should right-thinking judges look to the example of Alexander? This sovereign, having received a message in which one of his doctors was slandered, as if there was malice against him, not only did not believe the slanderer, but also, while reading the message, drank the medicine. From which it is clear that he who pours out his reproaches on his neighbor, and does not support his words with any evidence, will inflict a bad reproach on himself, out of his own vanity. For the slanderer, how else can it be decent to call him, if not give him the same name, which he really deserves. Let the one who reproaches his neighbor not be like the devil in this, but rather let him be a brother who exhorts with love and leads to correction through reproof. Likewise, do not open your ears to reproaches, but be judges of the truth, so that those who are reproached are not left without correction when their error is not proven to them. For, in this way, they too will recognize their crime, and after their conviction you will be justified before the Lord, even as you who avoid the fellowship of sinners; and those who expose will have a reward, since they have openly committed a hidden sin. If you condemn them before they are convicted, then they will not suffer any harm, except that they will be deprived of the thing that is dearest to us, that is, your love, but you will suffer this very thing by being deprived of them, and on top of this you will find yourself opposing the Gospel, which says: our food law judges a man, if he does not hear from him first, and understands what he is doing? (John 7:51). No, most honest brothers, do not be subjected to this; Do not despise this prayer of ours, lest the terrible prophecy of the Lord who said: for the increase of lawlessness, the love of many will dry up, will not befall us. (Matthew 24:12.) Just as aphids spoil wheat, so envy corrupts friendship. While envy is not characteristic of goodness, on the contrary, it is befitting of the devil. Iron rusts, and envy destroys the soul in which it dwells. The echidnas that gave birth to their womb, corroding, are born; Likewise, envy consumes the soul in which it is born. The envious person seeks the only consolation for his anger when he can see one of those he envies fall. The whole purpose of envy is to see the envied from the prosperous to the poor, and from the happy to the unhappy. Then the envious one is reconciled and becomes a friend, when he sees another tearful, when he sees a crying one, he does not have fun with the complacent one, but sheds a lot of tears with the one who is crying, and regrets the change in life from which he has come, not out of philanthropy and compassion praising his former well-being, but in order to inflict misfortune on the most severely fallen. Such was Saul, who was given the opportunity by David’s many good deeds to drive David out, and he tried to pierce his benefactor with a spear. He, having been completely saved from his enemies by his army through him, and delivered from the shame of Goliath, attempted to kill David with his own hand, or to destroy him by treachery; then making him a fugitive, and at that time did not leave envy of him; but finally, having raised a battle against him with three thousand chosen men, they searched for him in the deserts. He (Saul) even at the very time of the persecution, and being ready to slaughter his enemy, and again having been saved from the righteous, unwilling to lay his hand on him, was appeased by this beneficence; but again he gathered the army, again he drove, until the second time he was from David in the cave; and through this he showed David’s virtue in the brightest way, but created his own most obvious malice. The brothers did the same thing to Joseph, not knowing what they were doing. For, when Joseph’s dream is true, how is it possible that what was foretold could not come true? When dream visions are false, then why do they envy those who do not have to receive? Truly hatred is an evil characteristic of the devil, which cannot be explained in a word, nor can it be corrected. The sick head explains his weakness to the doctor of the head; And what will someone who is sick with envy say? Are they bringing me good brother's sorrow? This is the truth; but everyone who says this will be ashamed. What are you grieving about? Is it about your own misfortune, or about someone else's well-being? Without a doubt, envy is an evil characteristic of the devil. Just as an arrow, strongly emitted when it hits something hard and strong, returns back to the Sagittarius, so the movements of envy, when they do not harm the envied person in the least, turn to harm the envious person himself. Envy contains many evils; but one of them is useful because it is evil for the culprit himself, and corrodes his heart more than rusting iron. The envious person apparently does little evil, but consumes himself with sadness and sighing at the well-being of his neighbor, whose happiness does not diminish, but only tires himself with envy. However, we try as hard as we can to ignite the substance, as much as possible, from the fire, we must try no less in order to in every possible way remove ourselves from the conversation of envious people, and thereby be safe from the arrows of envy. We feed the dogs and tame them; while we do good to the envious, we do them even more cruelly. since he does not rejoice over a good deed, but grieves over the abundance of others who have enough wealth to fulfill his needs. Lynxes naturally have some rage in front of people's eyes when they jump. So, if someone wants to reproach the fury of this beast, then on paper shows him the image of a man, and out of much rage, without thinking about the mark, it torments a person, and thereby shows hatred of man, so the devil shows his hatred of God in His image, since he cannot touch God Himself. So, O man, I want you to avoid imitating the evil ones, seeing in a small animal the great deceit and cunning that this is. Cancer desires oyster meat, however, it is difficult for him to catch this prey due to its hard barrier in the skull. Nature itself protected her tender flesh with a strong bulwark. Why is this animal called transdermal? And since the two halves of the skull, tightly connected to each other, protect the oyster, for this purpose the crayfish mites are not at all effective. What is he doing? When he sees an oyster in quiet places warming itself with pleasure, and opening its skull to the sun's rays, then, secretly placing a pebble inside, it prevents it from closing, and so what his strength did not allow him to do, he gets by cunning and cunning. This is the deceit of unreasonable and dumb animals. Such is definitely the case with someone who, having a flattering attitude towards his brother, during a misadventure attacks his neighbor and amuses himself with the misfortunes of others. I can’t keep silent about the polyp (cuttlefish) slyness and cunning, which sticks to every stone and takes its color upon itself. Why do many fish swim without fear, like they come to a stone, to a polyp, and are ready prey for this insidious beast. Such morals are those that always flatter the powers that be, adapting to every occasion, and always remain in the same frame of mind; but constantly accepting different views of oneself, changing their thoughts to please everyone. It is difficult both to avoid such people and to prevent oneself from harming them, because under the guise of friendship, cunning malice is deeply hidden in their hearts. They, nourishing hatred in their hearts, outwardly show love like stones in the sea, which are hidden, being in the water, causing unexpected harm to those who do not foresee. Why is it not necessary to remain silent when faced with slander, not in order to defend yourself by reflecting it, but in order to prevent lies from spreading, and not to allow the deceived to suffer harm. For a slanderer causes harm to three people: firstly, to the person being slandered, secondly, to the person to whom he slanders, and thirdly, and finally, to himself. So, when we know that to slander and slander someone with an intemperate tongue and an unreasonable mind is the work of evil and hostile people, on the contrary, those who are recognized as evil for the reason for the slander they inflict, with all diligence, try to refute the lie with evidence, is the work of chaste men who, thinking well about themselves, highly regard the safety of many as a great value. Let us therefore avoid malice of the former, and let us be zealous of virtue for the latter in the hope of receiving future benefits in Christ Jesus our Lord, to Him be glory and dominion, now and ever, and unto ages of ages, amen. On chastity and intemperance Alexander, King of Macedon, having captured the daughters of Darius, whose beauty was marvelous, according to history, wanted to look at them lower, considering it unworthy for the conqueror of their husbands to be defeated by their wives. This is similar to our commandment: whoever looks at a wife and lusts after her has already committed adultery with her (Matthew 5:28), that is, whoever looks lustfully at a wife, although he did not commit adultery in deed, but because he desired it in his heart, is guilty of sin. So, when those who watch with care are subjected to such a calamity for accidental incidents, how much calamity will they be subjected to for purposely seducing themselves, so that they can see women drunkenly without drinking, an image for relaxation of those giving, and tender songs singing, which with one ear can put every desire of voluptuousness into the incontinent? What do they say and what do they answer, who accumulate an immeasurable amount of evil from such spectacles? Are you not guilty, according to the inevitable saying of the Lord, of the judgment of adultery? since one can create the Fall with a word, commit adultery with one’s eye, become defiled by one’s very hearing, think iniquity in the heart, and corrupt chastity through immoderation in food and drink. Whoever, for the sake of the law of virginity, preserves abstinence from all these things, that is the true guardian of virginity. And whoever only professes his virginity in words, he certainly wants to acquire virginal praise for himself in one name, but he does not retreat in the slightest from the coldness of fornication. Without a doubt, he is not pure who does not have mental constancy in chastity; but who has subdued carnal wisdom to the spirit. He who wants to be chaste, let him learn the actions of chastity from Joseph, reading more often the story about him, in which he will find not only abstinence from voluptuousness, but also a true disposition towards virtue. Without a doubt, Joseph’s life is an exhortation to chastity, just as the story of Sampson is an exhortation to courage. On the contrary, one cannot be called chaste in whom, either through old age, or illness, or some other event, the essence of carnal passions has been tamed, since this one also has a desire for evil; but action through weakness of weapons is prohibited. True chastity exists, a certain rational force impressed in the soul, and within it destroys the traces of shameful movements. Consequently, eunuchs cannot boast of chastity. A horse does not deserve praise for not being able to fight with its horns; but they praise the one who does not hit with his hoof, but we call the oxen who do not hit with their horns meek. The one who is unable to do something is not worthy of praise; but he who is able does not use his strength for evil. So, the body must be trained, and it, like some kind of beast, should be restrained from aspirations, and the indignations from it in the soul created by the mind, like a whip, should be quenched, and without completely weakening the fords of voluptuousness in negligence, leave the mind, so that it, like a horse master, will be drawn from the unbridled horses with the uncontrollable desire of the current ones. It is not obscene to remember here Pythagoras, who, having learned about one of his relatives that he was fattening himself with both exercise and food, said to him: will you stop making a prison that is so difficult for yourself? They also say about Plato that, foreseeing harm from the body, he deliberately chose the unhealthy place of Attic for the academy, so that he could cut off the unnecessary branches of his body, like a grape tree. I myself have heard from doctors that excessive fatness of the body is subject to danger, but when excessive care for the body and the body itself is not useful, and the soul becomes an obstacle, since to obey and please it is obvious madness. Why should one leave the whole body in contempt, if one does not want to be buried in its voluptuousness, like in muddy feces, or, according to Plato’s word, care only about it, as long as it serves for wisdom, about which Paul the Apostle also exhorts us not to create pleasures of the flesh, to incite lust. (Rom.13:14) But we do not do this, the wives (among us) who are barren, having forgotten the fear of God, not neglecting the eternal fire, at the very time when they should have remembered for the sake of the future resurrection in their houses and thought about that day, in which the heavens will open, and the Judge will appear to us from heaven, the trumpets of God, the rising of the dead, righteous judgment, and reward for everyone according to his deeds, instead of this in thoughts to have, to purely guard their hearts from evil thoughts, to wash them with tears of previous sins, and to prepare for the meeting of Christ on the great day of His coming, they, throwing off the yoke of Christ’s service, casting away the veil of decency from the head, not thinking about God, not caring about His Angels, shamelessly presenting themselves with every image of a man, shaking their hair, dragging clothes, and playing together with their feet, attracting all the shamelessness of the young men to themselves, and in the martyrdoms before the city of beings, making up faces, consecrated places were created as the home of their shamelessness. With the singing of prodigals they desecrated the air, they also desecrated the earth, beating it with unclean feet in their dancing, attracting to their spectacle a multitude of young men from everywhere, truly amazed, and of course frantic, and exceeding every measure of rage. Do you laugh, tell me, and rejoice with intemperate joy, when you need to cry and sigh for those who have passed by? Do you sing prodigal songs, rejecting the Psalms and songs with which you have been taught, moving your feet, jumping like wild people, rejoicing with obscene rejoicing, when you should bow your knees in prayer? ABOUT! Who will I mourn? Are the girls unskilled in marriage? Or married wives? These returned, having lost their virginity, but they did not bring chastity back to their husbands. For although some may have escaped sin in body, their souls have certainly become corrupted. Every wife who misuses the decoration of her clothing should expect it to be taken away. And since I walked, he says, wearing a lot of garments, that is, not out of decency, but using their clothes in an evil way, for this reason they are commanded to be naked for the glory of their garments. The Lord will also take away from us the glory of our robe when we appear before Him having used it unworthily, that is, when we trample on it and defile it with carnal impurities. What kind of robe is this? The verb: if you were baptized into Christ, you put on Christ (Gal. 3:27), and the Lord will take away from those who through sins trample on the body, and consider the blood of the covenant to be defilement. Women, who think highly about bodily beauty, elevate themselves above others, vainly magnify themselves as things that quickly fade and decay: and they wear their necks high, so that their faces will be visible to everyone. An honest and well-behaved wife, due to her characteristic chastity, has crouched down on the ground and has a lowered face, but she is shameless and wants to catch many in the net of her beauty, walks high, wearing her neck, with the delusion of her eyes she expresses coldness, and with her very gaze she releases some kind of pernicious poison, just as they say about the basilisk that he kills with a single glance spectators. The essence is also some paints that wives use to decorate their faces, such as whitewash, rouge, and surmilo. The whitewash falsely shows the whiteness of the body, the rouge turns red on the cheeks, and the moon-shaped eyebrows are painted around the hair with surmil, but the Lord threatens to take away this decoration too, so that the chastity of men is not stolen, in the words of these paintings, let the cursed hair of the youngest be stolen. The evil aspirations of wives, the weak souls of husbands who turn to them towards themselves, seem to be forcibly attracted. Let husbands hear, let wives know, like the most dumb, that chaste observance of widowhood is preferred to shameless polygamy; the enemies themselves cease to quarrel with the dead; and mothers begin to hate after death. They say about the turtle dove that, having separated from her husband, she never communicates with anyone else, but remains husbandless in memory of her first husband, having rejected communication with others. What could be more wretched than us, who not only are like the dumb, we do not show love for marriage, but also, walking contrary to God’s commandment, in an exalted way, with our very gaze and feigned adornments, we rob others of their chastity? These decorations will certainly be taken away from us at the time when we will be presented all naked before the Judge, when our eyebrows will fall, our cheeks will be sad, the color will appear pale on our faces from fear, and each will take it according to his deeds. Imagining all this in our thoughts about our beloved, we sweat while we have time to reconcile our actions with the law of God, so that we may become participants in future blessings, in Christ Jesus our Lord, to Him be glory forever and ever, amen. About humility and vanity It is not possible for someone who does not want to take a place lower and last in front of everyone, or for someone who is being reproached to refrain from anger, or for someone who is offended to overcome temptations with long-suffering. He who has reached the extreme of humility condemns his own badness even more, and cannot be disturbed in spirit by dishonest words. But if we reproach him for his poverty, then he himself knows that he is poor, wretched in everything, and demands daily alms from the Lord; then even before that he has knowledge in his soul that he was created from the earth, in a word, to say: great is with God the one who humbles himself before his neighbor, and accepts accusations, even if they are false, without shame, so that there is great benefit, that is, peace to give to his brother. since it is no less difficult to maintain indifference in misfortune, as it is not to become arrogant in happiness. The more one pleases a proud person, the more his arrogance increases. It is fitting for a humble and humiliated spirit to have sad eyes, drooping to the ground, a careless appearance, unadorned hair, and dull clothes, so that what those who cry with effort do can be seen of itself on us. The garment must be girded, but the girdle should not be higher than the belly; since this is usually done by women; below is weak, so that clothes relax; because this is a sign of negligence. Let the walk not be slow, so as not to show mental relaxation; nor fast and impetuous, so as not to express the insane aspirations of the soul. Let the intention of the clothing be one, that is, so that the clothing for the body from cold and from heat will be a capable and contented cover. Should not require clothes of a beautiful color, thin and soft. For in clothing, picking out color is like a woman’s adornment, about which wives take a lot of care, decorating their cheeks and hair with someone else’s color. But the clothes need to be thick, too, so as not to require others to warm the body. In the same way, let the shoes be of little value, but fulfilling the need without lack. A vile and despicable soul always occupies itself with empty and worthless things that excite the passions of love of glory. I call him vain, who only says or does something in this life for the sake of glorifying himself, who, for example, does alms solely to be glorified; and thus receives a reward for himself through this, however, there is neither mercy nor generosity in him. Likewise, one who imagines himself to be chaste only to please people, is not in the thing itself chaste. since he does not seek virtue, but is caught by the glory that comes from it. Ananias had previously had no compulsion to promise God his acquisition; but when the desire for human glory prompted him to bring this as a gift to the Lord, so that everyone would be surprised by his generosity, then, just because he had hidden part of the price, the Lord’s indignation aroused such terrible indignation upon himself (of which Peter was a servant) that he could not even receive time for repentance. Thus, the Lord resists the arrogant, and humbles sinners even to the ground, He Himself promises to tame the insolence of the proud; and thereby does not allow them to become like the devil, as the father of pride, and makes them His disciples, saying: learn from Me, for I am meek and humble in heart. (Matthew 11:29). But why do you become arrogant, O man, when you defeat nations and overthrow cities? Should the ax really be proud of the fact that it throws the tallest trees to the ground, and the saw that divides hard and strong trees? However, no ax can cut without the help of hands; a saw below can divide it without the help of hands. When you see your neighbor sinning, do not just look at his sin, but think about how much good he has done or is doing? And so many times you will discover that he is much better than you when you experience all of his deeds, and not only consider a certain part of them. Below, God Himself tests man in parts: For, he says, I will gather together their deeds and thoughts. (Isa.66:18.) And once punishing Jehoshaphat for the sin he had committed, he also remembered his virtue, saying: but only good words have been found in you. ( 2 Chronicles 19:3 .) Humility of mind often delivers a sinner from many sins. Do not justify yourself before others, so that, having justified yourself before yourself, you will not be condemned before God. Do you think that you have done any good? Thank God, and do not be proud of your neighbor. For how did you use your neighbor when you confessed the faith, or endured exile for the name of Christ, or endured the labors of fasting? It benefits no one else, but yourself. Fear, lest in this way you too be cast down, like the devil, who, having become proud before man, fell from man, and became the footstool of him that was trodden down; To put it briefly, remember this true parable: The Lord resists the proud, but gives grace to the humble. (James 4:6.) Always keep in your heart this saying of the Lord: everyone who exalts himself will humble himself, but he who humbles himself will be exalted. (Luke 14:11.) Do not be an unjust judge for yourself, test yourself with partiality, when you think that you have something good, putting it on trial, but completely forgetting your sins. Do not be proud because you are doing good today; below, forgive yourself what you have done evil before, but when the present gives rise to pride in you, then bring the past into memory, and so you will leave behind insensible arrogance. Truly, the most difficult thing is to know oneself, since the eye that looks at the outside does not want to look at itself; but our mind itself, looking diligently at the sins of others, slowly begins to recognize its own errors. Don’t be harsh in your reprimands, rebuke quickly and with confusion of spirit (for this shows insolence), expect less for small actions, as if you yourself were completely righteous. Accept the sins of those who exist, correct them spiritually, as the Apostle teaches: take care of yourself, lest you too be tempted. ( Gal.6:1 .) When we sin in any way, by admonition we are made better; and when we sin in nothing, why are we hated? For this reason, I advise you, O man, to remove thoughts from your soul, as if you had no need to communicate with anyone else, especially because moving away from the consent of the brethren is not a matter of love for one who walks, or one who fulfills the commandments of Christ. May not the evil of war that walks around us ever befall us. And we, along with others, being struck by misfortune, will not have anyone who sympathizes with us because we ourselves, during our well-being, did not show signs of compassion towards the unfortunate. I strive to be completely unknown more than the vain people care about nobility. In the same way, you should take no less care to avoid human glory than others take to gain it. When you have received high dignity, when everyone honors and glorifies you, be equal to your subjects. because whoever wants to have primacy over everyone, the Lord commanded him to be the slave of everyone. This great Moses, humble and obedient in everything, when he was sent to the people, said this: I pray, Lord, choose another, and follow him. (Exodus 4:13.) For this purpose, God urged him more than ever, since by his very denial and confession of weakness he showed himself worthy of being a leader. There is a fair amount of this admonition (Wis. 7:6.) Do not seek to be a judge, as you will not be able to remove the offense. However, the word of Moses does not generally signify the denial of those who were forced from the rebels to accept leadership, for it does not simply say, I will not be the leader; but with such an application, I will not be the leader of this people. Then he adds this guilt: because their pagans do not repent of the Lord with their iniquity. Moses, therefore, to the lordship of this life and to the leadership of so many people we call upon is denied by the verb: who am I, that I will go to Pharaoh the king of Egypt, and lead the people out of the land of Egypt? ( Ex. 3:11 ). And again: I pray, Lord, I am not able to speak to Your servant before yesterday and the third day. (Exodus 4:10) And again: I pray, Lord, choose another who is able, after him. (Exodus 4:13.) The Lord says to him: Go and lead this people, and I will send My angel before you. (Exodus 32:34.) What does Moses answer to this? I pray, Lord, if You yourself do not go with us, do not take us away from here. (Exodus 33:15.) Isaiah, on the contrary, having heard nothing of this kind, but having learned about the single need of the message, willingly gave himself up to all dangers. What were these men thinking? Moses thought that people are sinners, and they demand the One who forgives sins, which the Angels are not strong enough to do; because the Angels execute sinners, but they cannot forgive sins. For this reason, let the true Lawgiver, the omnipotent Savior, come (Himself), who alone has the power to forgive sins. Isaiah, out of his immeasurable love and zeal, did not think the least about what he had to fear from the people. We must imitate both of these actions in the hope of receiving eternal blessings, in Christ Jesus our Lord, with Him the Father receives glory, honor and power, with the Holy Spirit, now and ever, and unto ages of ages, Amen. About happiness and unhappiness, also about prudence Just as pleasant and desirable things for many do not have constancy and firmness in themselves, so all sad adventures cannot remain long and unshakably, but everything is, as it were, subject to some kind of excitement and unexpected changes. Neither physical health, nor youthful color, nor abundance at home, nor other worldly well-being lasts long, but in the quiet calm of this life, expect the storm of things: for illness will come, poverty will come, for the wind does not always breathe from behind. Even the most glorious and in all respects worthy of emulation husband, unexpected misfortune often befalls him, and unforeseen circumstances, like windy storms, disturb all the prosperity of everyday life. The frequency of evils is like waves that rise up one after another. But one day you will see that this too will pass into joy and change into pleasant silence. Just as it is impossible for the sea to remain in one and the same state for a long time, which is now seen quietly and constantly, but little later you will see it agitated by strong winds, and the boiling wave soon turns into deep silence, so everyday things are conveniently transformed into both countries. For this reason, a benefactor is needed, and in the silence of everyday life, when everything happens according to desire, he listens to changes, and not like in immortals, he rests in the present, and does not despair in an ill-fated state, so that the former victim will not be plunged into unnecessary sadness. With all this, the helmsman himself cannot create silence in the sea when he wants, but we can easily create a calm life for ourselves when we only tame the waves raised within us from our passions, and do not allow our spirit to be overcome by all external adventures. because those who are overly concerned about life, like fat birds, having wings in vain, together with wingless animals creep on the ground. Many, having gathered a lot in their youth, and in the very prime of their age, having raised temptations against them by the spirit of malice, did not endure the violent attack, since they did not have prosperity; and so they lost everything. And others have fallen away from the faith (1 Tim. 1:19); others, chastity preserved from youth, when, like a storm, some frantic voluptuousness arose in them, was destroyed. A pitiful sight! A fasting husband, through exhaustion of the whole body, through incessant prayer, through abundant tears, through abstinence maintained after twenty or thirty years, through inattention for the sake of mental neglect, destroys everything in one instant. A man pleased by the fulfillment of the commandments becomes like a very rich merchant, who, rejoicing in the abundance of self-interest, sails his ship safely into its terrible depths, but perishes at the very shelters, and suddenly loses everything. Our God has mercy on such people. Mercy is a kind of compassion for those who have suffered something unworthy, which comes from people who are prone to regret. We have mercy on someone who, due to much wealth, has fallen into extreme poverty, or who, having enjoyed the perfect health of the body, has fallen into extreme weakness, or who, having previously had beauty and physical goodness, has become disfigured from the most intolerable diseases. Why is it that God Himself, when we, living in paradise, were glorious, then through exile we were made inglorious and despised, has mercy on us, seeing what we are like from what we were made to be? He Himself, with the voice of mercy, cried out to Adam, saying: Adam, where are you? (Gen.3:9). Through this, without a doubt, God did not want to know about him, being Omniscient, but wanted Adam to know what kind of person he was from what he was created. Where are you? like a river: into what abyss did you (Adam) fall from such a height? Therefore, reason, which, like a certain judge, occupies the most important place in us, must analyze and examine every action, whether it should be taken or not, and both according to one’s own consent and according to spiritual aspirations, with careful reasoning, it must be allowed, about this the Apostle Paul tells us: if we had reasoned with ourselves, we would not have been condemned (1 Cor. XI, 31.). Don't be curious about the future, O man! But use the present to your advantage. What is the use of foreknowledge? If there is good to follow, then it will come, even if you did not know it in advance, but if it is evil, then what is the use of being consumed by sadness even before? Is it not clear that the name of wisdom is twofold? There is only one way to observe one’s own benefit and to slander one’s neighbor, as is the wisdom of the serpent who guards his own head. This, apparently, consists in the slyness of morals, which quickly invents its own benefit, and catches the simplest, what was the builder of untruth. True wisdom is the knowledge of what to do and what to run away from, the follower of which never deviates from virtue, and will never be pierced by an arrow of destructive malice. But since not one of us can know through himself what should be done, for this reason the beneficent God gives us advisers, and not rulers. It is common for a king to command his subjects, but for an adviser to give useful advice to those who accept it. And so, let each of us, not as an owner, but as an adviser from the Lord, think of being the people given to ourselves. Such was the counselor Paul in the New Testament, saying: I give counsel because I have received mercy from the Lord (1 Cor. 7:25). Great, truly God's benefit to us, is the presence of a wise and prudent adviser, who complements the lack of prudence of others with his advice. Whenever there is any benefit from advice, it is especially demonstrated by Moses, who was studied in all the wisdom of Egypt, who talked with God like someone with his friend. Having received this advice from his father-in-law Jobor, he appointed commanders of thousands, and commanders of hundreds, and commanders of tens, so that people could judge. And David, listening to the advice of Husiev, thereby destroyed the military council of Ahithophel; to put it briefly, advice is a sacred thing, a union of will, the fruit of love, evidence of humility. Evil arrogance is to think about oneself for everyone, which has no need for anyone; but only listen to yourself, as if you are the only one to advise the mighty about the best. But we do not want to entrust ourselves to those who advise us good, and we are ashamed to confess that they are more intelligent than us in everyday things. And whoever is looking for an adviser gives time to his thoughts, so that in the greatest possible time they will examine the appropriate ones with detail and attention. So, the advice of the greats is necessary and useful in human life. since no one alone can fulfill everything needed in life, but requires help more in choosing things useful for themselves than in bodily actions. Therefore, a person who does not have advisers is nothing more than a ship that does not have a ruler, and is carried by the random winds. When we sometimes ask for advice in the smallest things, then when discussing the soul and its benefits, shouldn’t we seek wise advisers? On the contrary, whoever, even with good advice, walks according to the will of his heart, likens himself to Rehoboam, who, despising the sound advice of the elders, followed the advice of the youngest, who were raised together with him, through whom he lost even ten tribes of his kingdom. Thus, a council arranged against the righteous turns on the heads of the advisers, just as arrows shot into solid and opposing bodies return to those who fired them: for the Lord protects all who love Him, and consumes all sinners (Ps. 145:20). To Him belongs all glory, honor and splendor, now and ever, and unto ages of ages, Amen. The Lord's commandments contain as much intelligence as the creatures are diverse or similar to each other. Which is to count everything in detail, too, as if someone attempted to count the waves of the sea, or to measure the water of the sea with a handful of hands. For who can describe in detail all the properties relating only to the life of birds? Like busels, they all fly to our countries at the same time, and just like that, under the same leadership, they all fly away; which their action is almost similar to a reasonable concept. How our crows surround them, which, in my opinion, accompany them and help them, in some way, against the birds hostile to them. Firstly, the proof of this is that at this time not a single crow is visible; secondly, that when they return with wounds, clear fights and defenses of theirs represent signs. Who established the laws of hospitality for them? Who threatened them with condemnation for abandoning military service so that not a single one remains unaccompanied? The cranes alternately keep guard, for some are asleep, while others, walking around, provide perfect safety to those sleeping in their sleep. Then, after the time of watch has passed, the watchman, having given his voice, falls asleep; the other, having replaced the previous one, returns the same security that he himself enjoyed. This order can also be seen to be correct in flying, for one, after leading the journey, after a certain established time, returning back to the herd, entrusts the guidance to another, who takes his place. But you, who do not believe in the future change after the resurrection, imagine in your mind this horned (Indian) worm, clearly understand about the resurrection. And you who scoff at our sacrament, as if it were impossible for a Virgin to give birth against nature, and for her virginity to remain unharmed, bring to yourselves the thought that God, in His pleasure, so that we would believe His miracles, presented in advance countless proofs taken from nature itself. For example, he gave the kites the ability, without any confusion, to give birth to children, who, moreover, are long-lived so that their life continues up to a hundred years, thus, in all things, he gave us clear images of His miracles. Even the fish themselves have a certain rational and well-established order, and each genus of them has a way of life established by nature; and in certain maritime countries, as if in certain cities, or villages, or in ancient fatherlands, he lives. Some of the fish also undertake wanderings, which, as if by general advice, being sent abroad, all depart under a single law. For, as soon as the certain time of birth comes, then different fish, emerging from different bays, being prompted by the general law of nature, hasten to the northern sea. At the very time of the passage of those gathered and striving through the Propontus into the Euxine Sea, you can see them, like a certain stream. Who motivates them? What kind of royal power? What commands, published at the marketplaces, show the time allotted to them? And who is accompanying them? Do you see the Divine decree, which fulfills everything and extends even to the smallest creatures? The fish will not contradict the law of God; We, humans, do not observe His saving teachings. Do not despise fish because they are dumb and completely unreasonable; but be afraid that you yourself do not show them to yourself the most foolish when you resist the institution of God. Not a single genus of fish is equipped with teeth from half its jaws, like our ox and sheep, and none of them regurgitates chewing, except for one Scar, as some say. However, all fish are equipped with frequent and sharp teeth so that from prolonged chewing the food is not carried away by the water. because, if it were not absorbed by rapid fragmentation, then during the fragmentation itself it would dissolve in the water. And so hear that through their actions the fish almost emit a voice like this: we are sent on this further journey to preserve our kind forever. They do not have reason, however, they have a natural law, deeply impressed on them, showing what should be done. Let's go, they rant, to the northern sea. Its water, much sweeter than others, is due to the fact that the sun does not dwell much above it, and does not extract all the pleasantness in drinking from it with its rays. Sweet waters are also pleasant for sea animals. Why do they often swim into rivers and go far from the sea? For this reason, Pontus is preferred to other gulfs, since it is capable of giving birth and raising their children. And when what they want is completely fulfilled, then they all return to their places. But what is the fault of this return, shall we hear from the voiceless? That, the fish say, that the northern sea is not deep, is subject to strong winds, and has few shores and shelters, for this reason the winds conveniently sway it from the very depths so that the waves disturb the very sand from the bottom of the sea, moreover, it is cold during winter, since it is filled with many great rivers. For this reason, in the summer, having moderately enjoyed drinking it, they usually go to warm places in the depths of the seas for the winter, and hurry to countries warmed by the sun. And thus, having escaped the stormy breath of the northern wind, they strive for bays that are less disturbed, like some kind of refuge. I saw this myself, and was amazed at the wisdom of God in all things. If dumb animals eke out their lives; If a fish knows what it should do and what it should watch out for, then what do we say, who are gifted with reason, taught by the law, encouraged by promises, and arrange our affairs more senselessly than the fish themselves? For they, in some way, seem to foreknow the future, but we, having no faith about the future, spend our lives in bestial sensuality. When we consider how dumb animals, without any science, but only prompted by nature, take care of the preservation of their lives, then shouldn’t we ourselves strive to protect ourselves and take care of the salvation of our souls, or will we all the more desire to be condemned when we find ourselves imitating the most dumb ones who are incapable? A she-bear, often wounded by deep ulcers, heals herself with great cunning, putting grass into the wounds, which has a dry property. Look at the fox, how she treats herself with pine resin. The turtle, having become overly saturated with the flesh of the echidnina and quinoa, which has a property contrary to it, gets rid of the poison. The snake itself heals its damaged eyes by eating copra grass. The oxen, having been shut up for a long time in the winter, already at the onset of spring, recognizing the change with a natural feeling, look out of their stables towards the exit, all as if by some sign, changing their appearance. When winter comes, sheep eat food greedily, as if preparing food for themselves for a future shortage. What is shown to us people through this? That in the dumb there is a certain feeling about the future, so that we do not cleave to present life, but apply all our care to the future. Why does a lamb, jumping out of a stable among countless sheep, recognize the voice of its mother, run to her, and look for its sources of milk? Although he finds emaciated breasts with mother, he is content with them, passing through many, even though others have breasts weighed down with milk. Why does the mother also recognize her own from among many lambs? The voice is the same, the fur is the same, the smell of everyone, as far as our sense of smell seems, is equal. Of course, they have a certain acute sense of our concept, by which they each recognize their own. The young dog does not yet have teeth, but he already uses his snout to defend himself against the offender. The calf does not yet have horns, but it already knows where its defense will grow: this is because God, their Creator, has rewarded their lack of understanding with greater power of feeling. One should not blame the Creator for creating poisonous animals that are deadly and harmful to our life. For can the overseer of children be blamed for the fact that, while bringing the inclinations of young men into prosperity, he corrects them through intemperance with wounds and ulcers? When you trust in the Lord, then through faith you have the power to tread on the serpent and the scorpion. Don’t you see how the echidna touched Paul, who collected dry boastfulness, and did not cause any harm; already filled with faith, has this Saint been found? If you are unfaithful, then fear your unbelief more than the beast through which you became subject to all destruction. We all endure whatever calamity we endure by God’s command. God will certainly not hand us over to the power of evil forces that would torment us. But He Himself determines the measure of executions, taking into account the strength of those being punished; for the sake of which we call everything from the Divine power sent down to us for our good, the action of all the fulfilling graces. For there is nothing that God has not foreseen, or that God has left without care: His watchful eye looks upon everything, is present everywhere, bestowing health. Therefore, it is fitting for us now to proclaim with the prophet: for Thy works are great, O Lord, Thou hast done all things with wisdom (Ps. 103:24). Glory, honor and splendor are due to you, Father and Son and Holy Spirit, now and ever, and unto ages of ages, amen. Excessive care for the beautification of the body does not mean a person who directly recognizes himself, nor understands the wise moral teaching that everything visible is not a person; but much greater wisdom is needed, by which each of us would know what he is for himself. And this is much more difficult for someone with an unenlightened mind to do than to look at the sun with weak eyes. Just as it is impossible to write on wax without erasing the previously inscribed writings, so it is impossible to impress Divine teachings on the soul without erasing from them the corrupted thoughts that predominated in it. When there is no good thought in it, then there is no enlightenment in it, and this is not because there is no enlightener, but because the one who requires enlightenment does not heed. Just as a body without breath is not alive, so a soul that does not know its Creator cannot be called a soul. since ignorance of God is the death of the soul, the body should not work, except in extreme needs; nevertheless, the soul should gain the most excellent things, leading it, as if from prison, from the communication of bodily passions through wisdom, and, moreover, not enslaving the body to passions. And those who care about decorating the body, while governing the soul, despising it as unworthy, how are they different from those who only care about tools, but neglect the art that animates them? Therefore, do not pay your attention either to your own or to everything around you, but pay attention to yourself. For we ourselves are different, our own is different, and, finally, everything that exists around us is different. We are soul and mind, as if created in the image of the Creator, but ours is the body and bodily feelings; everything that surrounds us - possessions, science, and other needs for life. For this reason, do not pay heed to the flesh and be concerned in every possible way about its good, but decorate the soul and take care of it, so that all the filth from wickedness that is born in it can be cleansed through prayer. Just as an unclean mirror cannot accept images of species, so the soul, distracted by the cares of life and clouded by the passions of carnal wisdom, cannot receive within itself the enlightenment of the Holy Spirit. Everything that is good by nature should be considered a spiritual good. The treasure of the soul consists in the poverty of the body, and the wealth of the body is the poverty of the soul. For, as on a scale, when more weight is placed on one side, of course, the other becomes lighter; Just as in the reasoning of the flesh and soul, the advantage in one will certainly be a disadvantage in the other. When the body is healthy and burdened with obesity, the mind must be weak and completely powerless for its actions, and on the contrary, with the well-being of the soul, and when it ascends to its majesty with good thoughts, the body certainly dries up. Just as we hate illness without any teaching, and naturally turn away from everything that is unpleasant to us, so in the soul there is a certain aversion from evil, not acquired from any science. Every vice is a weakness of the soul; virtue is a sign of mental health. Some have rightly defined health as the well-being of natural actions. This, when someone speaks about the well-being of the soul, will not deviate from justice. No one will neglect his child, who has a pit to feed, or leave the fallen without restoration. How much more wretched is it to leave a soul in the depths of evil that has fallen into destruction! So, the soul must both rule over the passions and serve God. It is not possible for her to work together with God and sin, but she must overcome anger and submit herself to the Lord of all. Like a tree, its own virtue is to abound in ripe fruit; however, they give it a certain decoration, and the leaves on the branches sway; so the first fruit of the soul is truth. However, it is not indecent for her to clothe herself in external wisdom, like some kind of leaves, serving as a veil to the fruits, and giving a generally pleasant appearance. since no painter can depict bodily features as perfectly as the mind of the inner soul can imagine. Let us take care of him as much as we can, so that we may be partakers of the good things to come, in Christ Jesus our Lord, with Him be glory to the Father, together with the Holy Spirit, now and ever, and unto ages of ages, Amen. About respect for parents, also about old age and youth This saying: arise, O Lord my God, by the commandment which thou hast commanded (Ps. 7:7), can be understood about the mystery of the resurrection, as I pray to the Prophet, that a Judge may arise for the vengeance of all sin, and for the fulfillment of the commandments given to us; The commandment of God was this: honor your father and mother (Ex. 20:12), which his son transgressed. For this reason, he prays that God will not be patient both for the correction of himself and for the chastity of many; but he rebelled in anger, and rebelled against His commandments and took vengeance. Not for my sake, he says, take revenge, but for the sake of Your careless commandments, which You Yourself commanded. It is obvious that one criminal is punished, and through this many are corrected. But let us take into account the action of some birds: how they care about the elderly (their parents), which alone can incite our children to love of love, if they only pay attention. For there is no one so insufficient in intelligence who would not consider shame worthy of yielding to the most dumb in virtue. The beads of his parent, who have lost their feathers due to old age, surround him with their feathers from everywhere, warm him, prepare him enough food, and, if possible, provide him with assistance in flight, quietly supporting him with their wings on both sides. This is so well known to everyone that some people already call this their parental gratitude for their good deed by rewarding them with Busels. If you want to be confident about the future, fulfill what is prescribed by the law, and expect rewards for this. Honor your father and your mother, that it may go well with you, and that you may live long in the land of the blessing that the Lord your God gives you (Ex. 20:12). Grateful children serve their parents with great praise. Chad, your parents love you. Fathers, do not provoke your children to anger (Eph. 6:4), as the Apostle Paul exhorts us. If a lioness loves her children, and a wolf fights for his children, what does a man say who transgresses the commandment and violates the image of nature, when either a son dishonors his old age, or a father forgets his first children because of a second marriage? The eagle behaves very poorly in raising its children, for having hatched two chicks, one of them, tearing off the beating of its wings, throws it to the ground, while the other only assimilates for itself, alienating the one it gave birth to due to difficult upbringing. However, as they say, the bonebreaker (eagle) of a different kind does not allow him to die, but takes him in and raises him with his own chicks. Such are the parents who, under the guise of poverty, cast down their babies, or act very unjustly in dividing their property to them. Justice demands this, so that fathers, just as they give each of their children equal existence, also share the needs of life righteously and equitably with each one. Do not imitate the ferocity and cruelty of crooked-legged birds, who, having seen their chicks already able to fly, beat their wings from the nest, and do not want to take any more care of them; and imitate the love of children of the crow, which will follow the chicks that are already flying, giving them food after a very long time. Infant in mind, a person is in no way different from a baby in terms of age. Gray hair is the wisdom of man (Wisdom 4:9). Truly, reason contributes more than gray hair to the approval of an elder. If someone is like the wise Daniel, although young in body, but gray in mind, he is righteously worthy of being preferred to those who have gray hairs of body, but the lawless will of the soul. And it is clear that the gift of eldership passed on to Daniel, who was still a child, and young in sensual age, but gray-haired with reason. Thus, it happens that the young, who live lazily and carelessly, are preferred to the elders because of the virtue shining in their souls. The heaviest punishment is from a foolish youth for a city to be governed; since youth is often prone to frivolity and prone to debauchery. Uncontrollable desires, brutal anger, insolence, annoyance, pride and arrogance are passions brought up with youth. Envy is born against advantage; there are suspicions towards those at home. There are many immeasurable evils associated with youth, which all subordinates must endure out of necessity. Vices in superiors are a disaster for subordinates. From here, before the last captivity of Jerusalem, these great evils occurred, when the citizens of Jerusalem, attacking one another, riots, and murders filled the city, and below, with the city from everywhere, their enemies were brought into the agreement that was so necessary for themselves, but they were already in extreme danger, the city being subjugated, the walls scattered, the soldiers flowing in, for the sake of ambition and the primacy of each other oppressed. And they suffered this because the Prophet, the seer, the elder, and the wondrous adviser was taken away from them, and young men were appointed princes for them, and scoffers ruled over them. May we not suffer such troubles; For this reason, we strive to avoid mutual disagreements, constantly maintaining honor and peace among ourselves; May we live here silently and become worthy of the future blessings of pleasure, in Christ Jesus our Lord, to Him be glory and dominion, forever and ever, amen. This is taken from Epistle 288 on those who take revenge, in which Basil the Great excommunicates one worthless person from prayers and forbids anyone to deal with him. This is taken from Epistle 203 to the Maritime Bishops. This is taken from the word about alms and justice, which is not found in all the writings of Basil the Great. Basil the Great wrote this in his forty-fifth epistle to a certain fallen monk. This is taken from the sixth letter of consolation to his wife Nektarieva. This is taken from the 246th message of Basil the Great to the Nikopol clergy. This is taken from the word about the incomprehensibility of God, which is not found in the writings of Basil the Great.