Беседа 29

2 Corinthians 13:1. This is the third time I'm coming to you. In the mouth of two or three witnesses every word will be established. Various types of "infirmity". - Praise of Paul. - How fame is achieved. 1. Paul's love of wisdom and his fatherly compassion can be seen from many other things, but mainly from the fact that he is abundant and strict in admonitions, and gentle and slow in punishments. He did not immediately punish those who sinned, but admonished them twice; Moreover, even after they listened to his admonitions, he does not punish, but again exhorts, saying: “For the third time I am coming to you (“I am coming to you a third time”), and before my coming I am writing another letter.” And so that slowness does not produce carelessness, see how this is prevented by constantly threatening, straining the blow and saying: “When I come again, I will not spare” (“If I come again, I will not spare”); and also: “so that again, when I come... I will not mourn for many” (“let me not come..., I will mourn for many”). This is what he does and says, imitating in this case the Lord of all. And God, although he constantly threatens and repeatedly exhorts, does not often punish and punish. This is what he does too. That is why I said before: “Sparing you, I have not come to Corinth until now” (“sparing you, whoever did not come to Corinth”) (2 Cor. 1:23). What does “sparing you” mean? T. e., “so that, having found you to have sinned and not corrected, you would not be subjected to punishment and punishment.” And here, saying: “For the third time I’m coming to you. In the mouth of two or three witnesses every word will be established” (“I am coming to you as a third; in the mouth of two or three witnesses every word will be established”), adding what is not written to what is written. He did the same in another case, saying: “Whoever has intercourse with a harlot becomes one body with her, for it is said: the two shall become one flesh” (“the filthy one who cleaves, there is one body: for, as he says, both shall become one flesh”) (1 Cor. 6:16). Although the last words were spoken about legal marriage, he successfully used them for his subject, in order to intimidate all the more. He does the same here, instead of witnesses presenting his sojourns (in Corinth) and his exhortations. His words have the following meaning: “Once and again I told you when I came to you; I speak even now in writing. And if you listen to me, then my desire will be fulfilled; If you don’t listen, then you will have to do what I said and impose punishment.” That’s why he says: “I prefaced and preface, as if I were with you for the second time, and now, being absent, I write to those who have sinned before and to all the rest, that when I come again, I will not spare” (“I have spoken beforehand, as if I was with you the second time, and while I am absent now I write to those who have sinned before and to all the rest, as if I come again, I will not spare”) ( 2 Corinthians 13:2). If “in the mouth of two or three witnesses every word shall be established”—and I have already been with you twice and spoken, but now I speak in writing—then I will need to keep my word. Do not think that my message to you is less important than my personal presence with you. Just as I spoke when I was with you, so when I was away I write.” Do you see fatherly care? Do you see the care appropriate for a teacher? He neither remained silent nor punished; precedes him several times, and never ceases to threaten. But the punishment is postponed; if even after this they do not correct themselves, then they threaten real punishment. What did you say before when you were in Corinth, and what do you write now while you are away? “When I come again, I will not spare” (“If I come again, I will not spare.”) At first he said that he could not do this unless he was forced to do so, and he called the need to punish crying and humility for himself: “so that again,” he says, “so that when I come, my God will not humiliate me among you and so that I will not mourn for many who sinned before and did not repent” (“let me not again My God has come to humble me among you, and I will weep for many who have sinned before and have not repented”); torture,” but also about the punishment itself he again expresses himself in a fatherly manner, showing his love and compassion for them, for which, sparing them, he had hitherto postponed (punishment). Then, so that they would not think now that (the punishment) would again be postponed, and the threats were only in words, he said, as above: “In the mouth of two or three witnesses every word will be established” (“in the mouth of two or three witnesses every word will stand”), and here he adds: “When I come again, I will not spare.” These words mean: “I will no longer postpone (punishment) if, God forbid! “I will find you uncorrected, but I will certainly punish you and do what I said.” Following this, with great anger and strong indignation at those who laughed at him as a weak man, and about his arrival (in Corinth) they jokingly said: “in his personal presence he is weak, and his speech is insignificant” (“coming ... weak and the word is despised”) (2 Cor. 10:10), - as if turning his speech to them, he says: “You are looking for evidence as to whether Christ speaks in me.” ? (“Before you are tempted, seek Christ speaking in me”) (2 Cor. 13:3). He said this in order to strike both a blow (to the false apostles) and to make all of them (the Corinthians) feel it together. The meaning of his words is this: “Since you want to test whether Christ dwells in me, you demand proof from me, and therefore you laugh at me as a low and despicable person who does not have the power of Christ in me, you will know that I am not deprived of it if you give me a chance, which, however, will not happen.” “Well,” tell me, “is that why you want to punish them, that they are looking for evidence?” “No,” he says, “if I were looking for an opportunity to punish them, I would punish those who sinned from the very beginning, and would not hesitate.” And that he definitely does not want to punish, he clearly showed this later with the words: “We pray to God that you do not do any evil, not in order to appear to us as what you should be; but that you do good, even if we seem not to be what we ought to be" ("I pray... that you do not do any evil to you, not as if we were skillful in showing ourselves, but that you do good, but as if we were unskillful.") (2 Cor. 13:7). 2. So, he does not say this as a reason, but rather expressing his indignation, and wanting to make those who despised him feel it. “I don’t want,” he says, “to show such experience over you. If you yourself present a case and want to call me to do it, you will really find out.” And look with what severity he speaks. He did not say: “since you are trying to tempt me,” but: “Is Christ speaking in me,” showing that they have sinned against Him. He didn’t just say: “Does Christ dwell in me,” but “Does Christ speak in me,” showing that his words were inspired by the Holy Spirit. And if (Christ) does not reveal His power and does not punish - the apostle for this purpose transfers the speech from himself (to Christ) in order to make the threats more terrible - then not because of weakness, since He is omnipotent, but because of long-suffering. So, let no one consider patience (of the Lord) to be weakness! Why are you really surprised if (the Lord) does not now pronounce judgment on sinners and does not subject them to punishment, but hesitates and is long-suffering, when He was pleased to be crucified on the cross, and, enduring the sufferings of the cross, did not punish? That is why (the apostle) added: “He is not powerless for you, but strong in you. For, although He was crucified in weakness, He lives by the power of God" ("Who does not faint in you, but is able in you. For though He was crucified through weakness, He lives by the power of God") (2 Cor. 13:3-4). These words are very unclear and confuse the weak. Therefore, it is necessary to reveal them more clearly and show the true meaning of this expression, which contains ambiguity, so that no one among the simple ones is tempted. So, it is required to explain the meaning of what was said, what the word “weakness” (ασθένεια) means, and in what meaning it is used. After all, the same word has many meanings. So, bodily illness is called infirmity, which is why it is said in the Gospel about Lazarus: “behold, whom You love is sick” (“behold, the one you love is sick”) (infirm – ασθενει) (John 11:3). And Christ himself said: “this illness (infirmity – ασθένεια) is not death" ("this disease is not unto death") (John 11:4). And Paul said about Epaphroditus: "he was sick (ησθένησε) at the point of death; but God had mercy on him" ("he was near death, but God had mercy on him") (Phil. 2:27); your ailments" (ασθενείας) ("received little wine, for the sake of your and your frequent ailments") (1 Tim. 5:23). In all these places, the word "weakness" means bodily illness. disputes about opinions" ("receive him who faints in the faith, not doubting his thoughts") (Rom. 14:1). And in the words: “For one is confident that he can eat everything, but the weak eats vegetables” (“for he who is weak believes to eat all things, but the one who is weak eats potions”) (Rom. 14:2), meaning the weak in faith. Here are two meanings of the word "infirmity". But there is also something else called weakness. What is it? Persecution, slander, insults, temptations, disasters. And in this sense, Paul said: “I prayed to the Lord three times to remove him from me. But the Lord said to me: “My grace is sufficient for you, for My power is made perfect in weakness” (“For this I prayed to the Lord three times... And I said: My grace is sufficient for you, for My power is made perfect in weakness”) (2 Cor. 12:8-9). What does "in weakness" mean? In various kinds of death. And in the same sense (the apostle) said: “Therefore I am well pleased with my weaknesses” (2 Cor. 12:10). Then showing what kind of weakness he was talking about, he did not mention fever or doubt in faith; but what did he say? “so that the power of Christ may rest on me... I am content in weaknesses, in insults, in needs, in persecutions, in oppressions for Christ, for when I am weak, then I am strong” (“In adversity, in exile, in troubles, in distress, in wounds, in prisons, may the power of Christ dwell in me. For when I am weak, then I am strong.”) ( 2 Corinthians 12:9–10). “When,” he says, “they persecute me, when they persecute me, when they plot against me, “then I am strong,” then most of all I overcome and overcome those who plot evil with the help of the abundant grace living in me.” It is in this third sense that Paul used the word “weakness.” And this is the meaning of what was said. (The Apostle) tends his speech to the same thing that he said before, namely, that (the Corinthians) considered him low and despicable. Since he did not want to boast, did not want others to understand him as he really was, did not want to show the power that he had to punish the disobedient, they considered him to mean nothing. And since those who thought in this way remained in extreme carelessness and insensitivity and were not corrected from their sins, then (the apostle), taking advantage of the favorable opportunity, talks about them in very strong terms, showing that he did nothing to them not because of weakness, but because of long-suffering. Then, as I already said, he transfers the speech from himself to Christ and thereby multiplies fear and increases the threat. His words have the following meaning: “Even if I do something, punish and punish those who have sinned, then will I punish and punish them? Christ, who dwells in me, will punish. If you do not believe this, and want to see the proof, then you will soon learn from the actions of the One who lives in me, since He is “not powerless for you, but strong in you” (“he does not faint in you, but is able”). Why did (the apostle) add “for you,” when (Christ) is strong everywhere? Whether He wants to punish the infidels, or the demons, or anyone else, He can do everything. What does this addition mean? (The Apostle) either wants to shame them with what they themselves have already experienced, or expresses what (Christ) is now showing power in you who must correct themselves. So in another place he said: “For why should I judge those who are outside?” (“Why should we judge those who are outside?”) (1 Cor. 5:12). 3. “Those who are without,” he says, “will be judged by God on the day of judgment; but he wants to punish you even now in order to save you from future punishment.” But look how, with all his solicitude, which stems from paternal compassion, (the apostle) gives place to fear and great anger, saying: “He is not powerless for you, but strong in you. For, although He was crucified in weakness, He lives by the power of God" ("He who is in you does not faint, but is able in you. For though He was crucified in weakness, He lives by the power of God"). What do the words mean: “even though He was crucified in weakness” (“even though He was crucified through weakness”)? The fact that although (Christ) deigned to suffer, which had the appearance of weakness, this in no way diminishes His strength. His power remains invincible, and what had the appearance of weakness did not harm it in the least; on the contrary, it most showed His strength in the fact that He endured suffering, and His strength was not diminished through this. So, do not let the word “weakness” confuse you, because in another place (the apostle) says: “For the foolish things of God are wiser than men, and the weak things of God are stronger than men” (“Man is more wise than God, and the weak things of God are stronger than man”) (1 Cor. 1:25); although there is nothing unwise (“buiego”) in God, nothing weak, this is what (the apostle) called the cross, representing the opinion of the infidels about it. Listen to how he himself interprets his words: “For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (“the word of the cross is foolishness to those who are perishing, but to those who are being saved it is the power of God”). And again: “but we preach God crucified, to the Jews a stumbling block, and to the Greeks foolishness, to those who are called, both Jews and Greeks, Christ, God’s power and the wisdom of God.” ) (1 Cor. 1:18, 23–24). And in another place: “A natural man does not accept the things of the Spirit of God, because he considers them foolishness” (“a natural man does not accept even the Spirit...; for he has foolishness”) (1 Cor. 2:14). Look how everywhere he sets forth the opinion of the infidels, who regard the cross as foolishness and weakness. So here he speaks not of real weakness, but of one imagined by unbelievers. So, (the apostle) does not say that (Christ) was crucified through weakness - let it not be! - after all, He showed in everything that He could not have been crucified - either by throwing those who came with Judas on their faces to the ground (John 18:6), then by darkening the sun, then by drying up the fig tree, then by blinding the eyes of those who wanted to take Him, and by performing other countless miracles. What does the expression “in weakness” (“from weakness”) mean? The fact that although Christ was crucified, suffered calamities and slander - and we have already proven that slander and calamity are called weakness - yet He did not suffer any harm. And all this (the apostle) said in order to apply to himself. Since (the Corinthians) saw that (the apostles) were persecuted, persecuted, despised, and God did not avenge them, and they themselves did not stand up for themselves, then, in order to teach them that they endure all this not out of weakness, and not because they could not avenge themselves, he points to the example of the Master. “So,” he says, “(the Lord) himself was crucified, bound, endured countless torments, but did not avenge himself; on the contrary, he bore everything that seemed like weakness, and in this weakness he showed his strength - because he did not suffer any harm, although he did not take revenge and did not stand up for himself. The cross did not stop His life, did not prevent His resurrection; on the contrary, (Christ) has risen and lives. And when you hear about the cross and life, understand this about the economy of salvation, because this is what we are all talking about.” And when (the apostle) says: “by the power of God” (“from the power of God”), he does not understand that (Christ) himself could not give life to His flesh, but only shows that it makes no difference whether to say: “by the power of the Father”, or: “by the power of the Son”; and therefore, having said: “by the power of God” (“from the power of God”), he said the same thing as “by His own power.” And what (Christ) really Himself raised and resurrected His flesh - listen to how He Himself says: “destroy this church, and I will raise it up in three days” (“destroy this church, and in three days I will raise it up”) (John 2:19). If (Christ) calls what belongs to Him to belong to the Father, do not be embarrassed by this. “Everything,” He says, “that the Father has is Mine” (“All that the Father has is Mine”) (John 16:15); and in another place: “And all that is Mine is Yours, and Yours is Mine” (“All that is Mine is Yours, and Yours is Mine”) (John 17:10). “So,” says (the apostle), “just as (Christ), being crucified, did not suffer any harm, so we, when we are persecuted and armed against us, (do not suffer harm).” That is why he adds: “and we also, although we are weak in Him, will live with Him by the power of God” (“for we also are weak in Him, but we will live in Him by the power of God”). What does it mean: “we are weak in Him” (“(we are weak in Him”)? We are subjected to persecution, oppression, and endure extreme calamities. And what does “in Him” mean? What we suffer for preaching and for believing in Him. If we endure for Him everything sorrowful and painful, then, undoubtedly, we will also receive joyful things. Therefore (the apostle) says further: “but we will live with Him.” by the power of God in you. Examine yourselves, whether you are in the faith. Or do you not know yourselves, that Jesus Christ is in you? But for us, I hope, you will know that we are what we ought to be" ("but let us live in Him by the power of God... Tempt yourselves, even if you are in faith. Or do you not know that Christ is in you? are you inexperienced? I hope that we can understand, for we are not skillful” (2 Cor. 13:4-6). (The Apostle) proved above that if he does not punish (the Corinthians), it is not because he does not have Christ in himself, but because he imitates His long-suffering, since he himself (the Lord) was crucified and did not avenge himself. And now he proves the same thing, but in a different way and much more convincingly, drawing evidence from the example of his disciples. “What should I say about myself - a teacher who has so many concerns, who has been entrusted with the whole universe, who has performed so many miracles? And you yourself, who are among the disciples, if you want to test yourselves, see that Christ dwells in you too. If in you, then much more in the teacher. If you have faith, then Christ is in you.” And this very thing was said to them about such believers who performed miracles, because believers at that time worked miracles. Therefore (the apostle) adds: “Test yourselves to see whether you are in the faith; examine yourselves. Or do you not know yourselves that Jesus Christ is in you? Unless you are what you should be. ("tempt yourselves; if you are in faith, tempt yourself. Or do you not know that Christ is in you, unless you are unskillful?” ) If in you, then much more in the teacher.” It seems to me that (the apostle) here speaks of miraculous faith. “If you have,” he says, “this faith, then Christ is in you; “unless you have become what you should be.” 4. Do you see how he again frightens and shows with all clarity that Christ is with him? Here, it seems to me, he points (to the Corinthians) to life. Since faith alone is not sufficient to obtain spiritual power (miracles); and he said that if you remain in faith, then you have Christ in you, while many, having faith, did not have this miraculous power - then, resolving the bewilderment, he says: “unless you are what you should be” (“unless you are inexperienced by nature”), that is: “is your life wicked.” “For us, I hope, you will know that we are what we should be” (“I hope that you understand that we are not unskillful”). It should have been said: “Even if you have become unskillful, yet we are not unskillful.” But he does not speak in such a way as not to offend them, but expresses it covertly; does not say affirmatively - “you are unskillful”; Nor does it offer it in the form of a question: “Are you unskillful?” But, leaving this, he expresses the same thing in a secretive way, saying: “For us, I hope, you will know that we are what we should be” (“I hope, as you understand, that we are not skillful”). And here again there is a strong threat, great fear. “If you want,” he says, “for me to prove this to you by punishing you, then we will not find it difficult to give you such proof.” However, he does not say that, but with greater severity and threat: “For us, I hope, you will know that we are what we should be” (“I hope, as you understand, that we are not skillful”). “Even without this,” he says, “you should have known our strength and what Christ speaks and works in us; but since you want to experience it in reality, you will learn that “we are what we should be” (“we are not unskillful”). Then, in view of the fact that he extended the threat far away, placed the punishment at the very door, brought (the Corinthians) into awe and made them expect execution, then look with what sweetness he again dissolves his word, how he moderates their fear and shows his undemandingness, care for his disciples, wisdom, height, and freedom from vanity. He expresses all this in the following words: “We pray to God that you do no evil, not in order to appear to us as what you ought to be; but that you do good, even if we seem not to be what we should be. For we are not strong against the truth, but strong for the truth. We rejoice when we are weak and you are strong; This is what we pray for, for your perfection" ("I pray to God, not to do you a single evil, not that we will appear skillfully, but that you will do good, but we will be unskillful. We can do nothing in truth, but in truth. We rejoice, for when we are weak, you are strong. For this we pray, for your completion") (2 Cor. 13:7–9). Where can you find a soul like (Pavlova)? He was despised, humiliated, ridiculed, mocked as an insignificant person, meaningless, boastful, who boasts only in words, but in reality cannot show his strength at all; and he not only hesitates, not only does not want to punish, but also prays to God so as not to come to such a necessity. “I pray,” he says, “that you do no evil, not to appear to us as what you ought to be; but so that you do good, even if we seem not to be what we should be" ("do not do you a single evil, not as if we are skillful, but let you do good, but we, as if we are unskillful"). What do these words mean? “I ask and pray to God,” he says, “so that I don’t find anyone who has not reformed, I don’t find anyone who has not repented, and I not only pray for this, but also that you don’t start sinning,” “so that you don’t do,” he says, “no evil” (“not to do you a single evil”); and if you sin, then you should hasten to repent, precede me with correction, and prevent all anger. I am not concerned about appearing skillful before you, but quite the opposite - that we do not appear skillful. If, he says, you remain unrepentant in your sins, then it is necessary to punish you, to torture your bodies, as was done with Sapphira and the sorcerer (Acts 5:13–14, 8:11), over whom we demonstrated the experience of our power. But we do not pray for this, but on the contrary, so that we do not show ourselves to be skilled in such a matter, that is, so as not to experience the power that is in us, punishing you and punishing those who sin and those who are incurably sick. But what (we pray) for? “So that you do good” (may you do good); We pray that you will always remain in virtue, always be in good order; “even if we seem not to be what we should be (“we will be as if we are inexperienced”), without revealing the punitive power in ourselves.” And he did not say: “we will be unskillful,” because he would not have become unskillful, even if he had not punished; on the contrary, through this very thing he would have shown himself to be skillful. “But if some,” he says, “consider us despicable and unworthy of respect, because we do not show our strength, then we do not care at all about it. It is better for us to incur such an opinion from them than to show the power given to us from God in punishing people with incorrigible soul. “For we are not strong against the truth, but strong for the truth” (“We can do nothing with the truth, but according to the truth.”) So that it would not seem that he is doing this out of pleasing them (which is alien to a soul that does not know vanity), but on the contrary, that he is doing what the very nature of the matter requires, (the apostle) and added: “For we are not strong against the truth, but strong for the truth” ( “we can’t say anything about the truth”). “If,” he says, “we find you well-ordered, having put aside your sins through repentance, and having boldness towards God, then we, even if we wanted, will not be able to punish you, and if we decided to do so, God will not help us. He gave us the strength to pronounce judgment correctly, righteously, and not contrary to the truth.” Do you see how he softens his word everywhere and moderates the severity of the threat? And as much as he cared about this, he wanted to show his goodwill towards them. That’s why he added: “We rejoice when we are weak and you are strong; This is what we pray for, for your perfection” (“we rejoice, for when we are weak, you are strong. This is what we pray for, for your perfection”). “We especially rejoice in this,” he says, “that we can do nothing against the truth, that is, we cannot punish you when you please (God). And since we can’t, we don’t want to, we even wish the opposite. But that’s why we especially rejoice when we don’t find that you are giving us a reason to show our strength in punishing you. And although through this we would appear glorious, skillful and strong, we wish the opposite, that is, that you should be skillful and blameless, and that we would not gain glory for ourselves from here.” That is why he says: “We rejoice when we are weak” (“we rejoice when we are weak”). What does it mean to be “weak” (“we are weak”)? “When we are considered weak; not when we are weak, but when we are considered weak.” And the enemies revered (the apostles) as such because they did not reveal their punishing power. “And yet we rejoice when you live in such a way that you do not give us any reason to punish you. And it is pleasant for us that they consider us weak in this regard, as long as you are blameless.” That’s why he adds: “and you are strong” (“you are strong”), that is, skillful and virtuous. “And we not only wish, but also pray for this - that you will be blameless, perfect, and not give us any reason (to punish you).” 5. Truly fatherly love is to prefer the salvation of students to your personal glory! Here is a soul in which there is no place for vanity. And freedom from vanity most of all frees us from bodily shackles and lifts us from earth to heaven. On the contrary, vanity leads to many sins. And it is impossible to become high, great and noble without cleansing oneself of vanity; it inevitably grovels, and spoils a lot, subservient to this vile ruler, more cruel than any barbarian. Indeed, what could be more ferocious than vanity, which is then most ferocious when it is most served? Even animals do not have this property - on the contrary, they soften when they are looked after. But vanity is completely the opposite: when it is despised, it is tamed, and when it is celebrated, it becomes ferocious and takes up arms against its admirers. The Jews who served vanity were severely punished; and the disciples (of Christ), who despised him, were crowned. But what am I saying about punishment and crowns? Even in order to become famous, contempt for vanity contributes most of all. And from this it is also clear that those who worship vanity harm themselves; and those who despise him gain benefit. The disciples (nothing prevents us from using the same example again), who despised vanity and preferred the glory of God, shine brighter than the sun, having acquired immortal memory for themselves even after their death. On the contrary, the Jews, enslaved to vanity, now have neither a city nor a home, they have become dishonest, exiles, exiles, insignificant, despicable. So you, if you want to achieve glory, reject glory; and if you chase after glory, you will lose glory. If you wish, we will show the same thing in everyday affairs. Whom do we persecute with ridicule and witticisms? Is it not those who seek fame? They, therefore, are the ones most deprived of it, having thousands of accusers and being dishonored by everyone. And who, tell me, are we surprised by? Is it not those who despise fame? Therefore, they use it. Just as he is not rich who needs much, but who needs nothing, so he is not famous who seeks glory, but who despises it. After all, earthly glory is only a shadow of glory. Seeing the bread painted in the painting, no one touches the painting, even if they are suffering from terrible hunger. Do not chase after the shadow either, for it is the shadow of glory, not glory. And in order to make sure that this is so, think about the fact that the love of fame is considered by everyone to be something bad, which should be avoided, in the opinion of everyone, even those who desire fame; and whether someone has already gained fame, or is just seeking it, he is ashamed when they call him a lover of fame. “Where,” you ask, “comes from the desire for fame, and where does this passion come from?” From cowardice (one must not only expose errors, but also correct them), from imperfect meaning, from a childish concept. Let us stop being children and become men; Let us not chase the shadow, but seek the truth everywhere - in wealth, and in pleasures, and in enjoyments, and in glory, and in power - and this disease will end, and with it many others. Chasing a shadow is characteristic of a madman. That is why Paul said: “Be sober as you ought, and do not sin” (“be sober righteously, and do not sin”) (1 Cor. 15:34). An addiction to fame is a kind of madness, which is much stronger than the madness produced in a person by a demon or discovered during madness. The latter is excusable, but the former has no justification, because here the soul itself is damaged, and its judgments are incorrect and destructive. Madness often comes from an evil mind. Just as the most cruel and incurable fever is that which attacks the solid body, rages in the nerves and hides in the veins, so this fury is terrible because it rages in the mind, distorts and weakens it. In fact, isn’t it clear and obvious madness, isn’t it a crueler disease than any madness - to despise what is permanent and to pursue with great care what is fleeting? Tell me, if someone began to catch up with the wind or wanted to grab it, would they not call him crazy? Or, if someone began to chase shadows and despise real objects, hated his wife and embraced her shadow instead, or began to turn away from his son and love his shadow again, would you demand even clearer proof of his madness? But such are all those who are partial to real things. Everything real is a shadow; whether you point to glory, or to power, to honors, to wealth, to pleasure, or to anything else in life. That is why the prophet said: “man walks like a ghost; in vain does he fuss" ("for the way man walks, otherwise he is troubled in vain") (Ps. 39:7), and again: "My days are like a shadow that turns away" ("our days are like a shadow that turns away") (Ps. 101:12). And in another place he calls all human (plans) smoke and grassy flowers (Ps. 101:4-5). But not only pleasant things There is a shadow, as well as something sad, such as death, poverty, illness, and the like. What is constant, both pleasant and sad? An eternal kingdom and endless torment, because neither the worm will die, nor the fire will be quenched, and the righteous will rise to eternal life, and sinners to eternal torment. So, in order for us to avoid endless torment and inherit the eternal kingdom, leaving the shadow, let us turn with all zeal to real objects. In this way we will achieve the kingdom of heaven, which may we all be worthy of by grace and love for mankind (our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen). You might be interested in: