About responsibilities

Treatise of St. Ambrose of Milan “On Duties” was written around 389 under the influence of the work of the same name by Cicero. It is a response to the criticism of the blessed one. Jerome, consists of 3 books and contains a general teaching on morality. This is one of the first texts that deals with Christian ethics, the principles and norms of behavior of Christians and Christian pastors. The saint demonstrates Christian virtues, citing examples from the Bible as examples. The treatise covers the following topics: 1. Anthropology. Thanks to reason, man differs from animals and can know his Creator and the essence of things (Book 1, Chapter 124). 2. Soteriology. The Savior’s death on the cross is understood as a propitiatory sacrifice to God for the sin of Adam and the sins of all people: “First a lamb and a calf were sacrificed, now Christ is offered, but he is offered as a man, as subject to suffering; and (at the same time) He offers Himself as a High Priest to forgive us our sins...” (Book 1, chapter 238). 3. The doctrine of shepherding. A clergyman must not only take care of the purity of his heart, but also must monitor his outward behavior. He should pay more attention to prayer and reading the word of God, rather than spending time in carnal pleasures (Bk. 1, ch. 88). The saint advises pastors to always and everywhere observe prudent measures: not to make acquaintances with vicious people, not to participate in feasts, etc. Pastors should be careful in their conversations with parishioners, so as not to harm them with their inexperience; they must learn to think about every word. 4. Exegesis. The most important quality of a shepherd, St. Ambrose considers diligence and zeal when it comes to Divine Scripture. 5. Ethics. St. Ambrose identifies 4 main virtues: prudence, justice (justice in the proper sense and charity), courage (in military exploits and in relation to other people and to oneself) and moderation. All 4 must be present in a righteous person (Bk. 1, ch. 115-119, 129). Virtue is a way of expressing God's grace (Bk. 1, ch. 116-121). *This publication presents a translation by the outstanding Russian Latinist N.A. Fedorov. **The title of the essay in Latin is De officiis ministrorum. Contents Book 1 Book 2 Book 3 Index of names and place names for the treatise “On Duties” Index of quotations from the Holy Scriptures for the treatise “On Duties” Index of names for the treatise “On Duties” 1. 1. I believe that I will not seem arrogant to you if I take upon myself the courage to teach my sons, since the teacher himself 1 humbly said: Come, children, listen to me, I will teach you the fear of the Lord (Ps. 33:12). In these words we can see his humble reverence and grace. With the words “fear of the Lord,” which is common to all, he clearly expressed his reverence. And since fear is the beginning of wisdom 2 and the cause of bliss 3 - since those who fear God are blessed 4, he clearly showed himself to be a teacher in the teaching of wisdom and showed the path to achieving bliss. 2. And we, diligently imitating the piety of David, although we do not consider ourselves bearers of such great grace, convey to you as our children what the Spirit of Wisdom inspired him 5 and what he showed us and what we learned from obvious examples. We can no longer escape the responsibility of teaching, which the duty of the priesthood has imposed on us - against our will: For God hath appointed some apostles, some prophets, some evangelists, some shepherds and teachers (Eph. 4:11) 6. 3. I do not claim the glory of the apostles - who would dare to do this except the very chosen ones of the Son of God? - by the grace of the prophets, the power of the evangelists, or the vigilance of the shepherds, I want only to achieve attentiveness and zeal for the Holy Scriptures - that which the Apostle placed last among the duties of the saints - so that, through the diligent teaching of others, I myself might learn. After all, there is only one true Teacher and Mentor, Who did not study what he teaches to others. People learn themselves before teaching anyone, and they perceive from a mentor what they will then pass on to others. 4. Even this did not fall to my lot: I found myself appointed to the priesthood, being suddenly torn away from my judicial and administrative activities, 7 and began to teach you what I had not yet studied myself; I began to teach before studying. I have to study and teach at the same time, because previously I did not have time to learn 8. 2. 5. In order to be able to speak 9, we must first of all learn silence, so that my voice 10 does not condemn me before the voice of another vindicates me. After all, it is written: You will be condemned by your words (Matthew 12:37). Why are you in a hurry to be condemned for your words, when thanks to silence you could feel safe? I have seen many fall into sin because of their speech, and none who remain silent. Therefore, how much more difficult it is to learn to remain silent than to speak! I know that the majority speak because they do not know how to remain silent. It is very rare for anyone to remain silent, even if words do not bring him any benefit. Therefore, the one who knows how to remain silent is wise. The wisdom of God says: The Lord God has given me the tongue of the wise, that I may know when to speak a word (Isa. 50:4). He is truly wise who knows from the Lord when he needs to speak. Therefore, it is well said in Scripture: A wise man will remain silent for a time (Sir.20:7). 6. The saints of the Lord loved silence, knowing that the tongue often leads to sin and a person’s words are the beginning of his sin. The holy man says: I said: I will watch my ways, lest I sin with my tongue (Ps. 38:2). He knew and had already seen that thanks to divine help a person can hide from the scourge of his tongue and the testimony of his conscience 11 . We are struck by the silent reproach of our thoughts and the judgment of our conscience, we are struck by the blows of our words when we utter what strikes our spirit and wounds our soul. Who will keep his heart pure from the streams of sin and will not sin with his speech? Seeing that it was impossible for anyone to keep their lips inviolable from the dirt of words, David sought by silence to avoid sin and thus protect himself from the fall to which words could lead 12 . 7. But let us listen to the teacher of prudence: I said: I will keep my ways (Ps. 39:2). That is, according to the silent instruction of my thoughts, I said and ordered myself to guard my paths. We must follow some paths, and we must protect other paths: follow the ways of the Lord and guard our paths so that they do not lead us to sin. You can keep them if you don't speak rashly. The law says: “Hear, O Israel, the Lord your God,” 13 it calls not to speak, but to listen. Eve fell because she told her husband what she had not heard from the Lord her God 14 . God's first word to you is: “Listen.” If you listen, you will keep your ways, and if you slip, you will quickly correct yourself. In it will the young man correct his path, if not in keeping the words of the Lord? (Ps.119:9) 15. Therefore, it is better to be silent and listen, so as not to sin with your tongue 16. 8. It is a very great misfortune to be condemned for one’s own words. If you have to answer for idle words 17, how much more difficult is it to answer for unclean and shameful words? Thoughtless speech is worse than idle speech 18. If an idle word requires an answer, how much more serious punishment follows the speech of the wicked? 3. 9. So, do we need to be dumb? Not at all! There is a time to be silent and a time to speak (Ecc.3:7). If we give an answer for idle speech, let's see if we will not be punished for idle silence? There is also active silence, as in Susanna 19, who achieved more through silence than through justification. While remaining silent in front of people, she spoke to God. She found no better evidence of her purity than silence: conscience spoke when the voice was not heard. Susanna did not seek human judgment for herself, because she had a testimony from the Lord and wanted to be justified by Him, Whom, as she knew, could not be deceived in any way; in the Gospel the Lord Himself accomplishes the salvation of all in silence 20 . So, David chose for himself not constant silence, but keeping the ways. 10. So let us guard our hearts, let us guard our lips! It is written about this here - so that we guard our lips, but in another place it is said to you: Guard your heart with all your might (Proverbs 4:23). David kept, but you will not protect? Did Isaiah really have unclean lips when he said: O wretched me, for I suffer because I am a man and have unclean lips (Isaiah 6:5)? If the prophet of the Lord has unclean lips, then how can we have clean lips?! 11. And for whom, if not for each of us, is it written: Fence your possession with thorns, bind your silver and gold, and make a door and a bar for your mouth and a yoke and measure for your words (Sir. 28:27-29)? Your possession is your mind, your gold is your heart, your silver is your speech: The words of the Lord are pure words, silver tested by fire (Ps. 11:7). After all, good possession is your good mind. A precious possession is a blameless person. So fence this possession and surround it with thoughts, protect it with thorns 21 of care, so that unreasonable bodily passions 22 do not invade and captivate it and do not overcome painful unrest, so that those passing by 23 do not plunder the vineyard. Guard your inner man 24, do not neglect it as worthless and do not despise it, it is a precious possession, and precious according to its merits, its fruit is not perishable or temporary, but permanent and granting eternal salvation. Take care of your possessions and you will have cultivated fields. 12. Shut your lips so that they do not open, so that your speech knows the measure and limit, and your verbosity does not invite you to sin. Let your speech be compressed and remain within its banks: the stream, spilling, quickly collects dirt. Control your feelings so that they are not loose or unbridled and say about you: There is nowhere to put a poultice, oil, or bandage (Is. 1:6). Sobriety of mind has its own bridle that rules and guides it. 13. Guard your lips 25, shut them and guard them carefully, so that no one can force you to raise your voice in anger and respond with insult to insult. You heard it read today: Be angry and do not sin (Ps. 4:5; Eph. 4:26). Therefore, if we are angry, since feelings are a state of nature and are not in our power, we should not allow our lips to utter evil words and commit sin. Keep your lips in check, and let your speech have a measure, that is, let there be humility and measure in it, so that your tongue is subject to reason. Let your tongue be bound with bonds, let it be held by the reins of measure, let it utter speeches weighed on the scales of justice, so as not to lose the depth of meaning and the impressiveness of words. 4. 14. He who observes this will become kind, calm and modest. The one who watches his lips and restrains his tongue, not speaking first, before he thinks it over, weighs and checks his words: whether it is necessary to pronounce this or whether it is necessary to speak out against that, and whether to say it in a timely manner - such, of course, will show modesty, meekness and patience, so as not to begin to speak under the influence of indignation and anger, not to give a hint of any passion in his words 26, not to show with words that some desire is burning in him and that there is there are germs of anger in his words - in short, so that speech, which should express the inner state of a person, does not reveal and betray the presence of some vice in his character. 15. Then the enemy 27 becomes especially insidious when he sees that passions are arising in us, then he lights the fuse and prepares traps 28. Therefore, it is not without reason that the prophet, whose reading you heard today 29, says: The Lord delivered me from the snare of hunters and from a harsh word (Ps. 91:3). Symmachus translated: “from an irritable word,” and others: “from a word that causes excitement.” Our speech is a snare set by the enemy, but our speech itself is no less an enemy for us. Our words are often the weapon with which the enemy inflicts wounds on us. But it is much preferable to die from someone else's sword than from your own! 16. The enemy is watching our weapons and shaking his own. If he sees that I am agitated, he plunges his arrows into me, thereby causing a quarrel. If I say an inappropriate word, he tightens his noose. Meanwhile, he offers me the opportunity to take revenge as bait, so that, striving for revenge, I will fall into a noose and tighten the deadly knot myself. Therefore, if you notice an enemy in front of you, you should be all the more careful in your expressions 30 so as not to give the enemy a reason; but few people see it! 5. 17. You also need to beware of those who can be seen: who irritates, who instigates, who embitters, who encourages licentiousness and lust. When we are scolded, irritated, bullied and challenged, then we should remain silent. It is not a shame to appear dumb; the sinner is the one who incites and insults us and strives to make us like himself 31 . 18. And if you remain silent, if you don’t pay attention, the offender usually says: “Why are you silent? Tell me if you dare! But you don’t dare, you are mute, I have deprived you of the ability to speak!” If you continue to remain silent, he becomes even more angry, considering himself defeated and ridiculed, believing that he is being neglected and despised. If you answer, he considers himself a winner, because he found someone similar to himself. But if you remain silent, they will say: “He was insulted, but he despised the reproach.” If you respond with reproach, they will say: “They reproached each other,” and both will be condemned, and no one will be justified. My accuser seeks to arouse my anger, to force me to respond in kind, to do the same as him. A righteous person will not pay attention to this, will not say anything, realizing that he is right; he attaches more importance to the judgment of decent people 2 than to the impudence of the accuser, finding support in the inflexibility of his character 32 . This means “to remain silent even about good” 33 because one who is aware of his own rightness should not be agitated by false accusations and give more weight to the accusation of another than to the evidence of his own rightness. This is how he maintains humility. 19. If a person does not want to be humiliated, then he will think and judge like this: “Does my accuser despise me and blaspheme me right to my face, as if I cannot even open my mouth? Why don’t I say something unpleasant to him too? It turns out that he insults me, as if I am not a man and cannot stand up for myself? He accuses me, as if I couldn’t answer him harsher!” 20. He who speaks such words is by no means meek and humble, he is not free from temptation. The tempter incites him and instills in him similar thoughts, usually using some person for his purpose and putting into him a hostile spirit that instills this in him. But stay firmly on the rock 34. Even if a servant 35 scolds a righteous man, he will remain silent; or the weak utter insulting words, the righteous remain silent; even if the beggar reproaches him, the righteous does not answer. This is the weapon of the righteous - by retreating, to win, just as experienced spear throwers, by retreating, win 36 and, running away, inflict more terrible wounds on the pursuer. 6. 21. Why be troubled in spirit when we hear reproaches? Why don’t we imitate the one who said: I was dumb and humbled and kept silent even about good things (Ps. 38:3). Did David just say it and not do it? No, I did. When the son of Shimei insulted him 37, David was silent, and although he was accompanied by soldiers, he did not respond to the abuse, did not try to take revenge, and when the son of Saruin told him that he was ready to punish for him, David did not allow him to do so. He walked humbly, walked in silence, like a mute, and, aware of his own meekness, did not become agitated when they called him a bloodsucker. He did not respond to reproaches, because he knew many good deeds behind him. 22. He who immediately responds to injustice shows himself worthy of this reproach, although he wants to imagine that he does not deserve it. Therefore, the one who despises an insult is greater than the one who suffers from it: the one who despises does not seem to notice it, that is, neglects it, but the one who suffers apparently feels it 38 . 7. 23. Not without intention, when I was going to write to you 39, my children, I took advantage of the introduction to this psalm 40. The prophet David gave this psalm to Idithum to sing, 41 and I, fascinated by the depth of feeling and the significance of his thoughts, advise you to remember it. As soon as we touched it, we realized that this psalm teaches us patient silence, timely speech, and contempt for wealth, that is, the most important foundations of virtue. As I meditated on this psalm, it occurred to me to write about responsibilities. 24. Philosophers wrote about this: Panaetius and his son 42 among the Greeks, Tullius among the Latins, but I decided that I should write about this myself. Just as Tullius did this for the instruction of his son, so I too must do this for your instruction, my children. After all, I love you no less, begotten by me in the Gospel 43, than if I had conceived you in marriage. Love by nature is not stronger than love by grace 44 . We should love more those who we believe will be with us forever than those with whom we are in this age. Children are often born unlike their ancestors and unworthy of their father, but we chose you in advance to love. The first are loved out of necessity, which turns out to be not a very suitable and not very strong teacher of eternal love. I love you according to my own election, 45 strengthening the power of love with special favor: to accept those whom you love and to love those whom you have chosen. 8. 25. So, the characters have been named, now let's see whether it is appropriate for us to write about this particular subject, that is, about duties, and whether this concept is associated only with the philosophical school or is it also found in the Holy Scriptures. When we read the Gospel today, the Holy Spirit, as if prompting us to reason, miraculously gave us such a text, thanks to which we were confirmed in our thoughts that we can also say about responsibilities. The priest Zechariah fell silent in the church and could not speak, and when the days of his duties ended, he returned to his home (Luke 1:23). We realized that we should also talk about responsibilities. 26. And the following reasoning contributes to this. We believe that the concept of “duty” (officium) comes from the word “to perform” (efficiendum), more precisely, efficium, but for the sake of beauty of speech, changing one letter, they began to say officium 46. Or perhaps the word means something that does not harm anyone, but benefits everyone 47 . 9. 27. Philosophers believed that duties follow from what is worthy and useful, 48 the more important of these two should be chosen. Sometimes two worthy or two useful phenomena 49 compete, and the question arises which of them is more worthy or useful. Therefore, the duty consists of three parts: worthy, useful and - third - which of them is more important. These three parts, in turn, are divided into five kinds: two worthy, two useful, and reasoning about what to prefer 50. The first part is said to relate to morality and the dignity of life. The second part concerns life well-being, wealth, power and material opportunities. And then comes the judgment of choosing from it. 28. We measure by the standard not of the present, but of the future century, what is moral and worthy, and we consider useful not the pleasures of earthly life, but the grace that contributes to the achievement of eternal life. And we do not see any benefit in wealth and material opportunities, but rather consider them inconveniences if we do not give them up, and are burdened when we have them, rather than being upset when deprived of them. 29. Therefore, it was not in vain that we undertook to write this work, because we define duty by standards different from those used by philosophers. Philosophers consider worldly wealth to be a blessing, but we consider it a loss 51, since the one who received earthly goods here, like the rich man in the parable, is subject to torment in the future century, and Lazarus, who experienced suffering here, found consolation there 52. And those who do not read the works of philosophers will, if they wish, read ours, if they are not looking for the beauty of speech or oratory, but for the simple grace of things 53 . 10. 30. In our Scripture, what is fitting, which in Greek is called πρέπον 54, I put in first place, this we learn by reading: To you, O God, is song fitting in Zion (Ps. 64.2) - or in Greek: Σοὶ πρέπει ὕμνος ὁ Θεὸς ἐν Σιών. And the apostle said: Speak what is consistent with sound doctrine (Titus 2:1). And in another place: For it was fitting that He, by whom are all things, and for whose sake are all things, should bring many children to glory, and should become the leader of their salvation through suffering (Heb. 2:10). 31. Did Panaetius or Aristotle 55, who himself wrote about duties 56, live before David? 57 After all, Pythagoras himself 58, who, as we read, lived before Socrates 59, followed the prophet David, establishing the law of silence for his disciples. But Pythagoras demanded silence from his disciples for five years, 60 while David established the law not to harm the gift of nature, but to teach caution in speech. Pythagoras did this to teach us to speak through silence, David - so that by speaking [with caution], we learn to speak better. After all, how can there be learning without exercise, or how can one achieve success without practice? 61 32. Anyone who wants to learn the art of war daily practices the use of weapons and, as if preparing for battle, plays out the battle, as if he sees an enemy in front of him, and in order to gain experience and strength in the use of weapons, he either exercises his own muscles or repels the blows of opponents, vigilantly watching them 62. Anyone who wants to steer a ship at sea with a rudder or steer and steer it with oars first learns this on the river. Anyone who strives to develop the beauty and sonority of his voice first sings quietly, gradually raising his voice. And the one who, with his own strength in the struggle according to the established order, seeks for himself a victor’s wreath, through daily exercises in the palaestra strengthens his body, develops its capabilities and accustoms it to difficulties. 33. And nature itself, from infancy, teaches us to first pronounce the sounds of speech, so that we learn to speak. Thus, sound is a kind of motivation and gymnastics for the voice. Thus, one who wants to learn to speak cautiously does not renounce what nature has given him, but practices discretion, like a watchman on a tower, 63 without closing his eyes, vigilantly monitoring everything. Every skill is developed through special and appropriate exercises. 34. And David was not always silent, but in accordance with the circumstances - not constantly and not in relation to everyone, but in relation to the sinner tempting him 64. In another psalm he says that he did not listen to those who spoke empty words and plotted evil, like a deaf man, and like a dumb man he did not open his mouth 65; and elsewhere you read: Do not answer a foolish man for his foolishness, lest you become like him (Prov. 26:4). 35. Thus, the first duty is moderation in speech. This is a sacrifice of praise to God, 66 this is an expression of respect when the Holy Scriptures are read, 67 this is also an expression of respect for parents. I know that many people speak because they do not know how to remain silent. It is rare for someone to remain silent, even knowing that his speech does not benefit him. A wise person, before speaking, will think: what to say, who to say, where and when 68. Consequently, there is a measure in both silence and speech, 69 and there is a measure in actions. This means that it is very important to observe the measure constantly. 11. 36. Every duty can be ordinary or perfect, 70 and we can prove this by the authority of Holy Scripture. In the Gospel, the Lord said to the young man: If you want to enter eternal life, keep the commandments. He says to Him: Which ones? Jesus said to him: do not kill, do not commit adultery, do not steal, do not bear false witness, honor your father and mother and love your neighbor as yourself (Matthew 19:17-19). These are ordinary duties, but they lack something. 37. Finally the young man says to him: I have kept all this from my youth. What else am I missing? Jesus said to him: If you want to be perfect, go, sell all your possessions and give to the poor, and you will have treasure in heaven, and come and follow Me (Matthew 19:20-21). And above it is written that we must love our enemies, and pray for those who slander us and persecute us, and bless those who curse us 71 . We must do this if we want to become perfect, like our Heavenly Father, Who commands the sun to shine on the good and the evil and the rain to water the earth for all people without distinction. This is a perfect duty, which the Greeks call κατόρθωμα. In it, all other duties in which there might be shortcomings receive perfection. 38. Mercy is also beautiful, as it itself creates perfect people in imitation of the perfect Father 72 . There is nothing closer to the Christian soul than mercy towards the poor, because nature gives birth to everything in common and produces the fruits of the earth for the common benefit 73 . Give what you have to the beggar, helping your brother and comrade. You give him money, he gets life. You give him copper, and for him it is all property, and all he has is your coin. 39. And he gives you even more, since you owe your salvation to him: if you clothe the naked, you clothe yourself with righteousness 74 . If you bring a stranger into your home, if you receive a beggar, he brings you the friendship of saints and eternal abodes 75. This mercy is not small: you sow the physical, but you reap the spiritual 76. Are you surprised at the Lord's judgment regarding Saint Job? Marvel at the virtue of a man who could say: I was the eye of the blind and the foot of the lame; I was the father of the weak... ...The wool of the lambs warmed their shoulders... ...The stranger did not remain on the street, my door was open to everyone who came in (Job.29:15-16; 31:20; 31:32). Blessed is the one from whose house the poor man never left empty-handed, and happier is the one who understood the need of the poor man and the suffering of the weak and helpless 77; on the day of Judgment he will find salvation from the Lord, the debtor of his mercy 78. 8. 40. But many refuse the duty of mercy and generosity, believing that the Lord does not care about the affairs of man and does not know either our secret affairs or our hidden thoughts. Or His judgment seems completely unfair to them when they see that sinners are drowning in wealth, rejoicing in honors, health, offspring 79, while the righteous live in poverty, do not achieve honors, remain childless, suffer from illnesses, and remain in hopeless sadness and torment 80. 41. This question is very important, because three kings 81, Job's friends, declared him a sinner, seeing that he had gone from rich to poor, lost his children, having previously been the father of a large family, and was covered with ulcers, scabs and terrible wounds from head to toe. Saint Job said to them the following: “If I endure this for my sins, why are the wicked alive and reaching old age in wealth? Their offspring are to their liking, and their children are before their eyes. Their houses are abundant, there is no fear anywhere, and the rod of the Lord is not on them (Job 21:7-9)” 82. 42. Seeing this, the weak-hearted is embarrassed, and his zeal dries up. Anticipating his words, Saint Job says: Be patient with me, I will speak, and then laugh at me (Job 21:3). Because if they denounce me, they denounce me as a person. So bear with me the burden of my speeches. After all, I am going to say something that I myself do not approve of, but in order to convince you, I will cite unrighteous speeches. Anyway, the verse says this: So, does man accuse me? ( Job 21:4 ). That is, a person cannot convict me for having sinned, although I am worthy of reproof, because you do not accuse me of an obvious transgression, but judge the severity of my sins by my troubles. A weak man, seeing that the unrighteous receive everything they want in abundance, and he is oppressed by poverty, says to the Lord: Get away from me, I don’t want to know Your ways! What benefit is it that we served Him, or what benefit is it that we turn to Him? All good things are in their hands; He does not see the deeds of unrighteous people (Job 21:14–16). 43. Plato deserves approval because in his Republic 83 the speaker in a dispute against justice asks for forgiveness for his words, which he does not approve of: he was entrusted with this role for the sake of discovering the truth and for the sake of accuracy in reasoning. Tullius liked this so much that in his essay “On the State” he wanted to argue in the same manner 84. 44. Much earlier than them, Job was the first to use this technique and considered it necessary to use it not for the sake of eloquence, but to prove the truth, immediately adding: The lamp of the wicked will go out, and they will be cast down (Job 21:17). God, the Teacher in the science of wisdom, does not make mistakes, but acts as the Judge of truth 85. The happiness of every man must be judged not by outward wealth, but by his inner conscience; it distinguishes between innocent and criminal acts, being the true and incorruptible measure of punishment and retribution. The innocent dies, preserving his simplicity and possessing his own will, as if filling his soul with fat 86. And the sinner, although outwardly abounding in everything, drowning in pleasures and fragrant with incense, spends his life in the malice of his soul and ends his last day, not retaining any of the goods that he feasted on 87, and not taking anything with him except retribution for his crimes. 45. Reflecting on all that has been said, deny, if you can, the retribution of divine judgment. One is happy in his constitution, and the other is unhappy; one is justified by his own judgment, the other is guilty; one dies with joy, the other with sadness. Who can be justified by someone else's judgment if he is guilty in his own eyes? Tell me, where is the protection of his tents? ( Job 21:28 ). No trace of him can be found. After all, the life of a criminal is like a dream: he opened his eyes - his peace was gone, his pleasure disappeared 88. Even the very peace of the wicked, while they are alive, is peace in the underworld, for while still alive they descend into hell 89 . 46. You see a sinner's feast, ask his conscience, doesn't it give off a smell more stinking than the tombs? You see his joy, you admire his physical health, his abundance of children, his abundance of wealth; and now look at the wounds and ulcers of his soul and the anguish of his heart. What should I say about his riches when you read: [A man’s] life does not depend on the abundance of his possessions (Luke 12:15)? You know that even if he seems rich to you, for himself he is a poor man, and he refutes your judgment with his own. What can I say about the rich man's many children and his insensitivity to pain 90? He mourns himself, not wanting his heirs to become his imitators, for a sinner has no inheritance. So, the wicked is his own punishment, the righteous is his own reward, each of them finds payment in himself for both good and bad deeds. 13. 47. But let's return to our topic, so that it does not seem that we have already forgotten our plan. We object to those who, seeing that criminals are rich, cheerful, enjoy honor and influence, and the righteous for the most part live in need and are powerless, believe that God either does not care about us at all, as the Epicureans say, 91 or does not know human affairs, as the insolent believe; or, if He knows everything, He is an unjust judge if He allows good people to be poor and scoundrels to be rich. Our retreat was not unnecessary; this is the opinion of those who are considered happy, while they themselves consider themselves unhappy. I decided that they would rather trust themselves than us. 48. Having finished with this, now I think it will be easy to refute the rest, and above all the statement of those who believe that God does not care about the world at all (for example, Aristotle declares that His providence extends only to the moon 92). But what Creator would neglect to care for His creation? Who would abandon and neglect what he considered necessary to create? But if it is unjust to neglect, is it not a greater injustice to create - after all, there would be no harm even if he did not create - and not take care of what was created? That would be the greatest cruelty! 49. And if some reject God, their Creator, or equate themselves with beasts and animals, 93 what do we say about those who condemn themselves by the following iniquity? They claim 94 that God is in everything and everything is in His power, His power and greatness penetrate all the elements: earth, sky, sea 95 - and at the same time they consider it unfair if He, in the fullness of divine greatness and knowledge, penetrates the mind of man, better than whom He has given us nothing? 50. But those who are considered sober philosophers mock their teacher 96 as a drunkard and a lover of pleasure. What can we say about the opinion of Aristotle, who believed that God is limited by His limits and acts within the scope of power determined by Him? As the legends of the poets 97 narrate, the world is divided between three rulers: one got the sky by lot, another the sea, the third the power over the underworld, and they all carefully watch out for war to break out between them if someone seizes custody of the inheritance of another. Aristotle also states that God does not care about the earth, the sea, or the underworld. And how do these philosophers neglect the poets whom they themselves follow? 7. 51. Now the question should be answered: if God still cares about His creation, then does He really not know it? Doesn't he who plugs the ear hear? Does not the creator eye see and contemplate? (Ps.93:9). 52. This absurd opinion did not go unnoticed by the holy prophets. David even quotes the words of those whom he calls puffed up with arrogance 98 . Who could be more arrogant than sinners who are indignant that other sinners are alive? They say: How long will the wicked, Lord, how long will the wicked boast? (Ps.93:3). And they said: The Lord will not see, and the God of Jacob will not know (Ps. 93:7). The prophet answers them: Understand now, you senseless ones among the people! Fools, someday come to your senses! Doesn't he who plugs the ear hear? Does not He who created the eye see? He who admonishes the nations will not reprove - He who teaches man understanding? The Lord knows the thoughts of men, that they are vanity (Ps. 94:8-11). He who understands all their vanity, does he not know what is sacred, and does he not know what he himself has created? Can a master not know his creation? Even man knows what is hidden in his creation, but God does not know His creation? So, there is more depth in the creation than in its Creator: He created something superior to Him, the merits of which are unknown to Him and the state of which He cannot judge? This is how David answered them. 53. However, His testimony is sufficient for us: I will test the hearts and bellies (Jer. 17:10). And in the Gospel the words of the Lord Jesus: Why do you think evil in your hearts? (Luke 5:22). After all, He knew that they were thinking evil. And finally, the evangelist testifies: Jesus knew their thoughts (Matthew 9:4; 12:25). 54. The judgments of these people will not be able to influence us sufficiently if we consider their affairs. They do not want to have a judge over them, whom nothing can deceive; they are afraid of revealing their secret thoughts and do not want to give him knowledge of the secret. But the Lord, knowing their deeds, plunged them into darkness. He says: And at night he will be a thief. And the eye of the adulterer will wait for the twilight, saying: The eye will not see me, and he has laid a veil over his face (Job.24:14-15). After all, everyone who runs from the light loves darkness 99, trying to hide, although it is impossible to hide from God: He knows the deep abysses, and human souls, not only thoughts, but also thoughts 100. Likewise, the one who argues in the book of Wisdom of Jesus, son of Sirach: Who sees me? After all, both darkness and walls hide me. Who should I be afraid of? (Sir.23:18-19), - although he thinks about it on his bed, it will still be revealed when he does not expect it. And this will be a shame, because he did not understand the fear of God (Sir.23:31) 101, says the Scripture. 55. What could be more stupid than to think that the Lord does not know something, if even the sun, the source of light, reaches hidden places, penetrating the foundations of houses and secret rooms 102 with the power of its heat? Who will deny that the warmth of spring also warms the bowels of the earth, previously bound by winter ice? The hidden parts of the trees feel the force of heat or cold, and the roots of the trees either dry out from the cold or turn green from the heat of the sun. The earth bears fruit 103 when the heavens smile tenderly 104 . 56. If a ray of the sun sheds its light on the whole earth and penetrates into what is hidden in it 105 and is not hindered by either iron bars or heavy locks, what will prevent the intelligible radiance of God from penetrating into the thoughts of people and their hearts, which He Himself created? Does the Creator not see His creation? He made it better and more powerful than Himself, and it can hide, whenever it wants, from the thought of its Creator?! Does this mean that He has given our soul such strength and power that He Himself cannot comprehend it when He wants? 15. 57. We have decided two questions, and, I believe, reasoning of this kind has been useful. The third question remains 106: why are sinners abundantly endowed with wealth and power 107, constantly feasting, knowing neither sorrow nor grief; and righteous people live in poverty and suffer, becoming widows or losing children? The answer should be the Gospel parable 108 about the rich man who dressed in luxurious clothes and purple and held rich feasts every day; the poor man, covered in scabs, collected crumbs from his table. After the death of both, the poor man found peace in Abraham’s bosom, while the rich man suffered torment. Isn’t it obvious that after death, either a reward or retribution awaits us for our deeds? 58. And this is correct, because the struggle requires effort, and after the competition, some get victory, while others get ignominy. Is anyone really given a palm or a victor's wreath before the end of the fight? Paul says with good reason: I have fought the good fight, I have completed my journey, I have kept the faith, and now there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me on that day; and not only to me, but also to all those who loved His appearing (2 Tim. 4:7-8). He will give it on that day,” he says, and not now. And here - in labor, danger, during shipwrecks 109 - he competed with dignity, for he knew that we would only have to enter the Kingdom of Heaven through a lot of suffering 3 . So, no one can receive a reward if he has not fought as he should, 110 and there can be no glorious victory if it has not been preceded by a hard struggle. 16. 59. Does he act justly who gives a reward even before the competition is over? And therefore the Lord says in the Gospel: Blessed are the poor in spirit, for theirs is the Kingdom of Heaven (Matthew 5:3) 111. He did not say, “Blessed are the rich,” but the poor. According to divine judgment, bliss begins where, according to human opinion, grief begins. Blessed are the hungry, for they will be satisfied. Blessed are those who mourn, for they will be comforted. Blessed are the merciful, for God will have mercy on them. Blessed are the pure in heart, for they will see God. Blessed are those who are exiled for righteousness' sake, for theirs is the Kingdom of Heaven. Blessed are you when they revile you and persecute you and say all kinds of evil against you for the sake of righteousness. Rejoice and be glad, for your reward is great in heaven (Matthew 5:6, 4, 7, 8, 10–12). In the future, and not now, in heaven, and not on earth, He promised to give a reward. So why do you demand here what is due to you there? Why do you prematurely claim the crown before you win? Why do you wipe away the sand 112 from yourself, why do you long for rest, why do you want to feast even before the test is over? 113 People are still watching, the athletes are still fighting, and you are already demanding rest? 60. But perhaps you will say: why do the wicked rejoice? Why are they luxurious? Why don't they work with me? Anyone who does not strive to receive a victorious wreath 114 does not feel the need for a difficult struggle. Anyone who does not compete does not anoint himself with oil or rub himself with sand 115. Whoever expects glory will also face disappointment. Those anointed with incense prefer to contemplate rather than fight, not suffer from the sun, heat, dust, rain. The athletes themselves will say: “Come, fight with us!” But the spectators will answer: “We’d better judge you from here, and you, without us, achieve the glory of a victorious wreath if you win.” 61. Those who put their energy into pleasure, luxury, robbery, acquisition and the desire for honor are more spectators than fighters. They receive benefits from their efforts, but do not have the fruit of virtue. They love idleness, with cunning and impudence they pile up heaps of wealth, but they will pay - perhaps too late - for their dishonor. Their rest is in hell, yours is in heaven, their home is in the grave, and yours is in heaven. Job said beautifully that they are awake in the grave 116, they cannot find the peace of sleep in which the one who has risen resides 117. 62. So, do not reason like a child, do not speak like a child, do not think like a child, do not demand, like a child, what is beyond your age 118. Those who are perfect are worthy of a crown. Wait for that which is perfect to come (1 Cor. 13:10), and you will be able to know the appearance of the truth revealed to you, not in a vague reflection, but face to face (1 Cor. 13:12) 119. Then it will be revealed why a dishonest man and a stealer of someone else’s property was rich, why another turns out to be powerful, why he has many children, why he was awarded honors. 63. Perhaps the robber will be told: “You were rich, why did you rob someone else’s property? Poverty did not force you, poverty did not force you. I made you rich, so you can’t justify yourself.” It will be said to the strong: “Why didn’t you help the widow, why didn’t you help the orphans suffering injustice? Were you really weak? Couldn't you really come to the rescue? This is why I made you strong, so that you would not offend, but protect. Isn’t it written for you: Save the one who is offended (Sir.4:9)? Isn’t it written: Save the poor and snatch the needy out of the hand of the sinner (Ps. 81:4)?” They will also say to the rich man: “I have enriched you with children and honors, I have given you bodily health. Why didn't you follow My instructions? My servant, what have I done to you or how have I upset you? (Micah 6:3). Didn’t I give you children, reward you with honors, give you health? Why did you deny Me? Why did you think that your deeds would not become known to Me? Why did you accept My gifts and reject My instructions?” 64. Here we can cite the example of the traitor Judas. He was chosen as one of the twelve apostles, and he was entrusted with 120 money to distribute to the poor, so that no one would think that he had betrayed the Lord because he was not respected or was poor. The Lord, who gave everything to him, was justified, and Judas became hardened not because of offense, but betrayed grace 121, committing an even greater crime. 17. 65. So, now it has become clear that there will be punishment for dishonor and reward for virtue, let's talk about the duties that we need to observe from a young age, remembering that they grow with age. It is fitting for good youth to have the fear of the Lord, to honor their parents, to respect their elders, to maintain chastity, not to forget about humility, to love the meekness and modesty 122 that adorn the younger ones. Seriousness is inherent in old people, cheerfulness is inherent in youth, and nature has given modesty to youths. 66. Isaac, having the fear of God befitting the heir of Abraham, was such a respectful son that he even submitted to death, just so as not to resist the will of his father 124. Likewise, although Joseph saw in a dream that the sun, moon and stars worshiped him, he always maintained respect for his father 125. He was so chaste that he wanted to listen only to decent speeches, and he humbled himself to the point of slavery, he was bashful to the point of fleeing, he endured right up to prison and was ready not only to forgive the offense, but also to reward the offender 126. His modesty was such that, held by a woman, he preferred to run away, leaving his clothes in her hands, rather than forget his shame 127. Moses and Jeremiah, chosen by the Lord to preach the words of God to the people, out of modesty, tried to abandon what they were called by grace 128. 18. 67. So, the virtue of modesty 129 is beautiful and its grace is sweet, manifested not only in deeds, but also in words: you keep moderation in speech so that nothing inappropriate sounds in them, since words are a reflection of the mind 130. Modesty also regulates the very strength of the voice, so that too loud a sound 131 does not cause trouble to the listener. Therefore, in singing, the most important thing is to teach modesty, and even when pronouncing, it is important that each voice is gradually included when they begin to read the psalms, or sing, or speak, and such a restrained beginning determines everything that follows. 68. And silence itself, in which other virtues find peace, is the greatest manifestation of modesty. If silence is the result of inability to speak or arrogance, then it is condemned, but if it is due to modesty, then it is worthy of praise. Susanna remained silent, despite the danger that threatened her, 132 considering the loss of modesty more serious than life, and not wanting to save her life at the cost of losing her modesty. She spoke to God - only chaste modesty can speak to Him; she avoided looking closely at men's faces - after all, modesty also manifests itself in the gaze, so the wife does not look at men and does not want them to look at her. 69. But no one should think that this was a praise only of chastity. After all, modesty is the companion of modesty, thanks to which chastity is safer. Shame is a good companion and guardian of chastity and precedes it, at the first danger preventing modesty from being tempted. First of all, readers will learn about the embarrassment of the Mother of the Lord, 133 which clearly indicates her worthy chosenness. Mary was alone in her room when an angel appeared to her; She listened to his welcoming words in silence, because she was embarrassed by his arrival, the girl’s eyes were not accustomed to the sight of her husband. Although She humbly accepted him, due to her modesty, She did not greet him and did not answer anything until she learned about the upcoming birth of the Lord; and only asked how this would happen, and not out of a desire for conversation. 70. And in our prayer itself modesty is very pleasant. She brings us the great mercy of God. Did not modesty give advantage to the publican 134 and exalt the one who did not even dare to raise his eyes to heaven? Therefore, it is he who is justified by the judgment of God, and not the Pharisee, who was destroyed by his arrogance. Let us pray in the integrity of a meek and quiet spirit, which is precious in the sight of God (1 Peter 3:4), as Peter says. Great is modesty, which does not insist on its right, does not seize anything, does not demand anything and, weak in its own strength, is rich before God, before whom everyone is poor. Modesty is rich, for it is God's lot 135. Paul also enjoins praying with modesty and sobriety (1 Timothy 2:9), considering this an important beginning to every prayer. Let the sinner’s prayer not boast, but be covered with shame and show modesty when remembering his transgression, in order to earn greater mercy from the Lord. 71. We must adhere to modesty in the very movements, gestures, gait 136, because in posture you can see the properties of the soul 137 and make a judgment, and the hidden person of our heart (1 Peter 3:4) turns out to be either more frivolous, or more boastful, or angry, or, conversely, more serious, firm, pure and mature. Thus, body movements are a kind of voice of the soul 138. 72. You, of course, remember, my children, one of our friends, who, although he was distinguished by the diligent performance of his duties, was not accepted into the clergy by me only because his gestures were ugly. And the other, whom I found already in the clergy 139, I ordered never to walk in front of me, since it was painful for me to see his swaggering gait. This is what I ordered and did not deprive him of his position even after one unpleasant incident. This was the only flaw in their behavior, but I was not deceived by my impressions: later they both left the Church, their movements betraying the wickedness of their spirit. One abandoned the faith during the Arian persecution, and the other, out of greed for money, so as not to appear before the church court, renounced us. Their movements reflected their frivolity, some of the characteristics of idly staggering jesters. 73. Some people, with their stately gait, imitate the movements of actors 140 and are like the swaying statues that are carried during processions, and their every step seems to follow a certain pattern of movement. 74. I do not consider a hasty gait worthy unless it is required for some reason - either danger or serious necessity 141. We see how most of those in a hurry run, out of breath, with faces distorted by a grimace, but if they have no need to hurry, such behavior causes natural indignation. I am not talking about those who occasionally have to rush, but about people for whom constant haste has become part of their nature. In some I disapprove of their resemblance to statues, while in others I liken them to a rapid collapse. 75. There is a gait that deserves approval, it shows authority, impressiveness and seriousness, it bears the imprint of calm, but only if there is no certain premeditation and emphasis, if the movement is natural and simple, nothing artificial and deliberate evokes my sympathy. Let nature itself influence your gait. If we find any shortcoming in nature, human efforts should correct it, improving it, and not creating something artificial. 76. Even if you need to seriously care about this, how much more carefully should you be careful so that nothing shameful comes out of your mouth, which seriously defiles a person. It is not food that defiles, but unjust, envious hostility and obscene words 142. They are shameful even for the common people, but in our ministry every word that sounds unworthy insults modesty. Not only should we not say anything inappropriate ourselves, but also listen to such speeches: Joseph, in order not to hear something unbecoming of his modesty, ran away, leaving his clothes 143, since the listener gladly encourages another to continue the conversation. 77. It is also a great shame to think about shameful things, and how terrible it is to watch if something like this happens by chance! Is it possible that what we don’t like in others can we like in ourselves? And doesn’t nature itself teach us this, 144 which superbly arranged all parts of our body, taking care of the necessary and not forgetting the beautiful? 145 Those parts of the body that are pleasing to the eye and in which the pinnacle of beauty are placed at the very pinnacle of man; attractive appearance and beauty of the face - that which serves for action - nature has left open and accessible to the eye. Those parts that exist to fulfill natural needs, so that they do not show their unsightly appearance, she either removed from view and hid in the body itself, or taught to hide. 78. Isn't nature itself the teacher of modesty? 146 Following her example, human decency 147 - which, as I think, is called so from the measure and way of knowing what is proper - hid under a veil what was already hidden in our body. This can be compared to the hole that God commanded the righteous Noah to make on the side of the ark 148, and the ark is either an image of our Church or an image of our body 149. Residues of food are ejected through this hole. The Creator of nature was so concerned about our modesty, preserving the beauty and dignity of our body, that he placed the openings and exits of our canals on the back of our backs and hid them from view, so that the eruption of the stomach would not offend our gaze. The apostle said wonderfully about this: The members of the body that seem weakest are much more needed, and those that seem to us to be less noble in the body, we take more care of those; and our unseemly ones are more gracefully covered (1 Cor. 12:22-24). Imitating nature, our efforts promoted piety. Elsewhere 150 we have already talked about this in more detail: we not only hide some parts of the body from view, but also what we recognize as necessary to hide, we consider unworthy to name or talk about their use. 79. And if by chance these parts of the body are exposed, it will confuse our modesty; if they are deliberately opened, it is considered shameless. Therefore, Ham, the son of Noah, was condemned for laughing at his father's nakedness, and those who covered their father received grace and blessing 151. In Rome and many other states there was an ancient custom: adult sons did not wash with their fathers, or son-in-law with father-in-law 152, so as not to diminish respect for parental authority. Moreover, many people in the bathhouse cover themselves as much as possible, so that even where the body is completely naked, the innermost part does not remain uncovered. 80. Likewise, the priests, according to the ancient custom, as we read in Exodus, put on trousers. The Lord said to Moses: And make them a linen undergarment to cover their shame from the loins to the legs, and it will be on Aaron and his sons when they enter the tabernacle of testimony and when they come to the altar of the Holy One to serve, so that they do not bring sin upon themselves and die (Ex. 28:42-43). They say that some of our people still preserve this custom, but the majority, interpreting it in a spiritual sense, believe that this is said about maintaining modesty and purity. 19. 81. It was a pleasure for me to talk about modesty in such detail and for a long time, addressing you, because you understand its benefit in yourself or do not know its loss. Modesty is inherent in all ages, all faces, all times and all ages, but most of all it is appropriate for younger years 153. 82. After all, at any age you must preserve what is appropriate to it: your affairs and the entire order of your life must correspond to your age. Tullius also believes that order must be observed even in the most appropriate: “In beauty, order and clothing suitable for action” 154. He says it's hard to put into words, but easy enough to understand. 83. But I don’t understand why he mentioned beauty here; however, he speaks with praise of bodily strength. We, in any case, do not find virtue in the beauty of the body. However, we do not exclude pleasantness/attractiveness, since modesty, by covering faces with shame, makes them more pleasant. Just as it is more convenient for a master to work with suitable material, so modesty becomes more noticeable with bodily beauty, but only when this beauty is not emphasized and flaunted, but left unattended, when this beauty is natural and simple, dressed not in expensive sparkling clothes, but in ordinary ones, and nothing interferes with its dignity or necessity, and nothing contributes to its brilliance. 84. The voice should not be quiet 155, sound mannered or feminine, as some portray specifically for the sake of special expressiveness, but should retain a masculine sonority, richness and simplicity. Preserving the beauty of life means displaying qualities appropriate to each gender and personality; this is the best course of action, this is an ornament suitable for any action. I do not approve of a relaxed and cutesy sound of voice or bodily gesture, 156 nor of rustic rudeness. Let us imitate nature, her image, her instructions, the dignity she has revealed 157. 20. 85. Of course, modesty has its pitfalls, but not those that it itself piles up, but which it encounters, for example, if we find ourselves in a society of dissolute people who, under the guise of a joke, corrupt honest people, poisoning them with poison. If they are constantly with us - especially at feasts, in games and entertainment - then they take away strength and masculinity. Therefore, wanting to give rest to the spirit, one must be careful not to destroy all the harmony as a kind of consonance of good deeds, because habit quickly distorts nature. 86. Therefore, as I believe, the ministers of the Church, and especially the clergy 158, act wisely by avoiding feasts with the laity, 159 either because you yourself receive strangers 160, or in order not to give any reason for condemnation. After all, feasts with the laity take up time, and in addition give rise to the desire for gluttony. In addition, conversations about worldly affairs and entertainment begin unnoticed; you cannot close your ears, and prohibiting conversation would be a manifestation of arrogance. Glasses are offered to you against your wishes. It’s better to give up once and [stay] in your own house than to do this repeatedly in someone else’s house - although you yourself get up from the table sober, such disgrace will happen around you that you can be condemned for just being there. 87. Young clerics can visit the houses of widows and virgins only for the sake of necessity, and then only accompanied by their elders, that is, the bishop, or, if the matter is serious, together with the presbyters. What is the need to give the laity a reason to condemn? Why do these frequent visits need to become regular? What if one of those visited fails to keep from falling? Why do you need to incur condemnation on yourself because of someone else's downfall? How many, and strong people at that, have been deceived by temptation! How many people have not made mistakes, but have given rise to suspicion! 88. Why not use the time free from church duties to read? 161 Why don't you turn to Christ? Why don't you talk to Christ? Why don't you listen to Christ? We talk with Him when we pray; We listen to him when we read the Holy Scriptures. What do we care about other people's houses? There is one home that welcomes us all; let those who seek us come to us there. What do we care about stories? 162 We made a decision to serve the altars of Christ and not to be subject to men. 89. We must be humble, quiet, meek, serious, patient, and maintain moderation in everything, so that neither the expression of our faces when we are silent, nor our speech indicates any vice in our morals. 21. 90. Avoid anger or, if you cannot prevent it, control it! Indignation, an insidious seducer, pushes one to sin and leads the soul into agitation that leaves no room for reason. Therefore, first of all, if possible, calmness of disposition should enter into our nature, cultivated with the help of constant habit, care and concern for it. In most cases, mental agitation is so inherent in our nature and character that it is impossible to eradicate or avoid it, but if it can be foreseen, it should be overcome by the power of reason. Or, if the spirit finds itself in the grip of indignation before the mind has time to foresee and warn it with advice, you should think about how you can overcome emotional unrest and cope with anger. Resist anger if you can; give in to him if you cannot, since it is written: Give place to anger (Rom. 12:19). 91. Jacob piously yielded to his angry brother and, on the advice of Rebekah, that is, patience 163, chose to go to a foreign land rather than arouse his brother’s indignation, and only then return when his brother softened. Therefore, he received such grace from God. With many sacrifices and offerings, he regained the favor of his brother, and he remembered only the gifts brought to him, and not the blessing stolen from him! 164 92. If anger has managed to penetrate, engulf your mind and take possession of you, do not give in to it. Your strength is in patience, reason, wisdom, and the ability to restrain outbursts of anger. If you are outraged by an obstinate answer or a perverted disposition arouses your indignation, if you cannot pacify your spirit, then at least restrain your tongue 165. Thus it is written: Keep your tongue from evil and your lips from deceitful words, and then: Seek peace and follow it (Ps. 33:14, 15) 166. Look at the great peace of Saint James, and first calm your soul, and if you cannot, put a bridle on your tongue; then do not forget to take care of reconciliation 167. Pagan speakers, having borrowed such thoughts from us, set them out in their books, but the one who spoke first deserves gratitude. 93. Let us avoid anger and restrain it, so as not to forget about it when praising someone, but also not to exaggerate it when condemning a vice. Containing anger is as important as not experiencing it at all; in the first case it depends on us, and in the second it is a gift of nature. A child's temper is innocent, there is more pleasant than sad in it. Children easily quarrel with each other and just as easily reconcile, and communicate with each other with even greater affection; they do not know how to act cunningly and pretend. Do not neglect children, the Lord said about them: Unless you are converted and become like children, you will not enter the Kingdom of Heaven (Matthew 18:3). The Lord Himself, the Power of God 168, was like a baby: Although He was reviled, He did not revile, and when He was struck, He did not answer (1 Peter 2:23). Therefore, become like a child: do not remember about insults, do not act badly, let everything that comes from you be innocent. Don’t think about how others will answer you, be yourself, keep the simplicity and purity of your heart. Do not answer an angry man for his anger, or a fool for his folly (Proverbs 26:4), for sin quickly begets sin. If you rub stone against stone, won't a spark appear? 94. The pagans, accustomed to exaggerating everything in their stories, cite the words of the philosopher Archytas of Tarentum addressed to the manager: “O unfortunate one, how I would have beaten you if I had not been angry!” 169 And David restrained his already raised hand and suppressed his indignation. How much more important it was not to respond to an insult than not to avenge it! Abigail, with her requests, stopped the warriors, who were already ready to take revenge on Nabal. We see that we must yield to timely intercessions and do so joyfully. David was very happy and blessed Abigail, who turned to him, because she kept him from revenge 170. 95. He also said about his enemies: They brought iniquity against me and fought against me in anger (Ps. 55:4). Let us listen to the words of the angry David: Who will give me wings like a dove? I will fly away and find peace (Ps. 55:7). They tried to provoke his anger, but he chose serenity. 96. He also said: When you are angry, do not sin (Ps. 4:5). A moral teacher gives us moral instruction, knowing that natural passions must be restrained with the help of reasonable instructions, and not pulled out by force 171: Be angry where there is sin that deserves your indignation. Unworthy actions should cause indignation in us, otherwise it will not be virtue, but laziness and connivance. Therefore, be angry, but refrain from sin. Or this: if you are angry, then do not sin, but overcome anger with reason 172. Or another way: if you are angry, then be angry with yourself, because you are irritated, and you will not sin. He who is angry with himself because of quick anger stops being angry with others. He who wants to justify his anger becomes more inflamed and quickly falls into sin. According to Solomon, one who restrains anger is better than one who conquers a city (Prov. 16:32), because anger blinds even the brave 173 . 97. We need to be vigilant and not allow strong emotional excitement to take over us before the mind pacifies our souls 174. Our soul is most often tormented by anger, or suffering, or the fear of death, striking it with an unexpected blow. Therefore, the best thing is to think about it in advance; this gradually accustoms the mind not to be irritated by sudden disturbances, but calms it, restraining it with the yoke and bridle of the mind. 20. 98. There are two types of movements of the spirit, namely: reflection and aspiration 175. The first is the movement of thought, and the second is the movement of will; they do not exist together, but are different and dissimilar to each other. Reflection has as its task to explore and, as it were, “chew” the truth, while desire encourages and pushes to take action. By its very nature, reflection brings peace and quiet, and aspiration brings active action. We are designed in such a way that thoughts about good deeds dominate the mind, and desire is subject to reason 176 . If we really try to direct our mind to preserve what is proper, then the desire should not reject the mind, but the mind should evaluate what corresponds to what is worthy. 99. We have already said that in order to preserve what is proper, it is necessary to know the limits in deeds and words; and in the first place we put the ability to speak out, and only then to act 177. Speech is divided into two types - ordinary conversation and preaching and reasoning about faith and justice. In both cases, care must be taken to ensure that there is no passion in the speech, but that it is peaceful, quiet, calm and full of benevolence and forgiveness, without causing any offense. In ordinary conversation, one must avoid stubborn bickering, which leads only to empty questions without any benefit 178. In reasoning, anger should be avoided, pleasantness should be without bitterness, instructions should not be harsh, and persuasion should not cause offense. In all our actions, we must take care that excessive emotional excitement does not extinguish prudence, and not forget about reason. In speech, it is also appropriate to adhere to the rule: do not allow anger or hatred to manifest itself and not reveal your passions and weaknesses 179 . 100. This is the kind of speech that should be given, especially about Scripture. What else? Most of all, it is fitting for us to talk about a better way of life, to encourage piety and keeping the teachings. Let the beginning of the speech be meaningful, and let the end know its limits 180 - boring speech causes irritation 181. How unpleasant it is when, instead of a friendly conversation that helps to increase friendship, grievances arise! 101. Any sermon on faith or instruction in moderation, discussion of justice or appeal to conscientiousness should not be monotonous, but, depending on what biblical reading offers us, we should continue the theme and develop it to the best of our ability. The word should not last too long, nor break off too quickly, leaving behind an unpleasant aftertaste or the impression of negligence or carelessness. Speech should be clean, simple, clear and understandable, weighty and meaningful, and should not be overly refined, but also not devoid of grace 182 . 23. 102. Worldly Authors 183 give a lot of advice about the art of speech, which, I think, can be omitted, for example, a discussion about the ability to joke. Although sometimes jokes may be worthy and pleasant, they have nothing to do with church practice. How can we use what is not in the Holy Scriptures? 103. We need to avoid jokes when talking so that they do not distort the overall important meaning. Woe to you who laugh now, for you will weep (Luke 6:25), said the Lord. Are we looking for a reason to laugh, so that, while laughing here, weep there? I believe that we should avoid not only obscene, but all kinds of jokes in general; serious and pleasant speech befits us. 104. What can I say about the voice? I believe it should be natural and clear, but sonority depends on nature, and not on skill 184. Pronunciation should be clear and courageous, without a rough rustic sound, but also without imitating the theatrical, appropriate when performing the sacrament. 24. 105. I believe that enough has been said about the manner of speech. Now let's consider how we should act. Here we need to pay attention to three rules 185: firstly, the desire should not contradict reason, only in this way can we fulfill our duties properly; if the desire is subordinated to reason, then in all our actions it is easy to maintain what is appropriate. Secondly, we cannot put more or less effort into action than the task requires, so that it does not turn out that we have put great effort into a small task, but left the important one unattended. Thirdly, moderation is necessary in all our aspirations and affairs. I also believe that one cannot pass over in silence the necessary order and timeliness of actions 186. 106. But the first requirement, which is the basis for all others, is the subordination of desire to reason. And the second and third rules are essentially the same - in both cases we are talking about a sense of proportion, or moderation. We do not think about noble appearance, which is called beauty, and worthy social position, 187 and further we will talk about the order and timeliness of actions. Now let us consider whether these three qualities can be detected simultaneously in any of the saints. 107. First of all, the forefather Abraham himself. Destined and trained for the instruction of future posterity, he was ordered to leave his land, his kinsmen and the house of his father, although he was restrained by the love of his numerous relatives. And yet he subordinated his will to reason. Who doesn’t love the love of one’s homeland, loved ones and sweet home? Relatives made him happy, but more important for him was the thought of divine command and eternal reward. Did he not understand that his wife was incapable of coping with hardships and was too vulnerable to bear insults, that her beauty was attractive to shameless people, that he could not take her with him without exposing her to the greatest danger? And yet he preferred to experience everything rather than refuse, then, having come to Egypt, he persuaded his wife to call herself his sister 188. 108. Notice how great his determination was! He feared for his wife’s chastity, for his own life, he knew the lust of the Egyptians, and, however, the thought of the need to fulfill the vow took over. He understood that under the protection of God he would be safe everywhere, and if he offended the Lord, he would not be able to remain unharmed even at home. Thus, reason defeated attraction and subjugated it. 109. He was not afraid when his nephew was captured, and he was not intimidated by the huge number of royal soldiers, he continued to fight, and, having won, abandoned the booty that rightfully belonged to him 189. When God promised him a son, Abraham, although he understood that the strength of his weakened body was running out, and saw the infertility of his wife and his deep old age, but contrary to nature, he trusted the Lord 190. 110. Pay attention to how everything fits together: there was an attraction, but it was suppressed; his spirit, equal to his destiny, did not consider and did not accept the great for the small and the small for the great; there was moderation in all matters; sequence of actions; timeliness; moderation in speech. He was first in faith, distinguished in righteousness, courageous in battle, not greedy in victory, hospitable at home, and a caring husband. 111. His holy grandson Jacob was pleased to live at home in peace, but his mother wanted him to leave until his brother’s anger calmed down. Sound advice overcame his desire: having lost his home, having left his relatives, he nevertheless behaved appropriately everywhere and in all matters and waited for an opportunity. Jacob was dear to his parents, and his father, prompted by his timely obedience, bestowed a blessing on him, and his mother surrounded him with tender love; his brother decided to give him the birthright when he gave him the stew - naturally, the food gave Jacob pleasure, but piety prompted him to refuse it. He was a reliable shepherd to his master and a respectful son-in-law to his father-in-law, 191 indolent in work and unpretentious in food, first in reconciliation and generous in reward. He softened his brother's anger by gaining the love of the one whose enmity he feared 192 . 112. What can I say about Joseph, who longed for freedom and submitted to the necessity of slavery? How submissive he was in captivity, how firm in virtue, how benevolent in prison, wise in interpretation, moderate in the use of power, prudent in fruitful years, conscientious in times of famine! He performed his actions in an appropriate and timely manner and was always fair to the people while fulfilling his duties! 113. Likewise, Job, blameless in both prosperity and adversity, patient, beloved by God, marked by God’s special mercy, experienced suffering, but was always comforted. 114. And David was courageous in war, steadfast in adversity, peace-loving in Jerusalem; he was merciful when he conquered, and suffering when he sinned. In his old age, David remained prudent, keeping the measure of things, and sang the vicissitudes of times in the songs of different years, and it seems to me that he created an immortal song to the glory of the Lord by his way of life no less than by his sweet singing. 115. Do these people lack any of the cardinal virtues? They put prudence in first place, exploring the truth and instilling a desire for complete knowledge; in second place is justice, which gives everyone what is theirs, without demanding what belongs to others, neglecting their own benefit in order to preserve universal equality; on the third - courage, the hallmark of which, both in military events and in peacetime, is the greatness of the spirit, superior to bodily strength; in fourth place is restraint, which preserves the measure and order of everything that we consider necessary to say or do 193. 25. 116. Someone, perhaps, will say that this is precisely what should have been said first of all, since all duties are born from these four virtues. This is the requirement of rhetorical art - first to define the duty, and only then to divide it into certain categories. But we abandon art and offer as an example the life of our ancestors, which is clear to understand and does not require any tricks for interpretation. Let the life of our forefathers become a mirror of knowledge for us - for respectful imitation, and not a record of cunning tricks - for discussing tricks. 117. Prudence came first for Saint Abraham. Scripture says about him: Abraham believed God, and it was counted to him as righteousness (Gen. 15:6). You cannot be prudent without knowing the Lord. The fool said that there is no God (Ps. 13:1). A reasonable person wouldn't say that! Is he wise who does not seek his Creator and says to the stone: You are my father (Jer. 2:27)? Or, like the Manichaean, he says to the devil: are you my creator? Is he wise who, like the Arian 194, prefers to have an imperfect and defective creator instead of a true and perfect one? Is he wise who, like Marcion and Eunomius, prefers to have a bad rather than a good Lord? Is he wise who does not fear God? The beginning of wisdom is the fear of the Lord (Ps. 10; Proverbs 1:7; 9. 10). And in another place: The wise do not turn away from the mouth of the Lord, but interpret in their confessions (Prov. 24:7, 8). Scripture also says: It was imputed to him as righteousness, thereby granting Abraham the grace of the second virtue. 118. So, our ancestors were the first to determine that prudence is the knowledge of truth. Which of those [philosophers] lived before Abraham, David or Solomon? The forefathers also indicated that righteousness applies to the entire community of the human race. David said: He has lavished, He has given to the poor, His righteousness endures forever (Ps. 112:9). The righteous show mercy and the righteous lend (Ps. 112:5). For the wise and righteous there is a whole world of wealth (Prov. 17:6) 195, the righteous considers what is common as his own, and what is his as common. The righteous person blames himself before others. He is righteous who does not spare himself and does not try to hide anything about himself. Look how righteous Abraham is. In his old age, he gave birth to a son according to the promise, but when the Lord demanded a sacrifice from him, he had no thought of refusing it, although he was the only son. 119. Notice how all four virtues converge here in one act. The wisdom was to believe in the Lord and not put love for his son above the command of the Creator. Righteousness was to return what was given to him. It was a manifestation of courage to subordinate attraction to reason. The father led the sacrifice, the son questioned, the father's feeling was tempted, but he remained firm; the son constantly cried out to his father, and his father’s heart sank, but his piety did not decrease. And finally, the fourth virtue is moderation: in his righteousness he observed both the measure of piety and the order of doing things. And when he prepared what was necessary for the sacrifice, kindled the fire, tied up his son, drew his sword, then by all this order of execution of the sacrifice he deserved the salvation of his son. 120. Who is wiser than Saint James, who saw God face to face and earned his blessing? Or is he more righteous than the one who shared what he received as a gift with his brother? Or more courageous than the one who fought with God Himself? Or more restrained than the one who always and everywhere observed restraint and chose to hide the insult inflicted on his daughter by marriage rather than avenge it, since he believed that, being among strangers, one must first take care of how to acquire love rather than hatred? 121. And how wise Noah was, who built the ark! How righteous he was! Destined to preserve the seed of all posterity, the only witness of the past generation and the creator of the future, born rather for the world and all people than for himself, how courageously he overcame the flood, how steadfastly he endured it! He knew when to enter the ark, how to control it, when to release the raven, when to release the dove, when to receive them upon their return, how to find the right moment to disembark! 196 26. 122. So, they argue that in learning the truth, we must adhere to what is appropriate, when with all our might we strive to find the true, and not accept the false as true, not hide the true, not occupy our minds with unnecessary, or excessive, or ambiguous. What could be more inappropriate than to worship logs, as [the pagans] do?! What could be darker than talking about astronomy and geometry, which is what they do, measuring the boundless depth of the heavens, calculating the sea and sky by numbers, and, indulging in delusions, forgetting about salvation?! 123. Would Moses, who possessed all the wisdom of Egypt, approve of this? But he considered such wisdom to be loss and stupidity. And throwing it away, he sought God with all his soul, and he saw Him, questioned Him and heard His words. Who is more wise than the one whom God instructed, and who, by the power of his deeds, showed all the insignificance of Egyptian wisdom and all the intricacies of their teachings? He did not consider the unknown to be known, he did not rashly agree with either one or the other, and let those who do not consider it unnatural and shameful to worship stones and ask for help from insensitive statues learn to avoid these two things in such a natural and worthy matter. 124. So, the more exalted the virtue wisdom is, the greater effort, I believe, should be sought to master it. Thus, in order not to act contrary to nature, shamefully and unworthy, we must devote all the time and make every effort to consider reality for the sake of studying it. After all, nothing puts a person above other living beings than the fact that he has reason, seeks the causes of all things, considers it necessary to know his Creator, in whose power lies our life and death, who governs the world by His will and to whom, as we know, we will have to give an account of our deeds. Nothing contributes more to the achievement of a proper life than our faith in the fact that we will have such a Judge from whom nothing can be hidden, who is angry at the unworthy and rejoices at the worthy. 125. The study of truth is characteristic of all people by nature, which attracts us to research and science and instills a desire for knowledge 197. Everyone is attracted by the opportunity to achieve success in this, but few manage to achieve this, except those who, reflecting and weighing their judgments, make considerable efforts to achieve a blissful and happy life, approaching it through their labors 198 . The Lord says: Not everyone who says to Me: Lord, Lord, will enter the Kingdom of Heaven, but he who does My words (Matthew 7:21) 199. And I am not sure that the pursuit of knowledge, not accompanied by action 200, does not confuse us even more. 27. 126. So, the main source of duties is prudence. What greater duty is there than to show devotion and reverence to the Creator? However, prudence is the source of other virtues: there can be no justice without prudence, since a lot of wisdom is required in order to evaluate what is fair and what is not. In both cases the error is very serious. Whoever considers the unrighteous to be righteous and the righteous to be unrighteous is cursed before God. What can righteousness add to a fool? ( Proverbs 17:15–16 ) says Solomon. On the other hand, prudence cannot exist without righteousness, for pious love for God is the beginning of reason. Let us note that the sages of this century borrowed rather than themselves came to the idea that “piety is the basis of all virtues” 201. 127. The most important thing in righteousness is pious love, firstly, towards God, secondly, towards the homeland, thirdly, towards parents, and also towards everyone else 202; love itself, in accordance with nature, teaches this. From a very early age, as soon as feelings appear, we love life as a gift from God, we love our homeland and parents, our peers, with whom we strive to communicate. From here comes merciful love, which prefers others to itself and does not seek its own 203; in such people righteousness reigns. 128. Also, all living beings are characterized, first of all, by concern for their existence, the desire to avoid what could harm them, as well as the desire for what is useful, such as food and shelter, which would protect them from dangers, rain, sun, and this already requires prudence. All species of animals by nature strive to unite 204, first of all with creatures of their own kind and similar to themselves, then with others. As we see, bulls live in herds, horses - in herds, and most of all gravitate towards uniting with others like themselves; Deer also unite with deer, but often with people. What can I say about the desire to give birth to offspring, as well as about love for those who gave birth to you? This mainly manifests the idea of ​​justice. 129. Thus, it is obvious that these and other virtues are related to each other, and the courage that in war saves the homeland from barbarians or in peacetime protects the weak or one’s comrades from bandits is full of justice, and to know how to protect or help, to choose the right time and place, depends on prudence and restraint. And restraint itself without prudence could not know the limits; knowing the opportune time and acting with moderation is the realm of righteousness; and in all this a certain greatness of spirit, and sometimes of body, is necessary so that everyone can accomplish what he would like. 28. 130. Justice is associated with society and the unity of people. After all, the concept of society is divided into two parts - justice and beneficence, which is also called generosity and kindness; justice seems to me the more sublime virtue, generosity the more pleasant; the first gives judgment, in the second we feel kindness. 131. But what philosophers consider the most important in justice, we do not accept. They say that the most important thing in justice is not to harm anyone, except when you are unfairly wronged. The Gospel rejects this. Scripture requires that the Spirit of the Son of Man be in us, who came to bring us mercy and not offense. 132. They also believed that justice requires everyone to consider the common, that is, the public, as public, and the private as their own. And this does not meet the requirements of nature, because nature has provided everything - to everyone. God commanded that everything - such as pastures - be common to everyone and the land be a common possession for everyone. Nature created universal law, and capture gave birth to private law. They say that in this regard, the Stoics accepted the position that everything born on earth was created for the benefit of man, while people are born for the sake of people themselves, so that they can help each other. 133. Where could they get this idea from, if not from our Scriptures? Moses recorded the words of God: Let us make man in our image and likeness, and let him rule over the fish of the sea, and over the birds of the air, and over the cattle, and over every creeping thing on the earth (Gen. 1:26). And David says: You have laid everything at his feet, the sheep and the oxen, the cattle of the field, the birds of the air, and the fish of the sea (Ps. 8:7-9). This means that they learned from us that everything is subordinate to man and therefore believe that all this was created for the sake of man. 133. And we also find that man was born for man’s sake in the books of Moses, in the place where God says: It is not good for man to be alone; let us make him a helper like him (Gen. 2:18). Consequently, a woman was given to a man to help her, so that she could give birth and man could help man. And even before woman was created, it was said about Adam: There was not found a helper like him (Gen. 2:20). After all, a person can have help only in a person. So, of all living creatures there is not a single one like him, and no helper was found for man, which means that such a helper was seen in a woman. 134. Therefore, whether by God's will or by nature, we should endeavor to benefit each other mutually, to strive to give assistance, putting the public good first, and, in the words of Scripture, to assist one another either by sympathy, or by favors, or by money, or by some deed, or in any way, so that between us the affection of the relationship may increase. And let no one shirk his duties for fear of danger, but consider everything - both happy and unhappy - as his own business. Saint Moses was not afraid to start a difficult war for the sake of his people, and was not afraid of the troops of the most powerful king, and was not afraid of the inhuman cruelty of the barbarians, but forgot about his well-being in order to return freedom to the people. 135. So, great is the radiance of justice, which is born for others, which helps our community. She rises above everything, subordinating everything to her decision, bringing benefits to others, helping with money, not refusing to fulfill her duties, taking on other people's dangers. 136. Would there be anyone who did not want to master this pinnacle of virtue if greed had not initially weakened and diminished the power of such virtue? While we strive to increase our power, accumulate money, take possession of lands, surpass wealth, we shed the image of justice, set aside concern for the general welfare - while we do this, can he turn out to be righteous who, in his thirst for profit, seeks to snatch from another what he wants? 138. In the same way, the thirst for power weakens the courageous image of justice. Can someone stand up for another who is trying to subjugate others? Can one who himself strives for power that is hostile to freedom be able to protect the weak from the powerful? 29. 139. How great the essence of justice is can be understood from the fact that it is not diminished depending on the place, time and person and is manifested even in relation to enemies: it is considered a violation of justice to unexpectedly change the place or day of the battle, if this has been agreed upon with the enemy. There is a difference between being captured during a battle and a violent encounter, or as a result of treachery or accident. However, usually the most cruel revenge awaits the more cruel and insidious enemies and those who caused more harm. This is what happened with the Midianites, who through their women led many of the Jewish people into sin and aroused the wrath of God against our people 205 . That is why Moses, having won the victory, did not spare any of them, and Joshua did not destroy the Gibeonites, who tempted the people of our fathers with cunning rather than military action, but punished them by imposing punishment on them. Elisha did not allow the angry Israeli king to defeat those he brought into the city: the Syrian soldiers were struck by blindness and could not see where they were entering. Elisha said: Thou shalt not kill whom thou hast not taken captive with thy spear and sword. Offer them bread and water; let them eat and drink and go to their master (2 Kings 6:22), so that in return for his kind treatment they will be grateful to him. And after that the Syrians stopped attacking Israeli land 206. 140. If justice is strong even in war, it is all the more necessary to preserve it in peacetime! The prophet showed similar mercy to those who came to capture him when the king of Syria sent an army to capture him. The king learned, says Scripture, that it was Elisha who was interfering with all his plans and plans. Seeing this army, the prophet's servant Gehazi trembled with fear, but the prophet said to him: Do not be afraid, because those who are with us are greater than those who are with them (2 Kings 6:16). The prophet prayed that his servant's eyes would be opened, and they opened, and Gehazi saw that the whole mountain around Elisha was filled with horses and chariots. When the enemies began to advance, the prophet said: May the Lord strike the Syrian army with blindness (2 Kings 6:18). When this happened, he turned to the Syrians: Follow me, and I will lead you to the man you are looking for (2 Kings 6:19). And they saw Elisha, whom they intended to seize, but when they saw him they were unable to do so. It is obvious that even in war one must maintain loyalty and justice and it is not appropriate to violate trust. 141. In ancient times, people even gently called their opponents “strangers”; according to ancient custom, they spoke of enemies as strangers 207 . We can say that this is also borrowed from our writers: the Jews called their opponents foreigners, and the Romans also called their enemies foreigners. In the First Book of Kings we read: And it came to pass in those days, that the strangers were gathered together to fight against Israel (1 Samuel 4:1). 142. So, “the foundation of justice is trust,” 208 because the hearts of the righteous keep faith. By blaming himself, the righteous establishes his righteousness on faith; his righteousness is seen when he confesses the truth. The Lord said through Isaiah: Behold, I lay a stone for the foundation of Zion (Is. 28:16) 209, that is, Christ for the foundation of the Church. Christ is the faith of all; The Church is an image of justice: common law for all, common prayer, common cause, common temptation 210. He who denies himself 211 is righteous, he is worthy of Christ. Therefore Paul also considers Christ to be the foundation 212 on whom we build acts of justice, for faith is the foundation. Bad deeds are unjust, but good deeds are righteous. 30. 143. Now let's talk about beneficence, which is divided into kindness and generosity. Perfect goodness consists of these two parts. It is not enough just to have good will, good deeds are also needed; on the other hand, good deeds are not enough if they do not flow from a good source, that is, they come from good will, for God loves a cheerful giver (2 Cor. 9:7). If you do something reluctantly, what is your reward? Therefore, the apostle concludes: If I do this willingly, then I have a reward, but if reluctantly, then I am only fulfilling the ministry entrusted to me (1 Cor. 9:17). And in the Gospel we find many instructions about true generosity. 144. So, it is wonderful to be kind and generous, wanting to do good and not harm 213. If you think that you should give money to someone living in luxury for greater luxury, or to an adulterer to pay for adultery, then this is not a benefit, since there is no kindness in this. If you donate money to someone who is plotting against your homeland, who gathers robbers with your money or opposes the Church, this does not mean helping, but harming. Generosity does not deserve approval even if you give money to someone who is suing the widow and orphans or trying to take their property by force. 145. Generosity does not deserve approval if you give to one what you took from another, if you hope to distribute what you got unjustly in justice - unless, of course, you, like Zacchaeus 214, do not repay the one you robbed fourfold, and correct the evils of paganism with the ardor of faith and the actions of a believer 215. So let your generosity have a reason 216. 146. First of all, it is necessary that you give with faith, and do not deceive in your promises, promising more than you actually give. Why do you need to say this? Your promise already contains deception: it is in your power to give as much as you want. Deception destroys the foundation and the whole building collapses. Why was Peter so indignant that he wished the death of Ananias and his wife? 217 Because he didn't want others to die like them. 147. Generosity is not perfect even if you give for the sake of boasting, and not out of mercy 218. Your inner state gives a name to your action: how it comes from you is how it is assessed; you see before you the judge of your conscience. He consults with you on how to perceive your action, first turning to your mind. Do not let your left hand know what your right hand is doing (Matthew 6:3). Scripture is not talking about the body! Let your close friend or brother not know about your deeds, so that while you strive for a reward here, you do not lose the fruit of reward there. Generosity is perfect when they are silent about their deeds and secretly help people in their needs. The generous man is praised by the lips of the poor, and not by his own. 148. Perfect generosity is manifested in faith, that is, in the very reason for this activity, depending on place and time. First of all, you must help those close to you in faith. Great is your guilt if a believer is in need - especially if he is ashamed of it - and you know about it, you know that he has no means, he is starving, he suffers misfortune, if he is persecuted by the law and expects confiscation of property, if he has been slandered, and you do not help him! Or if a righteous man ends up in prison and is subjected to punishment and torment because of debts - although everyone deserves mercy, but the righteous man is more - and in his suffering he will not receive any help from you, just as in time of danger, when death awaits him, your wealth means more to you than the life of the doomed man. Job said this beautifully: Let the blessing of the perishing come upon me (Job 29:13). 149. God is no respecter of persons 219 because He knows everything. We are obliged to be merciful to everyone, but many seek help by cunning and lie about their troubles, therefore, mercy should be shown more generously when the matter is obvious and the person is known, and time does not wait. God is not greedy and does not demand too much from us. Blessed is the one who leaves everything and follows Him, but also blessed is the one who sincerely gives what he has. He valued the widow's two obols higher than the gifts of the rich, 220 because she gave away everything she had, but they gave only a small part of their enormous wealth. This means that feeling makes giving generous or meager and gives value to everything. However, the Lord does not want all the wealth to be given away at once, but to be distributed; although Elisha slaughtered his oxen and fed the poor with all that he had, so that no domestic care would keep him in the house, and, leaving everything, he devoted himself to the prophetic ministry 221. 150. Generosity is also worthy of approval when you do not neglect your relatives, knowing that they are in need. It’s better for you to come to the aid of your relatives, who are ashamed to ask other people’s money or demand help from someone. However, do not help them in such a way that they want to get rich with the money you could use to help the poor. The substance of the matter is more important here, not your mercy. You did not devote yourself to the Lord in order to enrich your loved ones. You will seek eternal life for yourself as a reward for good deeds, atonement for your sins with mercy. They think they are asking for little, but it is the price of your life; they are ready to take away the fruit of your life's efforts, blaming you for not enriching them, while they themselves rob you of the reward of eternal life. 151. We have given advice, and now let's try to justify it 222. First of all, no one should be ashamed if from a rich person he suddenly became poor by distributing his property to the poor. Christ, being rich, became poor (2 Cor. 8:9) in order to make everyone rich through His poverty. He gave a rule that we must follow in order to wisely manage our property: relieve the beggar from hunger, help him in need 223. The Apostle says: I give advice on this, for it is profitable for you (2 Cor. 8:10) - to imitate Christ. Advice is given to good people, but those who go astray are restrained by reproach. He says to good people: Not only have you begun to do this, but you have also desired it since the past year (2 Cor. 8:10). Those who are perfect have both, not one or the other. Therefore, he says that both generosity without kindness and kindness without generosity are imperfect. And then he turns to the perfect: Now do the very thing, so that what you earnestly desire will be fulfilled in abundance. For if there is zeal, then it is accepted depending on who has what, and not because of what he does not have. It is not required that there should be relief for others and heaviness for you, but that there should be evenness. Now your abundance is to make up for their lack, and their abundance is to make up for your lack, so that there is equality, as it is written: He who gathered much had no excess, and he who gathered little did not lack (2 Cor. 8:11-15) 224. 152. We see in the words of the apostle goodwill, generosity and measure in generosity; he also speaks of results and of those who give. He mentions moderation because he gives advice to imperfect people; only imperfect people cannot endure hardships. But if someone, having become a bishop or priest 225, does not want to burden the Church and does not give everything that he has, but acts honorably, giving alms 226 as befits his rank, such a person does not seem imperfect to me. I believe that here the apostle does not mean spiritual, but material hardships. 153. And here, I believe, it is said about people: So that your abundance will be to make up for their lack, and their abundance to make up for your lack (2 Cor. 8:14), that is, the wealth of the people serves for a good deed - it alleviates the hardships and hunger of others, and the spiritual wealth of the poor makes up for the lack of spiritual merit in the people and brings them mercy. 154. The Apostle gives a wonderful example: He who gathered much had no excess, and he who gathered little had no lack (2 Cor. 8:15). These words encourage everyone to fulfill the duty of mercy, since he who has a lot of gold is not rich - nothing in this world has a price; and he who owns little loses nothing, because he has nothing to lose. There is no loss in something that is itself a loss. 155. It can also be understood this way: someone who has a lot, even if he does not share it, does not feel abundance - no matter how much he acquires, he always needs, because he wants more; but he who has little has nothing diminished, for the poor man is content with little. In the same way, a beggar who gives away spiritual things for material gifts, although grace is abundant in him, does not feel its abundance, because grace does not burden, but lightens the soul. 156. It can be understood differently. You have no wealth, man! How much did you buy? Does it seem like a lot to you? There is no greater John the Baptist among the sons of men, but he who is the least in the Kingdom of Heaven is greater than him (Matthew 11:11; Luke 7:28). 157. It can also be this way: divine grace does not abound physically, for it is spiritual. Who can see the size or width of one that he does not see? 227 If faith were like a mustard seed, it could move mountains, 228 and you will not be given another mustard seed. If grace abounds in you, should you not be afraid that such a gift will make you exalted in thought? Many people, having ascended in heart, fell lower than people who did not have the Lord's grace. He who has little grace does not lack it, for it is incorporeal and indivisible; and what seems small to him who has nothing is great to him who has nothing. 158. When performing a good deed, you need to take into account both age and infirmity - and sometimes even the modesty that indicates noble origin - so that you donate more to the elderly who are no longer able to earn their living by labor. Likewise, bodily weakness deserves attention and help in the first place, and in addition, if someone from a rich person became poor, and especially if this happened through no fault of his, but he lost everything either due to robberies, or due to confiscations, or slander. 159. But they can say: “A blind man sits in one place and is not paid attention to, but a healthy young man often receives help.” And this is so, because he achieves money with his persistence, but this is the result not of prudence, but of disgust. After all, the Lord speaks in the Gospel about a man who has already closed his door, but if you knock on him more insistently, he will get up and give what he asks because of the importunity of the one asking. 31. 160. It is also worthy to be more generous to someone who has shown you a benefit or service, but he himself finds himself in need. What is more contrary to duty than not returning what you have received? I believe that you need to give not in equal measure, but more abundantly, and weigh the size of your benefit in such a way as to help him overcome misfortune. If, in repaying for the benefit shown to you, you did not surpass the benefactor, you are worthless, because the one who came first to help preceded others in time and turned out to be the first in philanthropy. 161. Therefore, here too we must imitate the earth, which always returns the received seed more abundantly than it received. Therefore it is written for you: A foolish man is like a field, a man of poor understanding is like a vineyard; if you neglect it, it becomes desolate (Proverbs 24:30-31). But a wise man is also like a field, for he returns a hundredfold the seeds he received, as it were, into growth. After all, the earth produces unsown fruits or returns what is entrusted to it more abundantly. You must do both, driven by hereditary custom, so that you do not remain lonely, like a barren field. However, if someone can be justified for what he did not give, how can he be justified for what he did not return? It is hardly possible not to give to someone, but not to give is completely impermissible. 162. Solomon said very well: When you sit down to feast at the table of the lord, look carefully at what is offered to you, and stretch out your hand, knowing that it is fitting for you to prepare the same. If you are insatiable, then do not strive for his dishes, for they are false (Proverbs 23:1). We wrote this wanting to emulate those thoughts. Showing mercy is good, but not thanking for mercy is savagery. Nature itself gives us an example of philanthropy; it gives birth to fruits that you did not sow, and returns a hundredfold what it received. It is not proper to refuse money that is given to you, but is it possible not to be grateful for what you receive? In Proverbs you read that reward from the Lord has so much grace that even in the hour of death, when sins may outweigh, the grateful will find the Lord's mercy. And why should I give other examples? The Lord himself in the Gospel promises the saints the greatest reward for their merits and encourages us to good deeds, saying: Forgive, and you will be forgiven; give, and it will be given to you: good measure, shaken together and running over, will be poured into your bosom (Luke 6:37-38). 163. Solomon's feast is not about food, but about good deeds. What food for the soul is better than good deeds, or what else can so easily seize the minds of the righteous than the awareness of good deeds, and what food is sweeter than doing the will of God? Only this food, says the Lord, is abundant with Him, as it is written in the Gospel: My food is to do the will of My Father who is in heaven (John 4:34). 164. Let us enjoy the food about which the prophet said: Delight yourself in the Lord (Ps. 37:4). This food is enjoyed by people who have an amazing ability to comprehend the highest pleasure and are able to know what this pure and intelligible pleasure of the soul is. Let us eat the bread of Wisdom 230 and be satisfied with the word of God, because man lives not by bread alone, but by every word of God (Luke 4:4; Matt. 4:4; Deut. 8:3), created in the image and likeness of God. Saint Job clearly speaks about the cup of wine: As the earth thirsted for rain, so did they for my words (Job 29:23). 32. 165. It is wonderful when the sayings of the Holy Scripture fill us with their moisture and the words of God descend on us like dew 231. When you sit down at the table of the Lord, understand first of all who this Lord is. While in the paradise of pleasures and at the feast of wisdom, look carefully at what is offered to you: the feast of Wisdom is the Holy Scripture, and its individual books are separate dishes. First understand what kind of meal is offered to you, and then be ready to actually do what you read or hear about from the Lord your God, in order to repay the favors shown to you by fulfilling your duties. The Apostles Peter and Paul, preaching the Gospel, gave thanks to the One who gave them a generous gift, and each of them could say: By the grace of God I am what I am; and His grace in me was not in vain, but I labored more than all of them (1 Cor. 15:10). 166. Someone, having received a benefit, repays gold for gold or silver for silver, others with labor, and others I don’t know if this is not more expensive? – only with your good feelings 232. What if there is no opportunity to say thank you? In gratitude, the feeling is more important than the cost, and good feelings are more important than the opportunity to thank, because gratitude has a price in itself. Good feelings are precious; even if they do not bring anything with them, they give a lot and, although they do not mean anything financially, they benefit a large number of people - and this without any loss for themselves, but with profit for everyone. Kindness is superior to generosity, because it is richer in morals than it is in means - after all, there are many more people in need of a benefit than those who are able to provide it. 167. Kindness is connected with generosity: generosity comes from it when the desire to give is followed by the giving itself; at the same time, kindness is separate from generosity and independent. Even when there is no generosity, kindness remains as the ancestor of everything, generating friendship and connecting everyone. She is reliable in advice, cheerful in success, sad in sorrow, and everyone would rather trust the advice of a good man than a wise one, like David, although he was wiser, he agreed with the advice of the younger Jonathan. Destroy kindness in human society, and it turns out that you have destroyed the sun in the sky 233, without it, people’s lives are impossible: neither show the way to a traveler, nor stop a lost one, nor show hospitality - and this is a great virtue for which Job praised himself, saying: The stranger did not spend the night on the street, my door was open to a passerby (Job. 31:32), - nor give running water or let a fire be lit from his fire 234. Kindness in everything is like a spring of water that quenches thirst, or a light that shines for others and does not go out if you share your fire with someone else. 168. The generosity of kindness is manifested in the fact that, having a receipt from the debtor, you, tearing it up, return it to the debtor, without receiving anything in payment of the debt, as Saint Job teaches us to follow his example 235. After all, the one who has does not borrow, and the one who has nothing is not able to repay the debt. And if you don’t collect the debt yourself, why do you leave a receipt for greedy heirs when you can pay off the debt without financial damage to yourself, earning praise for your mercy? 169. Let's say more about kindness: it grew first in the home circle, 236 that is, between children, parents, brothers, and then, gradually expanding, it also embraced state relations. Coming out of paradise, she filled the whole world. And when God put good feelings into man and woman, He said: And they will both become one flesh (Gen. 2:24) and one spirit. That's why Eve believed the serpent: she knew kindness and did not know that evil existed. 33. 170. Kindness grows in us when we are together in a church meeting, when we have a common faith, when we participate together in the sacraments and are united by grace and the communion of the Holy Mysteries 237. And the names of kinship claim rights to filial piety, paternal authority and love, brotherly friendship. Kinship based on grace increases kindness in us. 171. The desire for the same virtues 238 also helps this, because kindness gives rise to similarity of morals. Jonathan, the king's son, imitated the meekness of Saint David because he loved him. The words: With a saint you will be holy (Ps. 17:26) - can be attributed not only to ordinary communication, as it seems to me, but also to kindness. And the sons of Noah, although they lived together, there was no agreement in their morals. Also, Esau and Jacob lived in their father's house, but they were different, because between them there was not benevolence, preferring the other to himself, but rivalry for the primacy of blessing 239. When one is very harsh and the other is soft, there cannot be good relations between dissimilar morals and opposing aspirations. Moreover, Saint James could not prefer the unworthy scion of his father’s house to virtue. 172. Nothing brings people closer together than justice in alliance with impartiality. Thanks to justice, the companion and companion of kindness, we love those whom we consider equal to ourselves. Kindness also includes courage, because friendship, having its source in good relations, does not hesitate to endure grave dangers for a friend: And if disasters befall me for his sake, I will bear it (Sir.22:26) 240. 34. 173. Kindness 241 stops even a sword raised in anger. Kindness makes the wounds inflicted by a friend more useful than the feigned kisses of an enemy 242 . Kindness unites many into one: when many friends become one being, in which there is one spirit and one thought 243. At the same time, we notice that between friends even reproaches are pleasant; although they can prick, they do not cause pain. We are stung by words that incriminate us, but we are pleased by friendly zeal. 174. But in general, not everyone is subject to the same duties, and preference must be given not to persons, but to reasons and time, for example, everyone would rather help a neighbor than a brother. Therefore, Solomon says: Better is a neighbor nearby than a brother living at a distance (Proverbs 17:10). And therefore, usually everyone trusts rather the goodwill of a friend than brotherly duties. Good feelings have such power that they often overcome natural disposition. 35. 175. Speaking of justice, we have considered in some detail the nature and meaning of worthy 244 . And now let us turn to courage, which, rising above other virtues, is divided into military and peaceful. But concern for military affairs seems alien to our duties, for we care more about the soul and not about the body and are not engaged in military affairs, but in peaceful ones. Our ancestors - Joshua, Jerubbaal 245, Samson, David - earned themselves great glory in war. 176. So, courage is the highest virtue, but it never acts alone 246 and does not trust itself, otherwise courage without justice would give rise to injustice 247. The stronger someone is, the sooner he is ready to oppress the weaker, therefore in military affairs it is considered necessary to decide whether a war is just or not 248 . 177. David started a war if only he was attacked. And in battle, wisdom always coexisted with courage. When he was about to engage in combat with Goliath, a man of enormous physical strength, he threw away the armor that weighed him down, 249 for valor relies more on one's own strength than on the armor of others. Swinging from a distance to hit harder, he threw a stone and killed the enemy. Subsequently, he never started a war without asking the Lord for advice 250. Therefore, in all battles he was the winner, retaining his strength until old age, and in the war against the giants he participated in the battle among the brave warriors, thirsting for glory, not caring about his safety 251. 178. But not only this courage is remarkable, we also know the glorious courage of those who showed greatness of soul through faith: They stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, were strengthened from weakness (Heb. 11:33-34). They did not achieve a common victory for all with the help of the legions, but by sheer valor of spirit they achieved an exceptional triumph over the infidels. How invincible was Daniel, who was not afraid of the roaring lions next to him! The animals were growling, and he was having dinner 252. 36. 179. Therefore, the glory of courage lies not only in bodily strength and muscles, but rather in the virtue of the soul, and the law of this virtue is not to inflict injury, but to defend against it. He who did not repel danger from a comrade, although he could, is just as guilty as the one who inflicts it. This is how Saint Moses first showed his military courage: when he saw an Egyptian offending a Jew, he stood up, struck the Egyptian and buried him in the sand 253. Solomon said: Save those who are led to death (Proverbs 24:11). 180. So, it is clear where Tullius or Panaetius, or Aristotle himself, got this idea from. Job even earlier than these two [Moses and Solomon] said: I saved the poor from the hand of the ruler and helped the defenseless orphan. May the blessing of the perishing come upon me (Job 29:12–13). Was not the bravest one who courageously repelled the attack of the devil and defeated him with the strength of his soul? There can be no doubt about the courage of whom the Lord speaks: Gird up your loins like a man... Adorn yourself with greatness and strength... and humble everyone who is bold ( Job 40:2:5, 6 ). And the apostle says: You have the strongest consolation (Heb. 6:18). Courageous is the one who consoles himself in any grief. 181. True courage is rightly spoken of when a person conquers himself, restraining anger, does not relax under the influence of temptations, does not despair in trouble and does not exalt himself in success, 254 and when circumstances change does not bend as if from the wind. What is more sublime and more beautiful than to control the soul, to tame the flesh and turn it into slavery 255 so that it obeys, listens to advice and, when faced with difficulties, zealously fulfills the plan and will of the spirit? 182. This is the first strength of courage, since there are two types of courage: the first is to impute nothing external and bodily, despising it as unnecessary; the second is to persistently, with all the strength of the soul, strive and achieve the most important thing, in which dignity and propriety are manifested, πρέπον 256. What could be more beautiful than to tune your spirit in such a way as to neglect wealth, pleasures, honors and not spend all your efforts on them! When you have trained your spirit in this way, you must understand that what is worthy and proper is the most important thing, and turn your mind to this. Then, no matter what grave events that break people’s souls may occur—the loss of property, the deprivation of honors, the ill will of unbelievers—you are above this and do not notice it. And even the dangers that threaten your life, when you stand up for justice, will not shake you. 183. Such is true courage in the athlete of Christ 257, who is not crowned if he strives unlawfully (2 Tim. 2:5). Or does this instruction in courage seem insignificant to you: From tribulation comes patience, from patience experience, from experience hope (Rom. 5:3-4)? Look how many competitions there are, but there is only one wreath! 258 Such instruction could only be given by one who was strengthened in Jesus Christ and whose flesh knew no rest 259, but tribulation from everywhere: attack without, fear within (2 Cor. 7:5). And although Paul was exposed to dangers, experienced many sufferings, was in prison, on the verge of death, his spirit was not broken, he fought and became stronger, overcoming his weaknesses. 180. See, then, how the apostle teaches contempt for human affairs to those who assume ecclesiastical duties: If you died with Christ to the elements of this world, why do you, as those who live in the world, adhere to the decrees? Do not touch, do not touch, do not eat - all this will decay through use ( Col. 2:20-21 ). And below: If you have been raised with Christ, then seek the things that are above ( Col. 3:1 ). And further: Therefore, mortify your members on the earth (Col. 3:5). This is addressed to all believers. For you, my son, Paul calls on you to despise wealth, to avoid wicked old woman’s tales (1 Tim. 4:7), allowing only that which increases godliness, for bodily exercise is of little benefit, but godliness is useful for everything (1 Tim. 4:8). 185. Let piety develop in you justice, moderation, meekness, so that you avoid youthful amusements 260, and, strengthened and rooted in grace, 261 compete for the faith, without binding yourself to worldly affairs, for you are God's warrior. The emperor's soldiers are prohibited by human laws from taking part in trials, engaging in legal matters, and trading. Moreover, one who fights for the faith should abstain from all commercial affairs, being content with the fruits of his small field, if he has it, and if he does not have it, then the reward for his service. There is a reliable witness who said: I was young and old, and I did not see the righteous forsaken and his descendants asking for bread (Ps. 36:25). Here is peace of mind, here is restraint, not subject to the thirst for profit and not experiencing fear of poverty. 37. 186. This is also called freedom of spirit from anxiety, thanks to which we do not become weaker in sorrows and do not become conceited in successes 262. If such advice is given by a person who encourages him to engage in public activity, all the more should we, who are called to serve the Church, ought to be zealous in what is pleasing to God, so that the power of Christ may reign in us and so that we may be pleasing to our King, and our body will become an instrument of righteousness, not a material instrument in which sin 263 reigns, but a powerful weapon of God by which sin is destroyed. Let our flesh die, so that all our sin may die in it and, as those raised from the dead (Rom. 6:13), we will be resurrected to new deeds and morals. 187. Such are the fruits of courage, filled with worthy and proper duties. However, in all our affairs we strive not only for what is worthy, but also for what is possible, so as not to accidentally take on something impossible. Therefore, the Lord wants us to leave in times of persecution, or, using His own word, to flee from city to city 264 - so that someone, desiring martyrdom, will not be exposed to dangers that perhaps his weak body and weak spirit are unable to bear and endure. 38. 188. At the same time, no one should retreat through negligence or abandon the faith out of fear of danger. To do this, it is necessary to prepare the spirit, educate the soul and strengthen it in firmness, so that the spirit does not become confused by fear, is not broken by misfortunes and does not retreat in the face of torment. This, of course, is difficult to achieve, but all torment recedes before the fear of more severe suffering, so if you strengthen your spirit with determination, considering it necessary to remember reason, and imagine the fear of divine judgment and the torment of eternal torment, then you can gain a strong spirit. 189. Such work on oneself is the result of diligence 265. But the ability to use the power of the mind to foresee the future 266, imagine with your own eyes what might happen, and determine what needs to be done if this happens depends on innate talent. Sometimes a person can imagine two or three scenarios in his mind at the same time and can figure out what actions might be useful in one case or another if the events occur either separately or simultaneously. 190. A courageous man does not tend to hide from himself when something threatens him, he always looks forward carefully from the observation tower 267 of his mind and explores the future with penetrating thought, so that later he does not have to say: “I found myself in this position because I did not think that this could happen.” If you don't anticipate troubles, they will quickly overtake you. Just as in war it is difficult to withstand the onslaught of an unexpectedly attacking enemy, who easily gains the upper hand, so unforeseen misfortunes strike the soul more deeply. 191. The superiority of the spirit is expressed, firstly, in the fact that your spirit, developed by good thoughts, sees with a pure heart what is true and worthy: Blessed are the pure in heart, for they will see God (Matthew 5:8) - and believes that only what is worthy is the only good; secondly, he is not occupied with anything extraneous and is not overwhelmed by any passions. 192. This is not easy for everyone. Is it difficult to look with contempt, as if from the pinnacle of wisdom, at wealth and at what seems great and important to the majority? Or strengthen your judgment with a firm determination, disdaining as a trifle what you consider useless? 269 ​​If something unpleasant, painful and bitter happens to you, you must endure it as if nothing contrary to nature had happened. When you hear: Naked I was born, naked I will return; what the Lord gave, the Lord also took away (Job 1:21) - and yet he lost his sons and wealth - preserve in all circumstances the image of the righteous sage, as he preserved it when he said: As the Lord pleased, so it happened; Blessed be the name of the Lord (Job 1:21) - and below: You speak like one of the crazy women: if we have accepted good from the hand of God, shall we not accept evil? ( Job 2:10 ). 39. 193. Courage of spirit is not at all a secondary virtue that exists separately from other virtues! 270 Together with them, courage wages war, but only it defends the glory of all virtues and defends judgments. It wages a merciless war, fighting against all vices, tireless in labor, energetic in danger, inaccessible to pleasure, inexorable to pleasures to which it does not incline its ears, and, as they say, does not welcome them. Courage despises money and flees greed, which, like a plague, makes any virtue powerless. Nothing is more opposed to courage than the thirst for profit. Often, when the enemies are defeated and hordes of opponents are put to flight, the warrior, carried away by the armor taken from the slain, himself, unfortunate, dies among those struck by him, and the legions, carried away by the spoils of war, call back the enemy who had fled and lose their victory. 194. Let courage drive away and exterminate such a dangerous plague, not succumb to passions and not be tormented by fear, because this virtue is unchanging and courageously fights against all the vices that poison it: it reflects with weapons the anger that impedes reasonable decisions, and runs away from it as from a disease. Courage guards against the desire for glory, which is often harmful if it is sought immoderately, and always harmful when it is taken by force. 195. What virtue did Saint Job lack or what vices overtook him? How he endured the hardships of illness, cold and hunger! How he despised the dangers threatening his life! Was the wealth obtained by robbery, of which so much was poured out on the poor? Did his wealth arouse in him greed or passion or desire for pleasure? Did the unjust attacks of the three kings or the insults of the slaves arouse his anger? Did fame exalt him, who frivolously craved it? On the contrary, he called upon himself heavy punishments if he hid his involuntary sin or was afraid to tell about it in front of a multitude of people, 271 since virtues are compatible only with themselves, and not with vices. Who was as courageous as Saint Job? Who can you compare him with, calling him second, when there is hardly anyone equal to him? 40. 196. Perhaps someone admires military glory, believing that only in battle is courage manifested, and I am talking about the other side of courage only because courage in battle is alien to us. How courageous Joshua was, defeating and capturing five kings and their people in one battle! 272 Fighting with the Gibeonites 273 he feared that the night might hinder his victory, and in the greatness of his spirit and his faith he exclaimed: Let the sun stand still! (Joshua 10:12) - and the sun stood until victory was achieved. Gideon with three hundred men defeated a huge army of a cruel enemy 274. The young man Jonathan showed courage in the great battle 275. What can I say about the Maccabees? 197. But first I will talk about the people of the fathers, who, being ready to fight for the church of God and for their legal institutions, being subjected to an insidious attack by enemies on the Sabbath day, preferred to give their bodies, not protected by armor, to the wounds, so as not to desecrate the Sabbath 276. They all joyfully accepted death. Seeing that the entire nation could perish following their example, the Maccabees, also attacked by the enemy on the Sabbath, took revenge for the murder of their innocent brothers. Angered by this, King Antiochus 277 began the war, sending his generals Lysias, Nicanor and Gorgias, but was defeated with all his eastern and Assyrian troops: forty-eight thousand died on the battlefield at the hands of three thousand. 197. Learn the valor of the commander Judah Maccabee from the example of one of his warriors 278. Eleazar, seeing an elephant towering above everyone, covered with royal armor, decided that the king was on it. Quickly breaking into the thick of the enemies and throwing away the shield, Eleazar tried to hit the animal with both hands, getting under it, and striking with his sword from below, he killed it by striking in the belly. The beast, falling, crushed Eleazar, and he died. What valor of spirit! He was not afraid of death: surrounded by enemy legions, he rushed at the dense ranks of warriors, made his way into the thick of it and, despising death, throwing away the shield, penetrated under the huge beast, pierced it with both hands and held the sword, and then found himself under the elephant, wanting to hit even harder. Buried by his victory trophy, Eleazar was trapped under the block of the body rather than crushed by it. 198. He was not mistaken in his plan, although the royal robe of the elephant still deceived him. Struck by such a spectacle of courage, the enemies did not dare to attack him, unarmed and crushed. The fall and death of the beast threw them into confusion, and they all considered themselves unequal to the valor of one. And coming with one hundred and twenty thousand armed warriors and thirty-two elephants, the piled blocks of which sparkled with armor from the rays of the rising sun like flaming torches 279, King Antiochus 280, son of Lysias, in fear of the courage of one man, asked for peace. Thus, Eleazar left the concluded peace treaty as a legacy of his valor. Let this be the property of triumphs. 41.200. However, courage is commendable not only in success, but also in defeat. An example is the death of Judas Maccabee. After the victory over Nicanor, the commander of King Demetrius, Judas was calm, going out against an army of twenty thousand with nine hundred soldiers who were about to surrender so as not to be defeated by a superior enemy. Judas convinced them to prefer a glorious death to a shameful flight: Let us not disgrace our glory! (1Mac 9:10). The battle began and lasted from dawn until the evening. Attacking the right flank, where the most powerful enemy force stood, Judas easily won, but as he pursued the fleeing enemy, they were attacked from the rear. And his death was more glorious than his victories. 201. What shall I say about Jonathan his brother? He, with a small detachment fighting against the royal troops, was abandoned by his own and, left with only two, continued the battle, drove back the enemy, and made his fugitive warriors accomplices in his victory 281. 202. This is military valor, which is inherently worthy and proper! She prefers death to shameful slavery. What can I say about the suffering of the martyrs? 282 And not to go far - didn’t the Maccabee boys win a triumph over the proud king Antiochus, no less than their ancestors? And they were armed, but these won without weapons. There stood an invincible cohort of seven youths, surrounded by the royal legions; the tormentors were tired of tormenting them, but the martyrs did not weaken. One had his skin torn off his head, his face was distorted, but his courage was strengthened; and the other, when he was ordered to stick out his tongue in order to cut it off, said: “The Lord hears not only those who speak, He also heard the silent Moses. He hears the silent thoughts of His children better than the voices of everyone else. Are you afraid of the whip of my tongue and not afraid of the scourge of my blood? But blood also has its own voice, crying out to God, just as Abel’s blood cried out 283.” 203. What can I say about a mother who looked with joy at the death of her children and at their victory? She listened to the voices of the dying, as to the sweet singing generated by the most beautiful lyre of her womb, and heard in the children a pious sound, more pleasant than all the strings of the lyre. 204. What shall I say about two-year-old babies 284 who received the victorious palm branch before they knew the world? Or about Saint Agnes 285, who found herself in terrible danger? She was threatened with the loss of either her chastity or her life, but she maintained her chastity and chose immortality over salvation. 205. Let us not remain silent about Saint Lawrence 286, who, seeing his bishop Sixtus led to martyrdom, began to cry, not about his suffering, but about himself. He started speaking: “Where are you going, father, without your son? Where, holy father, are you going without your deacon? After all, you have never performed a sacrament without an acolyte. What don't you like about me, father? Do you really think I'm unworthy? Try to see if the one you have chosen as your servant will be worthy? To the one to whom you entrusted the sacred rite of the Blood of the Lord and participation in the sacrament, do you refuse participation in your blood? Be careful that your judgment does not turn out to be wrong at a time when your courage is being praised. To abandon a student means to admit the defeat of your teacher. What if outstanding and famous men win with the help of their students, and not themselves? Abraham sacrificed his son, and Peter appointed Stephen to do so 287. And you, father, show your virtue in your son! Sacrifice the one you raised, so that you, confident in your rightness, receive a crown surrounded by a noble retinue!” 206. Sixtus replied: “I do not leave or abandon you, my son, greater things await you. We old men are entering the path of easier battles, and you, as a young man, will have a glorious triumph over the tyrant. Soon this will fall to your lot, so stop crying, in three days you will follow me - this is precisely the number that separates the priest from the deacon. It was not possible for you to win, being under the wing of a mentor, as if you needed an assistant. Why do you seek to share my suffering? I leave all of them to you as an inheritance. Why do you strive to be near me? Weak students are ahead of the mentor, while strong students follow him in order to win without a mentor, because they no longer need guidance. So Elijah left Elisha. I entrust you to be the heir to my power.” 207. This was a very worthy debate; the bishop and the deacon competed about who should be the first to suffer for Christ. It is said that during tragedies there was thunderous applause in the theater when Pylades said that he was Orestes, and Orestes insisted that he was Orestes, 288 as indeed it was. Pylades wanted to be killed instead of Orestes, and Orestes did not want Pylades to die for him. But they were not allowed to stay alive, because both of them were guilty of killing their mother: one did it, the other helped him in it. And here Saint Lawrence was motivated by nothing except his ardent piety. Three days later, when he was being burned on the grate, he mocked the tyrant and said: “It’s fried, turn and eat!” 289 Thus, by valor of spirit, he overcame the nature of fire. 42.208. I believe that we need to beware lest some, in their excessive desire for glory, rely arrogantly on their own strength and incite the pagans, who are in most cases hostile to us, to persecution and kindle anger in them. How many will they destroy, demonstrating their ability to endure and overcome torment! 209. We must also take care not to open our ears to flatterers, 290 because giving in to flattery, as it seems to me, is not only unbecoming of courage, but, on the contrary, it is a sign of cowardice. 37. 210. We have already spoken about three virtues; it remains to be said about the fourth, which is called moderation or abstinence 291. In this virtue we look for peace of mind, the desire for meekness, balance, concern for what is worthy and reflection on what is appropriate. 211. We should maintain a certain order in our lives so that modesty becomes the basis of character from the very beginning; modesty is close and characteristic of a meek soul, avoids insolence, shuns all luxury, loves sobriety of mind, maintains dignity, strives for what is proper. 212. Now let's talk about how to choose a social circle in order to find friends among venerable elders. Although communication with peers is more pleasant, friendship with old people is more useful: with instructions and the example of their own lives, they decorate the morals of young men, as if painting them with the purple of virtue. People who do not know the area want to go with those who know the road, and even more so, young men should embark on a new life path for them, accompanied by elders, so as not to get lost and not deviate from the true path of virtue. There is nothing more beautiful when the same people are both your mentors in life and your witnesses! 213. In all matters one must look for what is appropriate to the individual, time and age, what best suits the talent of each; Often what is appropriate for one is not appropriate for another: one thing is appropriate for a young man, another for an old man; one stuck in danger, the other in prosperity 292. 211. David danced before the ark of the Lord, 293 but Samuel did not dance; the first did not deserve reproach, but the second was even praised. David changed his face before King Achish 294, but if he had done this not out of fear of being recognized, he would not have escaped the reproach of frivolity. And Saul, surrounded by a host of prophets, began to prophesy himself, but only about him, as unworthy, they said: Is Saul also a prophet? (1 Samuel 19:24). 44.215. So, let everyone know his talent and let him choose what suits him. Thus, before doing anything, you need to think: let everyone know their merits, but also recognize their shortcomings and prove themselves to be a fair judge in relation to themselves, let them develop good qualities and get rid of vices 295. 216. One reads more clearly, another sings psalms more pleasantly, and a third is more capable of driving out evil spirits from those possessed, while the fourth is considered more suitable for caring for the sacristy. Let the bishop keep all this in mind and assign to each one the duty that suits him. What everyone does out of the impulse of talent or fulfilling a proper duty is filled with special grace. 217. This is difficult in ordinary life, and even more difficult in our ministry, since everyone wants to follow the example of the life of their parents 296. Those whose ancestors were warriors strive for military service, others - for other different types of activities. 218. In the sphere of the church, nothing is as rare as following the example of the father: either the difficulty of serving is frightening, or it is more difficult to abstain at a young age, 297 or for stormy youth our life does not seem very clear and therefore the youth turns to activities that deserve greater praise. Most people prefer the present to the future. They serve the present, and we serve the future, and the more significant the matter, the more attention and care it requires. 45. 219. Let us preserve modesty and modesty, which adorns our entire life. It is important to maintain moderation in everything and take care of the order in which what is called proper truly shines. It is so connected with the worthy that it cannot be separated from it. What is proper is worthy, and what is worthy is proper, so that the difference concerns words rather than substance; one can understand that they are different, but it is impossible to explain it. 220. If we still try to find some difference, then worthy is like good health and vigor of the body, while appropriate is grace and beauty. Beauty in appearance is superior to bodily strength and health, but without them it cannot exist and cannot be separated from them - since beauty and charm cannot exist if there is no good health. Likewise, what is worthy contains within itself what is appropriate, which comes from it and cannot exist without it. The worthy is the soundness of all our actions and deeds, and the appropriate is beauty, merged with the worthy and differing only in the idea of ​​them. Even if what is worthy seems superior in some way, it fundamentally depends on what is worthy and with him it blooms in full bloom, but without him it withers. What is worthy? This is what runs away from shame like death! Therefore, the unworthy is that which brings sterility and death. When virtue blooms, what is appropriate arises like a flower, the root of which is healthy, 298 but if the root of our thought is rotten, then it does not give birth to anything. 221. In our writings this is expressed somewhat more precisely. David says: The Lord reigned and clothed himself in splendor (Ps. 92:1). And the apostle says: Conduct yourself as in the daytime (Rom. 13:13), in Greek etsokhgshchbishd, which, in fact, means “pretty”, “decent.” When God created the first man, He created him with a beautiful and slender body and gave him a beautiful appearance, but did not give him remission of sins. But after He who came in the form of a slave and in human form had renewed him with the Spirit and poured out grace, man accepted the dignity of human redemption. And therefore the prophet said: The Lord reigned and clothed himself in splendor. And again: It is fitting for You, O God, to sing in Zion (Ps. 65:2), which means: it is worthy that we should fear You, love You, pray to You, glorify You, as it is written: Let all yours be decent (1 Cor. 14:40). But we can fear, love, ask and honor a person, but the song is addressed specifically to God. We offer to God what we consider more fitting than anything else. It is also appropriate for a woman to pray in decent attire, 299 but she should especially pray with her head covered, demonstrating chastity and virtuous behavior in prayer. 46. ​​222. So, what is proper above is divided into two types 300: what is proper of a general kind, covering everything worthy and relating to the whole body as a whole, and the particular, which manifests itself in a separate part. The general is manifested when the appearance of a person coincides with the totality of the worthy in his every action, 301 when his whole life proceeds in harmony with himself, without differing in anything; and specific - when among the virtues of a person some of his actions stand out. 223. Pay attention to the fact that it is proper to live according to nature and act according to nature, and that everything that is contrary to nature is shameful. The apostle speaks as if asking: Is it proper for a woman to pray to God with her head uncovered? Doesn’t nature itself teach you that if a husband grows his hair, it is a dishonor for him, because it is contrary to nature? Then he adds: If a wife grows hair, it is an honor for her, because it corresponds to nature, since hair was given to her instead of a covering (1 Cor. 11:13-15), that is, it is a natural covering. So, nature itself gives us a face and a general appearance, which we must preserve 303. Oh that we could also preserve our innocence and that our depravity would not change the gift we have received! 224. You understand what is included in the concept of worthy, because God created the beauty of this world. You also understand the particular manifestations of the worthy: when God created light and separated day from night, when he created the sky and separated the earth from the sea, when he established the sun, moon and stars to illuminate the earth, He praised everything 304. Appropriate beauty, having appeared in certain parts of the world, shone throughout the entire universe. Wisdom makes this clear: I was the one whom He praised... rejoicing at the completion of the creation of the world (Prov. 8:30-31). Likewise, in the entire structure of the human body, each individual part is pleasant, but what gives pleasure most of all is the general relationship of the parts in the whole body, since each of them is in its place and in harmony with the others. 38. 225. If a person maintains constancy in his life and measure in every action and observes the order and precision of words and moderation in deeds, then what is appropriate appears in his life and shines, as if reflected in a mirror 305. 226. However, 306 the pleasantness of speech is also necessary, attracting the sympathy of listeners, caressing the ears of both loved ones and citizens and, as far as possible, everyone else. And let no one flatter and let no one heed flattery, because the first is a manifestation of cunning, and the second of vanity. 227. We cannot neglect what people, especially the most worthy, think of us - in this way we learn to show respect to good people. Disregarding the opinions of good people is a sign of either arrogance or indifference, one is an expression of pride, and the other is disdain 307 . 228. One must beware of the movements of the soul. A person must look after himself and be careful, and beware of himself, and take care of himself. In mental movements, aspiration is manifested, which collapses with a stormy onslaught, in Greek ὁρμή, suddenly bursting in with special force. Natural fortitude is of considerable importance in all this; this power is twofold and manifests itself in aspiration and in reason. Reason restrains the desire and subjugates it, leading where it pleases, and with caring instructions teaches what to value and what to avoid, submitting to good guidance 308. 229. We must take care not to act rashly or thoughtlessly, so that we cannot give a convincing explanation for our actions: although we do not have to explain to everyone the reasons for our actions, everyone is interested in them, and we have no excuse. Every aspiration contains a certain natural force, nevertheless, any aspiration is subordinated to reason according to the laws of nature itself and obeys it. Therefore, an attentive researcher must ensure that the desire does not get ahead of the mind and does not neglect it: being ahead of it, it does not lead it into disorder or interfere with it and, neglecting it, does not leave it completely. Worry destroys the strength of the mind, and the abandonment of reason indicates negligence and laziness. If the mind is agitated, then the desire no longer knows boundaries and, like a stormy onslaught, throws off the bridle of the mind and no longer notices the reins with the help of which the driver could restrain it. Usually, not only the spirit is shocked and the mind is confused, but also the face flares up with anger or passion or turns pale with fear; in pleasure, a person does not control himself, being in the grip of stormy delight. 230. When all this happens, the rigor of judgment and seriousness of character are lost and it becomes impossible to maintain self-control, which alone is capable of influencing what is proper in our actions and thoughts. 231. The most violent desire is born from excessive indignation, which is often kindled by the pain of injustice. The instructions of the psalm, given in the preface 309, tell us quite clearly about this. It is also appropriate that in going to write about duties, we used the statement given in the preface, which itself teaches the performance of duty. 232. Previously, out of fear that the preface would be too long, we only briefly recalled the danger of giving in to anger due to injury; Now, I think we need to talk more about this. When discussing restraint, it is convenient to talk about how to control anger. 48. 233. If we can, we want to show that in divine Scripture there are three kinds of people who suffer insults. Some 310 are attacked, slandered and mocked by the sinner. They feel the lack of justice, their feelings of resentment increase and grief increases. There are many such people belonging to my class and position. If someone had offended me, weak, then I, perhaps, although weak, would forgive my offense. If I am accused of a crime, I am not the type to be satisfied only with the consciousness of my innocence, even if I am sure of it, but I will wish to wash away the stain of shame, because I am weak. I demand an eye for an eye and a tooth for a tooth (Ex.21:24; Lev.24:20; Deut.19:21) and pay reproach for reproach. 234. If I have succeeded in achieving justice, although I have not achieved perfection, I will not reject reproach; If the offender showers me with abuse and fills my ears with curses, I remain silent and do not answer anything. 235. If I were perfect - I say this by word, since in reality I am weak - I would bless the one who reviles me, as Paul blessed, who said: They revile us, we bless (1 Cor. 4:12). He heard the words of the Lord: Love your enemies, pray for those who slander and persecute you (Matthew 5:44) 311, and therefore Paul endured and endured persecution, overcoming and softening his human feelings for the sake of the upcoming reward, in order to become the son of God if he loves his enemy. 236. However, we can prove that Saint David was equal to Paul in this virtue. At first, when his son Semey 312 reviled him and accused him of crimes, he was silent, was humble and did not say anything even about good 313, that is, in the consciousness of his good deeds. Then he sought to be slandered, because by being slandered he received God's mercy. 237. See how David maintained humility, justice and wisdom to earn the Lord's mercy. First he said: Therefore he curses, because the Lord commanded him to curse (2 Samuel 16:10). You see his humility; he believed that he must fulfill the Divine command as a slave. Then he said: If my son, who came out of my loins, seeks my life (2 Samuel 16:11). Here you see his justice: if we suffer more from those close to us, then why are we angry at strangers? Thirdly, he said: Leave him alone, let him slander, for the Lord commanded him to see my humiliation, and the Lord will reward me for this slander (2 Samuel 16:11-12). And he endured not only slander, but also left it unpunished when the son of Shimei followed him and threw stones at him, moreover, after the victory, David willingly pardoned the one asking for forgiveness. 238. I mentioned this episode to show the evangelical spirit with which Saint David not only was not offended, but was even grateful to the one who scolded him and was rather pleased than angry, believing that he would be rewarded for his offenses. Being perfect, he tried to become even more perfect. As a human being, he burned with anger because of the insult, but he defeated it like a brave warrior, endured it like a strong athlete. Waiting for what was promised was the limit of his patience. And so he said: Tell me, Lord, my end and the number of days, so that I may know what remains for me (Ps. 38:5). He asks about the fulfillment of the promises of heaven, when each one will rise in his own order: the firstborn Christ, then those of Christ, those who believed in His coming, and then the end (1 Cor. 15:23–24). When He transfers the Kingdom to God and the Father and abolishes all powers (1 Cor. 15:24), as the apostle says, then perfection will come. Here are difficulties, here is the weakness of even the perfect, and there is complete perfection. That is why David asks about the days of eternal life, which remain and do not pass away, in order to know what he lacks, what is the promised land that bears eternal fruits, what is the first abode of the Father 314, what is the second and third, in which everyone will find peace according to his own merits. 234. And we need to strive for what is perfection, what is truth. Here is a shadow, here is an image, there is the truth: shadow in the law - image in the Gospel - truth in heaven. Previously, a lamb was sacrificed, a calf was sacrificed, but now Christ is sacrificed, but he is sacrificed as a person, as one who accepts suffering; and He offers Himself as a priest to forgive our sins, here in image, there in truth, where with the Father He will act as an intercessor for us. Therefore, here we are in the image, we walk in the image, we see in the image; there - face to face, where there is complete perfection, for all perfection is in truth. 49. 240. Therefore, while we are here, let us keep the image in order to meet the truth. Let there be in us an image of justice, an image of wisdom, because the day will come when we will be judged in our image. 241. And let your enemy not find in you his image, neither anger nor rage, for in them is the image of evil. The enemy the devil walks around like a roaring lion, looking for someone to devour (1 Peter 5:8). May he not find a thirst for gold, piles of silver, statues of vices, may he not take away the voice of freedom from you, and the voice of freedom is when you say: The prince of this world is coming and will not find anything in Me (John 14:30). So, if you are sure that he will not find anything in you when he comes looking, you will tell him what the patriarch Jacob said to Laban: Find out if there is anything of yours in me (Gen. 31:32). According to his deserts, blessed is Jacob, from whom Laban could not find anything of his own, because Rachel hid the gold and silver statues of idols that belonged to him. 242. So, if wisdom, if faith, if contempt for the world, if your grace overcomes all deceit, then you will be blessed, for you will not pay attention to vanity and crazy inventions. Doesn't it mean a little to take away your opponent's ability to speak so that he doesn't have the opportunity to accuse you? Therefore, the one who does not pay attention to vanity avoids worries, and the one who pays attention to it becomes agitated, and, by the way, completely in vain. Isn’t it vanity to collect wealth? After all, looking for perishable things is very vain. Once you have collected wealth, how will you know if you can own it? 243. Isn’t it vain that a merchant travels day and night to be able to pile up piles of treasures, buys goods, worries about the price, lest he sell for less than he bought, and inquires about prices in other places? And then suddenly he will incur robbers, seduced by his rich trade, or, not waiting for a fair wind, in his thirst for wealth, he will become a victim of a shipwreck. 244. Isn’t the collector of huge treasures worried in vain, not knowing which heir will get them? Often, what a greedy person has collected with the greatest zeal, his heir, in luxury, hastily squanders, and a shameless spendthrift, blind to the present, not foreseeing the future, like some abyss swallows up the wealth that has been collected for a long time. This often happens: the heir, disliking the inheritance he has inherited, quickly transfers the rights to it to strangers. 245. So why do you vainly weave a web, empty and fruitless, and, like useless nets, leave behind piles of wealth? If they flow towards you abundantly, they do not bring any benefit; moreover, they erase the image of God from you and make you earthly. If someone keeps a portrait of a tyrant, is such a person not worthy of condemnation? You take off the image of the eternal Lord and put on the image of death! Rather, throw away the image of the devil from the city of your soul and accept the image of Christ, let Him sparkle in your soul, eclipsing the image of vices. David speaks about this: Lord, in Your city You will reduce their images to nothing (Ps. 73:20). When the Lord adorns Jerusalem in His image, then every image of the enemy will disappear 315. 50. 246. The Lord's Gospel teaches the common people to despise wealth, how much more should you, the Levites, whose inheritance is God 316, avoid earthly passions! When Moses divided the earthly possessions for the people of their fathers, the Lord excluded the Levites, leaving them an eternal lot 317, for He Himself was an inheritance for them. Therefore David says: The Lord is part of my inheritance and my cup (Ps. 15:5). The word "Levite" means either "he is Mine" or "he is for Me" 318 . His service is great, and the Lord says about him: he is Mine, or as He said to Peter about the statir found in the mouth of a fish: Give him for Me and for you (Matthew 17:27). Therefore, when the apostle said that the bishop should be sober-minded, modest, dean, hospitable, instructive, not greedy, not litigious, a good steward of his household, he added: deacons should also be sedate, not bilingual, not addicted to wine, not greedy, not strive for shameful gain, but keep the sacrament of faith in a clear conscience. These must first be tested and, if they prove blameless, allowed to serve (1 Tim. 3:2-4; 8-10). 247. We see how important things are required of us - that the servant of the Lord should abstain from wine, that he should rely on the good opinion of not only believers, but also those who do not belong to the Church. It is fitting that public opinion should be a witness to our deeds and actions, so that no reproach arises against our service, and, seeing the minister of the altar, adorned with the appropriate virtues, the people will glorify the Creator and honor the Lord, Who has such slaves, for honest ownership and impeccable order in the family are the praise of the Lord. 248. What can I say about chastity, when only one and unrepeatable marriage is permitted? 319 In marriage itself there is a law: do not enter into a second marriage or have a relationship with another spouse. It seems surprising to many why, when elected to ministry and ordination, an obstacle arises due to a second marriage contracted even before baptism, when even crimes usually do not interfere with this if they are absolved by the sacrament of Baptism. But we must understand that guilt is remitted through baptism, but the law cannot be abolished. In marriage there is not guilt, but the law, and that which relates to guilt is softened during baptism, but that which relates to the law is not released. How can one who himself enters into a second marriage encourage widowhood? 249. You, who receive the grace of sacred service with an innocent body and a clear conscience, completely alien to marital cohabitation, know that the service must be spotless and undefiled, and not defiled by any marital cohabitation. I touched on this issue because in many remote areas children were conceived while they were serving or even being priests. And this is defended by referring to the ancient practice of ministering at regular intervals; but even the people purified themselves for two or three days in order to begin the sacrifice clean, as we read in the Old Testament: They will wash their clothes (Ex. 19:10). If such rigor was required in transformative times, then how much more when the truth appeared?! So, priest or Levite, find out what it means to “wash your clothes” - to appear with a clean body when administering the sacraments. If the people were not allowed to offer sacrifices without washing their clothes, how can you, with unclean thoughts and body, dare to pray for others and dare to serve others? 250. The ministry of the Levites is very important, about whom the Lord says: Behold, I choose the Levites from among the sons of Israel for every firstborn who opens the womb of the daughters of Israel; they will be a ransom for them and will become Mnelevites... I have sanctified the firstborn for myself in the land of Egypt (Num. 3:12–13). We know that the Levites are not considered similar to the rest, but they are placed above others, for they are chosen from all and are sanctified as the first fruits and first fruits destined for the Lord, and in them the fulfillment of vows and the atonement of sins. Do not count them among the children of Israel, but set the Levites over the Tabernacle of the Covenant, and over all the vessels thereof, and over all that is in it. Let them carry the tabernacle and all its vessels, and serve in it, and let them pitch their camp near the tabernacle. And when it is necessary to move the tabernacle, let the Levites raise it, and when it is necessary to camp, then again let the Levites themselves erect the tabernacle. If any stranger approaches, let him die (Numbers 1:49–51). 251. Behold, you have been chosen from the entire number of the sons of Israel, valued and, as the firstborn among the sacred fruits, assigned to the tabernacle to be the defender of the fortress of holiness and faith, and if someone else approaches them, he will die 320; you have been appointed to keep the Ark of the Covenant. After all, not everyone sees the depths of the sacraments 321, because they are hidden by the Levites, so that those who should not see them would not see them, and those who could not keep them would not receive them. Moses saw spiritual circumcision, but hid it in order to prescribe external circumcision; he saw the unleavened bread of purity and truth 322, saw the suffering of the Lord, but hid the unleavened bread of truth under the unleavened bread of the body, hid the passion of the Lord by sacrificing a lamb or a calf; and the good Levites preserved the sacrament under the cover of their faith. Do you consider the task entrusted to you to be insignificant? First, you contemplate the deep things of God, which is wisdom; then, you stand guard over the people, and this is justice; you defend the camp and keep the tabernacle, and this is courage; you yourself remain restrained and sober-minded, and this is moderation 323. 252. Even those who do not belong to the Church recognized these main types of virtues, but they placed the concept of social life above the concept of wisdom 324, although wisdom is the foundation of justice, and the latter cannot exist at all if it does not have a foundation, and the foundation is Christ 325. 253. So, first of all, the important thing is faith, which is characteristic of wisdom, according to the word of Solomon, who, following his father, says: The beginning of wisdom is the fear of the Lord (Ps. 110:10; Prov. 1:7; 9. 10). And the law says: Love your Lord... love your neighbor (Matthew 22:37, 38; Mark 12:29, 31; Luke 10:27) 326. The wonderful thing is that you extend your favor and responsibilities to the entire human race. But first of all, it is fitting that you devote the most precious thing you have, that is, your soul 327, more important than which you have nothing 328, to God. And when you have fulfilled your duty to the Creator, devote all your efforts to doing good and helping people, helping them in need with money or services or everything you can. There are many opportunities for this in your ministry: money to help - by freeing, for example, a debtor from his debt; or help by deed - by accepting, for example, for safekeeping something that the person who entrusted it to you is afraid of losing 329 . 254. Thus, the duty is to preserve and return what has been entrusted safe 330 . Sometimes everything happens the other way around, depending on time or circumstances - and the obligation to return what was received disappears: for example, someone will demand money back, wanting to help the barbarians against their homeland and acting as an open enemy; or if you return money to someone in the presence of someone who takes it away; or if you return to the distraught that which he is unable to keep. Wouldn't you refuse to return to a man who has lost his mind the sword with which he will kill himself? In these cases, wouldn’t fulfilling what was promised be contrary to duty? Will you accept what you get by stealing, knowing that the one who was robbed will be deceived? Wouldn't that be contrary to duty? 255. And sometimes it contradicts duty - to fulfill a promise, to fulfill an oath 331. So, for example, Herod, who swore that he would give the daughter of Herodias whatever she asked, allowed John to be killed so as not to break his promise 332. What can we say about Jephthah, who sacrificed his daughter, who was the first to meet him when he was returning with victory? He fulfilled his vow to sacrifice to God the first thing he encountered 333. It would be better not to make such a promise than to fulfill it by killing your daughter! 256. You know and understand perfectly well what wisdom is required to foresee this. And for this purpose, a Levite is chosen 334 who would guard the treasury, would not give false advice, would keep the faith, would not be afraid of death, would always behave with restraint, expressing dignity with his appearance. It is appropriate for him to restrain not only his soul, but also his eyes, so that even the chance meeting itself does not distort his clear face, because whoever looks at a woman with lust has already committed adultery with her in his heart (Matthew 5:27). After all, adultery is committed not only physically, but also in the direction of the gaze. 257. What is said here seems great and too harsh, but in the context of a great service it is not superfluous, since the grace of the Levites is so great, as Moses speaks of it when blessing: Give to Levi his men, give to Levi those known to him, give to Levi the lot of his election and his truth, a holy man, whom they tempted with temptations and slandered over the waters of strife. He who says to his father and mother: I do not know you, and does not recognize his brothers, and has denied his sons; he keeps your words and keeps your covenant (Deut. 33:8–9) 335. 258. So, these are His men, known to Him, not keeping any guile in their hearts, not hiding any deceit. They keep His words and conclude them in their hearts, as Mary concluded 336; they do not put their parents above their duty, 337 they hate the desecrators of chastity and take revenge on them for the insult inflicted on purity, they know the time of their duties, what is more important, what corresponds to what time, and they strive to do only what is worthy, and, of course, when two worthy deeds meet, the one that is most worthy is chosen. These people are rightfully blessed. 259. He who follows divine justice, let him make a sacrifice: O Lord, bless his virtue, accept the work of his hands (Deut. 33:10-11), so that he may receive the grace of prophetic blessing. 1. 1. In the previous book we spoke of the duties which, as we believe, are associated with the worthy - in this, according to the general belief, lies the blessed life, 338 which Scripture calls eternal life. Such is the radiance of the worthy that a blessed life is created by a clear conscience under the guard of innocence. And just as the sunrise hides the light of the moon and all the stars, so the shine of the worthy, sparkling in its indescribable beauty, overshadows everything else: bodily pleasure and the fame and glory of this world. 2. Truly blessed is the life that is considered so not by the opinions of others, but by one’s own judgment, being one’s own judge 339 . She does not seek popular fame as a reward and does not fear it as a punishment. And the less she strives for glory, the more she rises above it 340. Indeed, for those who seek glory, the reward in the present is only a shadow of future glory 341 and an obstacle to eternal life, this is written about in the Gospel: Truly I say to you, they have already received their reward (Matthew 6:2). This is said about those who strive loudly, like a sonorous trumpet, to notify everyone of their generosity towards the poor. This also applies to those who fast for show: They already have their reward (Matthew 6:16). 3. A worthy person shows mercy and fasts in secret, seeking reward from God alone, and not from people. He who seeks reward from men has already received it; whoever seeks a reward from God receives eternal life, which only the Creator of eternity can bestow, as it is said: Truly, truly, I say to you, today you will be with Me in Paradise (Luke 23:43). Scripture clearly calls blessed life eternal not according to the judgment of men, but according to divine judgment. 2. 4. Some philosophers saw the blessed life 342 in the absence of suffering, like Jerome 343, others - in the knowledge of the world, like Gerillus 344, who, knowing that Aristotle and Theophrastus 345 unusually praised knowledge, considered it the highest good, although they believed it to be good, but not the only one. Some, like Epicurus 346, called pleasure good, others, like Calliphon 347 and after him Diodorus 348, believed that pleasure combined with the worthy is good, as one believed, or the combination of the absence of suffering with the worthy, as another taught, because without the worthy, a blessed life is impossible. The Stoic Zeno 349 considered the worthy to be the only and highest good, while Aristotle and Theophrastus and the rest of the Peripatetics, although they believed that the blessed life consists of virtue, that is, of the worthy, however, supplemented this with the concept of bodily and external good 350 . 5. However, Holy Scripture posits eternal life in the knowledge of the Divine and in the fruits of good deeds. The Gospel testifies to this. About knowledge, the Lord Jesus said this: This is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent (John 17:3). And about works He gave the following answer: Whoever leaves house or brothers or sisters or mother or children or lands for My name’s sake will receive a hundredfold and will inherit eternal life (Matthew 19:29). 6. But lest one consider this opinion recent or think that philosophers discussed this before the Gospel sermon (after all, philosophers - Aristotle and Theophrastus, Zeno and Jerome - lived before the Gospel, but later than the prophets), one must understand how much earlier than the word “philosopher” itself appeared, through the mouth of King David it was already clearly said: Blessed is the man whom You admonish, O Lord, and instruct with Your law ( Ps.93:12). And in another place: Blessed is the man who fears the Lord and deeply loves His commandments (Ps. 112:1). We know that the reward of knowledge is eternity, as the prophet says, adding that in the house of a man who has the fear of the Lord, is wise in the law and loves the commandments of God, glory and wealth... and his righteousness abide forever and ever (Ps. 111:3). About good deeds in the same psalm, King David adds that a just man has the reward of eternal life: A good man has mercy and lends, he gives firmness to his words in judgment. He will never be shaken. The righteous will be remembered forever (Ps. 111:5-6). And below: He lavished, He gave to the poor, His righteousness endures forever (Ps. 112:9). 7. Faith having a good foundation has eternal life; Eternal life comes from good deeds, because a righteous man is approved both in words and in deeds. But if a person is skilled in speech and lazy in deeds, then by his actions he rejects his wisdom. And it’s even worse to know what to do and not do what you should. On the contrary, vigorous activity with unsteadiness in convictions is the same as if you wanted to build a beautiful and tall building on an unsuitable foundation: the higher you build it, the sooner it will collapse, because good deeds that are not supported by faith are short-lived. Unsafe anchorage in the harbor can lead to a hole in the bottom of the ship, and the sandy soil quickly sinks and cannot support the load of the structure erected on it. The fullness of the reward lies in the perfection of virtues and the reasonable unity of deeds and words. 3. 8. Since we reject pure knowledge as empty or imperfect, let us pay attention to the clear definition that the divine Scripture gives to what, as we see, philosophers talk about so confusingly, verbosely and obscurely. Scripture considers only what is worthy to be good, believing that in any state of affairs virtue is blessed: it does not increase because of bodily or external goods and does not decrease because of the opposite. And there is no greater bliss than to be free from sin, full of innocence and God's grace. It is written: Blessed is the man who did not walk in the counsel of the wicked, who did not stand in the way of sinners, and did not sit in the seat of the wicked, but his will was in the law of the Lord (Ps. 1:1-2). And in another place: Blessed are the blameless in the way, who walk in the law of the Lord (Ps. 119:1). 9 . So, integrity and knowledge make you happy. We have already said earlier that the reward for good deeds is the bliss of eternal life. And, having abandoned the defense of pleasure, which is effeminate and perverted, and the fear of suffering, which deprives one of courage and strength, we will show that even in suffering itself there is a place for a blissful life 351. This can be easily proven by reading: Blessed are you when they revile you and persecute you and slander you in every way unjustly for the sake of righteousness. Rejoice and be glad, for great is your reward in heaven: so they persecuted the prophets who were before you (Matthew 5:11-12). And in another place: Whoever wants to come after Me, let him take up his cross and follow Me (Matthew 16:24) 352. 4. 10. Bliss can also be found in suffering, which is restrained by virtue full of sweetness, abundant in its own strength. These powers are nourished by a clear conscience and grace. Blessed was Moses when, surrounded by hordes of Egyptians and cut off by the sea, thanks to his piety he found for himself and the people of his fathers a path on foot across the sea 353. When else had he had so much courage than then? Surrounded on all sides by mortal dangers, he did not despair of salvation and thought about victory! 11. What about Aaron? When did he consider himself more blessed, if not when he stood between the living and the dead and thereby stopped death, not allowing it to pass from corpses to living people 354? What can I say about young Daniel? 355 He was so wise that he was not afraid to find himself among lions, ferocious with hunger, not at all frightened by bestial fury. He was so far from fear that he could feast there without fear of making them want to follow his example and devour him. 12. Virtue also remains in the midst of suffering, supporting itself with joy from the consciousness of its rightness, testifying to the fact that suffering does not reduce the enjoyment of virtue. Therefore, just as the bliss of virtue is in no way diminished by suffering, so no bodily pleasures or comforts increase it. The apostle spoke about this beautifully: What was gain for me, I counted loss for Christ’s sake - and added: For Him I have given up everything and count everything as rubbish, in order to gain Christ (Phil. 3:7, 8). 13. And Moses considered the treasures of Egypt a loss for himself and preferred to reproach the cross of the Lord 356. He was not rich when he had a lot of money, and then, when he began to need food, he did not consider himself poor. It might only seem to someone that he was not blessed in the desert, since neither he nor his people had food, but no one would dare to say that the manna sent from heaven, that is, angelic bread, was not the greatest good and bliss for him. And meat rained down in abundance every day for the feast of all the people 357 . 14. If Saint Elijah had cared about bread for himself, he would not have had enough bread to feed himself, but he did not look for it, so he had enough: the ravens served him and brought him bread every day in the morning, and meat in the evening 358. Was he less blessed because he was poor? Not at all! He was richer because he was rich before God. After all, it is better to be rich for others than for yourself: he asked a widow during a famine for a piece of bread - and promised her a generous gift, that a vessel of flour would not become scarce for three and a half years 359 and every day there would be enough oil in the jug for all the needs of the poor widow 360. That is why Peter wanted to be where he saw Moses and Elijah, that is why they appeared on the mountain with Christ in glory 361, because He Himself, being rich, became poor 362. 15. So, wealth cannot help in achieving a blissful life. The Lord clearly showed this in the Gospel: Blessed are the poor, for yours is the kingdom of God. Blessed are you who hunger and thirst, for you will be satisfied. Blessed are those who weep now, for you will laugh (Luke 6:20–21). It is absolutely clearly stated that poverty, hunger, suffering - everything that is considered evil - not only does not serve as an obstacle to achieving a blissful life, but even helps. 5. 16. But what appears to be good: wealth, prosperity, joy, absence of suffering - is an obstacle to achieving bliss. This is clear from the following words of the Lord: Woe to you who are rich, for you have already received your consolation! Woe to you, you who are full, for you will hunger! (Luke 6:24–25). And those who laugh are told that they will weep. Consequently, bodily and external goods not only do not contribute, but even hinder the achievement of a blissful life. 17. Therefore, blessed is Naboth even when the rich man stoned him: he, poor and weak, in comparison with the king’s riches, was rich only in his spirit and piety, and he did not give up the vineyard he inherited from his father for the king’s money 363. He was perfect because he defended the rights of his ancestors with his own blood, but unfortunate, in his own opinion, was Ahab, who forced the death of a poor man in order to take possession of his vineyard. 18. Undoubtedly, the only and highest good is virtue, and only in it do the fruits of a blessed and happy life abound, and a blessed life is created not by external and bodily goods, but by virtue alone, thanks to which eternal life is achieved. A blessed life is the fruit of present blessings, but eternal life is the hope of future blessings. 19. However, some consider it impossible to live a blissful life in an earthly body, so fragile and weak, where anxiety, suffering, crying and illness are inevitable. You might think that I am arguing that the blessed life is manifested in a flourishing body, and not in the depth of wisdom, the sweetness of a clear conscience and sublime virtue! To be blessed means not to endure, but to overcome suffering, not to be broken by a wave of passing pain. 20. Let us suppose that something painful and painful happens—blindness, exile, hunger, 364 violence against a daughter, loss of children. But who would deny the bliss of Isaac, who became blind in old age and brought bliss to others with his blessings? 365 Wasn’t Jacob blessed, who fled from his father’s house, lived in exile and served as a hired shepherd, mourned the dishonor of his daughter, and endured famine? 366 Or were they not blessed who testified by their faith that God is the God of Abraham, the God of Isaac, the God of Jacob (Ex. 3:6)? Slavery is unhappy, but Joseph is not unhappy; on the contrary, he is blessed: being a slave, he conquered the lust of his mistress 367. And what can I say about Saint David, who mourned the death of three sons and, what is even worse, the incestuous rape of his daughter? 368 Isn’t he blessed, from whose offspring was born the Creator of bliss, who made many blessed: Blessed are those who have not seen and yet have believed (John 20:29). And they felt their weakness, but they were able to become strong from the weak. Who is more suffering than Saint Job, who experienced a house fire, the simultaneous death of ten children, and physical suffering? 369 Would he really have been less blessed if he had not endured what he was so glorified for? 370 21. However, let’s say that there was some kind of bitterness in this and the strength of spirit did not hide this pain. But I would not deny the depth of the sea - although it is shallow near the shores 371, nor the clarity of the sky - although at times it is covered with clouds, nor the fertility of the earth - although in some places it is barren sand, or the abundance of ears of grain - although sometimes weeds are found among them 372. Likewise, the harvest of a blessed conscience is hindered by the bitterness of suffering. But if by chance something bad and bitter is encountered in the sheaf of all blessed life, will it not turn out to be unnoticed, like a barren weed, or will the bitterness of the chaff be overcome by the sweetness of the grain? But let's return to our topic. 6. 22. In the previous book we put in first place what is worthy and proper, from which duties arise, and in second place - useful 373 . And just as in the first book we said that there is a certain difference between the worthy and the proper, which can be understood rather than explained, so now, speaking of the useful, let us consider what is more useful. 23. We evaluate usefulness not as monetary gain, but as the acquisition of godliness, the apostle speaks of this: Godliness is profitable for everything, having the promise of the present and future life (1 Tim. 4:8). If we look more closely, we will find more than once in the Holy Scriptures that what is worthy is called useful: All things are lawful for me, but not all things are profitable (1 Cor. 6:12). It was said above about vices, but here it is said that it is possible to sin, but it is not proper. Sins are possible, but unworthy. It is easy to live in luxury, but it is unfair, because food is not for God, but for the belly. 24. So what is useful is also right, and it is right for us to serve Christ who redeemed us. Those who went to death in His name are righteous; on the contrary, those who avoid this are dishonest. About this psalm: What profit is My blood? (Ps. 29:10), that is, what is the benefit of My righteousness? Therefore, they said: Let us bind the Righteous One, because He is of no use to us (Is. 3:10) 374, that is, the one who reproaches, condemns, and accuses us is unrighteous. This can also be attributed to the greed of the wicked, bordering on betrayal; about the traitor Judas we read that out of greed and passion for money he fell into the net of betrayal 375. 25. Therefore, it is necessary to talk about a worthy benefit, which is exactly what the apostle said: I say this for your benefit, not to put bonds on you, but for a worthy one (1 Cor. 7:35). Thus, it is obvious that what is worthy is useful, and what is useful is worthy; and what is useful is just, and what is just is useful. I address the word to my children, and not to greedy merchants, seized by the thirst for profit, and the conversation is about those duties that I want to instill as firmly as possible in you, whom I have chosen to serve the Lord, so that they are imprinted on your minds and behavior through constant exercise in them, revealed in speeches and instructions. 26. Thus, when I am going to talk about useful things, I will use the words of the prophet: Incline my heart to Thy revelations, and not to self-interest (Ps. 119:36), so that the word “profit” does not arouse a passion for money. And in other manuscripts it says: Incline my heart to Your revelations, and not to benefit, that is, to that benefit that seeks commercial gain, that which in human practice is aimed at the desire for money 376. Usually only what is useful is called useful; we are talking about the benefit that is gained through losses in order to find Christ, in whom lies piety and contentment 377. Of course, great is the benefit through which we acquire piety, rich before God, rich not in perishable wealth, but in eternal gifts, in which there are no dangerous temptations, but constant and eternal grace. 27. The benefit can be either physical or spiritual, as the apostle said: Bodily exercise is of little use, but godliness is of good use for everything (1 Tim. 4:8). What is so worthy as chastity? What is more fitting than to keep the body unspotted, and the honor undefiled and immaculate? What is more fitting than a widow's fidelity to her dead husband? What could be more useful than gaining the Kingdom of Heaven? And there are eunuchs who made themselves eunuchs for the Kingdom of Heaven (Matthew 19:12). 7. 28. Thus, the worthy and the useful are not only in close cooperation with each other, the worthy and the useful are one and the same 378. Therefore, He Who wanted to open the Kingdom of Heaven 379 to everyone, sought what was useful not for Himself, but for everyone. So, we need to establish a certain order of ascent from the ordinary and commonly used to the superior, in order to receive more benefit from the diverse understandings of the useful. 29. First of all, we must understand that there is nothing so useful as being loved, and nothing so harmful as not being loved, because to be hated, in my opinion, is too dangerous and disastrous 380. Therefore, we will try with all our might to win a good opinion of ourselves, and above all, by the meekness of our souls and the kindness of our hearts, we will arouse people’s sympathy for us 381 . Kindness pleases everyone, and nothing penetrates human hearts so easily. And if it is accompanied by gentleness and courtesy of morals, unobtrusiveness in instructions, courtesy in speech and respectful treatment, restraint in disputes, then it is incredibly capable of attracting the love of people. 30. We have read how useful courtesy and affectionate treatment was not only to ordinary people, but also to the kings themselves, and how much harm arrogant and contemptuous speech caused, weakening power and even undermining the kingdoms themselves 382 . If someone, through his advice, deeds, service, and performance of duty, won the sympathy of the people or was ready to expose himself to danger for the entire people, then, without a doubt, he will deserve such popular love that the people will prefer his salvation and well-being to their own. 31. What insults Moses suffered from his people! But whenever the Lord wanted to punish the insolent people, Moses offered himself for punishment instead of his fellow tribesmen in order to save them from the wrath of the Lord 383. With what kind speech he addressed the people after the insults he received, he consoled them in their hardships, reassured them with good predictions, and supported them with deeds! Although Moses spoke with God more than once, he always addressed the people with humble and kind speech. He was deservedly considered towering above all people, so that they did not even dare to look at his face and did not believe that his tomb could be found - he so endeared himself to the souls of everyone that they loved him more for his meekness than admired his deeds. 32. And Saint David? He imitated Moses and was chosen from all to rule the people, how kind and affectionate, humble in spirit and diligent in heart, accessible to everyone he was! Before being elected to the kingdom, he offered himself as a sacrifice for everyone, and when he became king, he shared and endured the hardships of military service with everyone, was brave in battle, merciful in ruling, patient in argument, ready to endure insults rather than inflict them. David was so kind to everyone that at a young age he was called to the kingdom - even against his desire, and when he opposed this, he was even forced to do so. In his old age, his subjects asked him not to take part in battles, since everyone preferred to expose themselves to danger for his sake rather than expose him to danger. 33. David endeared himself to the people by fulfilling his duties, and above all by the fact that during times of national strife he chose to retire to Hebron rather than reign in Jerusalem. He also valued valor, even in enemies, and considered it necessary to show justice not only towards his own, but also towards opponents who took up arms against him. He admired the brave enemy leader Abner, who was waging war against him. When he asked for peace, he did not refuse him this favor, but honored him with a feast. When Abner was treacherously killed, David grieved and mourned him and showed honor by following the funeral procession 384. Desiring to avenge his death, David showed fidelity to his honor by bequeathing to his son, among other hereditary obligations, to carry out this revenge, being more concerned that the death of an innocent should not remain unavenged than grieving over his own imminent death. 34. What is amazing about the king is his great modesty and fulfillment of his human duties: he considered the latter equal to himself, did not want food obtained at the risk of the lives of others, and refused to drink. 385 Recognizing his sin, he sacrificed his life for the sake of the people; so that Divine indignation would turn on him, he said to the striking angel: Here I am, I have sinned, I, the shepherd, have acted lawlessly, and these sheep, what have they done? Let your hand be upon me (2 Samuel 24:17). 35. But what else can I say? The fact that David remained silent before those plotting deceit and, as if he had not heard, did not consider it necessary to answer them, and also did not respond to reproaches. When he was insulted, he prayed; when he was slandered, he blessed. He was always simple, avoided the arrogant, and strived for the company of blameless people. He mourned his sins, mixing food with ashes, diluting his drink with tears 386. It is not surprising that the people rushed to him and all the tribes of Israel came to him with the words: Behold, we are your bones and your flesh; Yesterday and the third day, when Saul was and reigned over us, you brought Israel out and brought in. And the Lord said to you: you will feed my people (2 Samuel 5:1-2). And what more can I say about the one about whom these words of God were spoken: I have found David after My heart (Acts 13:22) 387? Who else is like him in holiness of heart and justice in doing the will of God? For his sake, his descendants who committed sins were granted forgiveness and hereditary power was preserved. 36. Who wouldn’t love him, seeing how dear he is to his friends! He himself sincerely loved his friends, believing that they loved him equally. Parents preferred him to their own children, and children preferred him to their own parents. The angry Saul wanted to hit his son Jonathan with a spear, believing that for him friendship with David was more important than filial feelings and paternal authority. 37. In order for many to love you, it is very important to respond to love with love, to show that you yourself love no less than they love you, confirming this with examples of faithful friendship. What is more pleasant for people than gratitude? What is more inherent in human nature than love for the lover? What is more characteristic and imprinted in human nature than the conviction that you should love the one whose love you desire? The sage says correctly: Spend money on your brother and friend (Sir.29:10). And in another place: I will not be ashamed to greet a friend and will not hide from his face (Sir.22:25). Ecclesiastes testifies that in a friend is the medicine for life and immortality (Sir.6:16), and no one doubts that love is the greatest defense, according to the word of the apostle: Love covers all things, believes all things, hopes all things, endures all things. Love never fails (1 Cor. 13:7–8) 388. 38. David did not die because he was dear to everyone: he preferred that his subjects love him rather than fear him 389 . Fear provides security only for a short time; it is incapable of long-term guarding 390. When fear goes away, audacity takes its place, because it is not fear that prompts loyalty - it is a feeling that gives birth to it. 39. So, first of all, love contributes to the emergence of favor towards us. This means that it is important to have evidence that many love you, this is where trust is born, and even strangers will not be afraid to trust in your favor, seeing that you are loved by many. Likewise, through trust one comes to love, and whoever shows loyalty to one or two seems to penetrate the souls of all and gains universal love. 8. 40. You can most likely win people over to you in two ways - through love and through trust; and the third way is if you have something in you that the majority considers worthy of admiration and entitled to respect 391 . 41. What brings people closer to you is when they turn to you for advice, so wisdom and justice are necessary in each of you. Most people trust a person with these qualities because he is able to give useful and reliable advice to anyone who wants it. Will someone seeking advice trust someone whom he does not consider smarter than himself? The one who is asked for advice must be wiser than the one asking. Would you ask for advice from a person who, in your opinion, is unable to understand anything better than yourself? 42. If you find a person distinguished by his liveliness of mind, strength of thought and will, moreover, if he can serve as an example by his actions, protect him from danger in the present, foresee the future, predict what may threaten, provide evidence, help in time - if he is ready not only to give advice, but also to help in action - then he will be given such trust that the one asking for advice will say: And even if disasters befall me for his sake, I will endure (Sir. 22:26). 43. We entrust our welfare and our reputation to a man who, as we said above, is just and wise, because his justice frees us from the fear of being deceived, and his wisdom from the suspicion of any error. We are more likely to trust a just person than a wise one, according to popular opinion. According to knowledgeable people, if someone has one virtue, others flock to it, and it is impossible for justice to exist without wisdom 392 . We also find this thought in our Scriptures, because David says: The righteous have mercy and lend (Ps. 36:21). And what the righteous lends, he says in another place: A good man is merciful and lends; he will give steadfastness to his words in judgment (Ps. 112:5). 44. Isn’t Solomon’s famous judgment itself full of wisdom and justice? Let's consider the circumstances of the case 393. Two women appeared before King Solomon, and one of them said to him: “Listen to me, lord. This woman and I, living in the same room, gave birth on the third day, each to a son. There were the two of us, there was no witness in the house, no other woman with us, but only us. Her son died that night because she slept with him, she got up in the middle of the night, took my son from my chest and laid him in her bosom, and her dead one in mine. Early in the morning I got up to feed the baby, and found him dead, and when it dawned, I saw that it was not my son.” Then another exclaimed: “No, my son is alive, but yours is dead.” 45. So their dispute went on, each demanded a surviving child, but did not recognize the deceased as her own. Then the king ordered to bring a sword and cut the baby with it, so that he could give each of them his part - half of one, half of the other. And the mother cried out in mental anguish: “Sir, don’t cut the child, it’s better to give him to her, as long as he lives! Don't kill him! And the other replied: “Let neither me nor her get this child, cut him down!” And the king ordered the child to be given to the woman who said: “Don’t kill him, give him to her,” because her soul suffered for her son. 46. And they rightly recognized the wisdom of God in Solomon. What is hidden from God? Is there anything more hidden than the depths of the human soul? And the sage’s gaze penetrated there, like a judge of piety! The womb that gave birth cried out, a maternal feeling appeared, choosing life for her son, even with a stepmother, and not murder in front of her own mother. 47. So, the manifestation of wisdom was to discern what was hidden in the soul of each woman, to bring to light the truth and with the spiritual sword 394 to penetrate not only inside the womb, but also into the depths of the heart and soul. Justice was manifested in the fact that the mother returned her son to herself, and the one who killed her child did not manage to take away someone else’s. All Israel heard about the judgment, as the king had judged, and they began to fear the king, for the wisdom of God was in him to carry out judgment (1 Kings 3:28). Solomon himself asked God for wisdom, so that he would be given a reasonable heart, capable of listening and judging with justice 395. 9. 48. From the Holy Scriptures, which are very ancient, 396 it is also clear that wisdom cannot exist without justice, because where one of these virtues is, there is the other. And how wisely did Daniel, with his deep questions, reveal the lies of the insidious accusation 397, showing that the answers of the slanderers contradict each other?! It was an act of wisdom to force the accused to give themselves away by their own speech, and an act of justice was to punish the guilty and save the innocent. 49. So, the unity of wisdom and justice is inseparable, but in social practice each of the virtues differs as follows: restraint is manifested in neglecting pleasures, courage - in overcoming difficulties and dangers, wisdom - in choosing the good and the ability to distinguish between useful and harmful, while justice, a good guardian of someone else's rights and defender of property, gives each its due. We will maintain this generally accepted fourfold division 398 without contradicting the general opinion and avoiding the subtle reasoning suggested by the wisdom of philosophers: the truth is revealed to us in the hidden depths 399 and we will again follow 400 the common usage and the generally accepted meaning. Having maintained this division, let's return to our topic. 10. 50. We entrust our problems to the wisest and readily ask for advice from him, and not from others 401. However, the true advice of a righteous person is higher than the advice of the wisest. The wounds inflicted by a friend are more beneficial than the kisses of others (Proverbs 27:6). The righteous has judgment, the wise has arguments, the first has the assessment of a dispute, and the second has the ability to find ways of evidence. 51. If you combine both, then the advice will acquire special value and will arouse universal approval for its wisdom and love of justice, and everyone will rush to hear the wise advice of that man who combines both virtues. Therefore, all the kings of the earth wanted to see the face of Solomon and hear his wisdom 402. The Queen of Sheba came to him and tested him with her questions. And she came... and talked with him about everything that was in her heart... and heard all the wisdom of Solomon (1 Kings 10:2, 3). And she did not miss a single word (2 Chronicles 9:2). 52. Find out, O man, who is she who did not miss a single word of what the true Solomon told her: True are the words that I heard in my land about your speech and about your wisdom. I didn’t believe those who told me until I came and saw it with my own eyes. Not even half of what I was told. You have surpassed everything I have heard in my land. Blessed are your wives and your servants who serve you and hear all your wisdom (1 Kings 10:6–8) 403. Know the feast of the true Solomon 404 and understand what dishes are served at this feast, in what land the gathered nations will hear the words of true wisdom and truth, with what eyes, contemplating the invisible, they will see Him, because the visible is temporary, and the invisible is permanent (2 Cor. 4:18). 53. Who are these blessed wives of Solomon? Is it not about them that it is said that many hear the word of God and obey it? 405 And in another place: Whoever does the word of God is My brother, and sister, and mother (Matthew 12:50) 406. And who are the blessed servants who serve You? This is Paul, who said: Until this day I stand, testifying to small and great things (Acts 26:22), and Simeon, who was in the church, waiting to see the consolation of Israel 407. Would he really ask to be released if he had not served the Lord, or would he not have had the opportunity to leave if he had not accepted God’s will for himself? As an example, we have already cited Solomon, whose wisdom everyone was eager to hear. 54. Joseph was not idle in prison either, because people turned to him for advice in difficult circumstances. His advice benefited all of Egypt, and the country did not feel seven years of poverty and could ease the burden of famine on other peoples 408 . 55. Daniel from the captives became the chief royal adviser and with his advice he corrected the present and announced the future. His numerous predictions convinced him of his veracity, so they believed him in everything else. 11. 56. That there is a third 409 worthy of admiration is evidenced, it seems to me, by the lives of Joseph, Solomon and Daniel. What can I say about Moses, whose advice all Israel looked to every day? 410 Their life gave rise to faith in wisdom and increased admiration for it. Who would not trust the advice of Moses, to whose judgment the elders submitted what, in their opinion, exceeded the capabilities of their mind and virtue? 57. Who would oppose the advice of Daniel, about which God Himself said: Who is wiser than Daniel? (Ezek.28:3). How could people doubt the wisdom of those to whom God has shown such mercy? On the advice of Moses, wars ended, for the merits of Moses, food fell from the sky, water was born from a stone 411. 58. How high was Daniel’s spirit, softening barbarian morals and taming lions! 412 How abstinent he was! What self-control and moderation he had! He deservedly aroused universal admiration, and especially because, being friendly with the kings, he did not seek gold for himself, and did not put the honors bestowed on him above his faith. Moreover, he preferred to expose himself to danger for the sake of God's law rather than to please people. 58. What can I say about the chastity and righteousness of St. Joseph, whom I almost forgot? His chastity rejected the seduction of his mistress and refused her favor, and his righteousness despised death and disdained fear, preferring prison. Anyone would consider him a suitable person to give useful advice on a private matter! His living spirit and gifted mind enriched the time of infertility with the fruitfulness of his advice coming from the heart. 12. 60. So, we have seen that asking for advice is prompted, first of all, by a moral lifestyle, preference for virtues, goodwill and courtesy of the one from whom we ask them. Who would look for a source in the mud? Who wants to drink muddy water? Who would want to learn from where there is luxury, where there is intemperance, where vices abound? Who does not despise bad morals? Who considers a person useful to himself who is unable to help his own life? Who doesn’t try with all his might to avoid a dishonest, malicious, absurd person, always ready to do dirty tricks? 61. Who would ask for advice from someone who, although experienced in advice and could easily help, is unapproachable in character, in whom there is something that blocks the source of water? What is the use of having wisdom and refusing advice? If you are not available and do not give others the opportunity to receive advice, then you are cutting off the source, not allowing the water to flow for either others or yourself. 62. This also applies remarkably well to someone who, having prudence, stains it with the mud of vices, clouding the source of water. Life itself exposes evil souls 413. How can you consider someone to be superior in intelligence to you when you see that he is inferior to you in morals? There must be someone above me whom I am going to trust. Or will I consider that he can give me useful advice who is unable to give it to himself, and I will expect him to be open to me, while he is closed to himself, the one whose spirit is dominated by pleasure, who is conquered by lust, subjugated by greed, agitated by passions, tormented by fear? How can there be a place for advice here when there is no place for peace? 63. I will look with admiration at that adviser whom the merciful Lord gave to the fathers, and, being insulted, took away. He should be imitated by a person who is able to give advice and protect the prudence of others from vices, because no filth penetrates into him (Wis. 7:25). 13. 64. Who, bearing on his face the image of beauty and at the same time possessing an animal body and terrible claws, would disgrace this sublime beauty? The beauty of virtues is delightful and glorious, and especially the beauty of wisdom. Scripture says about her: She is more beautiful than the sun and all the heavenly constellations and surpasses the beauty of light. Night swallows up the light, and evil is unable to overcome wisdom (Wis.7:29–30). 65. We have spoken about the beauty of wisdom, testifying to this in Scripture. It remains for us, relying on the authority of Scripture, to say that there are no vices in her, she is connected only with other virtues: She is a spirit that is clear, pure, reasonable, holy, loving, quick, beneficent, loving of mankind, firm, unshakable, calm, possessing all virtue, all-seeing (Wis. 7:22-23). And below: She teaches sanity, justice and courage (Wis.8:7) 414. 66. So, wisdom 415 manifests itself in everything, since it is inseparable from all good. How can she give useful advice if she does not have justice? She is clothed in constancy, is not afraid of death, does not retreat from any threats or fear, believes that one cannot betray the truth because of flattery, does not fear exile, knowing that for the wise the whole world is the homeland 416, is not afraid of poverty, knowing that for the wise there can be no lack of anything, because for him the whole world of wealth (Proverbs 17:6) 417. What could be higher than that man who does not care about gold, who disdains money 418 and, as if from a tower, 419 looks with contempt at human passions? People consider someone who does this to be a superman: Who is he? And we will praise him, for he performed miracles in his life (Sirach.31:9) 420. How can one not admire someone who despises the wealth that most people value above their own lives? 67. Therefore, it is appropriate for everyone to have common sense and strict moderation, and above all for those who occupy a high position, so that over such a person his treasures do not gain power and the one who leads the free does not become a slave to money. It is especially fitting for him to be above riches in spirit and below his friend in humility; humility increases agreement. It is glorious and worthy of an outstanding person not to have a common passion for shameful profit with the businessmen from Tire and the Gilead merchants and not to think that all good is in money, not to behave like a hired worker calculating daily earnings and estimating the proceeds. 15. 68. If it is commendable to maintain a sober mind, free from these shortcomings, how much more glorious is it to gain the love of the crowd through your generosity, not excessive towards the daring, not stingy towards the needy 421 . 69. There are many types of generosity: not only distributing food for the poor who do not have daily food, but also caring and helping those who are embarrassed to publicly declare their poverty, but helping to the extent that there is enough money to help all those in need. I'm talking about those performing some duty, for example, a priest or a treasurer. Let him report to the bishop and not reject someone who, as he knows, has found himself in a difficult situation, having lost wealth or being deprived of the means of subsistence, especially if the person fell into poverty not as a result of youthful revelry, but was subjected to robbery or lost an inheritance and no longer has the means to pay even everyday expenses. 70. The highest form of generosity is to ransom prisoners, snatch them from the hands of enemies, save them from murder, and especially women from shame, ransom children for parents, parents for children, return citizens to their homeland 422. We know this well from the times of the devastation of Illyricum and Thrace 423: how many prisoners were sold all over the world then! If they had been released, would they not have constituted the population of an entire province? However, there were also those who wanted to again convert those redeemed by the Church into slavery 424. Such people, who hate the mercy of others, are perhaps worse than slavery itself. And if they themselves found themselves in slavery, they, free by birth, would serve willingly, and if they were sold, would they not refuse their slave fate? 425 And so those who cannot free themselves from their own slavery want to destroy the freedom of others, unless their buyer wants to return the money spent, but this is no longer liberation from slavery, but a ransom. 71. So, the greatest generosity is to ransom prisoners, and especially from a barbarian who is completely devoid of humanity and compassion, unless his greed saves the lives of the unfortunate for a further ransom; or to take on someone else's debt, which the debtor is unable to pay, compelled to do so by law, but unable to do so due to poverty. In addition, feed children and take care of orphans. 72. Some marry off girls 426 who have lost their parents in order to protect their chastity, and they help not only with their care, but also with their expenses. There is also this type of generosity, about which the apostle says: If any faithful one has widows, he should support them and not burden the Church with their food, so that she can provide for true widows (1 Tim. 5:16). 73. This kind of generosity is useful, but not everyone can afford it. There are many good but poor people, content with little for themselves and unable to help and alleviate the poverty of others. However, there is another kind of benefit that they can do to help the weaker. There are two kinds of generosity 427: one is material help, that is, money, and the other is expressed in help in action, and it is often much more effective and glorious. 74. How much more glorious was the act of Abraham, who freed his nephew from captivity 428 with a victorious weapon, and not with the help of a ransom! How much more useful was the act of Saint Joseph, who helped Pharaoh with prophetic advice, rather than with money - for money he could not have fed even one city, but with his foresight he saved all of Egypt from famine for five years 429. 75. Money is easily spent, wise advice is inexhaustible and increases with use, while money decreases, and soon it is not enough even for the most good deed. The more people you want to help with money, the fewer people you will help 430, and often you yourself may not have enough of what you were going to give to others. When you help both with advice and deed, it turns out that the more people you support, the more funds you have left, and the wave of help will return to its source. The abundance of wisdom is replenished from within and becomes more abundant when it is poured out to more people. 16. 76. Obviously, generosity must know its limits 431 so as not to be useless 432. Prudence must be adhered to, and especially for priests, so that they spend money fairly, and not for the sake of bragging. Nowhere are there more persistently hungry than here: healthy people come, they come with no reason other than the need to wander, and they want to exhaust the possibilities of helping the poor, to make the collection of money in vain. Not content with little, they are looking for more, trying to support their request with the appearance of their rags, and with inventions about their birth they add value to their demands. If someone easily believes them, they will quickly exhaust their options for helping the poor in the future. There must be a measure of generosity so that they do not leave empty-handed and so that the lives of the poor do not become the income of deceivers. So, there must be such a measure so as not to forget about humanity, but also not to deprive others in need of help. 77. Many pretend to be debtors; we need to check if this is true. Others complain of being robbed; you should make sure whether this really happened, or, having found out about the person, provide him with effective help. It is necessary to help those excommunicated from the Church if they do not have the means to feed themselves. He who observes moderation will be stingy to no one, but generous to everyone. We must not only listen to the voices of those asking, but also see with our own eyes their need. A poor man's weakness will speak more to a good benefactor than his words. The shameless lamentations of the vocalists can often achieve more, but one does not always have to tolerate insolence. You must see the one who does not see you, and look for the one who is embarrassed to be seen. Think of a man imprisoned in prison, and let the thought of one bound by illness strike your mind, if he himself cannot strike your ears. 78. The more your good deeds people see, the more they will love you. I know many priests who, having given a lot of alms, received even more. Everyone, seeing a conscientious giver, donates to him, knowing that out of duty of service he will distribute; in this case, the donor is sure that his alms will go to the poor; everyone wants to help the poor. No one likes an immoderately generous or too stingy giver; such a person either squanders the fruits of other people’s labor with immoderate expenses, or hides them in his own wallet. Thus, one should observe a measure of generosity, and sometimes it is necessary to spur. Measure, as a rule, is necessary so that you can perform good deeds constantly and do not take away from need what you thoughtlessly give to waste. Generosity sometimes needs to be spurred on, because it is better to spend money on feeding a poor man than to leave it lying like a dead weight in the wallet of a rich man. Be careful not to hide the salvation of the poor in your boxes and do not bury the lives of the poor as if in a grave. 79. Joseph 433 could give away all the wealth of Egypt and squander the royal treasures; however, he did not want to look wasteful at someone else's expense; he preferred to sell rather than distribute bread to the needy: if he had given it to a few, he would have left the majority with nothing. He preferred that generosity that brings abundance to everyone, and opened granaries so that everyone would buy grain, and not abandon cultivation of the land, receiving bread for nothing: he who uses someone else’s neglects his own. 80. So, first of all, he collected money from everyone, and then everything else, and in the end he gave the rights to the lands to the king, 434 not in order to deprive everyone of their property, but to strengthen the public, he introduced a tax so that he could calmly own his property. Everyone from whom he took the land approved of his action, since they considered it not a sale of their right, but a payment for salvation. They said: You saved our lives, we have found mercy in the presence of our lord (Gen. 47:25). They lost nothing of their property by regaining the right to it, and did not lose anything that was useful, but they gained confidence in the future. 81. O great man! He did not seek transitory glory through immoderate generosity, but forever established the benefits of prudence, establishing that the people themselves should help themselves with their taxes, and in times of failure they would not seek outside help. It is better to give away part of your fruits than to lose everything according to right. Joseph established that a fifth of the harvest should be given away, and this was insightful foresight and leniency in setting taxes. And in the future, Egypt never experienced such a famine. 82. How perfectly he predicted the future! First of all, how wittily he interpreted the meaning of the royal dream! The king's first dream was this: seven heifers came out of the river, looking beautiful and well-fed, and began to graze on the river bank. The other seven cows, ugly and skinny, came out of the river after them and began to graze next to the heifers at the very edge of the water; and these skinny and pitiful cows devoured heifers that surpassed them in beauty and fatness. And the second dream 436 was like this: seven fat, selected and mature ears of corn grew out of the ground, and behind them seven frail ones, broken by the wind and rotten, rose up after them; and these barren, skinny ears devoured the fat and beautiful 437. 83. St. Joseph interpreted this dream this way: seven cows mean seven years, and seven ears of corn mean years in the same way, and he interpreted the fatness and offspring of cows as prosperous times; ripe grains of ears mean the same thing. And the cows rose from the river because days, years and times flow away like a river and quickly disappear. So, the first seven years of the fat land will be fertile and blessed, but the next seven will turn out to be barren and meager, the sterility of which will destroy the fertility of the first seven years. Therefore, he reminds, in fertile years, care must be taken to collect as much grain as possible in order to be able to endure the hardships of future unfavorable years 438. 84. What is there to be surprised about here in the first place? The power of the mind, thanks to which he penetrated into the very depths of truth? Or insight, thanks to which he foresaw such a serious and lasting misfortune? Or care and justice? Thanks to the first, he, having taken on such a great responsibility, collected a huge supply of grain, and thanks to the second, he carried out an equal distribution of supplies. What can we say about his generosity? He was sold into slavery by his brothers, but did not take revenge on them, but protected them from hunger! What can we say about his kindness? By pious deception he gained the presence of his beloved brother and, having invented the theft, accused him of it in order to make him a hostage to his indulgence 439. 85. Therefore, his father deservedly said to him: My exalted son Joseph, my exalted son, who aroused envy 440, my youngest son! My God helped you and blessed you with the blessing of heaven from above, the blessing of the earth, the land that owns everything, for the sake of the blessing of your father and mother. This blessing is higher than the blessings of the immovable mountains and the wishes of the everlasting hills (Gen. 49:22, 25-26). And in Deuteronomy: Let the blessing of Him who appeared in the thorn bush come on the head of Joseph and on his crown. He is honored among the brothers, his beauty is the beauty of the firstborn calf, the horns of a unicorn are his horns; with his horns he will smite the nations to the uttermost reaches of the earth. These are the ten thousand of Ephraim and these are the thousands of Manasseh (Deut. 33:6–17). 17. 86. He who gives advice to others must show himself an example of good deeds: in teaching, in chastity, in dignity (Titus 2:7-8), so that his speech is sound and impeccable, his advice useful, his life worthy, his judgments excellent. 87. Such was Paul, who gave advice to virgins and instructed priests, first of all presenting himself as a role model. Therefore, he knew how to be humble, 441 as Joseph could, who, coming from a high family of patriarchs, did not consider slavery humiliating for himself, but showed himself obedient and adorned himself with virtues. The one who had both a seller and a buyer knew how to be humble, and he called him master 442. Listen to how he humbled himself: My master knows nothing in the house in my presence and has given everything he has into my hands; I am no longer in this house; and he forbade me nothing except you, because you are his wife; How can I do this great evil and sin before the Lord? (Gen.39:8-9). Here is a speech full of humility, full of chastity; humility - because he expressed respect to his master and thanked him; chastity - since he considered it a grave sin to be defiled by a shameful act. 88. Therefore, in the one who gives advice, there should be nothing dark, nothing deceptive, nothing feigned, nothing that could tarnish his life and his moral character, nothing dishonest and malicious that would turn away those who want to receive advice from him. We avoid one, we despise the other. We avoid what can cause harm or insidiously and quietly turns into a crime, if the person giving the advice has a dubious reputation and is greedy for money, for the sake of which he can change his mind; If such a person causes harm to others, one must avoid him and avoid communicating with him. And the one who is immoderately eager for pleasure, even if he is not a deceiver, but is greedy and hungers for shameful gain, is despised. What example of energetic activity or what fruit of labor and effort can one show who indulges in laziness and idleness? Can he become imbued with care and concern for others? 89. The good adviser says: I have learned to be content with what I have (Phil. 4:11). He knew that the root of all evil is the love of money (1 Tim. 6:10), and therefore he was content with what he had and did not seek the things of others. He says: “What I have is enough for me, whether it is little or much, for me it is very much.” Perhaps this should be said more expressively. The Apostle said important words: “What I have is enough for me,” that is, he has neither lack nor excess: there is no lack, because he does not seek anything more, there is no excess, because he has not only for himself, but for many. It's about money. 90. However, about everything it could be said that what he had was enough for him, since he did not desire greater honors or greater obedience, he did not thirst for immoderate glory, did not seek undeserved favor, but only awaited the end of the competition, patiently enduring difficulties, confident of the reward: I know how to be humble (Phil. 4:12). After all, it is not humility in general that is worthy of praise, but that which is aware of its modesty and moderation, because there is humility from fear, inexperience or ignorance, and therefore Scripture says: And he will save the humble in spirit (Ps. 33:19). He said beautifully: I know how to be humble, that is: I know where, how, to what extent, for what purpose, performing what duty and what obligation. The Pharisee did not know how to humble himself - and therefore he was rejected; the publican knew how - and therefore was justified. 91. Paul knew how to have in abundance because he was rich in spirit, although he did not have the treasures of a rich man. He knew abundance because he sought not monetary rewards, but the fruits of mercy. We can also understand this in such a way that he knew abundance, because he could say: Our lips are open to you, Corinthians, our heart is open (2 Cor. 6:11). 92. He knew everything - both satiety and hunger. Blessed is he who is able to be satisfied in Christ 443. This saturation, accomplished by knowledge, is not physical, but spiritual. And indeed, knowledge is necessary, because man does not live by bread alone, but by every word of God (Deut. 8:3) 444. Therefore, whoever knew how to be so full and so hungry, always knew how to seek something new, to hunger for God, to thirst for the Lord. He knew hunger, who knew that the hungry would be filled, he knew and could feel abundance, having nothing and owning everything. 18. 93. Thus, justice perfectly characterizes people occupying any high position, and, on the contrary, injustice destroys their reputation. Scripture serves as an example for us here: when the people of Israel, after the death of Solomon, asked his son Rehoboam to lighten their heavy burden and moderate the harshness of his father’s rule, he, neglecting the advice of the elders, on the advice of the youth, replied that he would also increase his father’s burden and replace lighter punishments with more severe ones. 94. Angered by this answer, the people exclaimed: We have no part with David, and no inheritance in the sons of Jesse! Return every one to your tent, O Israel (1 Kings 12:16) 445, because this man will not be our head or leader. And thus he was abandoned and rejected by the people and was barely able to save two tribes for the sake of David's merits 446. 19. 95. So, it is clear that equality before the law strengthens power, and injustice weakens it. How can evil rule a kingdom that is incapable of ruling even one family? The greatest kindness is needed in order not only to rule the state, but also to respect the rights of individuals. Benevolence is very important, striving to benefit everyone by providing services, attracting with attentiveness and winning with mercy. 96. We have already said that politeness of speech is also very important for gaining favor. But we want this speech to be sincere and sensible, without any flattery that destroys the simplicity and sincerity of the conversation; after all, we must be an example for others not only in deeds, but also in word, and in purity, and in faith 447. The way we want to see ourselves is the way we should be, and the feelings we experience are the way we should show them 448. We will not say an unjust word in our hearts, believing that it can be hidden in silence, because the Creator of the unseen hears the unseen, He, who gave feelings to the human soul, knows its secrets. We live as if under the gaze of the Judge, and everything we do seems to be illuminated by the rays of the sun and open to everyone. 20. 97. Communication with respectable people is very important for every person. It is also beneficial for young men to follow honorable and wise men, 449 because he who associates with the wise is wise, but he who associates with fools (Prov. 13:20) is foolish. This is very useful both for instruction and as evidence of integrity. After all, it is clear from young men that they imitate those with whom they constantly communicate, and it is widely believed that they imitate the lives of those with whom they like to communicate. 98. This is why Joshua is so great because his union with Moses not only gave him knowledge of the law, but also sanctified him and gained him grace. When the tabernacle of Moses was illuminated by the Divine presence and the majesty of God appeared, only Joshua was there 450. When Moses talked with God, Joshua stood with him, shrouded in a sacred cloud 451. The elders and the people stood apart, and Jesus and Moses climbed the divine mountain to pass the law. All the people were in the camp, Jesus was outside it, being in the Tabernacle of the Covenant. When the pillar of cloud descended and spoke to Moses, Jesus stood next to him as a faithful helper, and the young man did not leave the tabernacle, while the elders, far away, trembled before the divine miracle. 99. He was inseparably with Saint Moses in all his amazing deeds and hidden mysteries; 452 the power of Moses was inherited by the one who was his constant companion. According to his merits, he stopped the flow of rivers 453; he said: Let the sun stop! (Joshua 10:12) - and the sun stood still and, in order to contemplate his victories, delayed the appearance of the night, prolonging the day. Moreover, he was the only one chosen to do what was denied to Moses - to lead the people to the Promised Land. A great man - both by miracles of faith and military victories. The deeds of Moses were more magnificent, but the deeds of Joshua were more successful. Both of them, relying on the grace of God, accomplished more than a person can: one commanded the sea, the other the heavens. 100. So, the community of elders and youth is wonderful. Some testify, others are called upon to console, some teach, others delight. I will keep silent about the fact that the young man Lot was constantly with Abraham, even when he left his native place, so that they would not think that this happened more likely because of the responsibilities of kinship, and not of his own free will. What can we say about Elijah and Elisha? Although Scripture does not directly call Elisha a youth, we understand from the text that he was younger. In the Acts of the Apostles, Barnabas chose Mark, Paul chose Silas, Paul chose Timothy, Paul chose Titus 454. 101. Responsibilities, as we see, were distributed as follows: the elders instructed, and the younger ones served. Equal in virtues, although unequal in age, they rejoiced in their union, as did Peter and John. We read in the Gospel about young John, and he himself testifies to this, that in wisdom and merit he was not inferior to any of the elders. He had both venerable antiquity of morals and gray wisdom, because an immaculate life bears the fruits of a good old age 455. 21. 102. The good judgment of you will increase if you free the poor from the power of the strong or save those sentenced to death 456. But, as far as possible, this should be done without disturbing the peace, so that it does not seem that we are doing it for the sake of boasting and not out of mercy, and so as not to inflict more serious wounds from the desire to heal the lungs. If from the persecution of a powerful man you save a man who is being persecuted rather for belonging to a party than for a crime, the good opinion of you will greatly increase 457. 103. Many are also distinguished by hospitality 458 . This most common type of assistance to a person consists in ensuring that the traveler does not need shelter and is properly received, so that the door is always open for the visitor 459. According to the whole world, it is very worthy to receive a stranger with honor, not to deny him a hospitable meal, and to show cordial care for him. It is wonderful to always expect the arrival of strangers. 104. Abraham was praised for standing before his door to see if a traveler would pass by. He looked diligently to hasten to meet him and be the first to ask to enter his house with the words: Master, if I have found favor in Your sight, do not let Your servant pass by (Gen. 18:3). And as a reward for his hospitality, he gained offspring 460. 105. Also, Lot, his nephew, close to him not only by his kinship, but also by his virtue, thanks to his hospitality 461, saved himself and his loved ones from the punishment that befell the inhabitants of Sodom. 106. So, it is proper to be hospitable, benevolent and fair, not to covet someone else’s, moreover, if you are being bothered, even to concede something in your rights 462 rather than to violate someone else’s. We must avoid litigation, avoid quarrels, seek agreement and blessed calm. When an honest person compromises his rights in something, this shows not only his nobility, but also his expediency. Firstly, it is always beneficial to avoid litigation, and secondly, it is beneficial when friendship increases, which carries many advantages 463. What we can neglect for a while will turn out to be very profitable in the future. 107. Benevolence towards all is part of the duties of hospitality, but special respect should be shown to the righteous 464 . Whoever receives the righteous in the name of the righteous will receive the reward of the righteous (Matthew 10:41), as the Lord said. Such is the grace of hospitality from the Lord that even a sip of cold water does not go without a reward 465. You see how hospitably Abraham, waiting for strangers, received the Lord. You see how Lot received the angels. How do you know if you are not accepting Christ when you receive a traveler? 466 Christ can be in the stranger, because Christ is in the poor, as He Himself said: I was in prison, and you came to Me, I was naked, and you clothed Me (Matthew 25:36). 108. So, it is right to strive not for money, but for mercy. However, evil has long penetrated into human minds, so that money is held in high esteem 467, and human souls are captivated and delighted by wealth. Selfishness has flooded souls, good deeds have faded, and people consider everything they spend beyond their usual expenses to be a loss. But here, too, the venerable Scripture warned in advance against covetousness, so that it would not become an obstacle for us: It is better to receive a guest with a dish of greens (Prov. 15:17) - and below: Better is a piece of bread with pleasantness and in peace (Prov. 17:1). Scripture teaches us not to be wasteful, but to be generous. 109. There are two types of generosity: one is hearty help, and the second is unbridled extravagance 468. Warm help is manifested in hospitably providing shelter to a wanderer, clothing the naked, ransoming captives, helping the poor with money; wastefulness is in expensive feasts, where wine flows like a river; therefore it is said to you: Wine without measure is shameful drunkenness (Prov. 20:1) It is also wasteful to waste one’s own fortune in order to gain popular favor. This is what those who squander their father's inheritance on races or theatrical performances, gifts for gladiators or hunting do, in order to surpass their famous predecessors. But everything they do is empty, since even spending on good deeds should be moderate. 107. Generosity is commendable if you observe the measure even in relation to the poor, in order to be able to help more people; You cannot give in excess, wanting to gain popularity with the crowd. Whatever flows from a pure and sincere motive is proper. Don’t take on too expensive structures, but don’t forget about the necessary ones. 111. And most of all, it becomes a bishop 469 to decorate the church of God in an appropriate way, so that from these decorations the house of the Lord will shine; also, one should not forget about the necessary expenses for mercy and give to strangers what is necessary, but not excessively, but wisely, so that, when spending the money collected on the poor, one does not seek undue gratitude for oneself and is neither too stingy nor too wasteful in relation to the clergy. Stinginess is devoid of philanthropy, and inappropriate generosity is wasteful: either there will not be enough money for the necessities of those whom you are called to save from the networks of vile money lenders, or the money will be wasted on pleasure. 22. 112. Moreover, moderation should be observed both in conversations and in instructions, so as not to show either excessive leniency or excessive severity. Most people prefer to be compliant in order to be known as good people, but it is quite obvious that true virtue does not tolerate anything feigned or false. Such indulgence usually does not last long: at first it blooms, but gradually fades and falls off, like a wildflower 470; everything genuine and sincere has deep roots. 113. Let us confirm our words that everything that is feigned cannot last long, but quickly disappears, like grass that blooms for a short time, with examples from Scripture; from there we have already taken many examples of virtue, but we will give one evidence of pretense and deception. 114. Absalom, the son of King David, was distinguished by exceptional beauty of face and body and was in the prime of life, not a single person in Israel could compare with him, flawless from head to toe 471. He got himself chariots, horses and fifty walkers. Absalom got up early in the morning and stood by the road at the gate, and if he saw someone going to the king for trial, he approached him with the words: What city are you from? He answered: Your servant is from such and such a tribe of Israel; Absalom said to him: Your speech is kind and direct, but the king has no one to listen to you. Who would make me a judge? Anyone in need of judgment would come to me, and I would judge with justice (2 Samuel 15:2–4). With these words he attracted people to him. And when they approached him with greetings, he extended his arms, hugged and kissed them. This is how he attracted everyone’s hearts, because such affection touches to the depths of the soul. 115. But those who were seduced by them and vain felt honor, attractiveness and pleasantness for a short time, and when a little time passed, which the wise prophet David gave them by his retreat, they could no longer endure. Then David, without doubting victory, asked them, who were going to fight, to spare their son 472. He did not want to participate in the battle himself, so that it would not turn out that he had taken up arms against his son, albeit a terrible criminal. 116. It is clear that only that which is true and created honestly and not by cunning is unchangeable and durable. And what is created by pretense and flattery cannot last long. 23. 117. Who recognizes as true those whose obedience is bought or acquired by flattery? 473 Some want to be bought more often by giving them money, others are unable to bear harsh orders: they easily succumb to flattery, and if you say a stern word to them, they become indignant and leave; when in danger, they run away; in anger, they leave. They want to command, not to obey, believing that the one who should be their boss should obey them, as if guilty of his own good deed. 118. Who would imagine them to be faithful, knowing that their loyalty must be acquired through money or flattery? The one who receives the money considers himself insignificant and despicable, if he is not bought again and again, he will constantly wait for a new payment; and one attracted by flattery wants to be constantly asked. 24. 119. I believe that high position, especially in the Church, must be sought through good deeds and sincere motives, without arrogant arrogance, indifferent carelessness, shameful desire for power or undue vanity. Simplicity and straightforwardness are very important in everything; they recommend themselves. 120. In performing your duties, do not show either excessive severity or excessive leniency. Then you won’t get the impression that you are being overbearing or that, having agreed to a position, you are unable to fulfill it. 121. You must also strive to bind as many people as possible to yourself with good deeds and services 474 and preserve well-deserved gratitude, so that people rightfully do not forget about gratitude, being very upset because of the insult: you often turn away from yourself those whom you have benefited or whom you have helped to occupy a higher position, undeservedly preferring someone else to them. A bishop should be benevolent in his actions and judgments, maintaining impartiality and showing respect to the priest or deacon as to a relative. 122. Those who have once received approval should not be proud of it, but, remembering the favor they have received, remain humble. And the bishop should not consider himself offended if a priest, deacon or anyone else from the clergy is respected even more for mercy, or fasting, or chastity, or learning and erudition. Praise to a teacher is the glory of the Church. It’s good if someone’s work is glorified, as long as there is no desire to show off. Let everyone be glorified by the lips of loved ones, not his own, and exalted by deeds, not intentions 475. 123. However, if someone does not obey the bishop, strives to ascend, become famous and overshadow the bishop’s merits, feigning zeal for teaching, humility or mercy, such a person, deviating from the truth, indulges in pride. The basic rule of truth is not to do anything ostentatiously for the sake of your own glorification and - if another person is inferior to you in some way - not to use your superiority to discredit or reproach the other. 124. Do not defend the dishonest and do not entrust sacred things to the unworthy, 476 but do not persecute or accuse a person whose guilt has not been proven. In everything, injustice quickly causes harm, especially in the Church, where there should be impartiality, where equality is due, so that an influential person does not demand anything for himself, and a rich person does not seize anything for himself - in Christ the essence is the same, whether you are poor or rich. And let him who is revered for his holiness not demand more, because greater humility is due to him. 125. Do not show a personal attitude in court, so as not to reveal pity; let the merits of the case decide everything. If in court you decide the case in favor of the powerful at the expense of the weaker, or if you accuse the innocent poor man and acquit the criminal rich man, you will ruin our reputation and lose trust. The human race is inclined to favor people who occupy a higher position, so that they do not consider themselves insulted and offended when defeated. First of all, if you are afraid of being offended, do not judge. If you are a bishop - or anyone else - do not start a quarrel 477 . You, of course, can remain silent in financial matters, although a sign of firmness is to uphold justice. In the work of God, when the community is in danger, remaining silent is a grave sin 478 . 25. 126. What is the benefit for you to favor a rich man? Maybe because he will quickly reward the person devoted to him? After all, we often favor those from whom we hope to receive gratitude in return 479 . Then it is all the more fitting to sympathize with the weak and the poor! For the disadvantaged, we hope to receive a reward from the Lord Jesus, who showed us in the form of a feast 480 a special example of virtue. The Lord teaches us, first of all, to provide help to those who cannot thank us for it, and to invite the poor, not the rich, to the feast and dinner. If we invite rich people to visit us, it looks like we are hoping that they, in turn, will give us a feast. But for the poor, who have nothing to repay, the Lord, who promised to protect the weak, rewards. 127. Benefits shown to the poor, and not to the rich, are more useful for the life of this age, because the rich man neglects the benefit and considers it shameful to be a debtor of mercy shown to him. Moreover, he attributes the benefits shown to him to his own merits and takes them for granted, or believes that he was given because the giver hopes to receive from the rich man more than he gave. Thus, the rich man, by accepting a benefit, thereby already believes that he gave more than he received. The poor man, although he does not have the means to repay the benefit, repays with gratitude; it is obvious that he gives more than he received, because the coins melt away, but the feeling of gratitude never diminishes. Money is depleted when it is paid, but gratitude, when it is repaid, remains and, when repaid, it is not wasted. The poor man admits what the rich man avoids: he is a debtor to the borrower; he believes that help was provided to him, and not to his high position: the children were returned, life was returned, the family was preserved. It is wonderful to provide benefits to good people, and not to those who do not know gratitude 481. 128. Therefore, the Lord said to the disciples: Do not take with you either gold, silver, or money (Matthew 10:9). With these words, He, like a sickle, mowed down the greed growing in human souls 482. To the lame from his mother's womb, who could not walk and was carried, Peter said: I have no silver or gold, but what I have I give to you: in the name of Jesus Christ of Nazareth, arise and walk (Acts 3:6). He didn't give me money, but he gave me health. How much better it is to be healthy, although without money, than to have money and suffer from illness! The lame man stood up - not hoping for it! - but I didn’t receive the money, although I hoped for it. But it is rare to find money among God's saints who despise wealth. 26. 129. However, human morals are so saturated with admiration for wealth that only the rich are considered worthy of a high position. This did not arise yesterday, but has existed for a long time, and what’s even worse is that this vice has become entrenched in the human mind. When the great city of Jericho was destroyed by the sound of priestly trumpets and Joshua turned out to be the winner 483, he saw that the people's valor had weakened due to greed and thirst for gold: from the city engulfed in fire, Achar brought out a golden robe, two hundred didrachms of silver and a gold bar, but, appearing before the Lord, he could not deny the theft and confessed to it 484. 130. Since ancient times, there has been greed, which appeared simultaneously with the words of the divine law; moreover, the law itself appeared in order to stop this vice. Balak believed that with the help of greed it was possible to persuade Balaam to curse the people of the fathers, 485 and greed would have won if the Lord had not ordered him to refrain from cursing. Because of greed, Ahar died, putting the entire people of his fathers in danger. Joshua, who stopped the movement of the sun, could not stop the spread of greed in people. At his word, the sun stopped, but greed did not stop. When the sun stood still, Jesus gained victory, and when greed spread, he nearly lost it. 131. Well, didn’t Delilah’s selfishness deceive the strongest of all people, Samson? 486 Having torn apart a roaring lion with his own hands, given in chains to strangers and alone, without an assistant, breaking the chains and destroying a thousand of them, he who tore the ropes tied from the veins, like the weak threads of feather grass, bowed his neck to the knees of a woman, was shorn and lost the beauty of his hair, which made him invincible, the basis of his valor. Money deeply took possession of the woman, and grace left her husband. 132. Selfishness is destructive, money is tempting, desecrating those who have it and not helping those who are deprived of it. However, let us assume that sometimes money helps because those who are poor and wretched crave it. Well, what can we say about someone who does not thirst, who does not seek them, who does not need their help, who does not succumb to the desire to possess them? Or about someone else who is more greedy because he already has a fortune? Does he become more worthy just because of this possession? But often dignity is lost because he is a guardian rather than a master! We own what we use; If we do not use our wealth, having it does not bring any benefit, rather we only bear the burden of guarding it. 27. 133. So, we know that disregard for money is one of the types of justice, and therefore we must avoid greed and always strive with all our might not to do anything contrary to justice, but to preserve it in all our deeds and actions. 134. If we want to earn the favor of the Lord, we will have love, we will be unanimous, we will strive for humility, considering others higher than ourselves 487. Humility is manifested in the fact that no one demands anything for himself and considers himself inferior to another. Let the bishop treat the clergy as members of his body, 488 and especially the deacons, his true children, and entrust certain services to a suitable person. 135. The part of the body that has begun to rot is amputated, causing pain, but first they study for a long time whether it can be cured with drugs; if this is impossible, then a good doctor cuts it off. In the same way, a good bishop wants to heal the sick, remove spreading ulcers, cauterizing some of them, but not cutting them off; finally, what cannot be cured, he cuts off with pain. Excellent instruction that requires us to think not about our own, but about the interests of others. Then we, even in anger, will not allow this feeling to take over us and will not be too lenient with our desires, contrary to justice. 28. 136. Most of all, sympathy for the misfortunes of others, the difficulties of others, whom we can help to the best of our ability, and sometimes even beyond our strength, encourages mercy. It is better to be accused or hated for showing mercy than to be insensitive. At one time we incurred hatred for breaking sacred vessels 489 in order to ransom prisoners, and this could cause discontent among the Arians. And they did not condemn the fact as much as it gave reason to once again condemn us. It is impossible to be so cruel, so ruthless and insensitive as to condemn the salvation of a man from death, a woman from the dirty violence of barbarians, which is worse than death, girls, boys and small children from contact with idolatrous abomination, with which they were defiled because of the fear of death? 137. We did this with the vessels not without some reflection, and we had to publicly confess that it was much better to preserve souls for the Lord than gold. The Lord sent the apostles without giving them gold, and He also gathered church meetings without gold. The church has gold not to hoard it, but to spend it on those in need. Why keep something that doesn't help anything? Don't we know how much gold and silver the Assyrians took from the Church of the Lord? 490 Is it not better for the priests to spend it on feeding the poor, if there is no other means of help, than for the sacrilegious enemy to defile and take it away? Will not the Lord say: “Why did you allow so many poor people to die of hunger?! But you had gold, you could provide them with food. Why were so many prisoners taken for sale and, not redeemed, were killed by the enemy? It would be better if you kept living vessels, and not metal vessels.” 138. This is perhaps impossible to answer. Will you say: “I was afraid that the church of God would be left without decoration”? He will answer: “The sacraments do not need gold and do not strive for it, because they are not bought with gold. The decoration of the sacraments is the ransom of captives.” Verily, those vessels are precious which redeem souls from death. The true treasure of the Lord does things similar to what His Blood does. Then the vessel of the Blood of the Lord is recognized, when redemption also comes from the cup, which redeems from the enemy those whom the Blood of the Lord redeems from sin. How wonderful is what is said at the sight of lines of captives ransomed by the Church: “Christ redeemed them!” Here is the gold that we approve, here is useful gold, here is the gold of Christ, which saves from death, here is the gold with which chastity is redeemed and purity and innocence are preserved. 139. I preferred to return them to you free rather than keep the gold. This multitude of captives, this string is more beautiful than the spectacle of cups. This is what the Redeemer’s gold was supposed to contribute to, to redeem the captives who were in danger. I am convinced that the Blood of Christ, poured into the golden cup, not only made it red, but also, by virtue of the gift of atonement, gave it the power of divine influence. 140. Such gold was preserved for the Lord by the holy martyr Lawrence 491. When they demanded the treasures of the Church from him, he promised to show them. The next day he brought the poor people. When they asked him where the treasures that he promised were, he pointed to the poor and said: “They are the treasures of the Church, and truly the treasures in which is Christ, in which is faith.” And the apostle said: We carry this treasure in earthen vessels (2 Cor. 4:7). What treasures does Christ have that are better than those in which He said He Himself? After all, it is written like this: I was hungry, and you gave me food; I was thirsty and you gave Me something to drink; I was a stranger, and you received Me (Matthew 25:35). What you did for one of them, you did for Me (Matthew 25:40). What other treasures does Christ have that are better than those in which He wants to be seen? 141. These were the treasures that Lawrence showed and won, because the persecutor could not take them away. And Jehoiachin 492, who kept his gold during the siege and did not spend it to purchase food, had to experience how his gold was taken away from him, and he himself was taken into slavery. Lawrence, who chose to spend church gold on the poor rather than save it for the persecutor, received the sacred crown of a martyr for his exceptional insight and understanding. Was it said to Saint Lawrence: you should not have wasted the treasures of the Church and sold the sacred vessels? 142. It is necessary that everyone fulfill this duty with sincere faith and insightful foresight. Of course, if anyone uses church money for his own benefit, it is a crime; if he spends it on the poor, if he ransoms the captives, this is mercy. After all, no one can say: why is the poor man alive? No one can complain that the prisoners have been ransomed. No one can be blamed for the fact that the church of God was built. No one can be indignant that the cemetery for the burial of believers is expanding, no one can grieve that the remains of Christians rest in tombs. In these three cases, church vessels can be broken, melted and sold, even if they have already been consecrated. 143. It is only necessary that the sacred vessels do not leave the church in their original form, so that the sacred cups do not serve for impious use. Therefore, they used to look for those in the church that had not yet been consecrated, and then they were broken, melted and distributed in small parts to those in need. They were also used to ransom prisoners. If there are no new, not yet consecrated vessels, then all church vessels can be used for the purposes mentioned above. 29.144. It is necessary to carefully ensure that the money of widows placed in the church remains untouched and is kept without waste, and not only the money of widows, but everyone’s money in general; Loyalty should be obligatory for everyone, but especially towards widows and orphans. 145. It was only because the money belonged to the widows that everything entrusted to the church was preserved intact, as we read in the book of Maccabees 493. When a denunciation appeared that there might be great treasures in the Jerusalem temple, the wicked Simon reported this to King Antiochus 494 - Heliodorus, who was sent on this matter, arrived at the church and told the high priest 495 about the denunciation and the reason for his coming. 146. The high priest explained that food supplies for widows and orphans were kept at the church, but Iliodor wanted to take them away and give them to the king for use. Then all the priests, dressed in sacred clothes, prostrated themselves before the altar, and began to tearfully pray to the living God, who gave the law regarding the property entrusted to the sanctuary (2 Mac. 3:15), calling on Him to protect the instructions He had given. The pale, agitated face of the high priest expressed spiritual grief, tension and mental anxiety. Everyone cried that the church would be desecrated, even if it was deprived of protection and it was impossible to preserve in it what was entrusted for preservation. Having girded their breasts with sackcloth, the women (2 Mac. 3:19) and virgins who lived in solitude knocked on the locked doors. Some ran to the walls, others looked out the windows, everyone stretched out their hands to the sky, 496 begging the Lord to protect the laws He had given. 147. Iliodor, not at all frightened by this, continued what he had started. He placed his warriors around the treasury, when suddenly a formidable horseman appeared before him, sparkling with golden weapons 497, on a horse covered with a beautiful blanket. Two other young men appeared, powerful, beautiful, in a blaze of glory, in precious robes, they surrounded him and began to scourge the blasphemer, continuously striking on both sides (2 Mac. 3:26). What's next? Enveloped in darkness, he fell to the ground and prostrated himself lifeless, as an obvious proof of divine power, and there was no hope of salvation in him. Sudden joy seized those who had just been in fear, and the proud were seized with horror. Iliodor's friends asked for his life to be spared, because he could barely breathe. 148. When the high priest prayed about this, the same young men again appeared to Iliodorus, adorned with the same clothes, and said to him: Thank the high priest Onias, for whose sake your life has been restored; You, having experienced the scourge of God, go and proclaim to everyone what holiness of the church and the power of God you have come to know. With these words they disappeared. Iliodorus, having found the spirit, made a sacrifice to the Lord, thanked the high priest Onias and returned with the soldiers to the king, testifying to him: If you have any enemy and opponent to your rule, then send him there and you will meet him punished (2 Mac. 3:33-35, 38). 149. So, children, you need to faithfully and carefully preserve and take care of what is given for safekeeping. Your ministry will shine brightly if the Church helps the widow or orphans who cannot themselves withstand the onslaught of a powerful man, if you show that the covenants of the Lord are more valuable to you than the favor of a rich man. 150. You, of course, remember how many times we had to fight for the widows’ money entrusted to the church, and indeed everyone’s money, against attempts to seize it by the authorities 498 . This was our common cause with you. I will give you a recent example of the Church in Ticinum 499 which was in danger of losing what had been entrusted to it by a widow. Someone began to demand her property, citing the emperor's rescript; the clerics questioned the legality of this. Respected citizens and appointed mediators said that it was impossible to contradict the imperial decrees; The very specific words of this decree, the resolution of the head of the palace service, were cited; the performer was about to appear. What else should I add? I had to give it away. 151. However, the pious bishop 500, after consulting with me, locked those rooms where, as he knew, this entrusted property had been transferred. What could not be taken away was accepted by receipt. Later, on the basis of this receipt, they again demanded an answer; the emperor repeated his decree and wanted to come to meet us himself. He was refused. They referred to the authority of the divine law, to the words of the Holy Scriptures, to what happened with Iliodor, and finally, with difficulty, the emperor took this into account. Later, there was again an attempt to seize the property, but the holy bishop forestalled them by returning to the widow what he had received from her. The guarantee was out of danger; now the danger threatened the property itself, and not fidelity, and nothing threatened fidelity. 30. 152. Children, avoid bad people and avoid envious people. The difference between an evil person and an envious person is that the evil person enjoys his own good, while the envious person suffers because of someone else’s; one loves evil, the other hates good, so it seems more acceptable to be the one who wants good for himself, and not evil for everyone. 153. Chad, think before you do something, and when you have thought about it for a long time, then do what you approved. If you have an opportunity for a glorious death, take it - deferred glory runs away and is not easy to apprehend. 154. Love the faith, because through faith and piety King Josiah 501 gained great love from his opponents for himself, since he celebrated the Passover of the Lord, being eighteen years old, like no one before him. And just as he surpassed his ancestors with his zeal, so you, children, will be filled with zeal for God. Let the zeal of God seek you out and consume you, so that each of you can say: Zeal for Your house has sought me out (Ps. 68:10). The Apostle of Christ is called a Zealot 502. Why am I talking about the apostle?! The Lord Himself said: Zeal for Your house consumes Me (John 2:17; Ps.69:10). If you have zeal for God, and not human jealousy that gives rise to hatred, there will be peace between you that surpasses all feelings! 155. Love each other! 503 There is nothing sweeter than love and better than peace. You yourself know that I have always loved you and love you more than others. As children of the same father, you merged in a single sense of kinship. 156. Keep good things (1 Thess. 5:21), and the God of love and peace will be with you (2 Cor. 13:11) in the Lord Jesus, to whom be honor, glory, majesty, and power with the Holy Spirit forever and ever. Amen. 1. 1. The Prophet David taught us to live in our heart as in a spacious house 504 and talk with it as with a good friend. As if talking to himself, he said to himself: I said, I will keep my ways (Ps. 38.2). His son Solomon says the same thing: Drink water from your vessels and from the springs of your wells (Proverbs 5:15), that is, live with your mind. A thought in a husband's heart is like deep water (Proverbs 20:5). And let no one else have a share with you. May you have your own source of water, and rejoice with your wife, who was given to you from your youth. Let the deer of friendship and the fawn of mercy talk to you (Prov. 5:17-19). 2. Scipio was not the first to realize that he is not alone when he is alone, and, being idle, is by no means inactive 505. Moses knew this before him, who in silence raised his voice 506 and, being inactive, fought, and not only fought, but also defeated enemies whom he did not touch. He was so inactive that others supported his hands, and at the same time he acted no less than others, defeating enemies with inactive hands that warriors with swords 507 could not defeat. So, Moses spoke in silence and acted in inaction. Whose deeds are more important than the inaction of the one who, being on the mountain for forty days, embraced the whole law? In this loneliness he had a companion 508, so David says: I will listen to what the Lord God says in me (Ps. 84.9). How much more important it is to talk to God than to talk to yourself! 3. The apostles passed by, and their shadow healed the sick, 509 and touching their clothes bestowed health. 4. Elijah spoke the word - and the rain stopped and did not fall on the ground for three years and six months 510. And again he said - and the tub of flour did not become scarce, and the vessel with oil did not remain empty throughout the long famine 511. 5. Many people admire military exploits, but what is more important: to win a battle with the help of a huge army or only thanks to piety? Elisha was constantly in one place when the Syrian king waged a long war against the people of his fathers, making many insidious plans and resorting to all kinds of military stratagems, but the prophet foresaw them, and, by the grace of God, being present everywhere with the power of his thoughts, he communicated the plans of his enemies to his own, and warned them of what they should fear. When this became known to the king of Syria, he sent soldiers to surround the prophet. But Elisha said a prayer - and they were all struck with blindness, and those who came to kill him were brought captives to Samaria 512. 6. Let us compare this inactivity with the inactivity of others 513 . After all, others, for the sake of relaxation, usually try to distract their minds from business, avoid crowds and gatherings of people, or strive for rural solitude, the peace of the fields, or in the city itself they try to rest their souls and indulge in peace and quiet. Elisha, left alone, crossed the Jordan, dividing it into two parts, so that the lower reaches flowed further, and the upper reaches returned to its source. In Carmel, he healed a woman from long-term infertility, and she conceived; raised the dead, and made bitter food tasty by mixing it with a little flour; Having distributed ten loaves of bread and satisfied the people with them, he also collected the remains; and he forced the iron blade, which had fallen from the axe, and sank into the depths of the Jordan, to float by throwing a piece of wood into the water. Elisha cleansed the leper, replaced drought with rain, and famine with saturation 514. 7. When does a righteous person remain alone if he is always with God? When is one lonely who is never separated from Christ? Who will separate us from the love of Christ? - asks the apostle. – I am sure that neither death, nor life, nor an angel (Rom. 8:35, 38). When does he rest from his labors who never rests from the gratitude that completes his work? How does one for whom the whole world is wealth limit himself? How can you evaluate someone who is incomprehensible? It seems that he is unknown, but he is known, it seems that he is dying, but he lives, it seems that he is sad, but he is always cheerful, and the poor and generous is the one who has nothing, but owns everything 515. For the righteous does not care about anything except what is unchangeable and worthy. And therefore, even if he seems poor to someone, he considers himself rich for whom the eternal, and not the temporary, is the criterion. 2. 8. Since in the two previous books we have already examined in detail what is worthy and useful, should we now compare the worthy and useful with each other and decide which of them should be followed? 516 Above we discussed what is worthy and what is shameful, and after that - what is useful and not useful, and now, according to some, 517 it is necessary to examine whether something is worthy or useful. 9 . However, we are worried whether it will seem that we are contrasting concepts that we previously spoke of as unified, because something that is not useful cannot be worthy, and something that is not worthy cannot be useful 518 . For we do not follow the wisdom of the flesh, 519 for which monetary gains are of greater importance, but the wisdom of God, for which 520 what is considered great in this world is vain. 10. This is also κατόρθωμα, the perfect and highest duty 521 emanating from the true source of virtue. It is followed by ordinary duty, and the word itself denotes not a special and only virtue, but a common one for many 522. To strive for monetary gain is common to many, to enjoy exquisite feasts and delicious food is a common thing, but to limit oneself in food and to be abstinent is the lot of a few, not to crave someone else’s is a rarity; on the contrary, wanting to take away from another and not being satisfied with what you have is common for many. Some duties are major and others are secondary or ordinary; the main ones are accessible to a few, while the ordinary ones are accessible to the majority. 11. The same words often have different meanings. Otherwise we call God good, otherwise man, and also differently we call God just, otherwise man 523. We also call God wise differently than we call man. The Gospel teaches us this: Be ye therefore perfect, as your heavenly Father is perfect (Matthew 5:48). And Paul himself, as I read, was both perfect and imperfect. He said: Not because I have already attained or am perfected, but I press on lest I may attain (Phil. 3:12). And he immediately added: Which of us is perfect (Phil. 3:15). Perfection consists of two parts: one contains ordinary duties, and the other contains all 524; one here, the other there; one - according to human capabilities, and the other - according to the perfection of the future century. God is just in everything, wise, perfect in everything. 12. And there are differences among the people themselves. Daniel was wise in a special way, about whom it is said: Who is wiser than Daniel? (Ezek.28:3). Otherwise, other wise men are wise, and otherwise Solomon, who possessed wisdom exceeding all the wisdom of the ancients and all the wise men of Egypt 525. It is one thing to be wise like everyone else, and another thing to truly be wise. The wise man, like everyone else, knows about the temporal and is knowledgeable for himself - in order to take something from another and appropriate it for himself, and the one who has perfect wisdom does not think about his own benefit, but thinks about what is eternal, what is appropriate and what is worthy, and with all his might he strives to obtain what is useful to everyone 526, and not what is useful to himself. 13. Let this be the rule so that we do not wander between the concepts of worthy and useful: a just person does not consider it possible to take anything away from another and does not want to increase his own benefits at the expense of another 527. The apostle also prescribes this rule to you: Everything is permitted, but not everything is beneficial; everything is permitted, but not everything is creative. Let no one be concerned about his own, but about what belongs to another (1 Cor. 10:23–24), that is, let no one seek his own benefit, but only the benefit of another; Let no one seek honor for himself, but for another. Therefore, in another place he says: Considering everyone higher than himself and being concerned not about his own, but about the things that belong to others (Phil. 2:3-4). 14. Let no one seek favor or glory for himself, but for another. We see this clearly in the book of Proverbs when the Holy Spirit speaks through the mouth of Solomon: Son, if you are wise, you will be wise for yourself and for your neighbors; and if you turn out to be bad, then you alone will receive all the evil (Proverbs 9:12). The wise man, like the righteous man, cares for others, for these two virtues are related to each other. 3. 15. He who seeks to gain the approval of all, let him seek in everything not what is useful to him, but what is useful to many, as Paul did. This is to become like Christ: not to look for what belongs to others, not to take anything from another in order to appropriate it for yourself. The Lord Christ, being in the image of God... humbled Himself (Phil. 2:6, 7), taking on the form of man in order to enrich him with His glorious deeds. You rob the one whom Christ gave, you undress the one to whom Christ gave clothes! This is exactly what you do when you multiply your own benefits through the loss of another. 16. Think, man (homo) 528, where you got your name from - from the earth ((humus), which does not take anything from anyone, but generously gives everything to everyone and gives various fruits for the benefit of all living beings. This is where you got your name - love of humanity 529 - a special and inherent only to man virtue, which means helping your neighbor. 17. Let the very form of your body and the actions of its members teach you 530. Is it any part of your body will require the duties of another? For example, the eye will require the duties of the mouth, and the hand will require the duties of the legs, and the leg – the hands? Moreover, the hands themselves, right and left, in most cases perform different duties, so if you change the duties of one and the other, it will be contrary to nature, you will completely deprive the whole person of activity than change the use of parts of the body, for example, you will begin to take food with your left hand, and you will use your right as your left, collecting leftover food 531, if, of course, this is not required by necessity. 18. Imagine that the eye can deprive the head of reason, the ears of hearing, the mind of thoughts, the nostrils of smell, the mouth of taste and appropriate all these qualities to itself; wouldn't this destroy the whole structure of nature? Therefore, the apostle said beautifully: If the whole body is an eye, then where is the hearing? If the whole body is hearing, then where is the sense of smell? (1 Cor. 12:17). We are all one body and its different members 532, but all these members are necessary for the body; and one member cannot say about another: “I have no need for him” 533. Moreover, those members which seem especially weak are even more necessary and usually require greater care. If someone has pain in one part of his body, then all his other members have compassion for it. 19. Therefore, it is very bad when we take something away from a person with whom we should sympathize, and harm and deceive the one with whom we should share common service! The law of nature obliges us to be humane in everything and treat each other as members of one body. If you don't help, you act contrary to the laws of nature; Moreover, it cannot be taken away! 534 Already at birth, the members of our body are connected with one another, are in harmony and mutually serve each other. If one member fails to fulfill his duty, then all the others will suffer. For example, if a hand plucks out an eye, will it not deprive itself of the possibility of its own actions? And if she wounds her leg, how many things she won’t be able to accomplish! The consequences are much more severe if damage is caused to the whole person, and not to part of his body! If the whole body is affected in one member, then in one person the unity of all humanity is destroyed, violence is committed against the nature of human nature and the unity of the Holy Church, united into one whole body 535 by the unity of faith and love. The Lord Christ, who died for everyone, will grieve over the vain shed of His blood, paid for us. 20. Likewise, the law of the Lord teaches us not to take anything from another for our own benefit, saying: Do not move the boundaries that your fathers set (Prov. 22:28), - or commanding the return of a lost ox to your brother 536, or ordering the death of a thief 537, or forbidding withholding the due payment of a hired worker 538, or considering that a debt must be repaid without interest 539. After all, philanthropy requires helping the needy, and cruelty demands for itself more than it gives. If a person needs your help because he does not have his own money to repay the debt, it is wicked, feigning philanthropy, to demand more from someone who could not pay even less! You deliver the debtor from the creditor in order to make him your debtor 540, and you call philanthropy that which only increases injustice. 21. We are superior to other living beings in that all other species of animals are incapable of giving: animals take away, people share. Therefore, the psalmist says: The righteous shows mercy and gives (Ps. 36:21). However, there are those for whom animals also collect, for example, those who feed their offspring with what they get, and birds that feed their chicks, but only man feeds everyone as if he were his own. This follows from natural law itself. If it is even impossible not to give, how can you take away? Don't the laws themselves teach us this? 541 What is taken from someone with damage to a person or thing, the laws require to be returned in excess, thus discouraging the thief from robbery by the threat of punishment or a fine. 22. Even if someone is not afraid of punishment or laughs at a fine, is it really worthy to take something from another? This is a slavish vice and is characteristic of people of the lowest class; it is contrary to nature and comes rather from poverty, and is not a requirement of human nature. However, slaves commit thefts secretly, while the rich steal in plain sight. 23. Is there anything so contrary to nature than to harm another for one's own benefit? 1 Our innate feeling encourages us to take care of everyone, overcoming hardships and enduring labors, everyone considers it glorious to seek peace for everyone at the risk of himself and considers it much more desirable to repel dangers from the homeland than to preserve his own well-being; for him it is better to give all his strength to his homeland than to enjoy all the blessings of life in calm inaction. 4. 24. From here we conclude that a person who has grown up in submission to nature follows only himself and cannot harm anyone 542. And if he harms another, then he commits violence against nature - and as a result, he will find for himself not so much benefits as trouble. What punishment is worse than suffering of conscience? What sentence is more terrible than your own, according to which everyone is his own defendant, blaming himself for unjustly offending his brother? This is exactly what Scripture says: In the mouth of fools is a rod of reproach (Prov. 14:3). Stupidity is condemned because it leads to reproach. Is this not something to be avoided more than death, than ruin, than poverty, than exile, than suffering and disease? Who does not consider a physical illness or the loss of property lighter compared to a vice of the soul and loss of respect?! 25. So, it is obvious that everyone should expect and adhere to the following: what is useful to one is useful to all, and only that should be considered useful that benefits all 543. How can something be useful to one? After all, what is useless to everyone is harmful. I cannot imagine how someone who is not useful to anyone can be useful to himself. If there is one law of nature for everyone, then the benefit is the same for everyone, therefore the law of nature obliges us to take care of everyone. Consequently, one who wants, following the law of nature, to help another, cannot harm him contrary to this law 544. 26. It is known that runners 545 are taught to strive hard to win, competing in speed, not in deceit and cunning, and they do not dare trip someone's leg or push with their hand. How much more important is it for us to strive for victory in this race of life, without being cunning or deceiving others! 27. Some people sometimes ask: if a wise man, stranded in the water during a shipwreck, can take the board from a fool, should he do so? 546 In my opinion, even if for the common good it is preferable for a wise man to escape death rather than a fool, a righteous and wise Christian should not strive for his own salvation at the cost of the life of another person. Even when faced with an armed robber who is about to kill him, a Christian cannot return blow to blow, because, wanting to save his life, he will desecrate his piety. This is clearly and clearly stated in the books of the Gospel: Put away your sword, for whoever strikes with the sword will die by the sword (Matthew 26:52). Who is more vile than the thief who came to kill Christ? But Christ did not want to protect Himself by wounding His pursuers, but wanted to heal everyone with His wounds. 28. Why do you consider yourself better than someone else? A Christian must put others above himself, demand nothing for himself, seek no honors, and seek no reward for his services. Wouldn't it be better for you to endure hardships instead of trying to deprive someone else of their well-being? To be dissatisfied with what you have, to look for someone else’s, to shamefully deceive - is contrary to human nature! If the worthy exists in accordance with nature - for the Lord created everything very good 1 - then the shameful is the opposite of this. The worthy and the shameful cannot exist together, because according to the law of nature they oppose each other. 5. 29. In this book we will establish a pinnacle to which, as the conclusion of our reflections, we will direct our judgment: we should strive only for what is worthy. A sage acts in everything only sincerely, without deception; he does not commit anything - even secretly - that can be imputed to him. He will blame himself before others do, and he is ashamed not so much of the publicity of the offense as of his conscience. We can prove this not with fictitious fairy tales, as philosophers do, but with the most reliable examples from the lives of righteous men. 30. I will not, like Plato 548, invent an abyss that opened up in the earth and was formed as a result of some long rains. Gig descended into this abyss and saw there a fabulous copper horse, in whose sides there were doors. Gig opened them and saw a gold ring on the finger of a man whose lifeless body lay there. Flattered by the gold, he took off the ring. And when he returned to the royal shepherds, of whom he himself was, he accidentally turned the ring inward, with the stone towards his palm, and became invisible, but he himself saw everyone. Returning the ring to its previous position, he again became visible to everyone. Having mastered this miracle, he, thanks to the ring, dishonored the queen, killed the king, killed others, believing that they could interfere with him, and became the king of Lydia. 31. Plato says: “Give this ring to a wise man so that with its help he can hide his misdeeds, but still he will avoid sin, as if unable to hide it.” The salvation of the sage is not in the hope of impunity, but in innocence. The law was not given for the righteous, but for the wicked (1 Tim. 1:9). The righteous person has the law in himself, also a measure of equality and justice; he is kept from crime not by fear of punishment, but by a correct understanding of what is worthy. 32. Let's return to our topic. I will tell you not fictitious examples instead of true ones, but true ones instead of fictitious ones. Why should I invent an abyss in the ground, a copper horse, a gold ring on a dead man’s finger? The power of the ring lies in the fact that, at will, the one who wears it can be visible when he wants, and when he does not want, invisible to the eyes of those present, remaining close to them. The meaning of this is whether the wise man will want to sin or not if he has a ring, thanks to which it is possible to hide his crimes and gain the kingdom? Will he renounce sin and consider committing sinful acts more serious than punishing them? Or will he commit a crime in the hope of impunity? I don’t need to come up with some kind of ring when I can prove from examples from history that a wise man, even having the opportunity to avoid punishment and, having hidden his committed sin, receive the kingdom, seeing the danger threatening him, if he renounced the crime, he would prefer the danger, in order not to stain himself with sin, than the crime that promises him the kingdom. 33. When David fled from the face of King Saul - and the king with three thousand chosen soldiers was looking for him in the desert to kill him - he entered the king's camp. Finding Saul sleeping, David not only did not kill him with a sword, but even protected him from his companion, who was about to kill Saul. When Abishai said to him: The Lord has delivered your enemy into your hands, shall I kill him now? - He answered: Do not kill him, for who, raising his hand against the Lord’s anointed, will remain unpunished? - And he added: - The Lord lives! If the Lord does not strike him, or if the hour of his death does not come, or he does not die in battle, may the Lord not allow me to raise my hand against the Lord’s anointed (1 Samuel 26:8-10). 34. David did not allow him to be killed, but only took the spear and the vessel that were at Saul’s head. When everyone was asleep, David left the camp and, climbing to the top of the mountain, accused the king’s bodyguards and especially the military commander Abner for poorly guarding the king and his master, and then demanded that he show him where the king’s spear and the vessel that stood at his head were. And when the king called David, he gave the spear and said: May the Lord reward everyone according to his righteousness and faith, just as he gave you into my hands, but I did not want to raise my hand against the Lord’s anointed (1 Samuel 26:23). But, having said this, David was still afraid of the king’s machinations and fled from him, going into exile. However, he did not put his well-being above his innocence: when he had the opportunity to kill the king for the second time, he did not want to take advantage of the fortunate opportunity, which promised him, fearing for his life, not only safety, but also royal power. 35. Why would John need 549 Gigo's ring? If he had remained silent, Herod would not have killed him; silence gave him the opportunity to remain visible and not be killed. But John himself did not sin for the sake of his own salvation, and did not allow another to commit a sin - and gave a reason to kill himself. Those who deny that Gyges could have become invisible with the help of the ring cannot deny that John could have remained silent. 35. Even if the story about the ring is implausible, its meaning is that a righteous person, even if he can hide his transgression, will reject sin as if punishment threatens him, and by putting on the ring he does not hide his face, but by putting on Christ, he hides his life, because our life is hidden with Christ in God (Col. 3:3), as the apostle says. Let no one strive to shine in glory, let no one demand anything for himself or boast. Christ did not want to be recognized in this world 550, did not want His name to be glorified in the Gospel while He was on earth. He came to be invisible in this age. Let us also hide our lives in the same way, following the example of Christ, we will avoid boasting, we will not expect glorification. It is better to be here in humiliation, and there in glory: When Christ our life appears, then you also will appear with Him in glory (Col. 3:4). 6. 37. So, let the useful not prevail over the worthy, but let the worthy overcome the useful 551. When I say “useful,” I mean what appears to be so to the crowd. Let greed die, let lust die! The holy man 552 does not want to engage in trade, because striving for monetary gain is characteristic not of simplicity, but of cunning. And another 553 says: Whoever holds down the price of bread is cursed among the people! ( Proverbs 11:26 ). 38. This definite opinion does not leave room for disputes, which usually occur in the oratorical genre of counter-versions, when one argues that agriculture is considered praiseworthy by everyone and the fruits of the earth grow naturally, and whoever sows more will deserve greater approval: hard work brings a bountiful harvest, while carelessness and carelessness, leaving the field uncultivated, are always condemned 554. 39. He says: “I plowed diligently, sowed generously, carefully cultivated the field, reaped a good harvest, prudently stored it in the barn and carefully preserved it. And now, during the famine, I sell, help the hungry, I sell not someone else’s bread, but my own, and not more expensive than others, but rather cheaper. What is the crime here? 555 Многие могли бы оказаться в очень тяжелом положении, если бы не имели, где купить хлеба. Is it really necessary to blame hard work? Is diligence really frowned upon? Is foresight really worthy of reproach? Perhaps he will even say: “Joseph also collected grain in the years of plenty and sold it during the lean years 556. Is anyone forced to buy more? Is force used against the buyer? Everyone is given the opportunity to buy, but no one is offended.” 40. After these words, prompted by the talent of the speaker, another rises, saying: “Agriculture is wonderful, giving its fruits to everyone and only through labor increasing the fertility of the land, without resorting to cunning or deception. Небрежность нанесет больший урон, чем добротный посев, и посеявший чистое пшеничное зерно соберет лучший урожай, у него отборная жатва без примеси сорняков. Fertile land will return a hundredfold what it has received, and the right field always produces a richer harvest.” 41. You should expect a reward for your work from the abundant fruits of the arable land, and you should expect fair reward from the fertility of the rich land 557. So why do you turn the efforts of nature into deception? Why do you deny people the use of what is common property? Why are you depriving the people of their wealth? Why do you encourage poverty? Why do you make the poor desire sterility? If they don't feel the benefit of fertility, and you profit from it by hiding grain and raising the price, then they would rather have no harvest at all than have you trade in the midst of a people's famine. You long for the lack of bread, the lack of provisions, you suffer from the fact that the earth bears fruit, you mourn the abundance for everyone, you grieve at the sight of barns full of grain, you wait for barrenness to set in and the harvest to be pitiful. You rejoice at the curse that nothing should be born to anyone, this corresponds to your desires! That's when you rejoice, because your harvest time has come. Then you enrich yourself at the expense of general poverty. And this is what you call hard work?! And this is what you call diligence?! In fact, this is just a cunning resourcefulness, a clever deception. You call help what is actually a shameless lie! Or should we call it robbery? Or usury? The right moment for robbery has been found, when you, like an insidious enemy, can penetrate the hungry belly of people. The price of bread increases, like an increase in interest, which threatens mortal danger. Withholding grain from sale increases your profit even more, and you, like a moneylender, hide the grain, selling it as if at an auction. Why do you wish everyone harm, praying that the famine will increase, the harvest will be bad, a barren year will come? Your gain is a loss for everyone. 42. Saint Joseph opened the granaries for everyone 558, and did not lock them; he did not look for an opportunity to increase the price of bread, but took care of constant assistance. He did not appropriate anything, but shrewdly foresaw how it would be possible to overcome hunger in the future. 43. You read how in the Gospel the Lord Jesus exposes such a grain merchant, chasing after increasing his profit. Wealth brought him big profits, and he, like a beggar, repeated: What should I do? I have nowhere to gather my fruits... I will tear down my barns and build greater ones (Luke 12:17, 18), not knowing that the next night they will take his soul. He did not know what to do and was indecisive, as if he had nothing to eat. His granaries were bursting with bread, and he believed that he was poor. 44. Solomon said correctly: He who withholds grain will leave it to the nations (Prov. 11:26), and not to heirs, because what is acquired through greed is not transferred by right of inheritance. What is acquired illegally is stolen by strangers like the wind. And he added: He who strives to seize the harvest is cursed among the people; the blessing of the people is on the one who shares it (Proverbs 11:26). So, you see that it is proper to distribute bread generously, and not to pursue profit. Therefore, that which loses more in dignity than it gains in benefit is not useful. 7. 45. Those who expel strangers from the City 559 and, at a time when it is necessary to help them, depriving them of the opportunity to receive, on an equal basis with citizens, the fruits common to all, do not deserve approval; they abandon the already established community of life, and with those with whom they have common rights, they refuse to share difficulties in difficult times. Beasts do not drive away animals, but man chases man! Predators and other animals consider the food born from the earth to be common to all. They even help their relatives in search of food, and a person, who should consider that nothing human is alien to him 560, attacks a person. 46. How much more correctly did that already middle-aged man 561 act, who during the famine that reigned in the City, when, as is usual in such cases, the crowd demanded to expel foreigners from the city, took upon himself the main part of the concerns in the city prefecture, convened respected and rich men and asked to discuss this situation with them, saying: “How inhumane it is to expel foreigners, to lose a person’s human appearance, by denying food to a dying person! We do not leave hungry dogs crowding around the table without food, and we drive away people. What good is it if so many people in the world die from a cruel disease? And how many people have already died for the city, who always helped it, serving as its protection or engaging in trade in it! The hunger of another will not help anyone; you can only prolong time, but not banish need! So many workers have already died, so many farmers are dying now! The ability to reproduce food supplies will disappear forever, since we are expelling those who have always provided us with food and do not want to feed those who have fed us all our lives in difficult times. How much we receive from them even at this time: Man does not live by bread alone (Deut. 8:3) 562. These are our loved ones, many of them are even our relatives. So let's return what we received! 47. Are we afraid of increasing food shortages? But mercy never remains in vain; it receives reward. We will restore the food assistance that we must provide with taxes and purchase it for gold. Do you really think that if we don’t have enough workers, we won’t have to look for others? It is much cheaper to feed an employee than to acquire one. Where will you find a person to replace him whom you could train again? Add to this that even if you find a worker, it will be one who is inexperienced and ignorant of your business, and you will only restore the number of workers, but not the quality of their work.” 48. What can I add? They collected gold and bought bread. Thus, he did not reduce the abundance of grain in the City and gave food to strangers. How great gratitude did the pious old man gain from God! What glory people have! Truly great is the one who was able to say to the emperor, pointing to the population of the entire province: “I saved them for you, they are alive thanks to your senate, your curia saved them from death.” 49. How much more useful is this than what recently happened in Rome 563: the people who lived their lives in it were expelled from the greatest city. Shedding tears, they left with their children. They hoped in vain that they would not be expelled as citizens; many friendships would be severed and family ties destroyed. And then a fertile year came - and only one City needed imported grain. But he could have received help if he had asked for bread from the Italians, whose children were expelled! There is nothing more shameful than to expel someone as a stranger and demand it as one of your own. Why do you drive out the one who earns his living by his labor? Why do you drive out the one who feeds you? You keep a slave with you, but you expel a relative! You accept bread from him and are not grateful to him! You take away food and don't reward it! 50. How ugly and how unhelpful this is! How can something that is not appropriate be useful? How much help Rome expected from the guilds, but it was deceived! But he could have received it and avoided starvation if he had waited for fair winds and the arrival of ships 564. 51. How worthy and useful is what was mentioned above! What is so fitting and honorable as for the rich to collect money and help the poor, to provide food for the hungry and not deny it to anyone? What is so useful as preserving the plowmen for the fields and preventing the village people from dying? 52. Therefore, what is worthy is also useful. And vice versa, what is useless is not proper; and what is unsuitable is also not useful. 8. 53. Would our forefathers have freed themselves from slavery if they had not been sure that it was not only shameful, but also not useful to be slaves of the Egyptian king? 54. Joshua and Caleb, sent to scout out the land, reported that the land was abundant, but inhabited by completely savage tribes. The people, in fear of war, began to refuse ownership of this land 565. Joshua and Caleb, sent to find out, convinced them that the land was fertile; Considering that it was not appropriate to give it up to the pagans, they preferred to be stoned (the people threatened them with this) than to refuse what was worthy. Others dissuaded them. People protested, shouting that a cruel and terrible war was coming and they would die in battle, and their wives and children would be captured 566. 55. The Lord was indignant and wanted to destroy everyone, but at the request of Moses he softened His sentence, refused revenge, sparing them and not hitting them, considering it a sufficient punishment for the distrustful that they themselves would not come to the land they had abandoned, and their children and wives who did not murmur, who deserved forgiveness by age or gender, would receive this promised land as an inheritance. And everyone who was twenty years old and older perished in the desert, and the punishment for others was canceled. And those who walked with Joshua and decided to dissuade the people were immediately struck with death. Jesus and Caleb, together with their innocent children and wives, entered the promised land 567. 56. So, the better part preferred glory to saving life, and the worst part preferred saving life to dignity. The divine verdict praised those who believed that the worthy outweighed the useful, and condemned those in whose opinion the saving of life outweighed the worthy. 9 . 57. So, there is nothing uglier than to have no love for something worthy and to be inspired by profits from despicable trade and to have a burning heart thirsting for income, hungering day and night for the ruin of other people’s property, without soaring with the soul to the splendor of the worthy, without contemplating the beauty of true glory. 58. This gives birth to the hunt for someone else's inheritance, with a modest and strict appearance, 568 and this is deeply alien to a Christian, because everything that is obtained by deception and cunning is devoid of purity. And even among those who do not serve in the Church, the desire to seize someone else's inheritance is considered unworthy. After all, those who are at the end of their life’s journey must have the opportunity to testify to their will, since in the future they will no longer be able to change it; and it is unworthy to deprive others of savings that personally belong to them or were inherited by will, for the duty of a priest or deacon is to benefit everyone, if possible, and not harm anyone. 59. And in general, if it is impossible to help one without causing harm to the other, then it is better not to help either one or the other, so as not to offend either of them. Therefore, the priest should not take part in monetary processes, because in them the loser will always be offended, because he will consider himself defeated due to the intervention of the intermediary. So, the priest’s duty is not to harm anyone, wanting to help everyone, but to accomplish this is only in the power of God. After all, even in a criminal trial, it is a grave sin to cause harm to someone whom you should come to the aid of in imminent danger. And in monetary processes it is unreasonable to arouse hatred towards oneself; but in order to save a person one often has to be exposed to dangers, and this is even worthy of glory. The priest must adhere to the following rule: not to harm anyone, even if he himself is insulted and unjustly offended 569. A good husband says: If I repaid those who did me harm (Ps. 7:5). What glory is it if we do not harm someone who has not harmed us? But this is where virtue lies, if you forgive after being offended. 60. How worthy it was for David, having the opportunity to harm a hostile king, to choose to spare him! 570 And how useful it turned out for him as an heir that everyone learned to be faithful to their king, not to seize power, but to respect it! Here dignity was placed above usefulness, and the useful followed the worthy. 61. But not only did he spare, he also grieved for those killed in the war and was tearfully sad, saying: Mounts of Gilboa, let neither dew nor rain fall on you. The mountains of death, because there the shield of the mighty, the shield of Saul, was destroyed. He was not anointed with oil and the blood of the wounded and the fat of those who fought. Jonathan's arrow did not return, and Saul's sword did not turn in vain. Saul and Jonathan, beautiful and infinitely dear, inseparable in their lives, remained inseparable in death. You are lighter than eagles, stronger than lions. Daughters of Israel, weep for Saul, who clothed you with purple robes and ornaments, who put gold on your garments! How did the mighty die in the midst of battle? Jonathan was mortally wounded. I grieve for you, my brother Jonathan, you were most wonderful to me. Your love came to me like a woman's love. How did the mighty fall and the desired weapon be destroyed? (2 Samuel 1:21–27). 62. What mother mourned her only son as much as he mourned his enemy? Who showers his merciful man with such praises as he showered upon the one who attempted his life? How piously he grieved, with what feeling he groaned! The mountains dried up due to the prophet’s curse, and divine power fulfilled the curser’s sentence. For the spectacle of the murder of the king, nature itself was punished. 63. Well, what can I say about Saint Naboth? What was the cause of his death if not respect for the worthy? After all, when the king began to demand a vineyard from him, promising to pay for it, he rejected the money, considering it unworthy to receive a reward for his father’s inheritance, and preferred to avoid such shame at the cost of death: The Lord preserve me, so that I give away the inheritance of my fathers (1 Kings 21:3), - that is: “Let such shame not happen to me! May God not allow such a vile act to happen.” Naboth is not talking about vines - and that is not what the Lord is concerned about - not about an allotment of land, but he is talking about father's right. After all, he could have received another vineyard from the king and gained his friendship, which is a considerable benefit in our time, but he did not consider the shameful to be useful and preferred to expose himself to danger with dignity rather than receive a benefit that deserves blame; I’m talking about benefit in the everyday sense, and not about that in which lies the beauty of the worthy. 64. In the end, the king himself could have forced him to give up the vineyard by force, but considered it unconscionable and grieved for the murdered man. And the Lord proclaimed that it was necessary to punish with equal cruelty the cruelty of his wife, who, forgetting about what was worthy, preferred shameful gain 571. 65. All deception is shameful. In the most ordinary matters, counterfeit weights and counterfeit measures are reprehensible. If deception is condemned in the market and in commercial matters, can it go unpunished in matters of virtue? Solomon declares: Great weight and little weight, and double measure are not honorable in the sight of the Lord (Prov. 20:10). And above he also says: Unfaithful scales are an abomination to the Lord, but the right weight is pleasing to Him (Prov. 11:1). 10. 66. So, in everything, fidelity is due, justice is pleasant, and the right weight is pleasing. What about other transactions, especially the purchase of estates and other agreements? Isn't there a rule that there should be no deception and that anyone caught in it will eventually be exposed and suffer double punishment? 1 Respect for the worthy must prevail in everything, which excludes cunning and rejects deceit. Therefore, David correctly expressed the main judgment, saying: I have done no harm to my neighbor (Ps. 14:3). So, not only in contracts, where the defects of the thing being sold must be indicated, they are required to be indicated, and if the seller has hidden them, then, although he has transferred the rights to them to the buyer, the transaction is invalid due to the presence of deception, however, in everything else there should be no trickery, all conditions should be honestly disclosed, and the truth must be observed everywhere 572. 67. This is the ancient opinion of the patriarchs about cunning, and not the invention of lawyers, it was clearly expressed by the Holy Scriptures in the book of the Old Testament compiled by Joshua. When a rumor arose among the nations 573 that the sea dried up while the Jews were crossing it, that a stone was pouring out water, that abundant food was daily sent from heaven to thousands of people, that the walls of Jericho fell at the sound of the sacred trumpets, destroyed by loud shouts 574, that the defeated king Get was hung on a tree and hung there until evening 575, then the Gibeonites, fearing a strong hand, they came and, pretending that they had worn out their shoes and torn their clothes in long journeys from distant places, showing old rags as proof, saying that the reason for all these hardships was the desire for peace and friendship with the Jews, they began to ask Joshua to enter into an alliance with them. And since he still did not know these places and those who inhabit them, he did not notice their cunning and, without turning to God, immediately believed them. 68. In those days, among Jews, fidelity to the oath was considered sacred; it never occurred to them that someone could deceive. Who can reproach the righteous for judging everyone by themselves? And since truth was their friend, they did not imagine that anyone was capable of lying, and did not know what deception was, and blindly believed that others were like themselves, not even suspecting that it could be somehow different. Therefore Solomon says: The innocent believe every word (Proverbs 14:15). Thus, gullibility should not be condemned, but integrity should be praised. The innocent does not know what it is to cause harm, and even when he is deceived, he still judges everyone favorably, believing that everyone is inherent in honesty. 69. And so, in the power of such a state of soul, inclined to believe everyone, Joshua entered into a covenant with the Gibeonites, granted peace and strengthened the alliance. But when he entered their land, the deception became obvious: being neighbors, the Gibeonites pretended to be strangers. The people of the fathers were indignant, considering themselves deceived, but Joshua, having established peace, did not abandon it, since this peace was secured by a sacred agreement, so that, by exposing the deception of others, he would not allow his own. However, Naveen punished them by making them do menial tasks 576 . This sentence was quite lenient, but also more extended: to this day they still have responsibilities as a punishment for past treachery, passing on by inheritance law from generation to generation. 11. 70. I will not talk about snapping fingers to obtain an inheritance or dancing on the forum of an illegitimate heir 577, everyone knows this. I won’t even talk about the fictitious incredible catch of fish in order to lure a buyer. Why did this buyer turn out to be so greedy for luxury and pleasure that he tolerated this kind of deception? 71. Why should I talk or tell 578 about the wonderful secluded place in Syracuse and about the cunning of the Sicilian, who, having met some stranger and noticing that he wanted to buy gardens, invited him to his garden for a feast, he promised that he would come. The next day, coming to the Sicilian, the stranger saw there many fishermen and a luxurious feast. As agreed, the fishermen positioned themselves in front of the gardens in full view of the feasters, where nets had never been laid before. The fishermen vied with each other to bring their catch to the feasters: the fish were piled up on the table and, jumping in the air, amazed the eyes of those reclining at the feast. The guest was surprised by such an abundance of fish and so many boats and asked about it, he was told that there was a bay with fresh water and therefore countless fish swim there. Well what can I say? The Sicilian impressed the guest so much that he began to beg for these gardens from him, and he happily allows himself to be convinced and accepts the money as a heavy burden. 72. The next day, the buyer and his friends came to this garden and did not find a single boat. When he asked if the fishermen had any holiday today, he was told that there was no holiday and that until now they had never fished in these places. How can one who has so shamefully become the victim of his desire to seize pleasure condemn this deception? After all, the one who exposes another of sin must himself be a stranger to it. I do not intend to add this kind of trifle to the dignified, authoritative church opinion, which generally condemns any desire for unscrupulous gain and briefly, in a few words, condemns frivolity and cunning. 73. But what can I say about someone who, knowing that a will forged by others is fraudulent, nevertheless recognizes it, demands the bequeathed inheritance and seeks benefits at the cost of a crime committed by another? 579 State laws also condemn one who knowingly makes use of a false will as guilty of a crime. The rule of justice is obvious: it is not appropriate for a decent person to deviate from the truth, to cause unfair harm to someone, to weave tricks and plot intrigues. 74. What is more obvious than this, if not the action of Ananias? He lied about the price of the field he sold, and brought part of the payment as a whole to the feet of the apostles. He died as guilty of deception 580, but he could have brought nothing at all and done it without any deception. But since he lied, he did not receive gratitude for his generosity, but suffered punishment for his deception. 75. And the Lord in the Gospel rejected those who came to Him with cunning: Foxes have holes (Matthew 8:20; Luke 9:58), because He commands us to live in simplicity and innocence. And David says: Your lie is like a sharp razor (Ps. 51:4), denouncing the dishonesty of the traitor and comparing him to this tool, since the razor is used to add beauty to the human face and often wounds. Therefore, if someone, pretending to be merciful, treacherously plots treachery, like Doik 581, condemning to death the one he is supposed to protect, then, as I think, he can be compared to such a razor, because the trembling hand of someone drunk with reason and unstable in virtue usually inflicts wounds. Intoxicated with the wine of malice, Doik doomed the priest Ahimelech to death, vilely accusing him of treason, because he hospitably received the prophet, who was persecuted by the king burning with hatred 582. 12. 76. So, everyone must be pure and sincere in his feelings and express them in simple and honest speeches, keep his vessel sacred 583 and not deceive his brother with false words, not give unworthy obligations, and if he does, then it is better not to fulfill what he promised than to act shamefully 584. 77. Often, many bind themselves with a sacred oath and, although they themselves understand that they should not have promised, nevertheless, honoring the holiness of the oath, they fulfill what they promised, as we wrote above 585 about Herod, who shamefully promised a reward to a dancer, and mercilessly fulfilled it: shamefully, since he promised the kingdom for dancing; mercilessly - because in order to maintain the sanctity of the oath, the life of the prophet was sacrificed. How much more appropriate it would be to break an oath here than to fulfill it. However, it can hardly be called a violation of the oath what the drunkard swore, pampered by feasts and who forgot his courage among the round dances of dancers, promised. And so they brought in the head of the prophet on a platter, and this was considered a fulfillment of fidelity to the oath, which embodied madness. 78. And I will never be forced to abandon the opinion that the military commander Jephthah carelessly promised 586 to sacrifice to the Lord the first thing that met him on the threshold of his house upon returning home, since he himself repented of his vow when his daughter met on his threshold. He tore his clothes and said: Alas, my daughter! Because of you I am in a difficult situation. You became the cause of my grief (Judges 11:35). And although he carried out his cruel decision out of pious fear, he instituted annual mourning for his descendants and commanded them to mourn her. A cruel vow, even more cruel in its fulfillment, and even the one who made it mourned the vow. In Israel, a decree was made for all days: Every year the daughters of Israel went to mourn the daughter of Jephthah the Gileadite four days a year (Judges 11:40). I cannot blame the person who considered it necessary to fulfill what he swore, but it is a very sad obligation, and it is paid for by the murder of a loved one. 79. It is better not to make any vow at all than to promise something that even the one to whom it is addressed does not want to be fulfilled. After all, we have the example of Isaac, in whose place the Lord commanded to sacrifice a ram, 587 therefore not always and not all promises must be fulfilled. The Lord Himself often changes His decision, as Scripture says. Indeed, in that book called Numbers, He was going to strike with death and destroy the people, but then, at the request of Moses, He was reconciled with His people 588. And another time He said to Moses and Aaron: Get away from this congregation, and I will destroy them in a moment (Numbers 16:21). As they departed, the earth suddenly opened up, and a steep abyss swallowed up the wicked Dathan and Aviron. 80. The story of Jephthah's daughter is more expressive and older than the one mentioned by many philosophers: about two Pythagoreans 589, one of whom was sentenced to death by the tyrant Dionysius, and the day of execution had already been appointed. Then he asked to be given the opportunity to return home and take care of his loved ones, and in return - so that there was no doubt about his return - he presented a hostage on the condition that if he did not return on the appointed day, he would be executed in his place. The hostage did not refuse the conditions offered to him and, remaining strong in spirit, awaited the day of execution. And so one did not evade, and the other returned on time. This was so surprising that the tyrant called those he was going to execute his friends. 81. The amazing thing in outstanding and learned men was manifested much more magnificently and gloriously in the virgin who said to her weeping father: Do to me what your mouth has spoken (Judges 11:36). She asked for a delay of two months in order to gather in the mountains with her friends and piously mourn her virginity, which was doomed to death 590. However, neither the crying of her friends, nor their grief and suffering restrained the maiden, and she did not miss the appointed day or hour. She returned to her father in fulfillment of her vow and, since he hesitated, of her own free will prompted him to act in such a way that what was accidentally and impiously uttered became a pious sacrifice. 13. 82. Here in front of you is the amazing Judith 591 who came to Holofernes, who is causing terror among people, surrounded by Assyrian warriors 592 celebrating his triumph. She amazed him with her grace and beauty of face, and then seduced him with beautiful speeches. Her first triumph was that she left the enemy’s tent, maintaining her chastity, and the second was that a woman defeated a man and with her wisdom put the people to flight. 83. The Persians were afraid of her courage. And like these two Pythagoreans, she was not afraid of the death that threatened her, nor the loss of chastity, which is the most terrible thing for virtuous women, nor the blow of the executioner, nor the weapons of an entire army. The woman stood in front of the ranks of enemy warriors, among their victorious weapons, without fear of death. As for the greatest danger, she did not tremble before it and went to her death; if we talk about devotion to faith, she was ready to fight. 84. So, Judith chose what was worthy and, following it, gained benefit. For the worthy demanded that the people of God should not be allowed to fall into the power of the pagans, that the customs and sacraments of their fathers should not be betrayed, that holy virgins, venerable widows and chaste wives should not fall into the hands of dirty barbarians, that the siege should end with the surrender of the city; worthy demanded that she alone be exposed to mortal danger for the sake of everyone, so that everyone would be saved. 85. How great was the significance of the worthy if a woman took upon herself the decision in the most important matters, and did not transfer it to the people's leaders! How important it was for her to be worthy that she called on God to help her! What was His mercy that she found it! 14. 86. Was it the worthy one that Elisha followed when he brought the Syrian soldiers who came to capture him captives to Samaria, striking them with blindness? He said: Lord, open their eyes so that they can see (2 Kings 6:20)! And when the king of Israel wanted to kill them and asked the prophet to allow him to do this, Elisha replied that it was impossible to kill those whom the king had captured not with his own hand or in a military battle, but they needed to be helped and fed. And so the Syrian invaders, having regained their strength from a hearty meal, then never dreamed of returning to the land of Israel 593. 87. How much nobler is this than what the Greeks did when two nations 594 competed with each other for military glory and power! The Greeks, having the opportunity to secretly set fire to the enemy's ships, considered this shameful and preferred to act honorably and remain less strong, rather than act shamefully and turn out to be stronger 595. Of course, the Greeks could not, without incurring shame, shamefully deceive those with whom they had entered into an alliance to end the war with the Persians, a deception that, although they could deny, they could not help but be ashamed. And Elisha chose to save rather than destroy those who were captured not by cunning, but with the help of the Lord, by His power. Elisha considered it worthy to spare his enemies and give his opponent the life that he could have taken if he had not shown mercy. 88. So, it is clear that what is worthy is always useful. And Saint Judith, with due disregard for her own well-being, freed the people from the danger of a siege and, thanks to her dignity, brought benefit to society. And Elisha became more famous by forgiving his enemies than by defeating them, and their salvation brought more benefit than their captivity. 89. It was precisely the worthy that John honored when he could not tolerate a shameful wedding, even a royal one. He said: You cannot have her as your wife (Matthew 14:4). He could have remained silent if he had not considered it inappropriate to remain silent for fear of death, to please the king at the cost of his prophetic authority, to flatter him, realizing that he would die if he opposed the king. However, he chose dignity over saving his life. Although what is more useful for a holy man than to gain the glory of martyrdom? 90. Likewise, Saint Susanna, when she was threatened with a false denunciation, seeing that she was in mortal danger or dishonor, preferred to die more worthy than to be doomed to a shameful existence, because she longed for salvation. Thus, by choosing what was worthy, she also saved her life. If she had chosen what was useful to preserve life, she not only would not have gained great glory, but would have received what was not useful and dangerous to life - an accusation of a crime that she might not have been able to avoid. So, we are convinced that the shameful cannot be useful, and vice versa - the worthy cannot be useful, because the worthy and the useful are always inseparable. 15. 91. Rhetors report the glorious act of the Roman commander 596: when the enemy king’s doctor came to him, promising to add poison to him, he tied him up and sent him to the enemy. And truly this is a wonderful act, for he who competes in virtue does not want to win by deceit. He didn’t see anything worthy in victory! He considered victory itself shameful if it was achieved unworthily. 92. Let us now return again to Moses and to what was said above, in order to show that the examples from antiquity seem to us to be of greater merit. The Egyptian king did not want to let the people of their fathers go. Moses commanded the high priest Aaron to stretch out his rod over all the waters of Egypt. Aaron stretched out his rod, and the river water turned into blood, and no one could drink water from it, and all the Egyptians died of thirst, 597, and the springs of the fathers abounded in pure water. Then they threw the ashes into the sky, and inflamed sores 598 appeared on people and quadrupeds. And then they caused hail and blazing fire, and everything on earth was destroyed. Through the prayer of Moses, everything returned to its previous state: the hail stopped, the ulcers were healed, and normal water flowed in the rivers 599. 93. The earth was covered in impenetrable darkness for three days after Moses stretched out his hand and sent darkness 600. And all the newborns in Egypt 601 began to die, but all the offspring of the Jews remained prosperous. They turned to Moses again to stop this destruction too. Moses prayed and received what he asked for. The Roman commander deserves praise for not wanting to be a participant in the deception, but Moses is admired because, through his piety, he averted the punishment sent from above even from his enemies, being truly meek and kind 602. He knew that Pharaoh would not fulfill his promise, but he considered it worthy to pray at the request of the people and, being offended, to forgive and bless. 94. Aaron threw the rod, and it became a serpent and swallowed up the Egyptian serpents 603, thereby signifying that the Word would become flesh 604 and neutralize the poison of the terrible serpent by the remission of sins and the forgiveness of sinners. After all, this rod 605 is the Word of righteousness, royalty, full of greatness, a sign of power. The rod became a serpent because the Son of God, born of God the Father, became the Son of Man, born of the Virgin, and was lifted up on the cross like a serpent, bringing healing to human wounds 606. Therefore, the Lord says: Just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up (John 3:14). 95. There is another sign given by Moses, relating to the Lord Jesus: He put his hand into his bosom, took it out, and the hand became white as snow... And again he put his hand in his bosom and took it out, and it became like human flesh (Ex. 4: 6, 7), thereby signifying that the Lord Jesus was first the divine Radiance, and then took on flesh, and all nations should believe in this. And with good reason it is said that he put his hand in, because Christ is the right hand of God. Whoever does not believe in His divinity and incarnation will be scourged for wickedness, like that king: he did not believe the obvious signs and, being scourged, begged for forgiveness. This proves how much one must love what is worthy! Moses especially proved this by offering himself for the people when he begged the Lord to forgive His people or to blot Moses out of the book of the living 607 . 16. 96. In the same way, Tobit clearly revealed the essence of the worthy when, leaving the feast, he went to bury the dead or when he invited the poor to his meager meal 608. In the same way, Raguel: when his daughter was matched, he, mindful of the worthy, did not hide her shortcomings, so as not to deceive the petitioner by keeping silent about them. To the request of Tobit's son Tobias to marry his daughter to him, Raguel replied that by law, of course, he was obliged to give her to him as a close relative, but he had already married her off six 609 times, but all her husbands had died. The pious husband feared more for others and preferred that his daughter remain unmarried than to put the lives of strangers in danger for the sake of marrying her. 97. Как быстро он ответил на все вопросы философов! They talk about the shortcomings of the houses: whether to hide them to the seller or, conversely, show them 610, but our righteous man decided not to hide his daughter’s shortcomings! And at the same time, he did not try to sell her off, but they asked him to give her as a wife! We have no doubt how much more worthy he is than those philosophers, realizing that a daughter is much more important than the money from the sale of an item. 17. 98. Now let us consider another case when, during captivity, people retained the highest beauty of a worthy person. After all, no difficulties prevent the manifestation of dignity, which rises and shines even more during difficulties than during prosperity. And so, among the shackles, among the battles, fires, slavery, which for free people is more terrible than any punishment, among the torment of the dying, the destruction of the homeland, the horror of the living, the blood of the dead, our ancestors’ concern for the worthy did not fade away, but continued to sparkle and shine in pious souls among the dust and ashes of the defeated homeland. 99. When our fathers, who at that time already revered Almighty God, were being led to Persia, the priests of the Lord, taking fire from the altar, secretly hid it in the valley. There was an empty well there, abandoned and dry, it was not used, moreover, it was in a secret and remote place 611, and in it they hid the fire, sealed it with a sacred sign and kept silence about it. They did not intend to bury the gold, hide the silver in order to preserve it for posterity, but, in their greatest difficulties, caring for the worthy, they considered it necessary to hide the sacred fire so that the unclean would not desecrate it or the blood of the dead would extinguish it and fill it with heaps of ruins. 100. They went to Persia, free only by their faith, because that alone could not be taken away from them in captivity. Much time passed, and when it pleased God, He inspired the king of Persia with the idea of ​​restoring the church in Judea and legal rites in Jerusalem. To fulfill this, the king of Persia sent the priest Nehemiah, and he brought with him the grandchildren of those priests who, leaving their native land, hid the sacred fire so as not to let it perish. When they arrived, as the fatherly legend says, they did not find fire there, but only water. There was no fire to light on the altar, so the priest Nehemiah ordered them to draw water and bring it to him to sprinkle it on the logs. And then - lo and behold! - although the sky was completely covered with clouds, the sun suddenly sparkled and the fire soared high, and all those struck by such obvious mercy of God were overcome with joy. Nehemiah prayed and the priests sang a solemn song to God. When the sacrifice was over, Nehemiah again ordered the remaining water to be sprinkled on the large stones; when this was done, a flame flared up, and the fire sparkling on the altar was immediately consumed by this flame 612. 101. Having learned about these events, the Persian king ordered to erect a church in the place where the fire was hidden, and then water was found, to which they brought many gifts. The companions of Saint Nehemiah called this place Epafar, which translated means “purification”; many call it Nepphe 613. The writings of the prophet Jeremiah say that he ordered his descendants to take from this fire. It was this fire that came down on the Moses sacrifice and burned it, as the Scripture says: Fire went out from the Lord and burned the burnt offering on the altar (Lev.9:24). This fire was supposed to sanctify the sacrifice, and therefore the sons of Aaron, who wanted to bring someone else’s fire, again had fire from the Lord and consumed them all, and they were thrown dead outside the walls of the camp 614. 102. Jeremiah, having come to this place, found a dwelling there that looked like a cave, brought in the tent, ark and sacrificial altar he had found and blocked the entrance. And those who came with him, although they very diligently looked for this place in order to remember it, could not find it. When Jeremiah learned about their efforts, he said: This place will remain unknown until God, having mercy, gathers a host of people. Then God will show it, and the greatness of the Lord will appear (2 Mac. 2:7–8). 18. 103. The host of the people is us, and we know the mercy of the Lord our God, which our Redeemer showed in His suffering. And I think we know this fire, since we read that the Lord Jesus baptizes with the Holy Spirit and fire - John speaks about this in his Gospel 615. The sacrifice was burned according to merit, because it was offered for sin, and the fire was an image of the Holy Spirit, which was to descend after the Ascension of the Lord and forgive the sins of everyone, igniting the soul and mind of the believer like fire. Therefore, Jeremiah, overcome by the Spirit, says: It was as if there was a burning fire in my heart, scorching my bones, and I was completely weakened and could no longer hold it (Jer. 20:9) 616. We read in the Acts of the Apostles about the descent of the Spirit on the apostles and many who were waiting for the fulfillment of the promises of the Lord: then the tongues were divided like tongues of fire, 617 and each of those who received the gift of different tongues soared in spirit that they seemed to be drunk with new wine. 104. What does it mean that fire became water and water gave birth to fire? These words mean the grace of the Spirit, which burns out our sins with fire and washes them with water. After all, sin is washed away and burned away. Therefore the apostle says: Fire will try everyone's work. And below: And whose work is burned, he will suffer loss; however, he himself will be saved, but as if from fire (1 Cor. 3:13, 15). 105. We cited these words in order to show: sins are burned by fire. And truly the fire that came down for sacrifice was holy as a harbinger of the future remission of sins. 106. This fire is hidden during times of captivity, when sin reigns, but appears during times of freedom. Although it takes the form of water, yet it retains the nature of fire by burning the sacrifice. Do not be surprised when reading about this, because God the Father said: “I am a consuming Fire” 618, and in another place: They have forsaken Me, the fountain of living waters (Jer. 2:13). The Lord Jesus Himself, like fire, ignites the hearts of those who listen and, like a source, refreshes them. In His Gospel He says that He came to bring fire to earth and to give living water to the thirsty 619. 107. The fire also came down during the time of Elijah, when he invited the pagan prophets to light the altar without fire. When they could not do this, he poured water on his sacrifice three times, and the water flowed around the altar, and he prayed, and the fire of the Lord fell from heaven and consumed the burnt offering (1 Kings 18:38) 620. 108. This victim is you. Reflect in silence on everything separately: the fire of the Holy Spirit descends on you, and it seems as if the fire is burning you as it consumes your sins. The sacrifice that was burned in the time of Moses was a sacrifice for sins, Moses says about this, as it is written in the book of Maccabees that the sacrifice offered for sin is not eaten, but burned 621. Doesn’t the sacrament of Baptism seem to you like a burnt offering, when the outer man is completely destroyed? 622 Our old man was crucified on the cross (Rom. 6:6), exclaims the apostle. As the example of the fathers teaches us, here the Egyptian drowns, the Jew rises, renewed by the Holy Spirit; he even crossed the Red Sea without getting his feet wet when the fathers were baptized in the cloud and the sea 623 . 109. Also in the time of Noah, all flesh perished in the flood, but the righteous man and all his descendants were saved 624. Doesn't a person die when his mortal passes away? The outer one disappears, and the inner one is renewed 625; not only in baptism, but also in repentance, the flesh perishes for the benefit of the spirit, as St. Paul teaches us by his apostolic authority: I decided, as if I were with you: he who has done such a thing ... to deliver to Satan for the destruction of the flesh, so that the spirit may be saved in the day of our Lord Jesus Christ (1 Cor. 5:3, 5). 110. It seems that we have strayed far to the side, out of admiration for this mystery, wanting to reveal in more detail the mystery revealed to us, so filled with dignity and piety. 19. 111. How great was the concern for dignity among our ancestors if they declared war because of violence against one woman committed by vicious people, and, having defeated the people of the tribe of Benjamin, took an oath that they would not give their daughters in marriage to them! 626 This tribe would have been left without any hope of posterity if it had not received permission for the necessary cunning. However, this indulgence, as it seems to us, was not free from retribution for previous unbridledness, since they were allowed to marry only by kidnapping the bride, and they were deprived of the sacrament of marriage. And indeed, it was worthy that those who destroyed someone else’s marriage should themselves lose the right to a solemn marriage ceremony. 112. How sad this story is! 627 Scripture tells of a Levite who took a wife, or rather a concubine 628 - this is what concubines are called, I believe, because of extramarital relations. After some time, being offended by something, as usually happens, she returned to her father and stayed with him for four months. Her husband went on a journey and came to his father-in-law's house to make peace with his wife and invite her to return; the woman met him at the gate and escorted her husband to her father's house. 113. Her father rejoiced, went out to meet his son-in-law, sat him down at the table, and for three days they feasted and rejoiced. The next morning the Levite got up at dawn, but his father began to persuade him not to leave the pleasant feast so quickly. Both on the second and third days, the young woman’s father did not allow his son-in-law to leave, because the joy and mutual love did not dry out. On the seventh day, already approaching evening, after a pleasant feast, although the owner referred to the approach of night, considering that it was better to spend the night with his own people than with strangers, he could not restrain his son-in-law and sent him away with his daughter. 114. When evening approached and they approached the city of the Jebusites 629, the servant invited his master to stop in this city, he did not agree, since it was not the city of the children of Israel, and continued to walk until he reached Gibeah, the city of the tribe of Benjamin. And there was no one who would accept the strangers into the house, only one old man, himself not one of the local residents, seeing them, asked the Levite: Where are you going and where are you coming from? (Judges 19:17). The Levite replied that he was a traveler going to Mount Ephraim, and that there was no one to receive them. The elder offered them his hospitality and arranged a feast. 115. When they were full and the tables were cleared 630, dashing people began to break into the house, surrounding it. The elder began to offer these scoundrels his daughter-girl and her friend 631, who always spent the night with her, so that they would not offend the guest. But when exhortations had no effect and force prevailed, the Levite was forced to yield his wife, and they knew her and mocked her all night. Shocked by this cruelty and her dishonor, she rushed to the house of the guest, where her husband was staying, and, falling to the ground in front of him, gave up the ghost, preserving for her husband, as the last gift of the feelings of a good wife, the opportunity to at least bury her. 116. In order not to bore you with a long story, I will say that when this became known, almost the entire people of Israel were inflamed with a thirst for war. The struggle lasted for a long time and with varying success, but for the third time the descendants of Benjamin were delivered into the hands of the people of Israel and, condemned by the divine court, were punished for their unbridledness: not a single father of the family gave his daughter in marriage to the sons of Benjamin, and this decision was secured by the sacrament of an oath. But, feeling guilty for such a merciless sentence to their brothers, they softened its severity, deciding that they could marry orphaned girls or girls whose fathers were executed for a crime, or enter into a marriage by kidnapping the bride. The Israelites believed that because of such a shameful crime - insulting someone else's marriage - the tribe of Benjamin was unworthy to enter into a legal marriage. However, so that an entire tribe of the people would not perish, they condescendingly allowed such tricks. 117. How much concern our ancestors had for the worthy is evident from the fact that forty thousand men drew swords against their brothers from the tribe of Benjamin, wanting to punish this insult to innocence, for they did not tolerate the defilers of purity. In this war, sixty-five thousand soldiers were killed on both sides and cities were burned. Although the people of Israel were weaker at the beginning, they were not afraid to fail in the war, nor did they stop their indignation against violence against chastity. He was eager to fight, trying to wash away the stain of a shameful crime, even at the cost of his own blood. 20. 118. Is it surprising that the people of God respected what was worthy and proper, when even among lepers, as we read in the book of Kings 632, there was no lack of respect for what was worthy? 119. During the siege of Samaria by the Syrian army, a severe famine began in it 633. The king anxiously examined the guards on the walls. One woman turned to him: “This woman convinced me to bring my son, I brought him, and we cooked and ate him, and she promised to bring her son later, so that we would eat his meat together. Now she has hidden her son and does not want to bring him.” The king was horrified that women ate human flesh, and their children at that! Shocked by the example of a terrible disaster, he sentenced the prophet Elisha to death, considering him capable of liberating the city from the siege and stopping the famine, and besides, the king considered him guilty of preventing the king from killing the Syrians blinded by Elisha. 120. Elisha was sitting with the elders in Bethel and, before the king’s messenger came to him, he said, turning to the elders: Do you see that the son of this murderer has sent to take my head off? (2 Kings 6:32). A messenger entered and brought the king’s command, which spoke of condemnation to death. The prophet answered the messenger: Tomorrow at this hour at the gates of Samaria a measure of the finest flour will cost a shekel, and two measures of barley will cost the same (2 Kings 7:1). The messenger sent by the king did not believe it: “If the Lord rains down from heaven an abundance of grain, even then this cannot happen.” Elisha answered him: “Since you did not believe me, you will see with your own eyes, but you will not eat (2 Kings 7:2).” 121. And suddenly there was a noise in the Syrian camp - the creaking of chariots, the discord of horsemen, and above everything the loud cries of the army and the roar of a great battle; and the Syrians decided that the king of Israel had called the king of Egypt and the king of the Amorites as military allies, and at dawn they fled, abandoning their tents, because they were afraid of being defeated by new enemies who had suddenly appeared, and were afraid that they would not be able to withstand the united forces of the kings. But in Samaria this was unknown, because the inhabitants, overcome by fear and exhausted by hunger, did not even dare to think about such a thing. 122. Four lepers were sitting at the gates of the city, for whom life was torment and death was desired, and they said to each other: “Here we are sitting here and dying, if we enter the city, we will die of hunger, if we stay here, we will not receive any help, we will go to the Syrian camp - and we will find either a quick death or a means of salvation.” They went to the camp, entered - and there was no trace of enemies there. They entered the tents and first satisfied their hunger with the food they found there, and then plundered as much gold and silver as they could carry. Although they were completely absorbed in the spoils, they decided to inform the king that the Syrians had fled, because they considered this more worthy than, without informing him, thievingly indulge in robbery. 123. Having learned this, the people left the city and plundered the Syrian camp, and the enemy's train brought abundance: bread became cheaper, and, as the prophecy said, a measure of the best flour cost a shekel, and two measures of barley cost the same. When the people rejoiced, the very messenger in whom the king found peace was crushed between the joyful streams of those hurrying to enter and the cheerful crowds of those returning - and died, trampled by the people 634. 21. 124. Didn’t Queen Esther expose herself to mortal danger? 635 But for the sake of saving her people from death, she was not afraid of the wrath of the ruthless king, which was both fitting and worthy! The Persian king himself, cruel and arrogant at heart, considered it very fitting to show mercy to the one who reported the assassination attempt being prepared against him, to snatch a free people from slavery and save them from death. He did not spare the one who advised him so inappropriately and ordered the crucification of the one who was second after him and the first among his friends, because he believed that he was disgraced by his insidious advice 636. 125. That friendship is commendable, which cares for the worthy, it should stand above wealth, honors, power. But she does not stand above the worthy one, but follows him 637. Such was Jonathan's friendship: due to his devotion, he did not shy away from his father's wrath and was not afraid of mortal danger 638. Such was the friendship of Ahimelech 639, who, following the duty of hospitality, preferred to die himself rather than betray his friend. 22. 126. So, nothing should be higher than what is worthy; it should not be forgotten even for the sake of friendship. Scripture instructs about the same thing when speaking about friendship. There are many disputes among philosophers 640 whether it is appropriate or not for someone to stand up against his homeland for the sake of a friend, wanting to please him? Is it necessary to break fidelity to an oath out of a desire to please a friend by promoting his well-being? 127. Scripture also says: A stick, a sword, and an arrow of iron, so is a man who bears false witness against his friend (Prov. 25:18). Think about what this means. It is not testimony given against a friend that is condemned, but false testimony. What if someone is forced to give evidence against a friend for the sake of God and for the sake of their homeland? Should friendship really be higher than faith? Should friendship really be more important than love for fellow citizens? In such matters, one must seek the truth so that a friend does not find himself in danger because of the treachery of his own friend, whose loyalty should have protected him. However, a friend should not favor a bad person and should not plot against an innocent person. 128. Of course, if you notice any vice in a friend and it becomes necessary to give testimony, then reprove the friend in private, and if he does not listen, then reprove him openly 641. Good reproof is usually better than silence in friendship. And if a friend thinks that he is offended, you still denounce him; and even if the bitterness of reproaches wounds his soul, still reprove him and do not be embarrassed: It is better to suffer wounds from a friend than the kisses of flatterers. ( Proverbs 27:6 ). So, if a friend is mistaken, rebuke him, but do not leave an innocent friend in trouble. Friendship should be strong, and you should follow your feelings, and not childishly change 642 friends, obeying fleeting moods. 129. Open your heart to a friend 643 so that he will be faithful to you, and your life will be filled with joy: A faithful friend is the medicine for life (Sir.6:16), the gift of immortality. Treat your friend as an equal and do not be ashamed to preempt your friend with your services: friendship knows no pride. Therefore, the sage says: I will not be ashamed to greet a friend (Sir.22:25). Do not leave your friend in hardship, do not leave or abandon him, for friendship is the support of life. And for this sake, let us bear each other’s burdens, as the apostle taught 644, he says this to those who are overwhelmed by a common feeling of love. If a friend's well-being helps all his friends, then why shouldn't friends help their friend in his troubles? We will help him with advice, we will do our best, we will sympathize with him. 130. If necessary, we will endure difficulties for our friend. More than once you will have to experience hostility towards yourself in order to protect an innocent friend, and often you will have to suffer reproach if you resist and object to your friend’s accusations. Do not let this kind of insult offend you; the righteous man said: And if disasters befall me for the sake of a friend, I will bear them (Sir.22:26). After all, a friend is known in trouble, 645 because when everything is going well, everyone turns out to be friends. Just as in the misfortune of a friend, patience and endurance are necessary, so in the well-being of a friend, one must show the will to stop and suppress the arrogance and intolerance of the proud spirit. 131. Finding himself in trouble, Job uttered beautiful words: Have pity on me, friends, have pity (Job 19:21). This is not the voice of the humiliated, but rather the voice of a judge. Unfairly accused by his friends, Job replied: Have pity on me, friends - that is, you must show compassion, and you are oppressing a person whose suffering you should sympathize with for the sake of friendship. 132. So, my children, maintain friendship with your brothers, more beautiful than which there is nothing in human affairs. After all, the consolation in this life is to have someone to whom you can open your heart, with whom you can share secrets, to whom you can entrust the secrets of your heart, to find a person faithful to you, who would rejoice for you in prosperity, sympathize with you in grief, and encourage you in persecution. How good friends were the Jewish youths, whose friendship could not be hindered even by the flame of a blazing furnace 647. We said this above. The words of Saint David are amazing: Saul and Jonathan, beautiful and infinitely dear, inseparable in their life, remained inseparable in death (2 Sam. 1:23). 133. Such is the fruit of friendship; and faith for the sake of friendship cannot be destroyed 648; one who is unfaithful to God cannot be a friend to man. Friendship is the guardian of piety and the teacher of justice, because the superior becomes equal to the inferior, and the inferior becomes equal to the superior 649. There cannot be friendship between people of different morals, because there must be mutual sympathy; the lower must have free will 650 if circumstances require, and the higher must have the ability to humble himself; let the first listen to the other as a peer and equal, and let the other instruct and reproach as a friend - not out of arrogance, but obeying a friendly feeling. 134. Instruction should not be harsh, and criticism should not be offensive 651; friendship must avoid both flattery and arrogance. Love unites you with a friend, you are attached to him and are disposed with all your soul, and you want the two of you to become one 652. You will trust this second “I”, you will not be afraid of it, and you yourself will not demand anything unworthy for your own benefit. Friendship is not a source of income 653, it is full of worthy and pleasant things. Friendship is a virtue, not an advantage, because it is born not of money, but of love, not of an increase in price, but of a competition of goodwill. 135. The friendships of the poor are for the most part better than those of the rich, and often the rich are friendless, 654 while the poor have many. There is no true friendship where there is deceptive flattery. After all, the majority is flattering towards the rich, but no one pretends to the poor. The feelings with which we relate to the poor person are true, and friendship with him does not cause envy. 136. What could be more precious than friendship, which unites both people and angels? Therefore, the Lord Jesus says: Make friends with unrighteous wealth, so that they will receive you into their eternal homes (Luke 16:9). God Himself makes us friends from servants, as He Himself says: You are My friends if you do what I command you (John 15:14). He gave us a model of friendship that we follow: we must do the will of a friend, reveal to a friend our secrets, everything that is in our hearts, and also know his secrets. Let us open our hearts to him, and let him open his to us. That is why I called you friends, because everything that I heard from My Father I revealed to you (John 15:15). So, a friend, if he is true, does not hide anything, he pours out his soul, just as the Lord Jesus poured out the secrets of the Father. 137. He who fulfills the commandments of the Lord is a friend, he deserves this name. He who is unanimous is a friend, because there is unanimity among friends, and there is no one more disgusting than the one who harms friendship. The Lord condemned the traitor’s infidelity, considering it most serious that he did not return good for good and mixed the poison of malice into the feast of friendship. Scripture says: You are a man of one mind with Me, you are My leader and My friend, who always ate sweet food with Me (Ps. 54:14-15). This must be understood this way: it is impossible to tolerate the fact that you, being unanimous, attacked someone who did good to you: After all, if My enemy began to slander Me, I would tolerate it, and from the hater... I would hide (Ps. 54:13). You can run away from an enemy, but it is impossible to hide from a friend if he wants to plot against his friend. We fear the one to whom we do not trust our thoughts, and we are not afraid of the one to whom we have trusted. Emphasizing the hatred of this sin, He did not say: you are My servant, My apostle, but you are of one mind with Me, that is, you betrayed not Me, but yourself, for you and I have one soul. 138. The Lord was angry with the three kings for their disdain for Saint Job, but chose to forgive them for the sake of a friend, so that through friendship the remission of sins would be accomplished. Job asked, and the Lord forgave 655. Thus friendship brought benefit to those who were harmed by arrogance. 139. I have outlined all this to you, my children, so that you will keep it in your souls, and whether it will bring you any benefit, you will see for yourself. In any case, I give you many examples, and almost all of them are from the lives of our fathers. Also in these three books there are many sayings, and if my style is not very elegant, however, the ancient history, briefly stated here, will be very instructive for you. Index of names and place names for the treatise “On Duties” Aaron Bible. – 1.80; 2. 11; 3. 79, 92, 94, 101 Abner bibl. – 2.33; 3.34 Abishai bibl. – 1. 21; 3.33 Absalom bib. – 2.114 Abraham Bible. – 1. 57, 66, 107, 109, 117, 118, 205; 2. 20, 74, 100, 104, 107 Ananias Bible. – 1. 146; 3.74 Antiochus – 1. 197, 199, 202; 2.145 Aristotle – 1. 31, 48, 50, 180; 2.4,6 Achan bibl. – 2. 129, 130 Ahimelech bibl. – 3.75, 124 Benjamin Bible. – 3. 111, 114, 116, 117 Gideon (Jerubbaal) bibl. – 1. 175, 196 David bibl. – 1. 2, 6, 9, 10, 21, 23, 31,34, 94, 95, 114, 118, 133, 167, 171, 175, 177, 214, 221, 236–238, 245, 246; 2. 6, 20, 32, 33–36, 38,43,94, 114, 115; 3. 1, 2, 33, 34, 66, 75, 132 Daniel the Bible. – 1. 178; 2. 11, 48, 55–58; 3. 12 Egypt – 1.107, 250; 2. 54, 74, 79, 81; 3. 12, 92, 93 Eleazar (Maccabee) – 1. 198, 199 Elisha Bible. – 1. 139, 140, 149, 206; 2. 100; 3.5,6, 86–88, 119, 120 Jacob Bible. – 1. 52, 91, 92, 111, 119, 171, 241; 2.20 Jeremiah bibl. – 1.66; 3. 101–103 Jerusalem – 1. 114, 245; 2. 33; 3. 100, 114 Jephthah bible. – 1.255; 3. 78, 80 Israel Bible. – 1. 7, 141, 250, 251; 2. 35,47, 53, 56, 94, 114, 116, 117; 3.61,78, 114, 121 Joshua Bible. – 1. 139, 175, 196; 2.98, 99, 129, 130; 3. 54, 55, 67, 69 Jesus, son of Sirach, Bible. – 1.54 Iliodor bibl. –2. 145–148, 151 Elijah bibliography – 1.206; 2. 14, 100; 3.107 John ap. – 2. 101; 3.103 John the Baptist - 1. 156, 255; 3. 35, 89 Job Bible. – 1. 39,41, 42, 44, 113, 148, 164, 167, 168, 180, 195; 2.20; 3. 131, 138 Jonathan bible. – 1. 167, 171, 196; 2. 36; 3. 61, 124, 132 Jonathan Maccabeus – 1.201 Joseph Bibl. – 1. 66, 76, 112; 2. 54, 56, 59, 74, 79, 83, 85, 87; 3. 39.42 Herod Bibl. – 1.255; 3. 35, 77 Isaac bibl. – 1. 66, 111; 2.20; 3.79 Isaiah bib. – 1. 10, 142 Judas Maccabee – 1. 198, 200 Judith Bible. – 3. 82, 84, 88 Lavrentiy martyr. – 1. 205, 207; 2. 140, 141 Lot of Bible – 2. 100, 105, 107 Maccabees bib. – 1. 196, 197, 202; 2. 145; 3.108 Moses bibl. – 1. 66, 80, 123, 133–135, 139, 179, 202, 246, 251, 257; 2. 10, 13, 14, 31, 32, 56, 57, 98, 99; 3. 2, 55, 79, 92–95, 101, 108 Naboth bib. – 2.17; 3.63 Nehemiah Bible. – 3. 100, 101 Nepphe (Neftar) see Epafar Noah Bible. – 1. 78–79, 121, 171; 3.109 Pavel ap. – 1. 58, 70, 142, 164, 183, 184, 235, 236; 2. 53, 87, 89, 91, 100; 3. 11, 15, 109 Peter ap. – 1. 70, 146, 164, 205, 246; 2. 14, 101, 128 Plato – 1.43; 3. 30, 31 Rome – 1.79; 3. 45, 46, 48–50 Samaria – 3.5, 86, 119–121 Samson bible. – 1. 175; 2. 131 Saul bibl. – 1.214; 3. 33, 34, 61, 132 Semey Bible. – 1. 21, 236, 237 Sixt schmch. – 1. 205, 206 Solomon Bible. – 1. 96, 118, 126, 162, 163, 174, 179, 253; 2. 44, 46, 47, 51–53, 56, 93; 3. 1, 12, 14, 44, 65, 68 Susanna bibl. – 1.9, 68; 3.90 Tullius (Cicero) – 1. 24, 43, 82,180 Index of quotations from the Holy Scriptures to the treatise “On Duties” Life 49:22, 25–26 – 2.85 Deut. 8:3 – 1. 164; 2.92; 3.46 Proverbs 9:10 – 1. 117, 253 Proverbs 17:6 – 1. 118; 2.66 Proverbs 27:6 – 2.50; 3. 128 Sirach. 6:16 – 2.37; 3. 129 Sirach. 22:25 – 2.37; 3. 129 Sirach. 22:2 6 – 1. 172; 2.42; 3. 130 Sirach. 28:2 7 – 2 9 – 1. And 2Mac. 3:33–35, 38 – 2. 148 Matt. 5:6.4, 7, 8, 1 0 –1 2 – 1.59 1 Tim. 3:2–4; 8–10 – 1.246 1 Tim. 4:8 – 1. 184; 2. 23, 27 Index of names to the treatise “On Duties” Antiochus IV Epiphanes (II century BC) - king of Syria in 175–163. BC e. – 1. 199. Antiochus V Eupator (II century BC) - son of King Antiochus IV Epiphanes, king of Syria in 163–162. BC e., was adopted by the commander Lysias after the death of his father - 1. 199. Arius (256–336) - an Alexandrian priest who taught about the creation of the Son from non-existence and in time, the Son is not true God, but only by the sacrament of grace. The followers of his teachings were called Arians - 1. 117 Aristotle (385–322 BC) - the great Greek philosopher, student of Plato, founder and head of the Lyceum, created works in various areas of the natural and human sciences - 1. 31, 48, 50, 180; 2.4,6 Archytas of Tarentum (c. 380 BC) - Pythagorean philosopher, mathematician, politician, contemporary of Plato, mention of their friendship has been preserved - 1. 94 Gerillus of Carthage (330–260 BC) - founder of a separate direction of Stoicism, student of the Stoic Zeno; Cicero mentions him in several of his works: acad. 2:129; fin. 2:43; 4. 36, 40; 5. 23, 73 – 2. 4 Gik (VII century BC) - semi-mythical Lydian king - 3. 30, 35 Gorgias - commander of the Syrian king - 1. 197 Demetrius I Soter (162–150 BC) – king of Syria after the murder of Antiochus V Eupator – 1.200 Diodorus Tarsky (250–110 BC) - head of the Peripatetic school after Critolaus; considered virtue and freedom from pain to be the greatest good - 2. 4 Dionysius the Elder (405–367 BC) or the Younger (367–344 BC) – Syracusan tyrant – 3. 80 Eunomius (c. 330 - c. 394) - Bishop of Cyzicus, affirmed the creatureliness of the Son - 1. 117 Zeno (335–262 BC) - founder of the Stoic school; taught that the highest good is virtue, and life in accordance with nature is happy - 2. 4, 6 Hieronymus of Rhodes (c. 290–230 BC) - philosopher of the Peripatetic school; Cicero often refers to him (see: off. 2:8, 19; acad. 2:129; fin. 2:43; 4. 36, 40; 5. 23, 73) – 2. 4, 6 Jonathan Maccabee - the youngest, fifth, brother of Judas Maccabee, after the death of his brother, headed in 160-143. BC e. armed struggle against the Syrians – 1. 201 Judas Maccabee - after the death of his father, the priest Mattathias, headed in 166-160. BC e. armed uprising of the Jews against the Syrian conquerors – 1. 198, 200 Calliphon (213–128 BC) – Cyrenaic or Epicurean philosopher; considered intellectual pleasure and virtue to be the highest good; Cicero often mentions him (see: fin. 2:19, 34–35; 4. 50; 5. 21; tuse. 5:85; acad. 2: 131, 139) – 2.4 Lavrentiy martyr. - archdeacon of the Roman bishop Sixtus, suffered during the persecution of Valerian - 1. 205–207; 2. 140–141 Lysias - commander, was regent under the young Antiochus V Eupator - 1. 197, 199 Manichaean, or Mani (216–274) - taught about two eternal coexisting principles, light and darkness, good and evil, his followers were called Manichaeans - 1. 117 Marcion (85–160) - heresiarch, taught about the illusory nature of the suffering, burial and resurrection of the Savior - 1. 117 Nikanor - commander of the Syrian king - 1. 197, 200 Orestes is a character from Greek tragedy; together with his friend Pylades, he kills his mother Clytemnestra, avenging her father, King Agamemnon, who was killed by her - 1. 207 Panaetius (180–109 BC) - Greek Stoic philosopher from Rhodes, lived for about ten years in Rome - 1. 24, 31, 180 Pythagoras (VI century BC) - Greek philosopher-mathematician, founded his school in Croton, reminiscent of a closed religious community - 1. 31; about the two Pythagoreans, see – 3. 80 Plato (428/427–347 BC) - the great Greek philosopher, student of Socrates, founder and head of the Academy - 1. 43; 3. 30, 31 Posidonius (135 BC - 50 AD) - Stoic philosopher from Apamea (Syria), student of Panaetius. Lived in Rhodes, his student was Cicero - 1. 24 Publius Cornelius Scipio Africanus (236–183 BC) - Roman general and politician, died in voluntary exile on his estate; in his writings, Cicero often turned to the image of Scipio - 3. 2 Sixtus (Xistus) - Roman bishop in 257-258, suffered with several of his deacons during the persecution of Valerian - 1. 205-206 Symmachus (II century) - translator of the books of the Old Testament into Greek, belonged to the Judeo-Christian sect of the Ebionites - 1.15 Socrates (469–399 BC) - Athenian philosopher, teacher of Plato, Xenophon and many other philosophers - 1. 31 Theophrastus (372–288 BC) - a student of Aristotle and his successor as the head of the Peripatetic school - 2. 4, 6 Epicurus (341–271 BC), the founder of the school, taught that the highest good is freedom from suffering and this is the main pleasure - 2. 4; about the Epicureans, see – 1. 49–50 King and psalmist David. See: Ps.110:10; Proverbs 1:7; 9. 10. Wed: Sir.1:15. Compare: Ps.127:1, and also: exp. ps. 118, 8. 1. See: paenit. 2:67; epist. ex. With. 14:65; uita A. 7–9; and also in Rufinus of Aquileia: hist. eccl. 2:11. See: sacr. 6:26; exam. 5:10; parade 56, 58; Abr. 1:68; Jacob 2.12; exc. fr. 1:9. Wed. in Cicero: off. 1:1–2. Wed. in Aulus Gellius: 1. 15:15–16 (see: Davidson, R. 452). Praise for silence is often found in St. Ambrose (see: uirgt. 80–81; inst. u. 4–5; exh. u. 84–90; expl. ps. 37, 42; expl. ps. 38, 3–13; interp. lob. 2:3–10; expl. Luc. 1:39–42, etc.). For more information about this, see: parad. 56–57. See: exp. ps. 118, 15. 3. See: Daniel 13. St. Ambrose often turned to the image of Susanna and her silence (see: fug. 53; Ioseph 26; exh. u. 87; expi. ps. 37.45; spir. s. 3:39–41 etc.). On the meaning of silence, see Cicero: Catil. 1:16, 18, 20, 21. See: Matthew 26:63; 27:12 ; Mark 14:61; 15.5; Luke 23:9; John 19:9. Under the influence of Philo of Alexandria, St. Ambrose accepts Plato's opposition of the mind to the bodily passions, see: Davidson. R. 455–456. Wed: Rom.7:22; Eph.3:16. See: Sir.28:29; Ps.140:3. Compare: James 3:2–3. Wed. in Cicero: off. 1:134. See: Luke 6:45. Compare: 1 Peter 5:8: Your adversary is the devil. A method of hunting in ancient Rome, when they set the bushes on fire and drove the prey into placed nets (see: Davidson. R. 459). Either an indication that the text was composed of several revised sermons, or, rather, a convention of the genre: a way of giving the text a lively conversational character. Wed. in Cicero: off. 1:137. Wed. in Cicero: off. 1:41, 113. See: interp. lob. 2:5; expl. ps. 38, 9. In the text of 2 Kings 16:5: a man... named Shimei (cf.: apol. 1:30; expl. ps. 38, 7; expl. ps. 118, 7. 23; 10. 4). See: 2 Samuel 16:5–14; 1 Kings 2:8–9, 35–46. Wed: off. 1:236–238. Here begins a brief summary of the theme of the treatise (propositio), gives its title, and indicates the addressees; Wed in Cicero: off. 1:4. Idifum (Idifun) is mentioned in several places of Scripture (see: 1 Chronicles 9:16; 16.41; 25. 1, 3, 6, etc. and in the inscriptions of three psalms: 38, 61, 76). In fact, Posidonius is a student of Panaetius, see Index of names. The use of etymology for exegesis was characteristic of early Christian authors. Wed. etymology of the word officium in Aelius Donatus: ad Ter. Andr. 1:5. 1. The Latin words officium (duty) and efficium (result) differ by one letter. The author also mistakenly associates the word officium with the verb officere (to interfere, to harm). Wed. in Cicero: off. 1:43. – Note. lane Wed. in Cicero: off. 1:7–10, 100, 152–153; 2. 1; 3.96. Here the author retells the provisions of Cicero (off. 1:9–10), in turn retelling Panaetius. – Note. Per. Wed. in Cicero: off. 2:9. St. Ambrose briefly summarizes the views of his predecessors, Panaetius and Cicero. Wed. in Cicero: off. 1:2–3. Wed. in Cicero: off. 1:14, 17, 66, 93–151. Decorus (in Cicero it is used mainly in the form decorum) serves to convey the basic concept of the Stoics “appropriate” (see: Fedorov N.A. The formation of Cicero’s aesthetic vocabulary. pp. 312–313, 432–434, note 181). Discussions about this concept in St. Ambrose see: off. 1:211, 213, 219–225; about the difference between decorum and honestum in St. Ambrose see: off. 1:219–221. Aristotle (385–322 BC), see Index of names. St. Ambrose is referring to Aristotle's Nicomachean Ethics. The idea of ​​borrowing ancient authors from the Old Testament was popular among church authors; see Tertullian (see: apol. 19.47); at the blzh. Augustine (see: doctr. christ. 2:107–108); at St. Ambrose (see: epist. 6:1; 55. 1). Pythagoras (6th century BC), see Index of names. Socrates (469–399 BC), see Name Index. Perhaps a source for St. Ambrose was served by Apuleius (see: flor. 15). Wed. in Cicero: off. 1:60. Wed. in Virgil: Aep. 5:438. See: exam. 6:50; Tob. 27. Wed: off. 1:190; 2. 66; Jacob 2.35; epist. 51:1. Wed: Ps.49:14; 106.22; 115.8; Sir.35:2; Heb. 13:15. St. Ambrose complained about noise during church services (see: uirgb. 3:11–15; expl. ps. 1, 9). Wed. in Cicero: off. 1:15, 17, 93, 102, 104, etc. See Cicero: off. 1:8; 3. 14–16; Wed: fin. 3:59. We are talking about the Stoic terms officium medium aut perfectum, the first is possible for any person, the second - only for a sage. St. Ambrose considers observance of the Old Testament Decalogue to be common to all duties (officium medium), and perfection is possible if one follows the New Testament teaching; see further: off. 3:10. See Cicero for this Stoic principle: off. 1:51. See: Matthew 25:36–40; Job 29:12–14; 29:14; 31:19–20. Wed: Hel. 76; expl. ps. 37, 24; Nab. 36; obit. Th. 16. Entire ch. 12 is dedicated to the righteous Job and echoes another treatise by St. Ambrose “On the complaint of Job and David” (c. 387–389). See: Book of Job // Books of the Old Testament translated by P.A. Yungerova. [T. 3] Educational books. M., 2012. P. 77. See Plato: resp. 358c–d. See Cicero: Ger. 3:8. See: Numbers 16:30, 33; Ps.54:16. Cicero in his “Tusculan Conversations” (2. 16) cites the opinion of Hieronymus of Rhodes that pain is the highest evil (the second book of the “Conversations” is called “On Overcoming Pain”). Epicurus (c. 341–270 BC) believed that the soul is mortal, the gods are indifferent to people, so there is no need to fear them. Diogenes Laertius writes about this (5.32), but the surviving works of Aristotle do not mention this. The Epicureans believed that humans and animals were made of the same atoms. Here St. Ambrose cites the Stoic teaching about God, contrasting both philosophical schools with Christian teaching. Wed. in Virgil: georg. 4:221–222; eel. 4:51; Aen. 1:58, 280. See Homer: II. 15:187–199. This line is from the Vulgate text. Perhaps St. Ambrose is referring to specially arranged rooms in the houses of rich people, where one could find coolness in the heat. Wed. Virgil's description of spring: ecl. 9:40–41; in Lucretius: 1. 354–355; 6.962–964. About divine justice. See: 2 Timothy 2:5. Compare: Cain et A. 1:17; interp. lob 2. 7; exp. ps. 118, 10.30; expl. ps. 36, 17. St. Ambrose considers these words to refer to material poverty (cf. exp. Luc. 5:49–53; apol. alt. 57; Nab. 40, etc.), because the poor turn to God in their troubles. Athletes competed naked and scraped off dirt at the end of the competition. The image of the athlete-ascetic of Christ appears in the epistles of the Apostle Paul: 1 Cor.9:24–27; Phil.3:13–14; 2 Timothy 2:5; 4. 7–8; Hebrews 12:1. St. Ambrose often refers to this image (see: Hel. 78–81; exam. 6:50; parad. 55; Cain et A. 1:17; 2. 9; interp. lob 2. 7–8; sacr. 1:4; epist. 29: 4–6; 75a. 6, etc.). Lit. “enter your name to participate in the competition.” Wrestlers would rub themselves with oil before the competition to prevent their opponent from holding them back. Discus throwers rubbed sand on their hands to prevent the disc from slipping. Wed. in Cicero: off. 1:15; and also in Plato: Phaedr. 250d. Wed. in Cicero: off. 1:122. For more information about the seven ages of man, see: epist. 31:12. See: Ex.4:11; Jer.1:6. Wed. in Cicero: off. 1:134, 140. Wed. in Cicero: de orat. 3:221–223. See further about this: off. 1.84, 104. St. Ambrose often mentions gait, considering it an indicator of the internal structure of a person: Cain et A. 1:14; uirgb. 3:13; uirgt. 13.83. Wed. in Cicero: off. 1:126, 128. Wed. in Cicero: de orat. 3:216–223; orat. 55, 60. Obviously, this man was accepted into the clergy by the predecessor of St. Ambrose by the Arian Auxentius. Wed. in Cicero: off. 1:130–131. See about this in St. Ambrose: epist. 27:5; exam. 3:5; Hel. 66; exp. ps. 118, 7.26; exp. Luc. 6:5. 8; paenit. 2:42. Wed. in Cicero: off. 1:131. Wed: 1 Cor.11:14. Wed. in Cicero: off. 1:126–127. Wed. in Cicero: nat. deor. 2:140–141. Wed. in Cicero: off. 1:129. Wed. in Cicero: off. 1:142. Lat. modestia – modesty, decency, moderation; modus – measure, method. About the ark as an image of the human body, see: exam. 6:71–72; in Philo: quaest. Gen. 2:1–6; in Origen: hom. Gen. 2:6. Wed. in Cicero: off. 1:129; de orat. 2:224. See: No. 116. Wed. in Cicero: off. 1:125. See Cicero: off. 1:126. Wed. in Quintilian: 9. 3:42. Wed: epist. ex. With. 14:97. See Cicero: off. 1:128; and also: de orat. 3:216–223; orat. 55–60. Church ministers (readers, subdeacons, in the Ancient Church also exorcists and gatekeepers) and clergy (deacons, priests, bishops). Lit. external (lat. extraneus), that is, those outside the Church. See below: off. 2:103–108. See blzh. Augustine that St. Ambrose read during his rest (see: conf. 6:3). See note below. to the treatise “On Escape from the World” (21). Wed. in Cicero: off. 1:89, 135–137. This story is given by Cicero: Ger. 1:59–60; tusc. 4:78. See: 1 Samuel 25:2–35 (the story of Nabal and his wife Abigail). See Lucretius: 3. 307–310. See Cicero: tusc. 4:55; in Seneca: de ira 2. 14:1. See Origen: selecta in psalmos 4. 5. Ibid. 1:132. See below: off. 1:228–229. Wed. in Cicero: off. 1:132, 102. Wed. in Cicero: off. 1:136. Wed. in Cicero: off. 1:135. See: off. 2:112–220; 3.76; epist. 36. Wed. in Cicero: off. 1:103–104, 134. Wed. in Cicero: off. 1:133. Wed. in Cicero: off. 1:141. Wed. in Cicero: off. 1:142. See: Gen. 15:1–6; 17:15–21; 18:1–15; 21:1–6. Jacob was a shepherd for Laban, whose two daughters, Leah and Rachel, he took as his wife. Wed. in Cicero: off. 1:15–17. Iustitia, temperantia or pudicitia, fortitudo, prudentia or sapientia are the four virtues that, following Cicero (see: fin. 1:45–50; tusc. 3:17) St. Ambrose considered the most important things in a person, calling them uirtutes cardinales; see: off. 2:49; ex. fr. 1:57; exp. Luc. 5:49; sacr. 3:9; parade 14–23; Isaac 65; Jacob 2.43; Joseph 75; bon. mort. 44; fid. 4:21; Cain et A. 1:24, etc. This list of four virtues is first mentioned by Plato: resp. 427e. For more details see: Davidson. R. 551–552. Arians are followers of the heresiarch Arius (about him, see: Index of names). See below: off. 2:66. St. Ambrose often quoted these lines (see: Abr. 2:37; Iacob 1.37; expi. ps. 48, 17; epist. 10:4; 36.11; epist. ex. pp. 14:86–95). Wed. in Cicero: off. 1:18; and also in Aristotle: metaph. 980a. Wed. in Cicero: off. 1:19. Cicero spoke of mental activity without effort on the part of man; for St. Ambrose, pure knowledge without good deeds is impossible. See Cicero: Plane. 12:29; nat. deor. 1:4, 116. Wed. in Cicero: off. 1:160. Wed. in Cicero: off. 1:157; senect. 7. See: Numbers 25:1–18; 31:1–24. See Cicero: off. 1:37. See Cicero: off. 1:23. For Cicero, the word fides means “loyalty, trust.” See: Matthew 16:24; Mark 8:34; Luke 9:23. Wed. in Cicero: off. 1:42–43. See: exp. Luc. 7:156; paenit. 1:10; epist. 36:14. The basis for Christian generosity is faith, as illustrated by Zacchaeus. See below: off. 2:2–3, 76, 102, 109–111; and also: paenit. 2:84; exp. Luc. 1:18; uid. 27. Wed. in Cicero: off. 1:44. The authority of words is given by the Holy Scripture, see below quotes from the Epistles of the Apostle Paul. Wed. in Cicero: off. 2:54, 65. See below: off. 2:109. Compare: Exodus 16:18 (about manna). Sacerdotium - refers to a bishop or priest, ministerium - to a priest or deacon. The meaning of the verb operari among Christian authors is “to do alms, good deeds”, see: Maignes d’Arnis W.-H. Lexicon manuale ad scriptores mediae et infimae latinitatis. NY, 1977. P. 1564 (reprint: P., 1866). See: Proverbs 9:5. Next St. Ambrose continues the theme of the feast of Wisdom, to which Christians are called. Wed. in Cicero: off. 2:69. Wed. in Cicero: off. 1:51 (Cicero quotes words from the unknown tragedy of Ennius). Wed. in Cicero: off. 1:53–54. Wed. in Cicero: off. 1.55. This quote from St. Ambrose cites in the treatise twice more: off. 2:42; 3.130. St. Ambrose resorts to the rhetorical device of anaphora (repetition of the initial word); cf.: 1 Cor.13:4–8. See: Proverbs 27:6. St. Ambrose quotes this line below: off. 3:128. For more information about this, see below: off. 3:134. Cicero points out that the words about friendship creating one being out of many belong to Pythagoras; see: off. 1:56. Wed. in Cicero: off. 1:18, 60. Gideon, see about him: Judges 6:11 8. 32. Wed. in Ovid: incomitata uirtus (pont. 2:3. 35). Wed. in Cicero: off. 1:62. Davidson notes that St. Ambrose was the first church leader in the West to express the idea of ​​a just war (see: Tob. 51); for more details see: Davidson. R. 607. See: 1 Samuel 17:4, 38–40. Wed: bon. mort. 8. St. Ambrose repeats these words, see: off. 2:11. Wed. in Cicero: off. 1:68. Wed. in Sallust: Catil. 1:2. Wed. in Cicero: off. 1:66. See Cicero: off. 1:73. See: Matthew 10:23. On the spiritual meaning of flight, see the treatise “On Flight from the World” (fug. 17). More about the difference between human diligence (diligentia) and innate talent (diligentia) and innate talent (ingenium) given by God, St. Ambrose writes in his treatise “On Flight from the World” (fug. 48). These terms, commonly used in rhetoric (cf. Cicero: rhet. Her. 3:28–29, 36; de orat. 147 et al.), St. Ambrose uses it in an epistemological sense as a way of comprehending divine truth (sometimes adding the term doctrina or scientia in the sense of knowledge acquired through diligence and talent). See Cicero: off. 1:81. Wed. in Cicero: off. 1:67. In reality, Joshua fought to protect the Gibeonites, with whom he had made a treaty. See: 1 Mac2:38–42; 3:27–4:25. See: 1 Mac 6:43–46. Eleazar was the brother of Judah Maccabee. Paraphrase of the verse (1 Mac. 6:39). See: 1 Mac.3:32–33; 6:17. See: 2Mac.7:1–42. St. Ambrose writes about them in more detail, see: Iacob 2.45–58. Wed: hymn. 11; uirgb. 2:6; epist. 7:36. Oh St. Agnes (Agnes) writes Prudentius, see: perist. 14. About the martyr Lawrence, see: off. 2:140–141; and also: epist. 7:37; hymn 10. Prudentius dedicated the martyr. Lawrence anthem, see: perist. 2. See: Gen. 22:1–19; Acts 7:58–60. Cicero (see: amic. 24) refers his readers to the tragedy of Pacuvius (219–129 BC), who wrote a sequel to Euripides’ “Iphigenia in Tauris.” Wed. in Cicero: off. 1:91. Wed. in Cicero: off. 1:93–151. Wed. in Cicero: off. 1:122, 125. Wed. in Cicero: off. 1:114. Wed. in Cicero: off. 1:116. Wed. below about abstinence from marital relations after ordination: off. 1:248–249. See: 1 Cor.11:4–16; 1 Timothy 2:9–10. Wed. in Cicero: off. 1:96. See Cicero: off. 1:111. St. Ambrose confirms this Stoic thought with examples from the epistle of the Apostle Paul, Christianizing it. Nature for St. Ambrose is a creation of God; nature remained in innocence before the fall of man (see: Davidson R. 652–653). See Cicero: off. 1:97. See Cicero: off. 1:98. After discussing what is appropriate (decorum), the author returns to discussing the virtue of abstinence (see: Davidson, p. 652). See Cicero: off. 1:99; 2.43. Wed. in Cicero: off. 1:100–101. See above: off. 1:5–22, where St. Ambrose examines the lines of Psalm 38. 2–3. Off. 1:233–245 the saint comments on Ps.39:4–7, for the full interpretation of this psalm see: expi. ps. 38. Davidson summarizes these types: the first type is weak people who return insult to injury (off. 1:233); the second - those who have succeeded in virtue, who are silent and do not respond to insult (off. 1:234); the third is those who have achieved perfection, who bless those who insult them (off. 235–238). Davidson sees here the direct influence of Origen (see: hom. ps. 38, 1. 4–5) (see: Davidson. R. 659–660). See: Luke 6:27–28, 35. Wed: Rom.12:14. See note above. to off. 1:21. Wed: John 14:2. See: bon. mort. 45–57. Wed: epist. ex. With. 14:93–94. See: 1 Timothy 3:2; Titus 1:6. See: Matthew 13:13–15; John 12:40 ; Isaiah 6:9–10. See: Exodus 12:15–28; 1 Cor.5:8. St. Ambrose returns to the four cardinal virtues that clergy should possess. See Cicero: off. 1. 152–153. Wed: Lev.19:18; Deut.6:5. St. Ambrose understands the tepk as a part of the soul. See in the treatise “On the Good of Death”: mens animae principale est et uirtus animae est (44); and also: epist. 29:14. See below the example of the widow in Ticinus: off. 2:150–151. Wed. in Cicero: off. 1:31; 3.95. Wed. in Cicero: off. 1:32. See: Judges 11:29–40. Wed. below: off. 3:78–80. Levites St. Ambrose names the deacons, briefly describing their duties in the Church. Perhaps Levi is shown as a type of the Lord. See: Matthew 10:37; Luke 14:26. Wed: epist. 51:2; expl. ps. 1, 13; exp. ps. 118, 15.28; bon. mort. 5:52–57. These words are reminiscent of the Stoic ideal of the sage's self-sufficiency (see Davidson, p. 695). Wed. in Sallust: Catil. 54:6; in Pliny the Younger: epist. 1:8. 14. Wed. in Cicero: fin. 5:73–75. For more information, see: Madec G. Saint Ambroise et la philosophie. R., 1974. R. 171–174. Jerome of Rhodes (c. 290–230 BC), see Index of names. Gerillus of Carthage (330–260 BC), see Name Index. Aristotle (385–322 BC); Theophrastus (372–288 BC), see Name Index. Epicurus (341–271 BC), see Index of names. Calliphon (213–128 BC), see Name Index. Diodorus of Tire (250–110 BC), see Index of names. Zeno (335–262 BC), see Name Index. See Aristotle: eth. 1099a, 1153b. Compare: Jacob 1. 27–29; 2. 36–58. See: Exodus 16:13–36; Numbers 11:7–9; Ps.77:23–29. See: 1 Kings 17:1–6. Crows brought bread and meat both morning and evening. See: Luke 4:25; James 5:17. See: Matthew 17:1–9; Mark 9:1–8; Luke 9:28–36. See: 1 Kings 21:1–29. St. Ambrose created a small treatise “On Naboth.” Wed. in Cicero: tusс. 5:97–102, 106–115. See: Gen. 27:41–45; 28:5; 29:1–30; 34:1–31. See: 2 Samuel 12:19; 13:14–29; 18:14. This phrase contains several allusions to Virgil's lines: Aen. 11:610–611; georg. 2:212–213; georg. 1:1; ecl. 5:36–37. Wed. in Cicero: off. 2:9, 10. See: Matthew 26:14–16; Mark 14:10–11, 43–46; Luke 22:3–6, 47–48; John 12:6; 18:1–8. Wed: exp. ps. 118, 5. 27. Wed. in Cicero: off. 2:11–22. Wed. in Cicero: off. 2:23; and also from the blzh. Augustine: conf. 10:59. Wed. in Cicero: off 2. 31. Wed. in Cicero: off. 2:48. See: Exodus 32:7–14, 30–32. Wed: Ps.89:21; 1 Samuel 13:14. More about the friendship of St. Ambrose says below, see: 3. 125–137. Wed. in Cicero: off. 2:29. See Cicero: off. 2:23. See Cicero: off. 2:31. Wed. in Cicero: off. 2:35. St. Ambrose mentions this episode from 1 Kings 3:16–28 in several of his writings: fid. 3:26; exp. Luc. 10:30; uirgt. 1–3, etc. See: 1 Kings 3:9–12; Wisdom 7:7–15. St. Ambrose emphasizes that the Holy Scriptures are older than the wisdom of the philosophers. St. Ambrose is referring to the trial of Susanna (Dan. 13). See note. to off. 1:115. See Lucretius: 1. 737; and also in Cicero: off. 2:35. Wed. in Virgil: Aen. 10:307. Wed. in Cicero: off. 2:33–34. See: 1 Kings 10:24; 2 Chronicles 9:23. The true Solomon is the Savior. Wed: Luke 8:21; 11:28; Mark 3:35. Wed. in Cicero: off. 2:36. See: Exodus 17:1–16; Numbers 20:2–13; 31:1–54. See: Daniel 6:1–28; 14:23–42. Wed. in Virgil: Aen. 4:13. The doctrine of the four virtues (see note to off. 1:115) became widespread among Christians largely due to this mention of virtues in the Book of the Wisdom of Solomon. St. Ambrose returns to the usual classical term prudentia (cf. sapientia above). For a well-known Stoic saying going back to Socrates, see Cicero: tusc. 5:108. Wed. in Cicero: off. 2:38. Wed: off. 1:33, 190; Jacob 2.35; epist. 51:1. In the Septuagint (ed. A. Rahlfs): performed a miracle among his people. Wed. in Cicero: off. 2:55. See below: off. 2:136–137; and also: exp. ps. 118, 8.41; epist. 68:6; 73. 16. After the assassination of Emperor Valens at Adrianople in August 378, the Goths devastated Thrace, Moesia, and Illyricum, killing Roman citizens or capturing them (see Ammianus Marcellinus: res ges. 31:12–17). The Arian or, more precisely, the Omian community in Milan condemned St. Ambrose for the sale of church vessels for the ransom of captives; see below about this: off. 2:136–143. We accept Winterbottom's punctuation and put a question mark at the end of the sentence so that the irony of St. Ambrose sounded clearer. Wed. in Cicero: off. 2:52. St. Ambrose agrees with Cicero that personal help is more beautiful because it contains virtue. See: Gen. 14. Wed. in Virgil: Aen. 3:54. See: Gen. 45:6. For the first two of the seven lean years, the Egyptians lived on their own supplies. See Cicero: off. 2:52. Wed. above: off. 1:144, 151–168. Wed. in Cicero: off. 2:55–60. See more about the image of Patriarch Joseph: Piredda A. M. La tipologia sacerdotale del patriarcha Giuseppe in Ambrogio // Sandalion 1987–1988. No. 10–11. R. 153–163. For more details see: Ioseph 37–39. In the Greek text of the Septuagint it is ζηλωτός (cf. zelotes in the Latin text). See: Matthew 4:4; Luke 4:4. See: 2 Chronicles 10:1–16. Two tribes: Judah and Benjamin remained faithful to King Rehoboam; the remaining tribes elected Jeroboam king (see: 2 Chronicles 10:19). Wed. in Cicero: off. 2:43. Wed. in Cicero: off. 2:46. Joshua was a servant of Moses (see: Ex.24:13; 33.11; Num.11:28; Deut.1:38). See: Exodus 33:11. See: Deut.1:38; 3. 28, etc. See: Acts 15:39–40; 16:1–3; Gal.2:1. Wed: Ps.81:4; Proverbs 24:11 ; Sir.4:9; Jer.21:12. See above: off. 1:180; and also in Cicero: 2.51. The practice of intercession by the Church was so widespread that from the 390s. the authorities tried to limit the intercessions of bishops for criminals (see: Davidson, pp. 766–768). Examples of the intercession of St. himself. Ambrose see: Vita A. 31, 34, 37; epist. 26:1; epist. 74:25; epist. ex. With. 2–3. Wed. in Cicero: off. 2:64. See: “love hospitality” (epist. 14:105). Compare: Job 31:32. See also above: off. 1:167. The episode when Abraham received the Lord into the house, who appeared to him in the form of three angels, see: Gen. 18:1–15. Wed. in Cicero: off. 2:64. Wed. in Cicero: amic. 23. More about the friendship of St. Ambrose reasons below: off. 3:125–138. See: Matthew 10:42; Mark 9:41. Wed. in Cicero: off. 2:69–71. About the construction program of St. Ambrose, see: Krautheimer R. Three Christian Capitals: Topography and Politics. [Rome. Constantinople. Milan]. M.; St. Petersburg: Aletheya, 2000. pp. 83–88. Wed: Ps.102:15–16; Job 14:2. Wed. in Virgil: Aen. 5:295. See: 2 Samuel 14:25. Wed. in Cicero: off. 2:21, 53. Wed. in Cicero: off. 2:17, 65–85; 1.58. Blzh. Augustine writes about how much time St. Ambrose devoted to litigation (see: conf. 6:3. 1). The saint reports in detail about his participation in court cases in several letters: epist. 24, 56, 63, 68. Here and further, see Cicero: off. 2:71. See: Jesus. Joshua 7:20–26 (in the Achan Synod translation). See: Judges 16:1–22. For more details on the story of Samson, see St. Ambrose: epist. 62. Compare: Rom.12:4–5; Eph.4:16; 5.30. See: off. 1:215–218; 2. 121–123. The practice of using church vessels to ransom captives was known (see Sozomen: hist. eccl. 4:25; Socrates: hist. eccl. 7, 21). St. Ambrose especially emphasizes that the vessels were broken, that is, they could not be used for inappropriate purposes (see below: off. 2, 143). See: 2 Kings 18:13–16; 24:13 ; 2 Chronicles 36:9–10. Oh martyr. Lawrence, see above: off. 1:205–207. Oh martyr. Lawrence, see above: off. 1:205–207. See: 2 Kings 24:8–15; 2 Chronicles 36:9–10. Seleucus IV Philopatra (187–175 BC) was then king, and his brother Antiochus succeeded him in 175 BC. e. High Priest Onias (198–176 BC). See Virgil: Aen. 6:314. See Virgil: Aen. 8:552–553. Perhaps we are talking about con. 385 – beginning 386, when tensions between Valentinian II and Justina, on the one hand, and St. Ambrose, on the other. Now the city of Pavia, not far from Milan. The bishop of Ticinus was then Eventius (mentioned in the “Acts” of the Council of Aquileia in 381). See: Luke 6:15; Acts 1:13. See: John 13:34; 15:12, 17 . Compare: Ps.100:2; and also: spir. s. 3:120. Following Cicero (off. 3:1–4) St. Ambrose begins the third book with a reflection on solitude and leisure (otium – negotium; off. 3:1–7). See: epist. 33:1; uirgb. 2:10. See: Exodus 14:15. Wed. in Cicero: cum tacent, clamant (Catil. 1:21). See: Acts 5:16; 19:11–12. See: 1 Kings 18:1; Luke 4:25. See Cicero: off. 3:2. See: 2 Kings 2:14; 4:16–17 (text refers to Mount Sonam); 2 Kings 4:33–36 (resurrection of the son of the Shunammite); 2 Kings 4:39–41; 4:42–44 (talking about twenty loaves); 2 Kings 6:5–7; 5:10–14 (healing of Naaman); 2 Kings 3:20; 7:16. St. Ambrose refers the reader to Cicero's treatise (see: off. 3:7–32), but he himself does not follow the pattern of his predecessor. Cicero and Panaetius, according to Davidson (see: Davidson. R. 811). See Cicero: off. 3:11. Wed: 2 Cor.1:12; 1 Corinthians 1:18–31. Wed. in Cicero: off. 3:14. See Cicero: off. 3:13; nat. deor. 3:18. 59. See Cicero: off. 3:16. See Cicero: off. 3:14 See Cicero: off. 3:19–21; 5.21 For the etymology of the word “man” (homo), see Quintilian: inst. 1:6.34; in Isidore of Seville: etym. 1:29.3; 11. 1:4; in Tertullian: adu. Marc. 5:10; apol. 18:2. Wed: Gen.2:7. Lat. the word humanitas is etymologically traced back to the word humus (earth), cf: exam. 6:46. See Cicero: off. 3:22. Wed: exam. 6:54–74. Davidson points out that it was more common for the Roman to recline during dinner, leaning on his left hand (see: Davidson. P. 818). Wed: 1 Cor.12:12; Rom.12:4–5. See Cicero: off. 3:23. On the law of nature St. Ambrose also writes in his treatise “On Noah” (94). See: Lev. 19:13 ; Deut. 24:14–15. Wed: epist. 62:3. See: Ex.22:25; Lev.25:36–37; Deut.23:19. See Cicero: Verr. 2:2. 22. See Cicero: off. 3:23. See Cicero: off. 3:25–26 (example of Hercules); tusc. 1:28; fin. 3:65–66. See Cicero: off. 3:25. See Cicero: off. 3:26. See Cicero: off. 3:27. See Cicero: off. 3:42. Wed: 1 Cor.9:24. See Cicero: off. 3:89. See: Gen.1:31. The central part of the third book (off. 3:29–124) is devoted to the thesis that we must strive for what is worthy. See Plato: resp. 2:359c-360b; and also in Herodotus: hist. 1:8–12. Wed. in Cicero: off. 3:38. St. Ambrose speaks about John the Baptist and King Herod (see: Matthew 14:1–12; Mark 6:14–29). Wed. in Cicero: off. 3:19, 49. King David; Wed: Ps.25:4–5. Wed. in Cicero: off. 1.151. Wed. in Cicero: off. 3:51–53. See Cicero: off. 3:50. See Cicero: off. 3:47. See Terence: heaut. 77. Perhaps this prefect of Rome was the Christian Aradius Rufinus (376). Davidson suggests that we are talking about the famine of 384, when Q. was prefect of Rome. Aurelius Symmachus (see: Davidson. R. 834). See about Symmachus and the altar of victory for more details in the notes. to epist. 72, 72a, 73: Ambrose of Milan, St. Collection creativity T. 4. Part 2. M.: PSTGU, 2015. pp. 173–223. We are talking about ships with grain from Egypt. See Cicero: off. 3:74. See Cicero: off. 3:64. See: 1 Kings 21:21–22. See Cicero: off. 3:61, 65. See Cicero: off. 3:17. See: Ex.14; 17:1–7 (Num. 20:1–13); 16. 13–36; Iis. Joshua 6:1–27. The Book of Joshua talks about the king of Ai: Joshua. Joshua 8:29. The Gibeonites had to chop wood and carry water for the Jews and for the altar (see: Joshua 9:21, 23, 27). See Cicero: off. 3:75. This incident occurred in the 2nd century. BC e. with Gaius Canius, deceived by the Sicilian banker Pitius (see Cicero: off. 3:58–59). See Cicero: off. 3:73. See Cicero: off. 3:93. See: Judges 11:30–31. St. Ambrose dwells on this story in detail in his essay “On Virginity” (2. 5–7). For the story of Damon and Phintias, see Cicero: off. 3:45; nat. deor. 3:83. St. Ambrose repeats this story in uirgb. 2:34–35. Wed. story of Judith: epist. ex. With. 14:29; uirgb. 2:24. See: Judith 10:10 – 13:20. The Athenians and Spartans were at odds with each other after the defeat of the Persians in 479 BC. e. (see Cicero: off. 3:49). See Cicero: off. 3:49. See Cicero: off. 3:86. Wed: sacr. 5:3; myst. 50–54. The Book of Tobit says that Raguel gave her in marriage seven times, see: Tob.7:11. St. Ambrose is referring to the rhetorical exercises of Swazoria. See: 2Mac.1:36. This etymology provides the rationale for the holiday of Purim (purification); For more details, see: yav_dzop. R. 879–880. The correct name is Neftar or Neftai St. Ambrose uses it in his treatise “On Elijah.” See: The Book of the Prophet Jeremiah // Books of the Old Testament translated by P. A. Yungerov. [T. 1:] Great prophets. M., 2006. P. 305. See: Luke 12:49; John 7:37–38; 4:13–14. Wed: Hel. 83. St. Ambrose compares Elijah's sacrifice to New Testament baptism. See: Gen.7:21–23. On the flood as an image of baptism, see: sacr. 1:23; myst. 10–11. For a detailed retelling of this story, see: epist. 57 (Ambrose of Milan, St. Collected works. T. 4. Part 2. M., 2015. P. 55–69). In the late imperial period, concubinage was a marriage with a woman of lower social status (see: M. Bartoszek, Roman Law: Concepts, Terms, Definitions. M., 1989, pp. 81–82). The Jebusites lived in Palestine before the coming of the Israelites; Scripture calls Jerusalem the city of the Jebusites (for example: 2 Kings 5:6). Wed. in Virgil: Aen. 1:216. St. Ambrose deviates from the Old Testament story, cf. its version in writing: epist. 57:9. See above about this: off. 1:139–140; 3.86. See: Esther 6:3–11; 7. 9–10. Wed. in Cicero: off. 3:43. See details above: off. 3:75. Wed. in Cicero: off. 3:43–46; amic. 2:36. Wed. in Cicero: amic. 33–34, 67, 74. Wed. in Cicero: amic. 97; in Seneca: epist. 59:9; in Pliny the Younger: epist. 6:12. 3. Wed. in Ennius: Amicus certus in re incerta cernitur (fr. 210, “Hecuba”). Wed. in Cicero: amic. 22; tusc. 5:72; fin. 2:85. See: off. 3:126. Wed. in Cicero: off. 3:43–44; amie. 37. Wed. in Cicero: amic. 69, 71, 72. Wed. in Cicero: amic. 44. Wed. in Cicero: off. 1:137; amic. 88–91. Wed. in Aristotle: “A friend is another self” (Nicom. 1166a, 11706); in Cicero (amic. 80–81). See: spirit. s. 2:154, where St. Ambrose gives this quote. Wed. in Cicero: amic. 30–51. Wed. in Cicero: amic. 52–54.