Eight Words on Genesis

“Eight Words on the Book of Genesis” spoken by St. John Chrysostom during Lent 386 and cover the first 3 chapters of the Book of Genesis. The first word is spoken in response to the words: “In the beginning God created the heavens and the earth” (Gen. 1:1). It also talks about fasting and almsgiving. In the second word of St. John gives the answer to the question why God said “let there be” about the sun, moon, sky and other creatures, and “let us create” about man, and what the words “in the image” mean. The third word reveals the meaning of the words “in likeness” and provides an answer to the Hellenic objections that, despite the command of God, animals do not obey man. In the fourth word, the saint says that God gave man royal power solely out of His love for mankind. By disobedience to the will of God, man himself deprived himself of this honor. Sin introduced three types of slavery - subordination of a wife to her husband, subordination to brothers (using the example of Ham), subordination to superiors. Also, the fourth word is directed against those who listen to sermons carelessly and do not honor their parents. The fifth word talks about the need to give alms, and also proves that a person is not punished for the sins of his ancestors: “Let no one think that he suffered harm for the sake of his ancestors: if we want to achieve everything that (Christ) promised to give, we will find that much more has been given than we have lost…. Adam introduced a life full of work: Christ promised a life in which there is no sorrow, no sorrow, no sighing; He promises to give the Kingdom of Heaven." The sixth and seventh words talk about the tree of the knowledge of good and evil, about fasting, about the need to meditate at home on what was said in church, about the meaning of Christ’s words “today you will be with me in paradise” (Gen. 2:9; Luke 23:43). The eighth word says that the law was given by God not out of hatred towards man and not out of a desire to insult our nature, but out of love and care. *The title of the work in Latin is Sermones 1-8 in Genesim. Eight words per book. Genesis was pronounced, as is usually believed (see Philaret, Archbishop of Chernigov, “Historical Teaching about the Fathers of the Church.” 1882, vol. II, p. 195; “Migne.” Patrologiæ cursus completus, ser. gr. t. LIV, p. 579), in the first year of Chrysostom’s preaching activity in Antioch, i.e. e. in 386; Some confirmation of this is the initial words of the 2nd of these conversations, in which Zlat. speaks of the courage he discovered in choosing such a lofty subject for his teachings, which is the history of the creation of the world, and the hope instilled in him not in his own strength, but in the power of the prayer of the Church. The expression of such consciousness is, of course, more characteristic of a beginner than of an experienced preacher who has acquired some confidence in the power of his word; at least Chrysostom did not use such a technique for starting conversations in the next 387, when he delivered conversations about statues. These eight words were thus spoken before the 67 conversations on the same book placed in the first half of this volume. Genesis; they are placed, however, after them, in accordance with the order of publication adopted in the Patrology of Min, and in view of the fact that 67 conversations, generally covering the entire content of the first book. Moses should naturally come first. In these 8 words, which have much in common with the previous ones, equal is visible. arr. Chrysostom’s high gift of church eloquence, which manifested itself, among other things, in the remarkable art with which he used unexpected circumstances noticed in the church meeting to arouse the attention of the listeners and edify them (see in word 4 Chrysostom’s suggestion to the listeners, caused by their lack of attention to the preacher during the lighting of the lamps in the church). Word 1. Spoken at the beginning of Lent, in response to the words: “In the beginning God created the heavens and the earth” (Gen. 1:1), also about fasting and almsgiving. 1. Spring is pleasant for sailors, and pleasant for farmers; but spring is not as pleasant for sailors and farmers as the time of fasting is pleasant for those who want to philosophize - this spiritual spring for the soul, this true pacification of thoughts. Farmers enjoy spring because they see how the earth is decorated with flowers and how herbs grow everywhere, like colorful clothes. Sailors enjoy spring because they can safely swim on the sea surface when the waves have subsided and dolphins play in deep silence, often jumping onto the very sides of ships. And the spring of Lent is pleasant for us because it usually calms our waves - not waters, but crazy desires, and prepares for us a crown, not of flowers, but of (gifts) of spiritual grace: “a crown of ... graces,” it is said, “receive on your side” (Proverbs 1:9). The appearance of a swallow cannot drive away winter in the same way as the onset of Lent removes the winter of passions from our souls. There is no longer a war between the soul and the flesh; the slave does not rebel against the mistress, but all this war of the body is over. So, when we (now) have great peace and deep tranquility, behold, we will draw the boat of teaching, transferring the gentleness of your hearing from port to port. Let us dare to philosophize about sublime objects - about the sky, the earth, the sea and the rest of creation, because we have been read about this today 1 . But why, someone might say, do we need a word about creation? Yes, it (benefits) us, beloved. If the Creator is cognized from the greatness and beauty of creatures, then the more we consider the great beauty of creatures, the closer we will come to the Creator. There is great good in knowing what a creature is and who the Creator is, what a creature is and who the Creator is. If the enemies of truth knew how to carefully distinguish between this, they would not confuse everything, putting the top below. This does not mean that they lowered the stars and the sky and raised the earth up, but that the King of Heaven was brought down from the royal throne and placed alongside the creature, and the creature was honored with the advantages of deity. If the Manichaeans had been able to reason well about creation, then it, created from nothing, corruptible, transitory, changeable, would not have been revered as uncreated. If the Greeks had been able to reason well about creation, 2 they would not have deviated from the truth to error, would not have worshiped and served the creature instead of the Creator. The sky is beautiful, but it was created for you to worship the Creator. The sun is bright, but so that you honor the Creator. And if you dwell (only) on the wonders of creation, look at the beauty of creatures, then the light has become darkness for you, or better yet, you have turned the light into darkness. You see what a benefit it is to know the doctrine of creation. Do not neglect this good, but listen carefully to our words: we will talk not only about heaven, earth and sea, but also about our origin, also about where death comes from, why life has become painful, where sorrows and worries come from. Explanation 3 regarding this and many other things God has given us in this book 4 . God does not refuse to defend himself before people, but cries out through the prophet: “Come, and let us be extinguished, says the Lord” (Is. 1:18). And not only does he defend himself and go to trial, but he also teaches us how to avoid condemnation. He didn’t just say: “Come and let us be extorted,” but he showed us in advance what to say and what to do, and then he dragged us to the judgment seat. Listen to what the prophet said above. “Wash yourselves [and] be clean, take away wickedness from your souls... learn to do good,... judge the orphan and justify the widow” (Is. 1:16-17). And then he says: “Come and let us be exhausted, says the Lord.” I don’t want, he says, to take you (to trial) completely defenseless, but to provide you with the means to justify yourself. I call for accountability, and I want to sue you not to condemn you, but to spare you. This is what (God) says in another place: “You said before 5 your iniquity that you might be justified” (Is. 43:26). You have a cruel and merciless accuser; warn him to take his place; stop his shameless lips. 2. At the beginning, God Himself spoke with people, as far as it was possible for people to hear (the words of God). So He came to Adam; thus denounced Cain; thus spoke to Noah; This is how a stranger appeared to Abraham. But when our nature has turned towards evil and, as it were, retreated to a distant foreign country, then God sends Scripture to us, as if we were far away on a foreign side, renewing, as it were, through some letter, the old friendship with us. This Scripture was sent by God and brought by Moses. What does Scripture say? “In the beginning, God created the heavens and the earth” (Gen. 1:1). Why does (Scripture) tell us not about angels, not about archangels? After all, if the Creator is known from creatures, then much more is He revealed through these (spirits). The sky is beautiful, but not as beautiful as an angel; the sun is bright, but not as bright as the archangel. Why, having abandoned the higher path, does (Scripture) lead us to the lower? Because it says to the Jews, who were so unreasonable, attached to the sensual and just came out of Egypt, where people revered crocodiles, dogs and monkeys; therefore, it was impossible to lead them to the Creator by a higher path. Of course, that path is higher, but it is more difficult, difficult and steeper for the weak. Therefore (Scripture) leads them along the easiest path - through heaven, and earth, and the sea, and all visible creation. And what is the real reason for this, listen to how the prophet speaks to them about the powers on high, when they made some progress. “Praise the Lord,” he says, “from heaven, praise Him in the highest. Praise him, all his angels: praise him, all his might. ...as He spoke, and it came to pass: He commanded, and it was created” (Ps. 149:1–2.5). And is it surprising that in the Old Testament this method of teaching is used, if in the New Testament, when the time for higher lessons came, Paul, talking with the Athenians, followed the same path that Moses walked when teaching the Jews? And he spoke to them not about angels and archangels, but about heaven, and earth, and sea; and this is how he preached: “God, who made the world and everything in it, this Lord of heaven and earth, does not live in churches made with hands” (Acts 17:24). But when he talked with the Colossians 6, he no longer led them this way, but offered them a higher sermon, saying: “For by Him all things were created that were in heaven and... on earth 7 ...if there be thrones, if there are dominions, if there are principalities, if there are powers: all things were created by Him and in Him” (Col. 1:16). So John, having more perfect disciples, mentioned all creation together. He did not say: heaven, earth and sea, but “all things were by Him, and without Him they were nothing” (John 1:3), whether visible or invisible. Just as among teachers one, having received a child from its mother, teaches him the first fruits, and another, having received a student from another teacher, leads him to higher knowledge, so did Moses, Paul and John. Moses, dealing with our nature, which still knew nothing and had just been weaned from milk, taught it the first rudiments of the knowledge of God, and Paul and John, having received them (people) from Moses, as if from a teacher, lead them to the highest teaching, briefly recalling what they had previously taught. Have you seen the similarity of both covenants? Did you see their agreement in the teaching? Have you heard about the creation of sensual things in the Old Testament, and among other (powers) in David, who says: “That speech came to pass” (Ps. 33:9)? So in the new (the apostle), speaking about invisible forces, he also spoke about the sensible creature. “In the beginning God created heaven and earth.” The word is short and simple, the expression is one; but it can destroy all the strongholds of the enemy. Look. Manichaean comes and says: matter was not created. Tell him: “In the beginning God created heaven and earth” - and you will immediately overthrow all his conceit. But he, someone will say, does not believe the word of Scripture. Then, in view of this, reject him and move away as if from a madman. Whoever does not believe what God says, but accuses the truth of lying, does not by this unbelief provide clear proof of his madness? But how, they will say, could anything come from something that does not exist? And tell me, how can anything that exists happen? That the earth came from something that does not exist, I believe this, but you doubt it; but that man was created from earth, on this we both agree. So explain what we both admit and what is easier, that is, how the nature of the flesh came from the earth? After all, clay, bricks, pots, tiles are prepared from the earth; but no one has seen this for flesh to form from the earth. How did the bodily composition come about? How were bones formed, like nerves, like veins, like arteries, like membranes, fat, meat, skin, nails, hair, and such a variety of different substances from one substance - earth? You can't explain it. So, isn’t it strange that someone who does not know what is clearer and easier should study and talk about something more difficult and hidden? 3. Do you want to focus on another, even easier, thing that happens every day? But you won’t give me an explanation for this either. We eat bread every day. How, explain to me, does the nature of bread turn into blood, mucus, bile and our other juices? Bread, after all, is thick and hard, but blood is a liquid substance that spills; he is white, or the color of wheat, and the blood is red or black. If you consider other various qualities, you will find a great difference between bread and blood. How does this happen, tell me and give an account? But you can't. Not being able to explain the daily change in food, can you demand of me an account of God's creation? Isn't this extremely reckless? If God is like us, demand an explanation of what is happening. It is better not to demand in this case either, because about many works of human art we cannot say how they are made, for example: how gold is formed from earth in mines, how sand turns into pure glass. We can point out many other things that are done by human art, but we don’t know how. But so be it: if God is like us, demand an explanation. And if He is infinitely distant from us and incomparably superior (to us), then wouldn’t it be extreme madness if we, recognizing His wisdom and power as limitless, divine and incomprehensible, demand from Him an account in every matter, as if in some human work? But let’s leave our speculations and stand again on the indestructible rock. “In the beginning God created heaven and earth.” Stand on this foundation, lest anyone lead you into the confusion of human speculation: “the thoughts... of mortals are fearful, and their plans are sinful” 8 (Wis. 9:14). Do not leave the solid foundation and do not entrust the salvation of your soul to the weak and unreliable, but “continue in what you have been taught and entrusted with” 9 (2 Tim. 3:14), and say: “In the beginning God created heaven and earth.” Whether Manichaeans come, or Marcion, or those possessed by Valentine's illness, or anyone else, contrast this saying with them; and if you see him laughing, cry for him as if he were crazy. They (heretics) have a pale complexion, lowered eyebrows, and quiet words. But avoid deception and recognize the wolf hiding under the guise of a sheep. Hate him especially because in relation to you, a slave just like him, he seems quiet and meek, and in relation to our common Lord he is more evil than mad dogs - he wages an irreconcilable battle and a continuous war with heaven and opposes some hostile force to God 10. Flee the poison of wickedness, hate the destructive poisons and carefully guard the inheritance you received from your fathers - the faith and teaching of the Divine Scripture. “In the beginning God created heaven and earth.” What does it mean that first the heaven (named) and then the earth, first the roof and then the foundation? Yes, (God) is not subject to natural necessity, not subject to the rules of art. The will of God is the creator and artist of nature, art, and everything that exists. “The earth was invisible and unstructured” (Gen. 1:2). Why did Moses present heaven as complete, and the earth as being gradually built up? So that you, having recognized His power in (creating) the best element, would be convinced that He could make the earth, like heaven, completely complete. But He did the wrong thing for you and your salvation. How, (someone) will say, for me and my salvation? The earth is a common meal, and the fatherland, and the nurse, and the mother, and the city and the coffin are common. From it and from here comes the food for our bodies; we live and spend time on it, and after death we return to it again. So, so that the immediate benefit does not arouse in you a more appropriate surprise for it, so that the multitude of benefits does not attract you to wickedness, (Moses) first shows it to you ugly and formless, so that when you see its imperfection 11, you are amazed at the One who created it and put all this power into it, so that you glorify the One who arranged it for our use. God is glorified not only by right dogmas, but also by life: “let your light shine 12,” it is said, “before men, that they may see your good deeds and glorify your Father who is in heaven” (Matthew 5:16). 4. I wanted to add another word about alms, but it seems to me that it is unnecessary to teach you in word when the one who is now sitting among you 13, your common father and teacher, is teaching you with deeds. It was as if he received his father’s house from his ancestors for this purpose, in order to give it for the benefit of strangers; he completely ceded it to those persecuted from everywhere for the truth, receives them and provides them with all sorts of services, so I don’t know whether it should be called his house or the house of wanderers; It is better to consider it his home because it is the home of strangers. And indeed, our property is especially ours when we use it not for ourselves, but exclusively for the poor. I’ll tell you how it is now. If I give money into the hands of the poor, then neither the deceiver will attack, nor the envious eye will stare, nor the robber, nor the thief, having broken the wall, will not steal it, nor the servant, having stolen it, will not run away, because this storeroom is safe. And if you bury gold at home, then you expose it to danger from a robber, and from a wall digger, and from an envious person, and from a deceiver, and from a servant, and from any harm. It often happened that, thanks to the many doors and bolts, having survived external attacks, (gold) did not escape the hands of the guards, that those entrusted with its protection stole it and ran away. You see that we are especially masters of our property when we entrust it to the poor. And not only for the sake of integrity, this is the safest place, but also because it brings great benefit and profit. If you lend to a person, you will receive a hundredth part, 15 and if through the poor you lend to God, you will receive not a hundredth part, but a hundred times more. If you sow on fertile land, then when it brings a bountiful harvest, you will receive ten times more than what you sow. But if you sow for heaven 16, then the profit will increase a hundred times and you will receive eternal life, ageless and immortal. Moreover, here there is a lot of work for those sowing seeds, but there what is sown grows without a plow, without oxen, without cultivators and without any worry, and those sowing there need never be afraid of drought, nor flood, nor honeydew, nor hail, nor a mass of locusts, nor anything else. (God) protected the seeds sown there from any such harm. But if there is neither labor, nor danger, nor fear, nor any unfavorable circumstance, on the contrary, much more grows than is sown, and so much good grows, “which eye has not seen, nor ear heard, nor breathed into the heart of man” (1 Cor. 2:9), then wouldn’t it be extreme carelessness, leaving the greater, to pursue the less, abandoning the right, to strive for the wrong, very dangerous and disastrous? What apology, what forgiveness will we have if we do this? We refer, of course, to poverty: but we are no poorer than that widow who had only two mites, and she contributed them (Luke 21:2). Let us be jealous of her wealth, let us imitate the greatness of her intentions in order to receive for us the blessings prepared for her, which may we all be rewarded with the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. Word 2. Why did (God) say about the sun, moon, sky and other creatures: “Let it be,” and about man: “Let us create”; and what does it mean: “in the image”? 1. Do you remember the research recently proposed to you? 18 Yes, you raised our spirit so much, (aroused) such courage that we dared to explore. However, this is not a matter of courage or reckless courage. Not relying on our own strength, but completely entrusting ourselves to the prayers of the primates and yours, we entered this field. And the prayer of the church is so powerful that even if we were dumber than stones, it would make our tongue lighter than any pen. Just as a fair wind, rushing directly onto the sails of a ship, moves the ship forward faster than an arrow, so the prayer of the church, addressed to the tongue of a preacher, carries his word faster than the wind. That’s why we boldly go out every day (to the field of preaching). If in external competitions someone, having only ten or twenty friends among the crowd, bravely goes to the place of struggle, then we will do this with all the more courage when we have not only ten or twenty (friends), but the whole assembly consists of brothers and fathers. Moreover, in external competitions, the wrestler will not receive much benefit from the spectator, unless he exclaims and expresses surprise at his feat, and the one sitting above argues with his opponents, but going down to the place of the fight, giving a hand (to the wrestler), or pulling the opponent’s leg, or doing something similar, these 19 are not allowed. According to the initial regulations, the organizers of the competition, by sticking sharp stakes and stretching ropes around, thus restrained the impetuosity of the spectators. And what is surprising if the spectator is not allowed to go down, when even the gymnastics teachers 20 sit outside the arena 21 and order him to give help to those who are struggling with his own instructions and instructions from afar, but they are not allowed to come close. But this is not the case here: on the contrary, both the teacher and the viewer can come down to us, become close, and strengthen their strength with their affection and prayers. So let us enter into the competition like those same wrestlers. When they, having grabbed each other in the middle, in the heat of struggle 22 move away, due to the tightness of the place, to the people standing near (the arena), then, freeing their intertwined hands, they again return to the place designated for the fight, and when they return, they do not directly grab each other again, but having brought their members to the position in which they were when they separated. Since the tightness of the place 23 forced us to interrupt the word, now returning to the place of struggle, let us free from the entanglements 24 what was read to us today. “And God said,” it is said, “Let us make man in our image... and... likeness” 25 (Gen. 1:26). Here, firstly, it deserves consideration why, when the sky was created, it was not said: “let us create,” but: let there be heaven, let there be light, and so on about every part of creation; here it is only added: “let us do”, (how is it expressed) advice, looking, and communicating with someone else of equal integrity? Who is it that has been created that deserves such an honor? This is a man - a great and wondrous living being and for God the most precious of all creation, for whose sake heaven, and earth, and the sea, and the whole other totality of creation - a man whose salvation God so desired that he did not spare for him the Only Begotten; He did not stop doing and arranging everything until He lifted him up (to heaven) and seated him at His right hand. And Paul cries out, saying: “Rise up with us, and seat us 26 on Your right hand in those who are in heaven in Christ Jesus” (Eph. 2:6). Therefore (there was) advice, observation and communication - not, however, because God needs advice - this will not happen - but in order to show us the dignity of what is created by the very way of expression. But if a person is more valuable than the whole world, then how is he created after this world? Precisely because it is more expensive than the world. When a king intends to arrive in a city, then military leaders, rulers, squires and all kinds of servants go ahead of him, so that, having prepared the royal palace and arranging everything else necessary, the king can be received with great honor. So it is here: as if in anticipation of the arrival of the king, the sun appeared in advance, the sky spread out, light arose; and when everything has been done and arranged, then the man is brought in with great honor. “Let us make man in the image.” Listen, Jew. To whom does God say: “Let us create”? This was written by Moses, whom they say, although false, they believe. And that they lie and (in fact) do not believe, listen to how Christ convicts them of this and says: “if... you believed in Moses, you believed in Me” (John 5.46). Now they have books 27, and the treasure of these books is with us; they have writing, and we have both writing and understanding. To whom, tell me, does God say: “Let us create man”? He simply says, they will say, to an angel or an archangel. Just as worthless servants, when their masters reprimand them and they cannot give a direct answer, say whatever they have to, so you say: God said this to the angel and the archangel 28 . Which angel? Which archangel? It is not the business of angels to create, and it is not the business of archangels to do this. Why, when he created heaven, did he not say (this) to the angel and archangel, but created (only) Himself, and when he created a living being, the most precious of heaven and the whole world, that is, man, he took slaves as partners in creation? 2. No, that's not true! The angelic work is to perform, not to create; Arkhangelsk - to serve, and not to participate in decisions and advice. Listen to what Isaiah says about the seraphim, who are higher than the archangels. “I saw the Lord sitting on the throne, high and exalted, ... and the seraphim standing around Him: six krills for one, and six krills for another: and the two covered their faces with wings” (Is. 6:1-2), that is, they covered their faces because they could not bear the shine coming from the throne. What do you say? The seraphim stand and are in such surprise and amazement, and this is when they see the condescension of God: the angels participate with God in decision and reasoning 29 . But this is incongruous. Who is it to whom God says: “Let us make man”? This is “wonderful, counselor, ruler, the mighty God, the prince of peace, the Father of the age to come” (Is. 9:6), the Only Begotten Son of God Himself. To him He says: “Let us create man in our image... and... likeness.” He did not say: “according to mine and yours,” or “according to mine and yours,” but: “according to Our image,” 30 pointing to one image and one likeness. But God and the angels have more than one image and more than one likeness. How can there really be one image and one likeness between the Lord and the servants? Thus your understanding is refuted on all sides; and (by image) we mean here the image of domination 31, as can be seen from what follows. Having said: “in the image... and... likeness,” he added: “and let them possess the 32 fish of the sea” (Gen. 1:26); possession cannot be the same among God and the angels. Indeed, how (it can be one and the same) for slaves and for the Lord, for servants and for the Master? But we are also objected to by some others who, poorly understanding what has been said, say that God has the same image as we do. (Scripture) does not speak about the image of a being, 33 but about the image of dominion, which we will prove from what follows. In fact, that the Godhead is not humanoid, listen to the words of Paul: “a man... ought not to cover his head, which is the image and glory of God: but the wife is the glory of her husband, for this reason she ought to have a covering 34 on her head” (1 Cor. 11:7,10). If by image were meant here the unchangeable form that God has 35 , and man were called the image of God because God has the same form 36 , then, in accordance with those 37 , it would be necessary to call the image not only of the husband, but also of the wife, because both the wife and the husband have one imprint and distinctive property 38 , and one likeness. So why is the husband called the image of God, but the wife is not? Because (the apostle) speaks of the image not by appearance, but by the dominion which the husband alone has, and not the wife. He is not subordinate to anyone, but she is subordinate to him, as God said: “Your turn is to your husband, and he will have power over you” (Gen. 3:16); therefore the husband is the image of God, because he has no one above himself, 39 just as there is no one above God, but He rules over everything, and the wife is the glory of the husband because she is subordinate to the husband. And again in another place he says: “We must not despise that the Godhead is gold or silver, or carved in stone, or the imagination of man” (Acts 17:29). The meaning of these words is this: the Divinity not only surpasses visible images, but even thought cannot imagine what God is like. How can God have the image of a person when Paul says that even no thought is able to imagine the being of God, but we can all easily outline our form and image in our minds? I wanted to talk about alms again today, but time does not allow us. Therefore, we will stop speaking, and we will only advise you to carefully preserve everything that has been said and diligently take care of a good life, so that it is not in vain and not without benefit that you gather here. If we maintain the correct dogmas, but do not practice virtue, we will completely lose eternal life. “Not everyone,” it is said, “says to Me: Lord, Lord, will enter into the Kingdom of Heaven: but do the will of My Father who is in heaven” (Matthew 7:21). So, let us do the will of God with all zeal and zeal in order to enter us into heaven and receive the blessings prepared for those who love God, which may we all achieve through the grace and love of Our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and unto ages of ages. Word 3. What does it mean: “in the likeness”, and why, we do not possess animals when God said that we should possess them, and that this is a matter of God’s great care. 1. Just as sowers do not receive any benefit when they sow seeds near the road, so the preacher does not gain anything if his word does not penetrate the soul of the listeners, but, having spread only in the air, the sound of (his) voice remains useless for the listener. I told you this not without a reason, but so that you would open your soul not only to simpler objects, but also dare to explore deeper ones. If even now we do not descend into the depths of Scripture, when our limbs are easy to swim, our vision is clearer, since it is not clouded by the influx of harmful pleasures, our breathing is stronger, so that there is no (danger) of suffocating, then when will we descend? Will it be then, when there will be fun and feasting, drunkenness and satiety? But then it is not easy to move - when the soul is suppressed by a heavy burden of pleasure. Don’t you see that those who mine expensive stones find what they are looking for, not by sitting on the shore and counting the waves, but by going down into the very depths, although this search brings a lot of work, and the discovery brings many dangers and after it there is no benefit? 40. In fact, what great (good) does finding expensive stones bring into our lives? Oh, if only this would not bring great evils. Truly, there is nothing else that spoils our lives and turns everything upside down, like an insane passion for wealth. And yet people endanger both soul and body for the sake of their daily bread and boldly rush into the waves. But here there is no danger, there is no such intense work; but there is (only) small and easy work aimed at preserving what is found, since what is easily found seems to many to be of little importance. In the sea of ​​Scripture there is no battle of waves; on the contrary, this sea is calmer than any pier. Here there is no need to descend into the dark depths of the abyss, nor to entrust one’s safety to the current of unreasonable waves; on the contrary, there is a great light here, which is brighter than the very rays of the sun, complete silence, no anxiety, and the benefits of what is found are such that it is impossible to express in words. Let's not be lazy, but let's start searching. You have heard that God created man in the image of God. Regarding what it means: “in the image... and... likeness,” we said, that this does not indicate the immutability of the being, but the likeness of dominion 41, and “in likeness” means: to be meek and quiet and, if possible, to be like God in virtue, as Christ says: be like My Heavenly Father 42 . Just as on this vast and vast earth some animals are more unreasonable and others more ferocious, so in the region of our soul some thoughts are more unreasonable and bestial, while others are more bestial and savage, which is why it is necessary to restrain and conquer, giving power over them to reason. But how, they will say, can one defeat a brutal thought? What are you saying, man? We overcome lions and tame their temper, and do you doubt whether you can change a beast-like thought into a meek one? While a lion is naturally wild and meek is unnatural, you, on the contrary, are meek by nature and unnatural. So, will you, who drive out the natural from the soul of the beast and put into it the unnatural, not be able to preserve in your own soul what is characteristic of it? What kind of carelessness is this? In relation to the soul of lions, there is, in addition, another difficulty: the soul of the beast has no reason. And yet you have often seen lions, more tame than sheep, being led around the square, and many shopkeepers give the leader money as a reward for the skill and skill with which he tamed the beast. And your soul has reason, and the fear of God, and many benefits from all sides. Don't give me excuses or excuses. It is possible for you, if you want, to be meek and quiet. “Let us make man in our image and likeness, and let him rule over the beasts” 43 (Gen. 1:26). 2. Here the Greeks object to us and say that these words are incorrect, because it is not we who possess the animals, but they who possess us, causing us great concern. This is not true at all: the appearance of a person is enough for the beast to leave; Such is their fear of us! And if somewhere they make an attack, either because they are forced to do so by hunger, or because we ourselves often oppress them and drive them to the extreme, then this cannot serve as a sign of perfect domination. After all, if any of us, seeing the approaching robbers, take up arms and come to the defense, then this will not be a manifestation of power, but of great concern for our lives. However, this is not the only reason I defend 44, but also others that are useful for you to hear about. I do not deny and I myself admit that we are afraid and afraid of animals, that we have lost power over them. But this does not make the divine law wrong. At first it was not so, but they were afraid (the animals) and trembled, and bowed down before man as before a master, but when we lost our boldness 45 and honor, we ourselves began to fear them. Where can you see this? “God brought the beasts to Adam, to see what I would name” (Gen. 2:19), and Adam did not run away in fear, but gave them all names, like slaves subordinate to him. This is a sign of dominion. That is why God instructed Adam to give names, because he wanted to show through this the dignity of his power; and whatever names he gave, he left behind them from that time on. “Everything that is called Adam... is the name” (Gen. 2:19) 46, it is said. This is one proof that at first animals were not afraid of humans. The second and clearer proof than the first is the conversation between the serpent and his wife. If animals were scary to people, then the wife, having seen the serpent, would not have stayed in place, but would have run away - she would not have accepted the advice, would not have spoken calmly to him, but immediately, as she saw it, would have been frightened and gone away. Meanwhile, she is talking, and is not afraid, because this fear has not yet occurred. And when sin entered, honor was also taken away. And just as good servants are afraid of their comrades, while bad ones are afraid of their co-workers, so it happened with a person. While he had boldness towards God, until then he was terrible for animals, and when he fell, he began to fear the last of his fellow servants. If this is not so, then prove to me that before sin, animals were scary to people. But you do not have (such proof). And if fear subsequently entered, then this too is a matter of the Lord’s care. If the honor given to man by God remained completely with him even after the violation and crime of the commandment given to him by God, then it would not be easy for him to get up. When disobedient people enjoy the same honor as submissive ones, they are more likely to “indulge” in evil and do not easily “give up” on vice. If even now people do not want to come to their senses when they are threatened with fear, torment and punishment, then what would they be like if they did not suffer any punishment for their crimes? From this it is clear that God took away our power, sparing and caring for us. And in this also see His indescribable love for mankind. Adam broke the commandment and transgressed the law, but God did not completely take away his honor and did not deprive him of all power. He took away power over only those animals that he did not particularly need to organize his life; and He left animals that are necessary, useful and provide many services for our lives in subjection to us. He left us herds of oxen so that we could plow and till the land and sow seeds. He left breeds of draft cattle to help us in our labors when transporting heavy loads. He left flocks of sheep so that we would have enough material to prepare clothes. He also left behind other breeds of animals that are of great benefit to us in other respects. When God, as a punishment to man, said: “By the sweat of your brow you shall bear your bread” (Gen. 3:19), so that this sweat, effort and labor would not be unbearable, He eased the severity and burdensomeness of labor by the multitude of dumb people who participate with us in this labor and hardship. Just as a humane and caring master, having hit his servant with a stick, applies medicine to his wounds, so God, having determined the punishment, strives by all means to alleviate this punishment, when, having condemned us to constant sweat and labor, at the same time he commanded many species of dumb people to participate with us in labor. Let us thank Him for all this; and the fact that He gave us honor, and the fact that He took away this honor, and took away not all of it, and the fact that He put fear of animals into us, and everything that we consider is filled with great wisdom, great care and great love for mankind, which may we all constantly enjoy, to the glory of God who does this. To him be glory forever and ever. Amen. Word 4. That sin introduced three kinds of slavery; also against careless listening and disrespectful parents. 1. Yesterday you heard how God made man king and lord over the beasts and how soon afterwards he deprived him of royal power; It’s better to say: it was not God who deprived, but man himself who deprived himself of honor through disobedience. That man received royal power was a matter of God’s love for mankind alone, because he did not give it as a reward for his exploits, but honored him before his appearance. So that you do not say that, having received being and then doing a lot of good, man thereby disposed God to give him power over the beasts, He, starting to create man, says: “Let us create man in Our image and likeness, and let them possess... the beasts” of the earth. Before life is honor, before creation is crown; before it happened - he is elevated to the royal throne! People honor their subordinates 47 in old age, after many labors and countless dangers suffered either in peacetime or in war; but God is not so, but immediately after his appearance he elevates him to such honor, showing that this is not a reward for deeds and not payment of a debt, but divine grace. So, the fact that he received power was a matter of God’s love for mankind alone; and that he lost this power was due to his carelessness. Just as kings take away power from those who disobey their commands, so God did with man, then taking away his power. Now it must be said about what other honor sin has taken away and what types of slavery it has introduced, binding our nature with various dominions, 48 ​​like a tyrant imposing various fetters. The first type of domination and slavery is that in which husbands keep their wives; he became necessary after sin. Before the disobedience, she (the wife) was equal to her husband. When God created the wife, he uttered the same words as when creating the husband. Just as he said about this: “Let us make man in Our image and likeness,” and did not say: “Let there be a man,” so he did not say about this: “Let there be a wife,” but (he says) here: “Let us make him a helper” (Gen. 2:18), and not just a helper, but: “after him,” showing equal dignity 49. Since the dumb provide great assistance in the needs of our life, so that you do not classify your wife as a slave, look at the clear distinction made. “Bring,” it is said, “the beasts to Adam... and... there was not found a helper like him” according to him 50 (Gen. 2:19-20). How is this? Isn’t a horse a helper, participating in battle? Isn’t an ox a helper, pulling a plow and working with us in sowing? Isn’t a donkey and a mule helping us, transporting heavy loads with us? But so that you don’t say this, this is what is being done for (in Scripture) a strict distinction. It is not simply said that “there was no helper found for him,” but that “there was no helper like him found.” So here, too, God did not simply say: “Let us make him a helper,” but said: “Let us make him a helper after him.” But this was before the fall; Gen.3:16). I, he says, created you with equal honor, but you did not use your power well, so go into submission; you couldn’t stand freedom, so accept slavery; You have shown by your very actions that you did not know how to dominate - be among the subordinates and recognize the master in your husband. “Your address is to your husband, and he will possess you.” See here too the love of God for mankind. So that, having heard the words: “He will have possession of you,” the wife would not consider this possession to be burdensome, (God) put in front a name indicating guardianship, saying: “Your appeal is to your husband,” that is, he will be a refuge, haven and protection for you; in case of all disasters encountered, I give the right 51 to turn to him and resort to him. However, not only in this way (God) established an indissoluble union between them, but also through natural needs, 52 connecting them precisely with the union of love. Do you see how sin introduced submission, and the ingenious and wise God turned this into our favor? Listen to how Paul also speaks about this subordination, so that you can learn from this the agreement between the Old and New Testaments. “Let the woman,” he says, “learn in silence with all submission” (1 Tim. 2:11). Do you see that he also subordinated his wife to her husband? But wait and you will find out the reason. Why “with all submission”? “I don’t command my wife,” he says, “to teach.” Why? Because she once taught Adam badly. "Below to own a husband". Why? Because she was a bad boss. “But be silent” (1 Tim. 2:12). But tell me the reason. “Adam,” he says, “was not deceived: but the woman was deceived and became transgressed” (1 Tim. 2:14). Therefore, he demoted her from the teaching chair. He who does not know how to teach, he says, let him study; if he does not want to learn, but wants to teach, he will destroy himself and his students, which is what happened then to his wife. From this it is clear that the wife is subordinate to her husband, and subordinated as a result of sin. I also want to hear about the words: “Your address is to your husband, and he will possess you.” 2. I want to know how Paul speaks about this care, how he connects dominion with love. Where does he talk about this? In Ephesians 53 he writes: “husbands, love...wives” 54 (Eph. 5:25); here is (explanation of what was said) - “your address is to your husband.” “Let wives fear their husbands” (Eph.5:22,33) 55; here (explanation of the words): “he will possess you.” Do you see how dominion becomes less difficult when the master passionately loves what he possesses, when fear is combined with love? This removes the burden of slavery. So, the first dominion introduced disobedience. Do not pay attention here to the fact that God brought it into proper order, but to the fact that the very essence of slavery 56 was produced by sin. There is another kind of slavery, which is heavier than the first; and it also has its beginning and foundation in sin. After the flood that happened under Noah, after the general shipwreck and destruction of the entire universe, Ham sinned against his parent; Seeing his father naked, he exposed him even more with reproach to his brothers, and for this he became the slave of his brothers. Evil disposition destroyed the nobility of nature, and - very naturally. Scripture presents a thousand justifications in favor of the righteous, or better yet, in one word it gives him a complete excuse. - “Noah the man was begun,” it is said, “57 (Gen. 9:20). The word: “began” contains an important justification for the intoxication that took place. He did not know how much wine he should drink, nor how to drink - whole, or mixed with water, nor when to drink - whether immediately after it was squeezed out, or after some time. So, Scripture with these words justifies Noah, and the one born from him, saved by him (because he did not perish with others in confusion for the sake of his father’s dignity), without paying attention to nature itself, without remembering his salvation, without being brought to his senses by fear, seeing before him the remnants of God’s wrath and obvious traces of misfortune, when the fear of what had happened was still strong, he insulted the parent, therefore, saying: “not glorious in the dishonor of your father, there is nothing.” glory to the father’s dishonor” (Sir.3:10). But he did not take this into account and committed a sin that does not deserve excuse or justification. As punishment for his sin, he was subjected to slavery - he became a servant of his brothers, and with evil intentions he destroyed the advantage of nature. This is another kind of slavery! Do you want to know the third one? It is even heavier and more terrible than both previous ones. Since we did not come to our senses, God made our shackles even heavier. What is the stage (third kind of slavery)? This (submission) to superiors, rulers, is not the same as (submission) to a wife, and not the same as (submission) to slaves, but much more terrible. Everywhere you can see sharpened swords, executioners, executions, torture, torment, power over life and death. And that this type of dominion became necessary as a result of sin, listen to the words of Paul, who was wise about this. If you “want 59,” he says, “not to be afraid of power? Do good, and you will receive praise from her 60. If you do evil, be afraid; He does not bear the sword in vain” (Rom. 13:3–4). Do you see that both a ruler and a sword are for those who do evil? Listen again (to what has been said) about the same thing with greater clarity. “There is an avenger,” he says, “to the one who does evil.” And he didn’t say: “It’s not for nothing that the boss exists,” but what? “does not wear a sword in vain.” (God) has placed an armed judge over you. Just as a compassionate father, out of his kindness, gives his children when they show him inattention and neglect, abusing parental love, - he gives them to strict mentors and teachers, so God, in His goodness, gave our nature, which showed inattention to Him, to superiors, as if to teachers and mentors, so that they would correct them 61 from carelessness. But, if you want, we can see the same thing in the Old Testament, i.e., that as a result of our depravity, power turned out to be necessary. One of the prophets, irritated against the wicked, says this: “Why... are you silent when the wicked devours the righteous? and thou shalt make men like fish of the sea, and like creeping things that have no elders” (Hab. 1:13-14). So, Elder 62 - so that we will not be “like vipers”; ruler - so that we do not devour each other “like fish.” As medicines for diseases, so are punishments for misdeeds. And that one devoted to virtue does not need this authority, listen to what Paul says: if you “want... not to be afraid of authority? Do good, and you will receive praise from her. The judge, he says, is the overseer over you. If you live well, then he not only supervises, but also praises. And what am I saying about the benefits of leaders, when those devoted to philosophy 63 become higher and other even greater things? Laws, after all, are above the rulers, and yet he who lives righteously 64 does not need laws. About this, listen to what Paul says: “There is no law for the righteous” (1 Tim. 1:9). If there is no law, much less a leader has been placed over it. Here is the third type of power, which also has its basis in sin and vice. 3. How does Paul say that “there is no... authority except from God” (Rom. 13:1)? This means that God placed it for our benefit. Sin made power necessary, and God used it in our favor. Just as medicine is needed for wounds, and the use of medicine depends on the wisdom of doctors, so the need for slavery is caused by sin, but its proper satisfaction is a matter of the wisdom of God. But take heart (in spirit) and cast off carelessness. Why am I saying this? We expound to you the (Holy) Scripture, and you, having taken your eyes away from us, fixed them on the lamps and on the one who lights the lamps. What negligence is this - leaving us to look at this! And I kindle the light (flowing) from the Scripture, and the fire of doctrine is kindled in our tongue. This light is more important and better than that light: we do not light a lamp filled with oil, like this (man), but in souls filled with piety, we kindle the desire to listen. Paul once talked in the upper room (Acts 20:7–9). No one should think, however, that I compare myself with Paul: I did not reach such madness, but (I said this) so that you know what diligence you need to have in listening. Thus Paul talked in the upper room; evening came, as now, and there were lamps in the upper room. Then Eutychus fell from the window, and this fall did not upset the meeting; death did not scatter those present; they were so focused on listening to the word of God that they did not feel this fall. And you, not seeing anything special or unusual except a man doing an ordinary thing, fixed your eyes on him. What kind of apology can there be? And none of you, beloved, consider this reproof to be heavy: we reprove not out of hatred, but out of desire for your good. “The wounds of a friend are more trustworthy than the free kiss of an enemy” (Prov. 27:6). Rise up, I ask you, and, leaving this fire, turn to the light of divine Scripture. I want to tell you about another type of power, which has its basis not in sin, but in nature itself. What kind of power is this? The power of parents over children. This honor is a reward for the pain of birth. Therefore, the wise one says: “as to serve the rulers who gave birth” to you (Sir.3:7); then he gives the reason: “Why should you reward them as they did to you” (Sir.7:30)? What is there, however, that a son cannot render to his father? It says nothing more than this: just as they gave birth to you, you cannot give birth to them. Therefore, if in this we are inferior to them, then we will surpass them in another respect through respect for them, not only according to the law of nature, but mainly before nature, according to (the feeling of) the fear of God. The will of God decisively demands that parents be revered by their children, and rewards those who do this with great blessings and gifts, and punishes those who violate this law with great and grave misfortunes. “Whoever curses,” it is said, “father... or mother, let him die” (Ex. 21:16). And to those who honor them he says the following: “Honor your father and your mother, that good may come to you, and that you may live long on the earth” (Ex. 20:12). What is considered the greatest good, that is, a happy old age and a long life, this (God) has appointed as a reward for those who honor them; and what seems like an extreme misfortune, that is, early death, he appointed this as a punishment for those who insulted them. He attracts some to love by the commandment to honor (parents), while others, even if they did not want to, turns them away from offending through fear of punishment. It is not simply commanded to kill a son who has insulted 65 (parents), not so that the executioners, taking him from the court, take him through the square and cut off his head outside the city; no, the father himself leads him to the middle of the city and is recognized as trustworthy without any proof: and this is quite fair. Whoever is ready to spend money, life, and everything else for his son can never become his accuser unless the offense is too great. So, (the father) leads him to the middle of the city, then calls all the people together and pronounces an accusation, and everyone who hears, each taking a stone, throws it at the offender (the parents)? The legislator wants them to be not only spectators, but also doers, so that everyone, looking at his right hand, with which he threw a stone on the head of the disrespectful son, would receive through this sufficient motivation for correction. However, the legislator here instills in us not only this, but also something else, namely, that whoever insults parents offends not only them, but all people. Therefore, he invites everyone to participate in the punishment; since everyone is offended, he convenes the whole people and the whole city, inspiring thereby that those who have nothing in common with the offended should be indignant at the one who insults their parents, since the insult is inflicted on the common (human) nature, and that such a person, as a certain ulcer and general disease, should be expelled not only from the city, but also from the world itself. In fact, such a person is the common enemy and enemy of everyone - God, nature, laws, and our entire life in general. Therefore, he commands everyone to participate in the defeat, performing a kind of cleansing of the city. May there be many blessings to you for the fact that you accepted with such pleasure the teaching about disrespect for parents, and, instead of stones, threw exclamations at him: this is a sign that each of you shows great respect to your father. Usually, after all, we then especially praise the laws that punish criminals when we are not aware of our misdeeds. For all this, let us thank the humane God, who cares about our lives, provides for our parents, and cares for our children, and arranges everything for our salvation. To Him belongs glory, honor and worship, with the beginningless Father and the Holy Spirit, now and ever, and unto ages of ages. Amen. Word 5. About the fact that it is not for Adam that we are punished and that we have received more benefits than the evils brought by him, if we are attentive to ourselves, and against those who are inattentive to the poor. 1. You may think that the word about domination is completely finished with us; I see many more fruits in it. Don’t get tired, please, until we collect them all. And the hardworking farmers, when they see that the vines are covered with many leaves and laden with fruits, not only cut off the outer clusters, but penetrate inside, bending the branches and lifting the leaves so that not even a small number of grape berries are hidden under them. Do not turn out to be less zealous than those 66 and do not stop until you get everything, and this is especially because (here) the work is mine, and the fruit is yours. Yesterday we accused the wives, or better yet, not the wives, but Eve, of introducing slavery through her sin. But wives can tell us: why are we condemned when she sinned? One person fell, and the accusation became common to all nature? And the slaves can also say: why, when Canaan insulted his father, were all the offspring punished? And those who fear leaders may also object: why were they given under the yoke of power when others lived wickedly? What shall we say to all of them? The first solution to all these questions will be that the ancestors sinned and introduced slavery through their disobedience, while their descendants strengthened the introduced slavery with their sins. If the latter could forever keep themselves clean from sins, then, apparently, they could successfully object; but if they themselves are subject to many punishments, then such an excuse is in vain. After all, I did not say that sin no longer produces slavery, but that every sin is connected with slavery, and I pointed out the reason in the nature of sin, and not in the difference of sin alone. Just as all incurable diseases lead to death, but not all diseases have the same properties, so all sins produce slavery, but not all have the same properties. Eve sinned by touching the tree and was condemned for it. Therefore, do not commit another sin again, perhaps more serious than her sin. The same must be said about slaves; This is also about the subordinates, i.e., that the first people introduced sin, and their descendants strengthened the power of domination with their sins. Another explanation 67 can be given, which is that many, having turned to virtue, freed themselves from domination. And, firstly, if you wish, let us talk about wives, so that you can see how blessed Paul, who imposed bonds on them, himself removes them. “A wife,” he says, “if she has an unfaithful husband, she is pleased to live with her, but does not leave him” (1 Cor. 7:13). Why? “What do you think, woman, if you save your husband” (1 Cor. 7:16)? But how, you say, can a wife save? Teaching him, instructing him, leading him to an understanding of piety. But yesterday 68 you, blessed Paul, said: “I do not command a woman to teach” (1 Tim. 2:12). How can you make her your husband’s teacher again? By doing this, I do not contradict myself, but completely agree with myself. Listen, then, why he removed his wife from the teaching chair, and again brings her to her, in order to understand the wisdom of Paul. Let the husband teach, he says. Why? Because he was not deceived: “Adam,” he says, “was not deceived.” The wife, he says, let him study. Why? Because she was deceived: “But the woman,” he says, “was deceived into transgression” (1 Tim. 2:14). Here, on the contrary: if the husband is unfaithful, and the wife is faithful, let him teach, says the wife. Why? Because she is not deceived—she is faithful. Therefore, let the husband study, because he is in deception. The order of teaching has changed, he says, and let the order of dominion also change. Do you see how (Scripture) everywhere shows that slavery is a consequence not of nature, but of deception and sin? And just as at first (God) entrusted the salvation of the wife to the husband, because he was not deceived, saying: “Your turn is to your husband, and she will have possession of you” (Gen. 3:16), so here, when a faithful wife has an unfaithful husband, he entrusts the husband’s salvation to the wife, saying: “What do you think, wife, if you save her husband.” What can show more clearly than this that slavery is a consequence not of nature, but of sin? The same must be said about slaves. “Have you been called to be a slave? Do not be sad" (1 Cor. 7:21). Do you see how here (the apostle) shows that slavery is an empty phrase when there is virtue with it? “But even if you can be free, enslave yourself the more,” that is, all the more remain in slavery. Why? “He who is called in the Lord as a servant, is a freeman of the Lord” (1 Cor. 7:21-22). Do you see that slavery (remains) only in name, but in fact freedom? But why did you allow (the believer) to remain a slave? So that you would know the superiority of freedom. Just as the preservation of the bodies of the three youths unharmed in the middle of the furnace was much more amazing when the furnace was left (lit) than when it was extinguished, so the continuation of slavery serves as a much greater and more amazing evidence of freedom than its destruction. Therefore (the apostle) says: “even if you can be free, enslave yourself more,” that is, remain a slave, because you have the truest freedom. 2. Do you want to see this in bosses too? Nebuchadnezzar was king; He lit the furnace very hot, and threw into it three youths who were young, alone, defenseless, slaves, captives, who had no fatherland. And what does he say? “Unless in truth, Shadrach, Meshach, and Abednego, you do not serve as my god, and you do not worship the golden image that I set up” (Dan. 3:14). What are they? See how virtue made them, captives, more royal than the king and showed their most sublime spirit? They answered with such boldness, as if they were speaking not to a king, but to a subject. “We are not required,” they say, “to answer this verb” to the king (Dan. 3:16). We will provide proof not in words, but in deeds. “There is...God...in heaven,...able to take us away” (Dan.3:17). They recalled Daniel’s good deed, uttering the same words that the prophet said then. What did he say? “There are... wise men... gazarins, the word of the Chaldeans, of whom the king asks 70: but there is a God in heaven, who reveals secrets” (Dan. 2:27–28). So (the youths) reminded him of these words in order to make him more merciful. Then they say: “Be that as it may, let it be known to you, the king, that we do not serve your God, and we do not bow down to the golden image that you have set up” (Dan. 3:18). Notice the wisdom of these young men. So that those present would not perceive the weakness of God if it happened that they would die by being thrown into the oven, they confessed His power in advance, saying: “there is... God... in heaven, who is able to take us away.” But so that, on the other hand, when they are saved from the fire, they do not think of them as if they serve God for reward and reward, they added: “Besides, let it be known to you, the king, that we do not serve your God, and we do not bow down to the golden image that we have set up.” In this way they proclaimed the power of God and showed the strength of their souls, so that no one would say about them the same thing that the devil slandered Job. What did the devil say about Job? “Job does not honor You: for you have protected him internally... and externally” (Job 1:9-10). So that no one could say this about them, they blocked their shameless lips in advance. But, as I said, whether someone is a captive, a slave, a wanderer, or lives in a foreign land, if he leads a virtuous life, he will be more royal than all kings. Do you see how the slavery of wives, servants, and subordinates is permitted? Here I will finally show you how the fear of beasts has also been driven away. They once threw Daniel into a ditch in the same Babylon, but the lions did not dare to touch him. They saw an ancient and royal image shining on him, they saw the distinctive features that they saw in Adam before the Fall. With the same humility they came to Adam and then received names. And this happened not only here, but also with blessed Paul. Having found himself on a barbarian island, he sat by a burning fire and warmed himself, then an echidna jumped out of the brushwood and hung on his hand. What happened next? The animal immediately fell down; since it found no sin, it could not bite (Acts 28:3–6). Just as we, when we want to climb a slippery rock, not finding anything to grab onto, fall down, whether there is a sea or an abyss below, so this animal, when there was a burning fire below, not finding a place where sin would open up the opportunity for it to grab hold and where to sink its teeth, fell into the burning fire and died. If you want, I will show you a third way of explanation 72. The first is that not only the ancestors, but also the descendants sinned, the second is that the virtuous 73, even in this life, experienced easier slavery, or better yet, were completely freed from it, as we showed with regard to wives, subordinates and animals. The third after these methods is that Christ, having come, promised us now greater benefits than those that those who sinned in the beginning deprived us of. What are you crying about, tell me? About the fact that Adam, having sinned, deprived you of paradise? Correct yourself, be zealous for virtue, and I will open to you not paradise, but heaven itself, and I will not allow you to suffer any evil from the primordial crime. Are you crying because (Adam) deprived you of power over the beasts? So I subjugate the demons to you, just be careful. “Tread 74,” says (Christ), “on the serpent and the scorpion, and on all the power of the enemy” (Luke 10:19). He did not say: “possess”, as in relation to animals (Gen. 1:28), but: “advance,” giving increased power. 3. Therefore, Paul did not say: “God will put Satan under your feet,” but: “God... will crush Satan under your feet” (Rom. 16:20). No longer as before: “He will keep your head, and you will keep his heel” (Gen. 3:15), but complete victory, complete triumph, complete destruction, crushing and death of the enemy. Eve subjected you to her husband; but I will make you, if you want, equal in honor not only to your husband, but also to the angels themselves. She deprived you of your present life, 75 and I give you a future one, ageless and immortal, filled with countless blessings. So, let no one think that he suffered harm for the sake of his ancestors: if we want to achieve everything that (Christ) promised to give, we will find that much more has been given than we have lost. From what has been said, the rest is clear. Adam introduced a life full of work: Christ promised a life in which there is no sorrow, no sorrow, no sighing; He promises to give the Kingdom of Heaven. “Come,” He says, “with the blessing of My Father, inherit the kingdom prepared for you from the foundation of the world: for you were hungry, and you gave Me food; you were thirsty, and you drank Me; you were strange, and you knew Me; you were naked, 76 and clothed Me, ... in prison, 77 ... and came to Me" ( Matthew 25:34–36 ). Will we also hear this blessed voice? I cannot say this very emphatically, because we neglect the poor too much. (Now) the time of fasting, such instructions and teachings about saving dogmas, continuous prayers, daily meetings, but what is the use of all this edification? No. Coming out from here, we see rows of beggars standing decorously on one side and the other, and we pass by so mercilessly, as if before us were pillars and not human beings. We rush home as if we were seeing soulless statues and not living people. Hunger prompts this, they will say. But let hunger force you to stop: after all, full stomachs, according to the proverb, do not understand the hungry, but the hungry, out of their own needs, are able to understand the needs of others; It’s better (to say) - and at the same time they cannot fully understand all this need? You run to the ready table and cannot wait even a little longer. And the poor man stands until the evening, hurrying and trying to collect his daily bread and seeing that the day is over, and not yet enough money has been collected to buy his daily bread, he grieves, worries and is forced to do what is beyond his strength. That is why in the evening (the beggars) lean on us more strongly, swear, swear, cry, sob, stretch out their hands and inevitably do a lot of other things without shame. They are afraid that, after everyone has retired to their homes, they will have to wander in the city as in the desert. Just as those who were shipwrecked during the day, grabbing a board, try to sail to the pier until the evening, so that when night falls, remaining outside the pier, they will not suffer a final wreck, so the poor, fearing hunger, like a shipwreck, rush until the evening to collect as much money as they need for bread, so that, after everyone has gone home, they will not be left outside the pier. And a haven for them is the helping hands. 4. But we are not touched by their misfortunes, either in the square or returning home. On the contrary, even when a table is prepared for us, often filled with countless blessings (if we can call it good that we eat in condemnation of our inhumanity), when (I say) a table is prepared for us, we remain insensitive, despite the fact that we hear them walking down the narrow alleys, shouting loudly at the crossroads, suffering in the deepest darkness and complete emptiness. Yes, and having had enough, and going to sleep, and at this time hearing again that they are moaning loudly, we ignore them, as if we hear the barking of a dog, and not a human voice. And we do not pay attention to the time - as in late night, when everyone is already asleep, he is the only one grieving, nor to the unimportance of the request - how he asks us for bread or a few money, and nothing more, nor to the severity of his misfortune - how he struggles with continuous hunger, nor to the modesty of the petitioner - how he, being oppressed by such need, does not dare to come to the door and stand close, but expresses his request below, at a great distance. If he receives it, he sends out countless prayers; and if he does not receive, then he does not utter a harsh word, does not scold or scold those who could give, and do not give. On the contrary, just as someone led by an executioner to a cruel execution, although he asks and begs everyone who passes by, does not receive any help and is led to execution without mercy, so this one, led by hunger, like an executioner, to a difficult wakefulness at night, stretches out his hands and with loud cries begs those sitting on top, in the houses, but, not meeting any kindness, he is rejected mercilessly and with great cruelty. But none of this affects us. And after such inhumanity, we dare to stretch out our hands to heaven, ask God for mercy and pray for forgiveness of our sins! And we are not afraid that after such a prayer lightning will fall on us, after such cruelty and inhumanity! How, tell me, do we go to sleep and rest, and are not afraid that this same beggar will appear in our dreams, thin, dirty, dressed in rags, sad, crying and accusing us of cruelty? I have often heard from many that, having refused to help the poor during the day, at night they saw themselves tied with ropes, dragged by the hands of beggars, tormented and enduring many sufferings. But this is just a dream, a ghost, a temporary torment. But we are not afraid, tell me, that we will have to see this sad, crying, crying beggar in the bosom of Abraham, as that rich man saw Lazarus? (Luke 16:23). What follows from this, I leave it to your conscience (to feel) - those bitter and inexorable punishments - how (the rich man) asked for water, how he did not receive even a drop, how his tongue burned, how, despite his great request, he did not receive pardon, and how he suffered endlessly. May God grant us not to experience this, having heard a threat in words, to avoid it in practice, and, having shown ourselves worthy of the love of the forefather Abraham, to reach the same place with him, by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, is honor, glory, power, now and ever, and to the ages of ages. Amen. Word 6. About the tree - did Adam receive the knowledge of good and evil from it, or did he have this knowledge before eating; also about fasting, and about the fact that at home we should reflect on what was said in church. 1. I love fasting because it is the mother of humility and the source of all wisdom. I love him both for your sake and for the sake of your love, because he brought this sacred and venerable meeting of yours to me and allows me to see kind faces again, gives me the opportunity to freely enjoy this wonderful celebration and celebration. And indeed, the one who calls your meeting a triumph and a holiday and a great blessing will not be mistaken. If someone often gets rid of all despondency by coming to the market and meeting one friend, then how can we not be freed from all despondency when we come to church, and not to the square, and meet not with one friend, but with so many brothers and fathers? How can you not enjoy it completely? And not only because of the large number of people this meeting is better than the gatherings in the market, but also because of the essence of the conversation itself. Those who gather in the market and talk with each other often talk about useless things, make empty speeches and talk about things that do not concern them at all. For the most part, we usually study and talk about other people's affairs with special zeal. I will not now touch on how dangerous and harmful it is to speak and listen to such speeches and get carried away by them - how often and how many storms arose in houses from such meetings. No one will argue that all this is useless, empty and everyday talk and that in such a meeting there is hardly any talk about the spiritual. But here it’s not like that, it’s the other way around. From here every useless word was expelled, and every spiritual teaching was introduced. We talk about our soul, and about the goods needed for the soul, and about the things prepared in heaven, and about glorious lives, and about God’s love for mankind, and about the providence of the universe, and about everything else that is especially close to us, and about why we were created, what fate will befall us after we leave here, and what our state will be then. And in this meeting we are not the only ones participating, but also the prophets and apostles, and most importantly, among us is the Lord of all – Jesus. He himself says: “Where ... there are two or three congregations in My name, I am in the midst of them” (Matthew 18:20). If He is present where two or three have gathered, then all the more He is present where there are so many husbands, so many wives, so many fathers - where there are apostles and prophets. Therefore, we, taking advantage of help from here, speak with great zeal and hasten to fulfill our promise to you. Previously, we promised to talk about the tree - whether Adam received the knowledge of good and evil from it, or had this knowledge even before eating. We can now safely say that he had this knowledge even before eating. If he did not know what is good and what is evil, he would be more foolish than even the most dumb, and the master would be more senseless than slaves. Isn’t it strange (to imagine) that goats and sheep know which grass is useful to them and which is harmful, and do not rush at everything they see, but make a distinction and clearly see what is fatal for them and what is useful, but man does not have such saving knowledge? If he did not have it, he would be worth nothing and would be the most insignificant of all. It was much better for him to live in darkness, to lose his sight, to be deprived of light, than not to know what is good and what is bad. If you take this away from our life, you will overthrow our entire life and create great disorder in everything. After all, this is our difference from the dumb and our superiority over beasts, that we see vice and virtue, we know evil and are not ignorant of good. If we know this now, and not only we, but also the Scythians and barbarians, then even more so did man know this then, before the Fall. Having been awarded such advantages as being (created) in the image and likeness, and other benefits, he could not be deprived of the main benefit. Only those who by nature do not have reason do not know good and evil, 78 and Adam possessed great wisdom and could recognize both. That he was filled with spiritual wisdom, see its discovery. “God will bring, - it is said, - to him ... animals ... to see what I will call: and ... if I call 79 Adam, this is his name” (Gen. 2:19). Think what wisdom he possessed who could give names, and his own, to so many, different and diverse breeds of livestock, reptiles and birds. God Himself accepted this naming of names so much that he did not change them even after the Fall did not want to abolish the names of animals. It is said: “everything... I am called Adam... this name” to them 80. 2. So, did he not know what is good and what is evil? What does this mean? Again, when God brought his wife to him, he saw her and immediately recognized that she was of the same nature as him. And what does he say? “Behold, now bone of my bones and flesh of my flesh” (Gen. 2:23). Since not long before God brought all the animals to him, Adam, wanting to show that this living creature was not one of those, said: “Behold, now bone of my bones and flesh of my flesh.” Some even say that here he points not only to this, but also to the very method of creation; and that such a method of birth for a wife will not be repeated, he says: “behold, now.” Another translator, explaining this with greater care, said: “this is one day” 81, as if saying: only now the wife came from one husband, and then this will no longer happen, but (will come) from both. “Bone of my bones and flesh of my flesh.” Taking part 82 from the whole composition, he created it in such a way that she would have communication with her husband in everything. “This woman,” says Adam, “will be called, as from man... she was taken away” (Gen. 2:23). You see how he gives a name so that it indicates the community of nature, and the indication of the community of nature and the very method of creation would serve as the basis of everlasting love and the union of unanimity. Then what does he say? “For this reason 83 a man will leave his father and his mother and cleave to his wife” (Gen. 2:24). He did not simply say: “unite,” but “cleave,” meaning the closest unity: “and the two will become one flesh.” So, tell me, you who knew so much did not know what is good and what is evil? What will this be consistent with? If he (Adam) did not know before eating from the tree what was good and what was evil, but learned after eating, then, consequently, sin was for him a teacher of wisdom, and the serpent was not a seducer, but a useful adviser, making him a man from a beast. But let it not be! It's not like that, no. If you did not know what is good and what is evil, then how could you receive the commandment? They do not give a law to someone who does not know that crime is evil. And God both gave (the law) and punished for the crime (of the law); He would not have done either of these things if He had not first created Adam capable of knowing virtue and vice. Do you see how it is revealed to us from everywhere that it was not after eating from the tree that (Adam) learned good and evil, but he knew it before? Let us keep all this, beloved, in memory and, returning home, offer a twofold meal, one from food, the other from what we have heard; let the husband pass on what was said, and let the wife learn; Let the children listen, and let the household not be deprived of this teaching. Make your home a church: after all, you are responsible for the salvation of both children and household members. Just as we will give an account for you, so each of you is responsible for the servant, and for the wife, and for the son. From such conversations and dreams we will have the most pleasant ones, alien to any dreams, because usually what the soul is busy with during the day, it appears in a dream. And if we keep in mind what is said (in church) every day, then we will not need much work: then the subsequent teaching will be clearer for you, and we will teach more diligently. So, in order for there to be some fruit for both you and us, for us from teaching, and you from listening, let it be offered to you along with the physical meal and the spiritual one. This will serve as your support and decoration; and God will arrange the affairs of this life for good, and everything will be very convenient and easy for you. “Seek...,” He says, “first the Kingdom of Heaven 84, ... and all these things will be added to you” (Matthew 6.33). Let us, beloved, seek him, so that we may receive blessings here and there, through the grace and love of Our Lord Jesus Christ, through whom and with whom be glory to the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen. Word 7. Why the tree is called the tree of the knowledge of good and evil, and what the words mean: “today you will be with me in paradise” (Gen. 2:9; Luke 23:43). 1. Yesterday I earnestly asked your love to remember what was said and to offer a double meal in the evening, an ordinary meal and a verbal one. So what? Have you done this and offered this twofold meal? I know what you did and tasted not only this one, but also this one. Having taken care of the worst, you should not have neglected the best. And indeed, this one is better than that one. This one was prepared by the hands of cooks, and this one by the lips of prophets; one is the growth of the earth, the other is the fruit of the Spirit; the waste of that meal soon spoils, but that of this one is imperishable; that one supports our present life, and this one leads us to the future. And that you prepared this one along with that meal, I learned this not from your servant or a member of the household, but from a most reliable messenger. From which one? This is your applause for what was said, praise for what was taught. When I said yesterday: “Let each of you make your home a church,” you exclaimed loudly, expressing pleasure at these words. And whoever listens with pleasure to what they say shows a willingness to show it in practice. Therefore, today I begin the conversation with even greater zeal. But be careful now. Not only must the preacher be cheerful, but the listeners must also be attentive, the listeners even more than the preacher. After all, we have one concern - to transfer the master's silver, and you (have) more work - and to accept and preserve it with great care. So, after listening (to the teaching), attach locks and bars to the doors; Protect the soul from all sides with formidable thoughts, like some kind of guards. The thief is impudent, always awake and constantly attacks; and although he often fails, he often makes new efforts. Let the guards become formidable, and if they see that the devil has come and wants to steal something that is allotted, let them drive him away with a loud cry; if worldly worries attack, let them be removed; whether forgetfulness due to (weakness) of nature will make it difficult, let them stimulate the memory to activity. Losing the master's property is not an unimportant danger. If those who have received this good and squandered what was entrusted to them are often punished with death, then what punishment will those who, having received this most precious teaching, lose it, be subjected to? Those receiving this property are responsible only for its integrity, and nothing more; as much as they received, they must give back in full; no one demands more from them. In relation to the divine teaching, we are responsible not only for its preservation, but also for its great increase. We are commanded not only to return what we have received, but also to present it doubly to the Lord. And just preserving it requires a lot of struggle and effort, but when the Lord commands us to increase it further, then think, what kind of work and care is required from us, to whom (this) has been entrusted? That is why the one who received five talents brought not only what was entrusted to him, but also the same amount (Matthew 25:16). Those were the gift of the master’s love for mankind; but the slave also needed to show his zeal. Likewise, the one who received two talents acquired another two, and for this he received equal honor from his master. And the one who received one talent and brought the very thing that was given to him, although he did not reduce or reduce what was entrusted to him, but since he did not show zeal and did not double what was given to him, he was subjected to the most severe punishment - and quite rightly. If I wanted, says (the master), only to save them, and not to receive profit from them, I would not have given them to slaves. Pay attention to the philanthropy of the gentleman. The one who received five talents brought another five, and the one who received two brought the same amount, and both received the same reward. As he said to him: “Good, good and faithful servant, for a little while you were faithful, I will set you over many” (Matthew 25:21), so to the one who brought two: “Good, good and faithful servant, for a little while you were faithful, I will set you over many” (Matthew 25:23). The profit is not the same, but the reward is the same, since he awarded this (the second) the same honor. Why is this? Because God did not look at the quantity brought, but at the diligence of the workers. Each of them did what they could. And the greater and lesser amount of what was brought depended not on the carelessness of this one and not on the zeal of that one, but on the dissimilarity of what was given to him. He received five, and brought another five; this one received two, and brought (the other) two - without in the least yielding to the first in zeal: just as he doubled what was entrusted, so this one doubled. And the one who received one talent brought only that; That's why he was punished. 2. So, have you heard what punishment awaits those who do not use the master’s money for business? We will take care of them, use them in business and make a big profit from them. Do not say: “I am a simple person, I am a student, I have no ability to teach, being unlearned and unimportant.” May you be a simple person; let him be unlearned; let you receive one talent: use what is given to you and you will receive the same reward as the teacher. However, I am absolutely sure that you keep what you said and protect it very carefully. Therefore, we will not devote the entire conversation to this and will add further to what was said yesterday for your love, giving you a reward for preserving. He who received it first and kept it is worthy to receive more. What subject occupied us yesterday? It was about a tree, and we showed that before eating from the tree, man knew good and evil and discovered great wisdom in that he gave names to the animals, in that he recognized his wife, in that he said: “Behold, now bone of my bones” (Gen. 2:23), also in what he said about marriage, about childbirth and cohabitation, about father and mother - in the fact that he received the commandment, since no one gives to one who does not know good and evil commandments and laws about what to do and what not to do. Today we need to talk about why this tree is called the tree of the knowledge of good and evil, if a person did not receive this knowledge from him. It is not unimportant to know why it bears such a name. And the devil, after all, said: “In the same day you cut down the tree, your eyes will be opened, and you will be like gods, knowing good and evil” (Gen. 3:5). How, then, they will say, do you say that it did not communicate the knowledge of good and evil? Who, tell me, inspired this? Is it not the devil? Yes, they say, he - when he said: “You will be like gods, knowing good and evil." So do you present me with the testimony of the enemy and the slanderer? Although he said: “You will be like gods,” but have they become gods? Just as they did not become gods, they did not then receive the knowledge of good and evil. He is a liar and does not say anything true: “in truth,” it is said, “it is not worthwhile” (John 8:44). Let us not cite evidence from the enemy; we will see from the case itself why it is called the tree of the knowledge of good and evil. And first, if you wish, let us consider what good and evil are? What is good? Obedience. What is evil? Disobedience. And then, so that we do not make mistakes regarding the essence of good and evil, let us carefully examine this on the basis of Scripture. What is really good and evil in this, listen to what the prophet says: “What is good, and why does the Lord God 85 seek from you” (Mic. 6:8)? Tell me what's good? Love the Lord your God 86 . You see that obedience is good (comes) from love. And again: “two... evils,” says the Lord, “my people have done these 87: They have forsaken the fountains of living waters for me, 88 and dug up for themselves treasures of brokenness that cannot contain water” (Jer. 2:13). Do you see that evil is disobedience and abandonment? 89. So, let us remember that good is obedience, and evil is disobedience, and this is how we will understand both.That is why the tree of the knowledge of good and evil is so named, because the commandment that taught obedience and disobedience 90 was connected to this tree. And before this, Adam knew that obedience is good, and disobedience is evil, and then he learned (this) more clearly in fact, just as Cain, before he killed his brother, knew that fratricide is evil. And that he knew this, listen to what he says: “Let us go to the field” (Gen. 4:8). Why do you, having snatched your brother from his father’s embrace, lead him into the field? What are you doing in an empty space? Why are you making yourself defenseless? Why are you taking him further away from his father's eyes? Why are you hiding a daring undertaking if you are not afraid of sin? Why and after committing a murder, when they ask you, do you become indignant and lie? Namely, when God asked: “Where is your brother Abel?”, you answered: “I am the guardian of my brother”? (Gen.4:9). From this it is clear that (he) began this task with a clear consciousness. Thus, just as he knew before committing the deed that murder was evil, and learned (this) with greater clarity later when he was punished and heard: “There will be groaning and trembling on the earth” (Gen. 4:12), so his father had the knowledge of good and evil even before eating, although not as clear as after eating from the tree. What can I say? What is bad, we all know before it happens; We learn more clearly when we do it, and with the greatest clarity when we are punished. So Cain knew that fratricide was evil even before it was committed, and then he learned more clearly from the punishment; so we know that health is good, and illness is a serious thing, before we experience it in practice; and we will learn much better the difference between the two when we experience the disease. 3. In the same way, Adam knew that obedience is good and disobedience is evil, and then he learned more clearly when, having eaten from the tree, he was expelled from paradise and deprived of that bliss. When he was punished for eating from the tree, contrary to the divine prohibition, the punishment showed him more clearly, in fact, what evil is disobedience to God, and what good is obedience. That is why this tree is called the tree of the knowledge of good and evil. Why is it called the tree of the knowledge of good and evil, if in its very nature it did not contain this knowledge, and man learned this most clearly from the punishment for disobedience regarding this tree? This is because Scripture usually names the places and times where and when events take place from those events. And to make this clearer to you, I will give an example. Isaac once dug wells, the neighbors decided to ruin these wells, as a result of this, enmity arose, and Isaac called the well “Enmity” 91 (Gen. 26:21), not because the well itself was at enmity, but because enmity arose for it. The tree of the knowledge of good and evil is also called this way, not because it itself has knowledge, but because it has revealed the knowledge of good and evil. Again, Abraham dug a well; Abimelech plotted against him; they came together, stopped their enmity, swore to each other and called this well 93 “the well of oaths” (Gen. 21:31), not because the well swore, but because it had an oath. Do you see how it is not places that cause events, although they receive names from events? It is absolutely necessary to continue with examples to make what has been said clearer. Again, Jacob saw the angels and the army of God meeting him, and called that place “Regiment” 94 (Gen. 32:1-2). Although the place was not a regiment, it was named so because (Jacob) saw a regiment there. Do you see how he named the place after an event that happened at that place? This is also the name of the tree of the knowledge of good and evil, not because it had the knowledge of good and evil, but because it revealed the knowledge of good and evil, it (served as) an exercise in obedience and disobedience. Again, Jacob saw God as much as possible for a person, and gave that place a name: “The View of God.” Why? “I have seen God,” it is said (Gen. 32:30). The place was not a sight of God, but received its name from the event that took place there. Do you see how much evidence there is that Scripture has the custom of naming places according to the events that took place there? It does the same with regard to times. But, in order not to bother you, let’s turn the speech from dark to light. Your thought has become tired, occupied with subtle objects: therefore it is appropriate to give it a rest, and move on to simpler and clearer objects. So, let us turn to the saving tree of the Cross, since it, precisely it, destroyed all the disasters that that tree introduced 95 - better to say, it was not it that introduced the disasters, but entirely man, which Christ later destroyed with great abundance, bestowing much greater benefits. Therefore, Paul himself says: “wherever... sin abounds, grace abounds” (Rom. 5:20), that is, the gift is greater than sin. Therefore, he again says: “For as a sin is also a gift” (Rom. 5:15); God has not given in the same measure as man has sinned; the profit is not the same as the loss; acquisition is not like shipwreck; there are more benefits than there are evils; and - fair. The slave introduced the disaster, and there were fewer of them, but the Lord gave blessings, and therefore there were more of them. That is why it is said: “Like a sin, so is a gift.” Then he points out the very difference: judgment 96 “for from one there is condemnation, but the gift of many sins is for justification” (Rom. 5:16). These words are very unclear 97 - so an explanation needs to be given. “Judgment” means: punishment, retribution, death. “From one,” that is, sin, because one, he says, sin introduced such evil; and the “gift” destroyed not only this one sin, but also many others. Therefore he says: “a gift from many sins for justification.” Therefore, John the Baptist cried out: “Behold, the Lamb of God,” do not take away the sin of Adam, but “take away the sin of the world” (John 1:29). Do you see that “not like a sin, so is a gift,” on the contrary, this tree brought more benefits than how many evils were introduced at the beginning? 4. I said this so that you would not consider yourself offended by your ancestors. The devil expelled Adam (from paradise), Christ brought in the thief. Look at the difference. He expelled a man who had no (other) sin except the stain of disobedience, and Christ brought into paradise a thief, burdened with countless sins. But is it only surprising that he brought a robber into heaven and there was nothing else? You can point to something else, something more. Not only did he bring in the thief, but he brought him in first, even before the apostles, so that no one would deny entry (to paradise) or despair of his salvation, seeing that he who had committed countless sins lived in the royal palaces. But let's see if the robber showed his labors, exploits and fruits? And this cannot be said; on the contrary, for one word, for one faith, he entered heaven before the apostles, so that you know that it was not so much his righteousness that meant so much as God’s love for mankind accomplished everything. What did the robber say? What did you do? Fasting? Did you cry? Contrite? Have you repented for a long time? Not at all; he received salvation on the cross itself, after (his) words. Look, how soon: from the cross to heaven, from condemnation to salvation! What are those words? Why do they have such power that they brought him so many benefits? “Remember me,” he said, “in Your kingdom” (Luke 23:42). What does this mean? He asked for the bestowal of blessings, without showing zeal in practice; and whoever saw his heart listened not to the words, but to the disposition of the soul. Those who used the teaching of the prophets, saw signs and contemplated miracles said about Christ that He “has demons” and “flatters the people” ( John 7:12,20); but the thief, who did not hear the prophets, who did not see the miracles, seeing the man nailed to the cross, did not pay attention to this dishonor, did not look at this dishonor, but, penetrating into the very deity, he said: “Remember me in your kingdom.” Do you see the cross and remember the kingdom? crucified, strangled, ridiculed, spat upon, scourged. Is this worthy of the kingdom, tell me, do you see that he (the thief) looked with the eyes of faith and did not judge by appearance? Therefore, God recognized these words as not empty, but just as that thief saw the deity, so God saw the heart of the thief and said: “Today you will be with me in paradise” (Luke 23:43). Here I ask for your attention, because an important question arises. Here are the Manichaeans, these dumb and mad dogs, who have an outward appearance of meekness, but inside they carry the ferocious fury of dogs; under the skin of a sheep they hide a wolf. But don't look at the outside, but find out the hidden beast inside. So they, seizing on this place, assert: Christ said: Amen, “Amen I say to you, today you will be with Me in paradise”; This means that the reward of blessings has already taken place, and the resurrection is unnecessary. If the robber received benefits on the same day, but his body has not yet been resurrected to this day, then there will be no resurrection of bodies at all. Did you understand what was said or do you need to repeat it again? Amen, “Amen I say to you, today you will be with Me in Paradise.” Consequently, they say, the thief entered heaven without a body; how could it be otherwise if his body was not buried, did not collapse and did not become dust. And nowhere is it said that Christ resurrected him. And if He brought in a thief, and he began to enjoy bliss without a body, then it is clear that there is no resurrection of the body. If there had been a resurrection of the body, he would have said: “You will be with Me in paradise” not “today,” but at the end (of the world), when there will be a resurrection of bodies. If he brought in a robber, but his body, having decayed, remained outside, then it is clear that there is no resurrection of bodies. This is what they say. Then accept our words; It’s better to say, not ours, but the Divine Scriptures, because we speak not our own words, but those of the Holy Spirit. What are you saying? Is the flesh not involved in crowns? But she participated in the labors: (how) is she deprived of rewards? When it was necessary to struggle, she bore most of the labor; and when the time for crowns has come, is one soul crowned? Do you not hear the words of Paul, who says that it is fitting for us to appear 100 “before the judgment seat of Christ, so that everyone may receive what is due to the body, according to what he has done 101, “either good or evil”? (2 Cor. 5:10). Don’t you hear how he says: “It is fitting... for this corruptible thing to put on incorruption, and for this dead thing to put on immortality” (1 Cor. 15:53)? “Dead” - to what? Soul or body? Obviously, the body, because the soul is immortal by nature, and the body is mortal by nature. But they 102 deny much of this, although from what remains we can understand the affinity of what is denied. The thief has entered heaven, they say. What of this? Are these the blessings that God promises us? Don't you know what Paul says about these benefits? “Whose eye has not seen, nor ear heard, neither has the heart of man sighed” (1 Cor. 2:9). But Adam’s eye saw paradise, and the ear heard, and the human heart felt; We talk about this for so long. What 103 benefits did the robber receive? God promises to lead us not to heaven, but to heaven itself; and He did not proclaim the kingdom of paradise, but the Kingdom of Heaven. “We have begun...,” it is said, “to preach and say: repent; for it is not the kingdom of paradise that is drawing near, but the kingdom of heaven” (Matthew 4:17). You lost paradise, but God gave you heaven in order to show your own love for mankind, and to wound the devil, showing that no matter how much he plots against the human race, he will not succeed in anything, when God constantly raises us to greater honor. So, you lost paradise, but God opened heaven to you; you were condemned to temporary labor, but He commanded the earth to produce “thorns and thistles” (Gen. 3:18), and your soul brought forth the fruit of the Spirit for you. Do you see how much greater is the gain than the loss, how much greater is the wealth? I say this: God created man from earth and water, and settled him in paradise. The created one did not remain good, but was corrupted. Then (God) recreates him no longer from earth and water, but from water and Spirit, and promises him no longer paradise, but the Kingdom of Heaven. How, listen. When Nicodemus, the prince of Judea, fell into error and, having his birth here in mind, said that an old man cannot be born again, see how Christ more clearly reveals to him the image of birth: “Unless one is born of water and the Spirit, he cannot enter into the kingdom of God” (John 3:5). And if in this way He promised the Kingdom of Heaven, but brought the thief into paradise, then He has not yet given him benefits 104. But they, in addition, say something else. Paradise, they say, (Christ) called here not paradise, but the Kingdom of Heaven. Since He spoke to the thief, a man who had not heard high dogmas and did not know prophecies, but who spent all his time in the deserts, committed murders, did not look into the church, did not hear divine teaching and did not know what the Kingdom of Heaven is, then, uttering the words: “Today you will be with Me in paradise,” under the name of paradise, as it is more famous and common, Christ understands the Kingdom of Heaven, and speaks about it to the thief. I can agree with this. Consequently, they say, the thief entered the Kingdom of Heaven. Where can you see it from? From the words: “Today you will be with Me in paradise.” If this solution is far-fetched, let us give a clearer one. What is it? Christ said: “He who does not believe in the Son is already condemned” (John 3:18). What then? Already condemned? Meanwhile, there is still no resurrection, no punishment and torment: how is he condemned? For sin. Again the Lord says: “He who believes in the Son has passed 105 from death to life” (John 5:24). He did not say: “he will pass over,” but: he has already “passed over,” and this one, again, for feat, as He did for sin. How one is condemned without having yet been judged, and the other has passed on to life without having yet passed on, and how to this one for a feat, and to that for a sin (Christ) speaks about how the deed will be accomplished, about what has not been accomplished, in the same sense He spoke to the thief. And doctors, when they see someone in a hopeless situation, say that he is already dead and dead, although they know that he is still breathing; just as, from the point of view of the doctors, he died because he had no hope of recovery, so the thief entered heaven because he had passed the danger of being killed. In the same sense, it was said to Adam: “On the same day you are cut down from the tree, you will die” (Gen. 2:17). Well, did he die on that very day? No; he lived after that day for more than nine hundred years (Gen. 5:5). How did God say: on the same day you will die? By sentence, and not by deed itself. So the thief entered heaven. Listen to what Paul says, showing that no one has yet received the reward of a good thing; Speaking about the prophets and the righteous, he added: “By faith these all died, not having received the promises, but having seen from afar and kissed, ... I foresaw the best of us for God, so that not without us they would receive perfection” (Heb. 11:13,40). Hold on to this and remember, and teach those who have not heard; Everyone should think about this in church, in the market, and at home. There is nothing more pleasant than divine teaching. Listen to what the prophet says about him: “How sweet is Your word to my throat, more than honey and honeycomb to my mouth” (Ps. 119:103). Place this honeycomb at the evening meal, so that the entire meal will be filled with spiritual joy. Don't you see how rich people invite singers and flute players after dinner? They make their home a theater, you make your home a sky; and you will do this not when you change the walls or rearrange the foundation, but when you call upon the Lord of Heaven himself to your meal. God does not despise such suppers. Where there is spiritual teaching, there is humility, honesty, and modesty; where husband, wife, and children are united in harmony and love by the bonds of virtue, there is Christ in the midst. He seeks not a golden roof, not shining columns and not beautiful marbles, but the beauty of the soul, spiritual beauty, food, abundant righteousness and fruitful alms. When He sees such a meal, He immediately comes and takes part in the meeting. He himself said: you saw me hungry, and you fed me (Matthew 25:35). So, when you hear that the beggar below is shouting loudly, and then you give the one asking something from what is on the table, then in the person of the servant you invited the Lord to your meal, fully filled it with blessings, and with this firstfruits laid a very important foundation for your barns to be filled with many blessings. May the God of peace, who gives bread for food and seed to the sower, increase what you sow and multiply the fruits of righteousness in all of you, giving His grace (2 Cor. 9:10), and may He make you worthy of the Kingdom of Heaven, which may we all receive, by the grace and love of our Lord Jesus Christ, through whom and with whom be glory to the Father and the Holy Spirit, now and ever and unto ages of ages. centuries. Amen. Homily 8. About a cloudy day and a meeting of bishops; about the commandment given to Adam, and that receiving the law was a sign of great care. 1. The accumulation of clouds made the day dark, but the presence of the teacher 106 makes it very bright. Indeed, the sun does not illuminate bodies in the same way, emitting rays from the heights of heaven, as the gaze of fatherly love illuminates our souls, sending rays from the bishop's seat 107. Knowing this, he did not come to us alone, but came with a host of luminaries 108 so that there would be more light. Therefore, our Church is beautiful and the flock is rejoicing, and we begin the conversation with great zeal. Wherever there is a gathering of shepherds, there the sheep also enjoy security. Likewise, sailors rejoice when they have many helmsmen, because in times of silence and calm, they, through rudders, make the work of sailing easier for them, and when the sea is rough, then with their art and the efforts of many hands they reduce the pressure of the waves. Likewise, we, having entrusted everything to their prayers, will boldly begin to teach. And to make the instruction clearer and clearer for you, let us briefly remind you of what was told to you yesterday. I said that a person knew good and evil before eating from the tree, and did not receive this knowledge after eating; explained why the tree of the knowledge of good and evil is called (that way), and how Scripture has the custom of naming time and place according to the event that happened in that place and at that time. Today we should understand the very commandment by which (God) forbade eating from the tree. What does it consist of? “And the Lord God commanded Adam, saying: Thou shalt bring food from every tree that is in the garden” (Gen. 2:16). This is divine law; Let's be careful. If, when reading the royal letters, people force everyone gathered to stand up, then all the more so we, preparing to read not human laws, but divine ones, must rise with our minds and listen carefully to what is being said. I know that some blame the legislator and say that the law was the cause of the fall. Therefore, we must first turn to this and show in action that (God) gave the law not out of hatred of man and not out of a desire to insult our nature, but out of love and care. That He gave it to us as a benefit, listen to what Isaiah says: “For the law was given to help” (Is. 8:20). And whoever hates does not help. Again, the prophet cries: “Your law is a lamp for my feet, and a light for my paths” (Ps. 119:105). But he who hates does not drive away darkness with a lamp, nor does he guide the wanderer on the path through light. Solomon also says: “a lamp is the commandment of the law, and light, and life, 109 and reproof, and punishment” (Proverbs 6:23). This (law) is not only help, not only a lamp, but also light and life. And (to do) this is characteristic not of the one who hates and wants to destroy, but of the one who gives a hand and helps. Therefore, Paul, denouncing the Jew and showing how much benefit the law brought, and that it serves as a calm for our nature, and not a burden, said: “Behold, you are called a Jew, and rested on the law” (Rom. 2:17). Do you see that God gave the law not to burden us, but to calm our nature? Do you want to know what - and for the sake of honor? It is quite enough and this (said) can testify to honor and care, but I will make this clear through other evidence. “Praise,” says David, “Jerusalem, the Lord: praise thy God, O Zion. For strengthen the faith of thy gates, bless thy sons in thee. Set thy borders for peace, and satisfy thee with the fat of wheat” (Ps. 147:1-3). Then, speaking about the good deeds that God provides through the rest of creation, he pointed to a special and most important (good deed), saying this: “Send 110 your word to Jacob, your justifications and your destiny to Israel: do not do this to every tongue, and do not show your destiny to them” (Ps. 147:8-9). saturate you with the fat of wheat." However, he pointed to the giving of the law as the most precious of all. Wanting to show that receiving the law and knowledge of the destinies of God is a gift that is much more important than security, peace, the absence of wars, good families and many children, and the abundance of what is necessary for life, he, placing this gift after everything, as a crown and a set of blessings, added: “Thou shalt not do this to every tongue.” "Taco", i.e. how? Many people often enjoyed abundance and other benefits listed above, but he did not speak about the above, but about the law I said: “Thou shalt not do this to every tongue.” That’s why he added: “and do not show them your fate.” You see that the law is more important than all the calculated benefits. 2. Jeremiah also showed this. * Mourning those who were in captivity, he said: “What if you are in the land of the enemy?.. You have abandoned the source of wisdom” (Bar.3:10,12), meaning the law. Just as a spring pours out many streams in all directions, so the law gives many commandments everywhere, watering our soul. Then pointing to the special honor shown by the giving of the law (the prophet) said: “this wisdom 111 was not heard in Canaan, but appeared in Teman: and the sons of Hagarin... merchants... and seekers... did not understand her ways, but remembered her path” (Bar.3:22-23). And showing that she is spiritual and divine, he says: “Who will go up,” he says, “to heaven, ... and carry it away” (Bar.3:29)? Then he added: “This God is ours, nothing will be counted against him. Find out every way of cunning, and give it to Jacob his servant, and to Israel his beloved” (Bar.3:36-37). Therefore, David said: “Do not do this to every tongue, and do not show them your destiny” (Ps. 147:9). Pointing to this, Paul wrote: “What is the advantage of Judea? or what is the use of circumcision? Many according to every image: first of all, because the word of God was entrusted to them” (Rom. 3:1-2). Do you see how he explained what was said: “Do not do this to every tongue, and do not show them your destiny”? If the advantage of the Jewish people is that they alone of all people are honored by the gift of the written law, then, consequently, God gave the law, not burdening our nature, but honoring it. And he honored not only that he gave the law, but also that he gave it himself. And indeed, this is the highest kind of honor that He not only bestowed 112 (but also bestowed Himself). That this is a great gift, listen to Paul, who shows this. Seeing how the Jews were proud that the prophets came to them and humbled their pride, showing that we were awarded greater honor by accepting the teaching not through a slave, but through the Lord, he says this in the letter to the Hebrews: “God spoke in many ways and in many ways of old with our Father, 113 ... in the last days he spoke to us in the Son” (Heb. 1: 1-2). And again in another place: “not exactly, but we also boast in God our Lord Jesus Christ, through whom... we received reconciliation” (Rom. 5:11). Do you see that he boasts not only of reconciliation, but also of the fact that he received reconciliation from Christ? And again, glorifying the resurrection, he says: “The Lord himself ... descended from heaven” (1 Thess. 4:16). Look: there everything is accomplished through the Lord, just as here he gave the commandment to Adam, not through any servant, not through an angel or archangel, but Himself personally, and thus showed man double honor - both by what the law gave and by what He Himself gave. How did he fall? From your own carelessness; This is shown by those who received the law and did not fall, but did even more than was commanded. But seeing that we lack time, I will postpone the floor until another conversation. In the meantime, keep and remember what was said - pass it on to those who have not heard, and let everyone reflect on it in church, and in the market, and at home. There is nothing more pleasant than divine teaching. Listen to what the prophet says about him: “How sweet is your word to my throat: more than honey and honeycomb to my mouth” (Ps. 119:103). Place this honeycomb at the evening meal to fill it all with spiritual sweetness. Don't you see how the rich invite singers and flute players to their homes after dinner? They make their house a theater, you make your house a sky; and you will do this not when you change the walls or move the foundation, but when you call upon the Lord of Heaven himself to your meal. God does not despise such suppers. Where there is spiritual teaching, there is humility, honesty, and modesty; where husband, wife, and children are united in harmony and love by the bonds of virtue, there is Christ in the midst. He seeks not a golden roof, not shining columns, and not beautiful marbles, but the beauty of the soul, spiritual beauty, a meal of abundant righteousness and fruitful alms. When He sees such a meal, He immediately comes and takes part in the meeting. He himself said: you saw me hungry, and you fed me (Matthew 25:35). So, when you hear that the beggar below is shouting loudly, and then you give the one asking something from what is on the table, then in the person of the servant you invited the Lord to your meal, fully filled it with blessings, and with this firstfruits laid a very important foundation for your barns to be filled with many blessings. May the God of peace and love, who gives bread for food and seed to the sower, increase what you have sown and multiply the fruits of righteousness in all of you, giving His grace, and may He make you worthy of the Kingdom of Heaven, which may we all receive by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, honor, power, now and ever, and unto the ages of ages. Amen. Of course, a parody reading from the book. (Gen.1:1-13), laid down at Vespers on Monday of the 1st week of Vel. Lent, when this teaching was delivered. Of course, pagan philosophers from the Hellenes or Greeks. Απολογίαν - defense, justification. That is, the Bible and, in particular, the book of Genesis. Zlat.: Λεγε συ πρωτον according to Sinaisk. and Cryptoferrate. sp.; to Vatik. ancient – πρωτος – first. According to the text of the Patrology of Min, Φιλιππησιοις διελεγετο - “talked with the Philippians,” but the passage given below is taken from the Epistle to the Colossians. Zlat. και επι της γης according to the ancient. Vatik. sp. and others, where τα - “even” before επι της is not read. αι επινοιαι αυτων, as above, page 9 και επιστωθης – (lit.) “and confirmed, convinced.” Manichaean or Manes said that matter is eternal. His book began, according to Epiphanius, with the words: “there was God and matter, light and darkness.” Marcion admitted two principles, good and evil; he said, according to Epiphanius, that the good God did not participate in the creation of the world. The Valentinians attributed everything to the Aeons, or secondary principles, of which in the Pleroma or first principle, according to Valentinus, there were 30 - 15 male and 15 female. την ασθενειαν – (literally) weakness, powerlessness. Λαμψατω without ουτως tacos. εν μεσω – (lit.) in the middle. Of course, Bishop Flavian of Antioch. Of course, probably a hundredth of the increase or one percent per month, i.e. 12 percent per year. οσα according to Alex. and Vatik. sp. instead of α, as read in other sp. τῶν ζητημάτων, by which is meant the research about sublime objects outlined and begun by Chrysostom in the previous conversation, that is, about the creation of heaven, earth and the rest of the universe. τὸν παιδοτρίβην; this was the name of the teacher of gymnastic exercises (running, wrestling, etc.), which were taught to Greek youths in a kind of schools called palaestrums and gymnasiums. ἔζω πарὰ τὴν κόνιν, i.e. outside the area designated for competitions and which constituted the most important accessory to the stages where they were held. ὑπὸ τῆς βίας τῶν ἀμμάτων (lit.) “due to the intertwining of hands in a fight,” which was one of the techniques of those fighting to achieve victory for one over the other. ή τόπου στενοχωρία, as Chrysostom says, in relation to the expression he used about the lists wrestlers, meaning, of course, by the cramped space, the lack of time, which prompted him to stop the previous conversation. κατ’ εἰκόνα καὶ ὁμοίωσιν ἡμετέραν, as many read in Greek. lists ("Holmes"); in the 8th of 67 conversations (p. 59) ἡμετέραν is read, however, in Chrysostom after εἰκὸνα, and not after ὁμοίωσιν, i.e., “in Our image.” συνήγειρε καὶ συνεκάθισεν ἡμᾶς; in other sp., as in the Slavs. B., ἡμᾶς is not readable. Of course, the sacred books of the Old Testament. Πρὸς ἄγγελον καὶ ἀρχάγγελоν. Chrysostom says this, of course, on behalf of those who represented the angels as participating in God’s council on the creation of man. Here: κατ’ εἰκόνα ἡμετέραν. κάλυμμα instead of ἐξουσίαν - “power” (Slavic and Russian Bible) reads Zlat. according to Augustine, Jerome and others. τὸ ἀπαράλλακτον τῆς μορψῆς τῆς πρὸς τὸν Θεὸν. ὄτι ὁ Θεός οὕτω· διατετύπωται. εἴς ὁ τίπος κaὶ ὁ χαρακτὴρ. Of course, between earthly creatures. That is, real benefit for a person with his God-like soul and a Christian, as a member of the Kingdom of God. According to the publication of Minya patrolology: ουκ ουσιας απαραλλαξια αλλ αρχης ομοιοτης ; according to other publications: ουκ οσιας ομοιοτης αλλ αρχης αξιωμα (“Migne”. Patrolog. gr. t. LIV, p. 591, adnot. a) – “not the likeness of a being, but the dignity of domination.” Chrysostom says, expressing in his own words the meaning of the Lord’s commandment: “Be... perfect, even as your Heavenly Father is perfect” (Matthew 5:48), which requires that a person in his life imitate divine perfections and become like the Heavenly Father. και αρχετωσαν τω & αμπν θηριων, says Zlat., citing here from the words of Scripture only that which is directly related to the subject of his conversation. This implies the truth of what is said in Scripture about the power God has given to man over irrational creatures. ονομα αυτοις; above on page 70 instead of αυτοις it is read according to Min’s text αυτω - “to him”; reading: αυτοις found in some. lists: Tsittav. (“de Lag.” Gen. gr.), Koislian., Fezulyansky (15, 18 in “Holmes”), etc. τους ειποκειμενους αυτοις ομοιος αυτω κατ αυτον; above (pp. 117, 118) in Conversation XV the words: κατ αυτον - “according to him” is not read in Zlat. according to the publication of the patrolology of Min, just as they were not read in the original translation of the 70 (“Field.” Origenis Hexapla to Gen. 2:20) and in the hitherto known Greek. sp., as in Slavs. Bible; they were obviously introduced from Art. 18, and constitute a literal translation of the same Hebrew. expression (“kepegdo”), used in verses 18 and 20 of the 2nd chapter. Genesis. According to the text of the Patrology of Minya, Chrysostom actually says: Κορινθιοις επιστελλον φησιν “speaks in the letter to the Corinthians,” but the words given later are in the letter not to Corinth., but to the Ephesians, although the duty of a husband to love his wife is also expressed in last (1 Cor. 7:3). Whether this inaccuracy was made by the preacher himself or by the publishers of his works cannot be said before carefully checking with as many ancient codes as possible. οι ανδρες αγαπατε τας γυναικας according to Alex., Vatik. and other sp. contrary to Claromont. and others, where before γυναικας one reads τας εαυτων - “one’s own” (Slav. B.) Αι γυναικες ινα φοβωνται τους ανδρας, says Chrysostom, not literally conveying the apostle’s commandment. αυτην της δουλειας φυσιν. γεωργος with the omission here of the word γης, read above in Chrysostom’s conversation XXIX p. 302. ουκ εσωφρονισθημεν; in other lists - ουκ εσωφρονησθη - “did not come to my senses”; the first reading is more consistent with the flow of speech. Ει δε θελεις says Zlat. slightly changing and supplementing the words of the Apostle θελεις δε - “whether you want it”), since he cites them separately from the previous words. εξ αυτης, i.e. εξουσιας as read by Zlat. and in other lists. αυτων, which of course means people. ηγουμενος - chief, ruler. οι φιλοσοφιαν διωκοντες, i.e. leading a true Christian life. Εχω και ετερος απολογησασθαι, i.e. say in defense of the correctness of the proposed explanation. See previous conversation Ουκ εστι μαγων Γαζαρηνων Χαλδαιον το ρημα ος ο βασιλευς απαιτει, says Zlat., not literally sequentially conveying the words of the Greek. translation of the book prophet Daniel, belonging to Theodotion. ος δυναται instead of δυνατος – “strong”, as read in Theodotion’s translation and in Slav. Bible. τους κατωρθωκοτας - those who have corrected themselves from sin or live virtuously. Πατειτε instead of the usual reading: ιδου δεδωκαυμιν εξουσιαν του πατειν - “Behold, I give you the power to attack...”. Απεστερησε σε της παρουσης ζωης . γυμνος ημην; here ημην is not read in other lists. εν φυλακη with the omission of ημην, read in other sp. and Slavs. B. εισιν απεστερημενοι φρενων . και ει τι εκαλεσεν αυτα ; – above, page 115, reads: και παν ο εκαλεσεν αυτο Some difference in the bibliography. words in both places can be explained by the fact that Chrysostom does not recall them here with literal accuracy. Παν γαρ ο εκαλεσεν αυτα Αδαμ τουτο ονομα αυτοις ; this reading is more similar to that given in Discourse XIV, p. 115. τουτο απαξ, as, according to Procopius of Gaza, instead of τουτο νυν - “behold now” by 70, Symmachus and Theodotion translated (“Field”. Origenis Hexapla); Wed above, p.123. ... Αντι τουτου; Wed approx. 2 on page 123. Zlat.: τῶν οὐρανῶν instead of τοΰ Θεοΰ, as is usually read in ancient copies. Κυριος ο Θεος; in Vatik., Alex. and other sp. about Θεος is not read here. Αγαπαν Κυριον τον Θεον σου In the book. prophet Micah, according to Vatik. and Alex. sp., the corresponding place reads: αγαπαν ελεον και ετοιμον ειναι του πορευεσθαι μετα Κυριου του Θεου - “to love mercy and be ready to walk with the Lord your God.” Chrysostom here conveys the words of the prophet in his own words, expressing their essence. about λαος μου ουτος the word ουτος “these” is not read in the lists and was probably added by Chrysostom for clarity. ζωντος instead of ζωης according to Sinaisk., Alex. and other sp. This implies abandonment of God and His law. η εντολη η γομναζοισα την υπακοην και την παρακοην . Εχθραν, glory. - “enmity”, in Hebrew. "Sitna". περι αυτο εγενετο ο ελεγχος της γνωσεως ... Εκαλεσαν το φρεαρ εκεινο. Παρεμβολην instead of Παρεμβολαι - “shelves”, in Greek. sp. and Slav. B. That is, the tree of the knowledge of good and evil. το μεν γαρ κριμα is in accordance with the usual reading of the lists; to Slavs. B.: "sin". Ασαφεστερον το ειρημενον. την αμαρτιαν is in agreement with the usual reading of the lists; to Slavs. B.: "sins". παραστηναι – instead of the usual one in the lists φανερωθηναι – “appear”. τα ιδια του σωματος προς α επραξεν instead of what is read in most lists: τα δια του σωματος προς α επραξεν – (lit.) “that which is through the body is in accordance with what he did.” Πως ουν απελαβε τα αγαθα ο ληστης according to the text of Min's patrolology; but in the course of speech, instead of πως - “how” you should probably read ποια ... ουδεπω απεδωκεν αυτω τα αγαθα . μεταβεβηκεν - in accordance with the usual reading of the Greek. sp.; transiet, transibit “will pass away” (Slav. B.) is a reading of some. Latin sp. Of course, Bishop Flavian of Antioch. και ζωη instead of the usual reading in ancient lists: και οδος ζωης - “and the path of life.” Ο αποστελλων instead of απαγγελλων - “proclaim”, as is usually read in the lists. The words: αυτη η σοφια are not read in the lists and were added by Chrysostom for clarity. Here in Chrysostom’s text on the Patrology of Min there is a noticeable omission; words: το μη μονον παρασχειν, clearly does not end the sentence, which, as required by the flow of speech, is supplemented in the Russian translation with words placed in parentheses. τοις πατρασιν ημων with the omission of the words: εν τοις προφηταις - “to the prophet.” However, it is not the Epistle of Jeremiah that is quoted, but the Book of Baruch, his disciple. It is interesting that in the Vulgate the book of Baruch was one with the Epistle of Jeremiah. – Editorial staff of “ABC of Faith” You might be interested in: