Беседа 37

“When they had gone, Jesus began to speak to the people about John: Why did you go into the wilderness to see? Is it a cane shaken by the wind? What did you go to see? a person dressed in soft clothes? Those who wear soft clothes are in the palaces of kings. What did you go to see? prophet? Yes, I tell you, and greater than the prophet." (Matthew 11:7–9) Exposition 11:7–24. How Christ defends John against the suspicions of the people. – Why is John called a great prophet? – Christ cannot be compared with John. – The cessation of the prophets proves that Jesus is the Messiah. – John and Christ walked opposite paths towards the same goal. – The Jews’ disbelief in John and Christ cannot be justified. - An exhortation to welcome strangers. – Against shameful songs and stories. – Harm caused to family and social life by spectacles. – Where to look for pure pleasures. 1. For the disciples of John the Savior did what needed to be done, and they returned, convinced (that He was the Messiah) through the miracles performed before them. Now it was necessary to provide the necessary medicine to the people. John's disciples did not suspect their teacher of anything; Meanwhile, among the people who did not know the purpose of the embassy of John’s disciples, their question could give rise to many inappropriate doubts. Many could reason and say this: the one who testified about Jesus with such power has now changed his thoughts and doubts whether this one or the other is the Coming One? Is it with the intention that he says this to rebel against Jesus? Or did the dungeon teach him to be more careful? Had he really testified about Jesus in vain? And so, since the people could indulge in many similar doubts, then see how the Lord heals their weakness and destroys these doubts. “When they had gone,” says the evangelist, “Jesus began to speak to the people about John.” Why did He begin to speak after the departure of John’s disciples? So that they would not think that He was flattering John. But in correcting those who doubt, He does not reveal their doubts, but only resolves their confusing thoughts, showing that He knows the secret thoughts of everyone. He does not say to them, as to the Jews: “Why do you think evil” (Matthew 9:4)? - because if they thought so, they did not think out of malice, but because they did not understand what was said. That is why the Savior does not reproach them, but only corrects their thoughts, and defends John, showing that he did not abandon or change his previous opinion, that he is not a frivolous and changeable person, but firm and constant, and cannot be unfaithful in what is entrusted to him. However, the Savior does not directly pronounce His sentence on him, but confirms this in advance with their own testimony, showing that they not only with words, but also with their deeds testified to his constancy, which is why he says: “Why did you go into the desert to see?” How would I put it this way: why did you, leaving cities and houses, all gather for the desert? Is it to see some pitiful and fickle person? But this is impossible. This is not what your great zeal and general gathering into the desert shows. Such a multitude of people, the inhabitants of so many cities, would not have rushed with such zeal into the desert to the Jordan River if they had not hoped to see there a great, amazing and rock-solid man. You did not go to see a reed shaken by the wind - frivolous and fickle people who say one thing today and another tomorrow, and do not stop at anything, are exactly like a reed shaken by the wind. But look how the Lord, having abandoned all other evils, pays attention to the one that especially outraged them at this time, and takes away the very pretext for frivolity. “What did you go to see? a person dressed in soft clothes? Those who wear soft clothes are in the royal palaces." These words mean that John was not fickle by nature, and you proved this by your zeal. But no one can say that although he was strong by nature, later, having indulged in luxury, he became weak. Some people are weak by nature, while others become so over time. For example, one is angry by nature, while another acquires this passion from a long-term illness. In the same way, some are fickle and frivolous by nature, while others because they indulge in luxury and bliss. But John was not like that by nature - you went to see, says the Savior, not a reed shaken by the wind - just as he did not lose the treasure that he possessed by indulging in luxury. That he was not a slave to luxury is shown by his clothing, desert and prison. If he had wanted to wear expensive clothes, he would have lived not in the desert or in prison, but in the royal palaces. He could achieve the greatest honors with silence alone. In fact, if Herod respected him so much, despite the fact that he denounced him and was in prison, then he would have flattered him all the more if he had remained silent. So, can such suspicions fall on someone who has proven his firmness and constancy by deeds? 2. Having depicted John in this way by indicating his place of residence, his clothing and the gathering of people towards him, the Savior finally calls him a prophet, saying: “What did you go to see? prophet? Yes, I tell you, and more than a prophet. For he is the one about whom it is written: Behold, I send My angel before You, who will prepare Your way before You” (Mal. 3:1). Having brought forward the testimony of the Jews, He then adds the testimony of the prophet. Or - better - firstly, it represents the opinion of the Jews, which, as the testimony of enemies, should constitute the strongest evidence; secondly, it indicates the life of this husband; thirdly, represents his court; fourthly, he calls him a prophet in order to completely stop their lips. Then, lest they say: what if he was like that before, but has now changed? “The Savior gives further evidence,” points to his clothes, prison, and along with this he also gives a prophecy. Having said that he is greater than the prophet, he further shows the reason why he is greater. So why? Because of his closeness to the One who came. “I send,” they say, “My Angel before Your face,” that is, near you. Just as during the journey of kings, those who are more glorious than others walk alongside their chariots, so John appears just before the coming of Christ. Look, how in this way the Lord showed his advantage! But he does not stop here either, but gives his opinion, saying: “Truly I say to you, among those born of women there has not arisen a greater one than John the Baptist” (Matthew 11:11), that is, not a single wife gave birth to a man who was greater than John. To be convinced of the dignity of John, the above saying is enough; but if you want to know him from his very deeds, then imagine his meal, way of life and height of spirit. Truly, he lived as if in heaven, and, having risen above all the needs of nature, he walked an extraordinary path, spending all his time in songs and prayers, and having withdrawn from the company of people, he constantly talked with God alone. He did not see anyone like himself, and did not appear to any of them; did not eat milk, had neither a bed, nor shelter, nor food supplies, nor other things that people use, and yet he was meek and at the same time strict. For example, listen to how meekly he talks to his disciples, with what courage to the Jewish people, and with what courage to the king. That is why the Savior said about him: “Among those born of women there has not risen a greater one than John the Baptist.” But so that again great praise does not give rise to an indecent opinion of John among the Jews, who preferred him to Christ, see how the Lord prevents this evil too. Just as that which served to strengthen the disciples of John caused harm to the people, who considered him frivolous, so from that which served to correct the people, greater harm would have occurred if the words of Christ had given the Jews a reason to prefer John to Him. Therefore, Christ corrects this without hesitation, saying: “But he who is youngest in the kingdom of heaven is greater than he” (Matthew 11:11), i.e., younger in age and in the opinion of many. Indeed, He was said to “eat and drink” (Matthew 11:19); also: “Is not this the son of carpenters” (Matthew 13:55)? and everywhere they humiliated Him. And so Christ was greater than John, you say? No; when John says: “mightier than I” (Matthew 3:11), he does not say this comparatively; also Paul, when remembering Moses writes: “For He is worthy of all the more glory before Moses” (Heb. 3:3), he does not write comparatively; and the Savior Himself, saying: “And behold, here is greater than Solomon” (Matthew 12:42), does not compare Himself with him. And even if we admit that He compares Himself with John, then He does this for the benefit of the listeners, because of their weakness. People had previously greatly respected John, but now he was even more glorified by prison and boldness before the king, and from the side of many, the words of Christ could easily be taken as a comparison. And in the Old Testament, the souls of the lost were corrected in the same way - the incomparable was spoken of comparatively; so, for example, when it is said: “There is none among the gods like You, O Lord” (Ps. 85:8); and again: “Who is God as great as [our] God” (Ps. 76:14). Some say that Christ said this about the apostles, and others about the angels; but it's unfair. People who have moved away from the truth are usually mistaken in many ways. Indeed, why talk here about angels or apostles? Moreover, if He said this about the apostles, then what prevented Him from calling them by name? But speaking about Himself, He rightly hides His face, both because of the prevailing opinion about Him, and so that they would not think that He exalts Himself too much. The Savior does this in many cases. What do the words mean: “in the Kingdom of Heaven”? - That is, in everything spiritual and heavenly. Having said: “Of those born of women there has not arisen a greater one than John the Baptist,” the Savior distinguished Himself from John, and thus showed that He should not be compared with John. 3. Although Christ was born of a woman, but not in the same way as John, because he was not an ordinary man, and was born not as people are usually born, but by an extraordinary and wonderful birth. “From the days of John the Baptist until now, the kingdom of heaven suffers violence, and those who use force take it by force” (Matthew 11:12). What connection do these words have with what was said before? Great, and very cramped. The Savior forces and compels His listeners to believe in Him, and at the same time confirms what he said before about John. In fact, if everything was fulfilled before John, it means that I am coming. “For all,” he says, “the prophets and the law prophesied until John” (Matthew 11:13). The prophets, therefore, would not have ceased to appear if I had not come. So, do not stretch your hopes into the distance and do not expect another (Messiah). That I am coming is evident both from the fact that the prophets have ceased to appear, and from the fact that faith in Me increases every day; it has become so clear and obvious that many admire it. But who, you say, delighted her? All those who come to Me with zeal. Further, the Savior gives another proof, saying: “And if you want to accept, he is Elijah, who must come” (Matthew 11:14). “Behold, I will send you,” says the Scripture, “Elijah the prophet.... And he will turn the hearts of the fathers to the children” (Mal.4:5-6). So, if you listen carefully, you will know that he and Elijah, as the Scripture says: “I send My angel before You” (Matt. 11:10; Mal. 3:1). It was not in vain that the Savior said: “And if you want to accept,” but to show that He does not force them. I do not force you, He says. With these words, He demands careful reflection from them themselves and shows that John is Elijah, and Elijah is John: both of them took upon themselves the same ministry, both were forerunners. That’s why he said not simply: this is Elijah, but: “And if you want to accept,” “he is,” that is, if you look attentively at the events. However, the Savior did not stop there, but wanting to show that one must be attentive to the words: “He is Elijah, who is about to come,” he added: “He who has ears to hear, let him hear” (Matthew 11:15)! He proposed so many difficult thoughts to understand in order to arouse in the Jews a desire to propose their own questions. If this did not awaken them from their slumber, then even more so the clear and understandable words of the Savior could not have awakened them. No one, after all, can say that they did not dare to ask Him and were afraid to approach Him. If they tempted Him by asking about unimportant matters, and despite the fact that the Savior stopped their mouths a thousand times, they did not lag behind Him, then why couldn’t they ask about important matters if they wanted to know about them. If they asked about matters relating to the law, what, for example, is the first commandment, and the like, although there was no need to ask about such things, then how would they not demand an explanation for His words when He had to answer their questions, and especially when He himself disposed and encouraged them to do so? In fact, with the words: “those who make effort delight him,” the Savior arouses in them a desire to ask Him questions. Likewise with the words: “He who has ears to hear, let him hear!” , – does the same. “To whom will I liken this generation”? - He says. “He is like children who sit on the street and, turning to their comrades, say: we played the pipe for you, and you did not dance; We sang sad songs to you, and you did not weep” (Matthew 11:16–17). Apparently, these words have no connection with the previous ones, but in fact they are very closely related to them. Christ directs them all towards the same main goal and wants to show that John acted in accordance with Him, although what was happening, such as the question of John’s disciples, seemed to be a contradiction. At the same time, He also shows that not a single necessary means was left for the salvation of the Jews, just as the prophet says about the vineyard: “What else should be done for My vineyard that I have not done to it” (Is. 5:4)? “To whom shall I liken this generation? - says the Savior. “He is like children who sit on the street and, turning to their comrades, say: we played the pipe for you, and you did not dance; We sang sad songs to you, and you did not cry. For John came neither eating nor drinking; and they say: he has a demon. The Son of Man came, eating and drinking; and they say, “Here is a man who loves to eat and drink wine, a friend of publicans and sinners” (Matthew 11:16–19). The meaning of these words is as follows: John and I came on opposite paths, and acted like fishers who, wanting to catch an uncatchable beast from two opposite sides, stand opposite each other, each on its own path, and drive it away from them, so that in this way it will certainly fall into the hands of one or the other. Look, in fact, with what amazement the entire human race looks at this wonderful fast and at this stern life dedicated to wisdom. This is why it was arranged that John, from infancy, was accustomed to such a harsh life, so that through this he could make his preaching worthy of faith. But why, you say, did Jesus himself not choose this path? On the contrary, He also walked this way, fasting for forty days, and went around the countries, teaching, and not having [where to lay His head]. However, He also walked another path towards the same goal, and received benefit from the one that John walked, because to receive a testimony from a person walking the path of a strict life meant the same as walking this path himself, or even more. Moreover, John showed nothing more than a strict lifestyle, since John did not perform a single sign, but the Savior testified of Himself with signs and wonders. Thus, leaving John to shine with fasting, he himself chose the opposite path: he participated in the meals of publicans, ate and drank with them. 4. Now let us ask the Jews: what do you say about fasting? Is he good and praiseworthy? If so, then you should have obeyed John, accepted him and believed his words. Then his words would lead you to Jesus. Or is fasting difficult and burdensome? Then you should have obeyed Jesus and believed Him as one who goes the opposite way. Either path could lead you to the kingdom. But they, like a wild beast, rebelled against both. So, one should not blame those who were not believed. But all the blame falls on those who wanted not to believe them. No one will at the same time condemn, as well as praise, things that are disgusting: for example, whoever loves a cheerful and luxurious person cannot like a sad and stern one; in the same way, he who praises a sad person will not praise a cheerful person; It is impossible to think about the same subject at the same time in one way or another. That is why Jesus said: “We played the flute for you, and you did not dance,” - that is, I led a relaxed life, and you did not submit to Me, - we sang sad songs to you, and you did not weep,” - i.e. That is, John led a strict and harsh life, and you did not listen to him. However, Jesus does not say that John led one way of life, and I led a different way of life. But since both of them had the same goal, although their deeds were different, he speaks of both his and his deeds as common. And the fact that they walked opposite paths was due to their great agreement, directed towards one goal. So what excuse can you have? That is why the Savior added: “And wisdom is justified by her children.” That is: although you remained unconvinced, you can no longer accuse Me, just as the prophet says about God the Father: “So You are righteous in Your judgment” (Ps. 50:6). Although God does not see any fruit from His care for us, He nevertheless does everything on His part so that shameless people are not left with the slightest reason for unreasonable doubts. And don’t be surprised that the Lord uses simple and ignoble comparisons: He spoke this way, adapting to the weakness of the listeners. Likewise, Ezekiel often uses comparisons that are appropriate for the Jews, but incompatible with the greatness of God. But this is also a matter of God’s special care for us. But see how the Jews also entangled themselves in contradictory opinions in other ways. Having said about John that he (has a demon), they were not satisfied with this - on the contrary, they said the same thing about Jesus, Who chose the opposite path. So they always went into conflicting opinions! Evangelist Luke, in addition to these accusations, also cites another, stronger one, saying: “The publicans gave glory to God” by receiving the baptism of John (Luke 7:29). Jesus had already begun to rebuke the cities when wisdom was justified - when He showed that everything was fulfilled. Since He did not convince the Jews, He begins to mourn, which is even more important than threats. He revealed His teaching and His miraculous power to them; but since they did not give up their stubbornness, he begins to blame them. “Then,” says the evangelist, “He began to reproach the cities in which His powers were most manifested, because they did not repent, saying: Woe to you, Chorazin! woe to you, Bethsaida!” (Matthew 11:20–21)! And in order to convince you that the inhabitants of these cities were not evil by nature, He mentions a city from which the five apostles came; It was from Bethsaida that Philip and the four chief apostles came. “For if the powers that were done in you had been done in Tire and Sidon, they would have repented long ago in sackcloth and ashes, but I say to you, it will be more bearable for Tire and Sidon on the day of judgment than for you. And you, Capernaum, who have ascended to heaven, will be cast down to hell, for if the powers that were manifested in you had been manifested in Sodom, it would have remained to this day; But I tell you that it will be more tolerable for the land of Sodom on the day of judgment than for you” (Matthew 11:21–24). The Savior annexes Sodom to these cities not without reason, but to increase condemnation. Truly, the strongest proof of the evil of the Jews is that they are the worst not only of their contemporaries, but also of all evil people who have ever been. In a similar way, the Savior denounces them in another place, comparing them with the Ninevites and with the queen of the south (Matthew 12:41–42). But there He condemns them, comparing them with the righteous, and here with sinners, which is much heavier. Ezekiel also used this method of condemnation. He says to Jerusalem: “Because of your abominations that you have done, your sisters have been proven more righteous than you” (Ezek. 16:51). Thus Jesus conformed to the Old Testament everywhere! However, He does not end His reproof with this, but instills fear in them, saying that they will suffer much more severe disasters than the inhabitants of Sodom and Tyre, in order to induce them to faith by all means - both regret and fear. 5. Let us also heed this. Not only for unbelievers, but also for us, the Savior determined a punishment more severe than for the Sodomites, if we do not accept the strangers who come to us, when he commanded them to shake off the dust from their feet; and very fair. The infidels, although they sinned gravely, did so before law and grace; on the contrary, we, sinning after such great care for us, how can we hope to receive forgiveness when we show such great hatred towards strangers, close the doors for the poor, and even before blocking the ears of their cries, or better - not only for the poor, but also for the apostles themselves? This is precisely why we do this to the poor, because we do not heed the words of the apostles. When Paul's writings are read and you do not listen; when the teaching of John is preached and you do not listen, how can you accept the poor into your midst without receiving the apostle? So, so that our doors are constantly open to the poor and our ears to the teaching of the apostles, let us cleanse the ears of the soul from impurity. Just as uncleanness and dirt block the hearing of the body, so lustful songs, stories about the affairs of everyday life, about debts, about growth and interest - more than any uncleanness, block the hearing of the soul, and not only block it, but also make it unclean. Those who talk about such things fill your ears with uncleanness, which is what the barbarian once threatened when he said: “You will eat your own dung,” and so on. (Isa. 32:12), these people are subjecting you to the same or worse, and not in words, but in reality. Truly, shameful songs are more disgusting than any external impurity and, what is most harmful of all, you not only do not get bored listening to them, but you also admire them, when you should abhor them and run away. If they are not disgusting, then go to the dancers and imitate what you praise; or better yet, dance with the one who produces this laughter. But you don't agree to this. So, why do you give him such honor? And pagan laws recognize people of this kind as dishonest; and you, together with the whole city, receive them as ambassadors and leaders, and convene everyone to listen to what defiles the ears. If a slave says something vile to you out loud, you subject him to severe punishment; if your son, or wife, or anyone else does the same, you consider such an act an insult; but if despicable and worthless people invite you to listen to shameful words, then not only will you not be annoyed, but you will even rejoice and praise it. And what can compare with such recklessness? But you don’t say shameful words yourself? What's the use of this? Moreover, where can this be seen from? After all, if you had not spoken such words, you would not have laughed when hearing them from others, and you would not have sought with such zeal to the voice that shamed you. Tell me, do you listen with pleasure to those who blaspheme, or do you tremble and block your ears from them? I think so. Why is this? Because you yourself do not blaspheme. Do the same with those who speak shameful words. And if you want to clearly prove to us that shameful words are unpleasant to you, then don’t listen to them. Indeed, how can you be a good person when you live among people from whom you hear such shameful speech? Do you ever want to take on the labors that chastity requires, relaxing little by little from laughter, songs and these shameful words? And a soul not defiled by listening to such songs and words can hardly be pure and chaste; all the more impossible is this for one who constantly hears them. Or don't you know that we are more prone to evil? So, when this becomes our craft and main occupation, then how will we escape eternal fire? Or don't you hear what Paul says: “Rejoice in the Lord always” (Phil. 4:4)? He didn't say rejoice in the devil. 6. So, can you hear Paul, can you feel your iniquities, always and incessantly reveling in the shameful spectacle? That you came here is not surprising or important. Or rather, it’s surprising, because you come here without any participation, just for show; on the contrary, there - with zeal, haste and with greater desire. And this is evident from what you bring into your house when you return from there. In fact, all the uncleanness that has stuck to you there from words, from songs and laughter, each of you carries into your own home, and not only into your home, but also into your heart. You turn away from what is unworthy of contempt, and what is worthy of it you not only do not hate, but also love. Many, returning from the tombs of the dead, wash themselves, but returning from the spectacles, they do not sigh, do not shed tears, although the dead do not defile, while sin creates such a stain that cannot be washed away by a thousand sources, but only by tears and repentance. Meanwhile, no one feels this filth. Since we are not afraid of what we should be afraid of, we are afraid of what we should not. What does this noise mean, this confusion, these satanic cries and devilish likenesses? Another young man has a braid behind him and, taking on the appearance of a woman, in his gaze, in his steps, in his clothes, in a word, in everything he tries to portray a young girl. And the other, on the contrary, having already reached old age, cuts his hair, girds himself around his loins and, having lost all shame before his hair, is ready to take blows, ready to say and do everything. And women, without any shame, with their heads naked, address the people in their speeches, with great diligence showing their shamelessness, and instilling in the souls of their listeners all kinds of impudence and depravity. They have only one concern - to eradicate all chastity, to disgrace nature, to fulfill the will of the evil spirit. Here the words are shameful, and the faces are funny, and the cut hair is the same, and the gait, and the clothes, and the voice, and the body movements, and the looks, and the trumpets, and the pipes, and the actions, and their content, and everything in general is filled with extreme depravity. So, tell me, when will you sober up from the prodigal drink that the devil offers you - when will you stop drinking from the cup of intemperance that he dissolves for you? There is adultery and adultery; there are harlot wives, adulterous husbands, and effeminate young men; everything there is full of lawlessness, everything is monstrous, everything is shameful. So, those who are present at such spectacles should not laugh, but weep and mourn bitterly. So what? Or should we close the theater, you say, and, on your orders, overthrow everything? On the contrary, now everything has been overthrown. In fact, tell me, why is marital fidelity violated? Is it from the theater? Why are marriage beds desecrated? Is it because of these spectacles? Is it their fault that wives do not tolerate their husbands? Is it not because of them that husbands despise their wives? Isn't this where many adulterers come from? And if anyone overthrows everything and introduces cruel tyranny, then it is he who visits the theater. No, you say: spectacles are a good institution of laws! To lure wives away from their husbands, to corrupt young people and children, and to overthrow houses is characteristic of those who own fortifications. Who, for example, you say, became an adulterer from these spectacles? But who is not an adulterer? If I could now list everyone by name, I would show how many husbands were separated from their wives by these spectacles; how many were captivated by these harlots, who distracted some from the marital bed, and did not allow others to even think about marriage. So, tell me, should we overthrow all laws? On the contrary, by destroying these spectacles, we will eliminate the violation of laws. People who are harmful to society are precisely those who act in theaters. They cause disturbances and rebellions. People who are brought up by these dancers and sell their voices to please their bellies, whose occupation is to shout and do everything indecent, they are the ones who most outrage the people, they are the ones who cause riots in the cities - because youth devoted to idleness and brought up in such vices becomes more ferocious than any beast. 7. For example, tell me: where are the sorcerers from? Do they not come out of the theaters to disturb the idle people and provide an opportunity for the dancers to take advantage of many turmoils, and to place prodigal women as an obstacle to the chaste? Their sorcery reaches such audacity that they do not even hesitate to disturb the bones of the dead. Is it not they who force us to spend thousands on this crafty, devilish host? And where does debauchery and other countless vices come from? Now do you see that you destroy life by attracting to these spectacles, and I hold it together by destroying them? So, should we destroy the theater? Oh, if only it were possible! If you want, then I agree to destroy and exterminate him. However, I don't demand this. Make it so that, even if it exists, it is as if it did not exist; this will give you greater praise than destroying it. If not someone else, then at least try to imitate the barbarians: they don’t have such spectacles at all. How can we justify ourselves if, being citizens of heaven, having joined the choir of the cherubim, and having fellowship with angels, we find ourselves in this case worse than barbarians, while how can we have a thousand other pleasures, much better? If you want to have fun, go to the gardens, to the flowing river and lakes; look at the flowers and listen to the singing of the grasshoppers; visit the tombs of the martyrs, - here you will find health for the body, and benefits for the soul, but no harm; and you will not repent after such pleasure, as happens after those spectacles. You have a wife, you have children: what can compare with this pleasure? You have a home, you have friends: these pleasures, together with chastity, also bring great benefit. In fact, tell me: what could be more pleasant than children and a wife for someone who wants to live chastely? They say that the barbarians, having heard about these lawless spectacles and obscene pleasures, uttered a very wise saying, saying: the Romans invented these pleasures because they had no wives and children. They showed with this saying that for someone who wants to live honestly, there is nothing more pleasant than a wife and children. But what, you say, if I showed you people who did not receive any harm from spending time in the theater? But even this already constitutes great harm, that they waste time in vain and serve as a temptation for others. Let us assume that you yourself do not suffer any harm from the spectacle; but you arouse the desire for them in another. And is it possible that you yourself do not receive harm when you give rise to harm to others? After all, the sorcerer, the fornicator, the harlot, and all these devilish assemblies lay the blame of their actions on your head. If there were no spectators, then there would be no those who act at the spectacles; on the contrary, since there are spectators, then there are also actors. So, even if you did not harm your chastity in the least - which, however, is impossible - you will be severely punished for the death of others - both spectators and those who carried them away to the spectacle. Moreover, you would have gained even more chastity if you had not gone there. If you are still chaste, you would be even more chaste if you ran away from these sights. So, let's leave useless disputes, and let's not invent foolish excuses. The only excuse is to avoid the cave of Babylon and avoid the Egyptian harlot, even if you have to escape naked from her hands. By doing this, we will enjoy great pleasure without any remorse, and we will lead our present life chastely, and we will be made worthy of future blessings, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. You might be interested in: