About virginity

Treatise “On Virginity” (135 chapters) by St. Ambrose of Milan wrote in 377 in response to accusations that he was diminishing the dignity of married life. This work contains the doctrine of the mystical marriage of the soul with Christ. In the introduction (chap. 1-3) the famous judgment of Solomon regarding the child is recalled. Women here are allegorically interpreted as faith and temptation. Chapters 4-41 examine an episode from the Book of Judges about the sacrifice of the daughter of the Jewish judge Jephthah. St. Ambrose condemns the cruelty of a father who did not try to save his daughter, and is surprised that such cruelty usually does not raise objections, while the desire of parents to dedicate their daughters to God often meets with misunderstanding. Further, virginity is praised and it is stated that it was virgins who were honored to be the first to see the Resurrection of Christ. The saint does not reject marriage, but prefers the virgin life to it: “The bonds of marriage are good, but, nevertheless, they are bonds; marriage is good, but, nevertheless, its name comes from the word harness, and worldly harness, so that there is more desire to please the husband than God” (chapter 33). The conversation ends with a call not to interfere with the virgins’ desire for celibacy, even if they are very young. Chapters 42-98 contain a discussion of the Book of Song of Songs. The image of a girl wandering around the square in search of a groom is, in particular, interpreted as a soul that is looking for Christ outside the Church. God must be constantly invoked through prayers; a strong soul is like Aminadab’s chariot, the 4 horses in which are 4 passions that must be tamed. Chapters 99-104 contain reflections on Christ the healer using the example of the Gospel story of the bleeding woman. Chapters 105-135 contain a conversation on the feast of the holy apostles Peter and Paul. St. Ambrose discusses the flights of souls and how to rule them, calling on virgins to imitate the apostles. *This publication presents a translation from Latin by D.E. Afinogenova, prot. A. Grinya, M.V. Gerasimova. **The title of the essay in Latin is De virginitate. 1. 1. The ancients have a story about that glorious court of Solomon 1 when two women litigants turned to him; one of them, turning around in her sleep, strangled her child and laid claim to a stranger; the other, nourishing genuine love and not knowing her guilt, rightfully considered her son to be hers. Since both of them stubbornly stood their ground, the investigator hesitated in his decision 2 . Solomon, of course, could not be a judge of the secrets of the heart when the thoughts of both litigants were still unknown to him. And so, confused, he ordered the sword to be drawn and, ordering the servants to pretend to show a sad look while performing their duties, he ordered the child to be cut in half, so that each mother could receive half. When the woman, who demanded someone else’s child, heard this decision, she not only remained calm, but even asked to dissect the child, because she did not care about maternal feelings. On the contrary, the one who knew that the child was hers, and was not at all afraid that she would lose the case, but that she would lose her son, expressed concern not for her own consolation, but for the child: she began to beg that the child would be better handed over unharmed to someone else’s mother, rather than, cut into pieces, returned to her. Then Solomon, who explored the secrets of the heart not by the power of divine greatness, but as a man, with the help of evidence, decided that the child should be returned to the one in whom the pain had exposed the real mother; and the one who was not touched by compassion for the child doomed to death, he declared alien to him by nature, for he saw that affection was alien to her. 2. So, the truth was not hidden, but was clouded by the pretense of the second woman, and for a long time the good mother languished in uncertainty until the judgment was made. Although all this was educational 3 and happened in times past, it is nevertheless described for our instruction, 4 so that we can understand that everything fictitious can be revealed and everything fictitious can be revealed. 3. So, these two - after all, we decided not to talk about women in this place 5, so I say: these two things mean faith and temptation. Temptation, which from the beginning was the culprit of universal error, 6, I say, after having lost its own offspring due to the vice of carnal life and mental sleep, 7 tries to steal the fruits of someone else's offspring. So, while temptation carries on the battle, faith wavers, until the sword of Christ makes the secret movements of the soul evident 8 . What kind of sword of Christ is this? This is the sword about which it is written: I came to bring a sword to the earth (Matthew 10:34). This is the sword about which it is written: And a weapon will pierce your own soul (Luke 2:35). Find out what kind of sword this is and what kind of weapon this is: the Word, it is said, is alive and active and sharper than any sharp sword; it penetrates to the dividing of soul and spirit, joints and marrow (Heb. 4:12). A good sword is the word of God 9: good in the sense that it, as one who tests hearts and wombs 10, can separate lies from truth and does not destroy those whose souls it has pierced, but saves 11. 4. Now, all this is said from the book of Kings, accepted from the circumstances of the case, borrowed from history, taken from the testimony of conscience, and received from faith. We will now look at a number of passages already covered 12 from the Book of Judges. Of course, the story of infanticide was not offered to idle ears. But let's repeat the story itself 13. 2. 5. The Jews had a judge named Jephthah 14. Worried about the uncertainty of the state of military operations and experiencing fear of the unknown outcome of the battles, he made a vow of this kind: if he repelled the enemies, he would sacrifice to God, to whom he owed his triumph, the first thing that caught his eye when entering the house. And so, having won the battle and scattered the enemies, he returns home, and on the very threshold he is met by his daughter, remembering piety and not knowing about the vow 15. The father immediately remembered his promise and, at the thought of it, began to regret that he had sworn to fulfill his vow. Ah, my daughter! - he said, - you defeated me; I have opened my mouth for you before the Lord. And she: O father, if for me you have opened your mouth before the Lord, do to me what your mouth has spoken (Judges 11:34-35). And she demanded a delay, but only for two months, 16 until, having ascended the mountain, she mourned her virginity. When two months had passed, she returned to her father. He fulfilled his vow: these are the words that need to be expressed, since Divine Scripture did not tell us about the actual fulfillment of the vow and avoided mentioning the murder of a loved one. 6. So, what? Will we approve of this? No way. But at the same time, although I do not approve of murder, I nevertheless notice fear and apprehension in myself at the thought of breaking my vow. Moreover, it was also said to Abraham: Now I know that you love the Lord your God, for you did not withhold your only son (Gen. 22:12). So, you have a testimony that teaches you that you should not be presumptuous in making promises. Indeed, in the same place it is clearly stated that murder is not pleasing to God, and instead of a son, a ram is offered 17 so that he should be sacrificed, and not the son. 7. Consequently, Jephthah had an example that he could follow in the conviction that human blood does not appease the Lord. And in fact, in the same speech addressed to Abraham, the Lord teaches that we must place the duty of piety above the lives of children: parents should dedicate children to God 18, but should not slaughter them. And precisely in that case, when the daughter was so much concerned about her father’s vow, why shouldn’t the father hesitate in killing his daughter? If she was afraid of her father’s lies, then why wasn’t he afraid of his daughter’s death? 8. Someone will say: for what purpose does God not allow murder to occur in one case, but allows it in another? Is God partial? 19 No, on the contrary, He pays attention to merits and virtues. Of course, while the advice remained uncertain, revelation should have indicated how it was necessary to act in this case and what should serve as an example in others. But since the example preceded it, there was no need to give explanations to the revelation: the example of the previous event had already shown how one should have acted. 9. Or, perhaps, because the nature of the merits was not the same, and hence the events themselves. The father grieved, the daughter cried; both of them doubted Divine mercy. Abraham did not grieve and did not give in to his parental feelings; Having heard the Divine revelation, he did not postpone the sacrifice, but hastened to fulfill it. Isaac did not hesitate when he followed his father, barely keeping up with him; he did not cry when he was bound, and did not demand a delay when he was laid on the altar 20 . Where faith is more obvious, there mercy is more abundant. And it is good that Isaac did not mourn his father’s action, for it was his mother’s laughter 21 . Because of such a fiery determination, it was commanded to sacrifice a ram instead of Isaac, since he himself did not postpone his sacrifice, he did not doubt Divine mercy and did not worry about his doom to be sacrificed. So, no one was found who would interfere with the will of the father, because everyone considered it their duty to fulfill the proclaimed command. 3. 10. And so a bloody sacrifice is sacrificed, and no one prevents it, but a sacrifice of chastity is offered, and there are those who forbid this to be done. The father promised to commit the murder of a loved one - and he is allowed to do so. The father made a vow of virginity to his daughter - and the impulse to such a pious offering causes hatred. There the daughter shed her blood with sorrow in fulfillment of her father’s oath, but here with us such a pious vow is not given permission either by hereditary gift or by private expression of will 22. 11. We are even accused of this. What exactly? – The fact is that we have banned illicit marriages. But in this case, let John the Baptist be accused of the same thing. And even if there is nothing else in us worthy of praise, only one thing in us is condemned: that for which the prophet is praised. Should we really be ashamed of the beginner? 23 Do you remember why he suffered martyrdom? The reason for his suffering was this. You should not, he said, have her as your wife (Matthew 14:4). If this is said about a man’s wife, what can be said about a dedicated virgin? If this is what the king is told, how can he tell it to private individuals? Thank God there is no Herod here; Oh, if only there were no Herodias! 12. So was it really impossible to talk about virginity? And why is it written: defend the fatherless and plead for the widow (Is. 1:17)? And why is it written: Fathers of the fatherless and judges of widows? 24 Is it on this basis that we will abandon and even condemn those who have given themselves over to chastity and innocence? 13. And even among the pagans themselves, at their altars and sacred hearths 25, virgin life is common; and those who do not have pious deeds do not have chastity in thoughts 26, but their bodily virginity is glorified 27. So, no one will keep virgins from pagan ceremonies, but virginity will be excommunicated from the Church of God? There they are forced to do what they have not been taught, here what they cannot help but learn is forbidden? 28 There they are turned away from marriage by rewards, but here they will be forced into marriage by iniquities? They seize you there by force, and here you are forcibly not allowed to confess? And the patience of the priests may be such that, if necessary, the sacrament of chastity is punished by death 29 . 14. Note that virgins were honored to see the resurrection of the Lord before the apostles. At least that’s what today’s reading teaches. When the Body of our Lord Jesus Christ, as John says, was laid in a new tomb 30, and, according to the book of the Gospel of Matthew, Joseph laid the Body of the Lord in his tomb 31, the virgins watched this 32. And Matthew spoke well about the new tomb, so that no one would think that someone else had risen from the old tomb 33 . It is also good that, according to the Spirit, He was laid in the tomb of the righteous, 34 because Christ rises from the dead in a renewed state of righteousness. It’s even good that the coffin, as Scripture says, was someone else’s; for the Lord did not seek His own grave. Let those who are under the law of death have graves, but the Conqueror of death did not have His own grave 35; He who took trophies from death did not need a grave. Mary saw the resurrection of the Lord; She was the first to see Him and believe. Mary Magdalene also saw, although she showed hesitation 36. 4. 15. Here you will pay attention to the following important question: you, virgins, should not doubt the resurrection of the Lord. Look, merit is produced not only by bodily virginity, but also by intactness of thought. In fact, Mary Magdalene was not allowed to touch the Lord 37 because she wavered in her faith regarding the resurrection. Therefore, the one who touches Christ is the one who touches Him by faith 38 . 16. Magdalene stood outside the tomb and wept (John 20:11). He who is outside cries; the one inside did not know how to cry. She cries because she does not see the Body of Christ and thinks that it has disappeared, on the grounds that she herself does not notice it. So Mary is outside, but neither Peter nor John were outside. They hurried and went inside, and therefore did not cry, but left with joy 39 . The one who did not enter cried, did not believe and thought that the body had been taken away by deception, and even when she saw the angels, she did not think that she needed to believe. That's why the angels say to her: Wife! Why are you crying? Whom are you looking for (John 20:13, 15)? This is what the angels say, and the Lord later repeated this question in the same words; this is so that you may know that the words of the angels are the commandments of the Lord 40. 17. Then the Lord repeated the same words as I said, saying: Woman! Why are you crying? Who are you looking for? The one who did not believe is the wife 41; for he who believes grows into a perfect man, to the measure of the full stature of Christ (Eph. 4:13). “Wife,” he says, but here it is not gender that is condemned, but doubt 42. And it’s good that the woman doubted, while the maiden already believed. Why are you crying? This means: You, being distrustful of Christ, are the cause of crying for yourself, you yourself are the culprit of sobs. You cry because you do not see Christ: believe and you will see Him. Christ is near you; He never withdraws from those who seek Him. Why are you crying? This means: it is not tears that are needed, but living faith worthy of God. Don't think about mortals - and you won't cry; Do not think about perishable things - and you will have no reason to cry. Why do you cry when others are happy? 18. Who are you looking for? That is, don’t you see that Christ is near you? Don’t you see that Christ is the power of God, that Christ is God’s wisdom (1 Cor. 1:24), that Christ is holiness, that Christ is purity, that Christ is purity, that Christ is born of the Virgin, 43 that Christ is always from the Father, with the Father and in the Father, that He is begotten and not made, that He is not alien, but always beloved, true God from true God? 19. They took away, it is said, the Lord from the tomb, and I do not know where they laid Him (John 20:13). You are mistaken, woman, when you think that Christ was taken from the tomb by others, and was not resurrected by his own power. No, no one took away the power of God, no one took away the wisdom of God, no one took away the glorious purity. No, Christ is not carried away from the tomb of the righteous, and from the solitude of His virgin, and from the hiding places of pious thought: and if anyone wanted to carry Him away, they were not able to do it. 20. Then the Lord says to her: Mary! Look at Me 44. While she did not believe, she was a woman, but when she begins to change her mood, she is called Mary 45, that is, she receives the name of the One who gave birth to Christ; she is, after all, the soul that spiritually gives birth to Christ 46 . Look, he said, at Me. He who looks at Christ is corrected; He who does not see Christ is mistaken. 21. And so she turned, looked and said: Rabbi, which means: Teacher (John 20:16). Whoever looks is converted 47 ; whoever turns, looks more closely; whoever sees succeeds. That’s why she calls Him Teacher, Whom she considered dead, and talks with Him, Whom she thought she had lost. 22. Do not touch Me, he says (John 20:17). This means: although the beginning of correction has been made, the feeling of doubting does not touch Christ. Do not touch, he says, Me, that is, do not touch the power of God, the wisdom of God, the glorious purity and venerable purity. 23. But go to My brothers (John 20:17). What does this mean if not “don’t cry while standing outside”? Go to the chosen and reverent servants of God and say to them: I ascend to My Father and your Father, to My God and your God (John 20:17). Doesn't this mean to say: here, wife, don't ask questions? Ask those who are more perfect, let them tell you what is the difference between My Father and your Father. For He who is Father to Me by Divine birth is also your Father by adoption. With words to My Father, the Son of God separated himself from the creatures. With words to your Father, He pointed out the grace of spiritual adoption. In the same way, with words to My God, He points to the mystery of His incarnation, in order to call His Father God by nature because of the mystery of the incarnation 48. When He also speaks to your God, He indicates the success of His work in us. 5. 24. And truly, Christ became our God for us and for this he suffered, since the virgins, in order to preserve their integrity - not to mention other things - are ready to sacrifice their lives. I say nothing about the cause, I say nothing about the personality; for where the grace of the Lord is, there must also be the peace of the Lord. I do not accuse anyone publicly, but come out to defend myself. We are accused, and, if I’m not mistaken, most of you are our accusers 49 . I wish to expose their mood more than to point out their names. The reason for the accusation is that I incline towards virginal purity. Whoever accepts this reluctantly betrays himself. 25. You, they say, teach virginity and convince many people 50. Oh, that I would be convicted of this crime, oh, that it would be confirmed that such a great offense had taken place! I would not be afraid of hatred if I knew that my beliefs had an effect. It would be better if you convicted me with examples, rather than amaze me with words! And I am only afraid that it might turn out that I have surrounded myself with traitors who extol me with praises alien to me. 26. You, they say, prevent girls sanctified by the holy sacraments from getting married. Oh, if I could prevent betrothed couples from getting married! 51 Oh, if I could change the veil 52 to the sacred veil of chastity! 53 Does it really seem an unworthy act that consecrated virgins are not diverted from the sacred altars for marriage? And is it not permissible for those who are allowed to choose their groom to give preference to God? So, the state of affairs in relation to me is changing: what has always constituted the glory of the priests, namely, planting the seeds of chastity, inciting the desire for virginity - all this is imputed to me as dishonor. 6. 27. I ask why this is condemned: is it because it is shameful, or because it is new, or because it is useless? If it is shameful, then it means that all vows are shameful, then the life of angels, to which the grace of resurrection is similar, is shameful; for those who do not marry and do not marry 54 will be like angels in heaven (Matt. 22:30; Mark 12:25). And, in any case, the one who condemns this also condemns the desire for resurrection. But what is set for people as a reward cannot seem shameful; one cannot help but like the beauty of that thing, the truth of which is obvious both by its fruits and by its promise. 28. But let us assume that the call to virginity is not shameful. Is it new? We, of course, rightly condemn all those innovations that were not the teachings of Christ, and Christ is the way for the faithful 55. So, if Christ did not teach what constitutes our teaching, then we will consider it shameful. Let us consider whether Christ taught chastity, or perhaps He considered it necessary to reject it. And there are, He says, eunuchs who made themselves eunuchs for the Kingdom of Heaven (Matthew 19:12). There is, therefore, a glorious army 56 that fights for the Kingdom of Heaven. So, even then the Lord taught that there must be an immaculate desire for chastity. 29. Then the apostles, noticing that chastity stands above other virtues, say: If this is a man’s duty to his wife, then it is better not to marry (Matthew 19:10). With these words they expressed the judgment that the burden of conjugal bondage is heavy, and therefore they preferred the grace of true chastity. But the Lord, knowing that chastity, proclaimed to all, should be an object of imitation for a few, 57 said: Not everyone can receive this word, but to whom it is given (Matthew 19:11), that is, chastity is the lot of the multitude and is not an ordinary phenomenon; and it is not allowed for the sake of weakness, but is bestowed for the sake of virtue 58 . Finally, when He said: And there are eunuchs who have made themselves eunuchs for the Kingdom of Heaven (Matthew 19:12), he said this in order to show that the manifestation of chastity is not a property of ordinary virtue: whoever can accommodate, says, let him accommodate (Matthew 19:12). 30. And so, after these words, children 59 are brought in for blessing, who, as not involved in vice, by the very innocence of their age, have retained the gift of chastity. Indeed, such is the Kingdom of Heaven (Matthew 19:14), who, through ignorance of vice, approaches childlike purity and, as it were, a childish nature. So, virginity is approved even by the heavenly voice, and, according to the commandments of the Lord, one must strive for it. 31. Let us, on the basis of this passage, imitate the teaching of the Divine voice. True, it was mentioned above that marriage should not be dissolved, unless because of adultery, 60 however, in subsequent words, Christ added the thought of beauty and the gift of chastity in order to teach that marriage should not be condemned, but revered, but that the desire for chastity should still be given preference over marriage. And in fact, who would turn away from the truth so much as to condemn marriage? And who is so alien to reason that he will not notice the hardships of marriage? After all, the unmarried and virgin cares for the Lord, so that she can be holy in both body and spirit; but a married woman cares about worldly things, how to please her husband (1 Cor. 7:34). 32. And although, when she gets married, she does not commit a sin, however, in addition to the indicated sorrows, she will also have sorrows 61 in the flesh (1 Cor. 7:28): severe pangs of childbearing, severe worries about raising and educating children 62. Thus it was prescribed in advance that they should not evade punishments of this kind; Meanwhile, many, having experienced the pangs of birth, say that they refuse marriage; Likewise, many husbands cannot bear the burden of marriage and turn away from their spouse due to hostile feelings. That is why the apostle said above: Are you united with your wife? Do not seek divorce (1 Cor. 7:27). And he says well: united, because husband and wife are bound together as if by some kind of love obligation and united as if by some kind of bridle of love. 33. So, the bonds of marriage are good, but, nevertheless, they are bonds; marriage is good, but, nevertheless, its name comes from the word harness, and worldly harness, so that there is more desire to please the husband than God. But still the wounds of love 63 are good and should be preferred to kisses. In fact, reproaches from a friend are more useful than the free kisses of an enemy 64 . So Peter inflicts a wound, and Judas gives a kiss 65; but the kiss of the latter serves him as a condemnation, and the wound of the former leads him to correction; in the kiss of the latter the poison of betrayal is poured out, and the tears of the former wash away the crime. Therefore, in order to point out in prophetic speech the good consequences of the wounds of love, the Church says in the Song of Songs: for I am wounded by love (Song. 2:5, 5:8). 34. So, let him who has chosen marriage for himself not condemn chastity; Let no one who follows chastity condemn marriage either. After all, the Church has long condemned hostile interpreters of this opinion, 66 that is, those who dare to denigrate the marriage union. Listen to what the Holy Church says: Come, my brother, let's go out into the field, let's rest in the fortress, in the morning we'll go to the vineyards and see if the vine has blossomed (Song. 7:11-12). There is a lot of fruit in the field, but the best is the one that abounds in both fruits and flowers. This is precisely the field of the Church, abundant in various gifts. Here you see shoots blooming with the flower of virginity, and there, like groves in meadows, widowhood has risen powerfully; in another place you will see, as it were, a church field, filling the granaries of the world with the generous harvest of marriage, and like the grape presses of the Lord Jesus, overflowing with the fruits of the marriage vineyard, abounding in the gifts of a faithful marriage. 7. 35. So, the desire for chastity is not shameful and not new. Let's see if it will be necessary to recognize it as unhelpful; after all, some, I heard, said that the world could perish from it, the human race could end and marriage ties could weaken. I ask: was anyone really looking for a wife and did not find her? Have there ever been wars over a maiden? 68 And did anyone die because of her? Meanwhile, a lot happens because of the marriage: the wife’s lover has to be captured, and the kidnapper has to be called to battle 69 . And all this always caused harm to the state. Because of the dedicated virgin, no one was condemned; after all, chastity is not restrained by punishment, on the contrary, it is increased by piety and protected by faith. 36. If anyone thinks that the human race will become impoverished as a result of the dedication of maidens, let him think about this: where there are few virgins, there are fewer people; and where the desire for chastity is stronger, there are comparatively more people. Look how many virgins the Church of Alexandria - the Church of the whole East and the African Church - usually dedicates every year. Fewer people are born among us compared to how many virgins are dedicated there. According to the customs of the earthly circle itself, the virgin way of life is not considered useless, 70 especially after salvation came through the Virgin in order to make the Roman world fruitful. 37. And if anyone forbids this, then let him also forbid wives to be modest, because intemperate ones can give birth more often. Let no one remain faithful to her husband during his absence, so as not to reduce future offspring and not miss the age of most frequent childbearing. 38. But maybe then the path to marriage will become more difficult for young men? Why? Maybe even easier. So I want to talk with those who are convinced of the need to interfere with virgin life. So who are they: those who have wives, or those who do not? If these are those who have wives, then they, in fact, have nothing to fear; after all, their wives can no longer become virgins. If those who do not have, then they should not be offended, because they are only still counting on marriage with someone who does not intend to get married. Or maybe it is the fathers, preoccupied with the marriage of their daughters, who have a hard time accepting the dedication of virgins? But they, in fact, have nothing to fear, if only they follow my advice. Among the few girls, their daughters are more likely to be married. 39. Many also say that virgins need to be covered with a veil at a more mature age. I also do not deny that caution must be observed in the matter of initiation and that a virgin should not be initiated recklessly. Let him, of course, look, let the priest look at the age, but at the age of faith and modesty. Let him look at the maturity of modesty, find gray-haired firmness, senile stability of morals, years of modesty, the spirit of innocence - and only then devote it, if at the same time the supervision of the mother is still reliable and the care of others is prudent. If all this is evident, then it means that the virgin has no shortage of gray hairs; if this is not the case, then let the girl be considered still young, but not by her years, but by her morals. 40. So, it is not the blooming age that is rejected, but the spirit that is tested. Without a doubt, it was not old age, but virtue that glorified Thekla 71. And why should I expand further, since every age can be pleasing to God and turn out to be perfect for Christ? 72 In a word, we believe that it is not virtue that serves as an appendage to age, but, on the contrary, age to virtue. And do not be surprised at the confession of faith on the part of very young people, since you can read about the sufferings of young women; for it is written: From the mouths of babes and those sucking milk You have brought forth praise (Ps. 8:3). Do we really doubt that youth can follow the abstinence of Him Whom infants confess through their martyrdom? We seem to consider it incredible if virgins of marriageable age 73 follow Christ into His Kingdom, while even children followed Him into the wilderness; for, as we read, four thousand people were fed, as we read, with five loaves, 74 besides women and children (Matthew 14:21). 41. So, do not forbid children to come to Christ, because they also accepted martyrdom for the name of Christ: for of such is the Kingdom of Heaven (Matthew 19:13). The Lord calls them, and you hinder them? After all, the Lord said about them: do not hinder them from coming to Me (Matthew 19:14). Do not hold back the young virgins, about whom it is written: therefore the young women loved you (Song.1:2) and brought you into their mother’s house (Song.8:2). Finally, do not separate children from the love of Christ: even those who were imprisoned in their mother’s womb testified about Him in prophetic jubilation. 8. 42. Even at the very beginning of the Church, crowds were looking for Him. For what reason? Because He, by laying on His hands, as it is said, healed them (Luke 4:40). And neither a special place nor a special time is chosen for healing. For healing should not be neglected at any time or place. The angel welcomes Mary into the house 76; in the house, David is anointed as a prophet 77. And Christ heals everywhere, heals everywhere: on the way, in the house, in the desert. On the way, she who touched the hem of His garment is healed, in the house the daughter of the ruler of the synagogue is resurrected, in the desert an entire crowd is healed 78 . Finally, we read the following: when the sun set, all who were sick with various diseases brought them to Him, and He, laying His hands on each of them, healed them (Luke 4:40). So, He healed both in the desert and when the sun had already set, and He healed by laying on His hands in order to reveal Himself both as God 79 and as Man. It was not in vain, therefore, that when the day had already come, the people sought Him (Luke 4:42). 43. I pay attention to order. When the sun set, the sick were brought to Christ, but when the day came, the people looked for Him (Luke 4:42). When, if not during the day, is Christ found? And he who walks in the light 80 does not depart from Christ. So, the night was still resounding with the groans of the sick, and the day brought faith to the people and joy to the healed, so that what was written would be fulfilled: In the evening there will be sorrow, but in the morning joy (Ps. 29:6). And in fact, what joy could be greater for the people than that by virtue of which they followed Christ even into the desert? 44. In this case, He teaches that the perfect should be free from vanity; and He did not shy away from the multitude of those seeking healing, but from being vainglorious in works. Therefore, if we want to be healthy or to be worthy of healing, we must avoid luxury and frivolity, as if this life were a dry and meager land, and the body is thirsty, and follow Christ, who shunned pleasures. 45. Let us follow Christ during the day. The day of the Church came, which Abraham saw and rejoiced (John 8:56). So let us follow Christ during the day; for He cannot be found at night. On my bed, it is said, at night I sought the one whom my soul loved: I sought him and did not find him; I called Him and did not hear me (Song.3:1). 46. ​​Christ is not found in the squares and streets. At least, she who said: I will get up, go and walk around the city, through the squares and streets, and will look for the one whom my soul has loved, could not find Him either in the squares or on the streets. I looked for him, and did not find him; I called him, and he did not hear me (Song.3:2). So, in no case will we look for Christ where He cannot be found. Christ is not in the square. Christ is peace, but there are quarrels in the square; Christ is truth, but in the square there is injustice; Christ is a worker, but in the square there is vain idleness; Christ is love, but in the square there is ill will; Christ is fidelity, but in the square there is deception and treachery; Christ is in the Church, and there are idols in the square. And so that the widow whom we mentioned in another book 81 knows that I said this not for the purpose of reproach, but for the purpose of exhortation, and that I am not cruel, but caring, let her, for the sake of peace, remember that in the Church they treat a widow fairly, but in the square they deceive her. So, let's avoid squares, let's avoid streets. 47. Let prudence never separate from you, so that it will protect you from a strange and wicked wife... After all, she looks through the window from her house in the square (Proverbs 7:4-6). Let's avoid the streets. Indeed, not only is it offensive not to find the One for whom you are looking, but in most cases it is harmful to look where you should not: to look in the houses of men who falsely assume the name of teachers, to look rather with shamelessness than with modesty. 48. So, following the example of the Church, let us be careful so that we do not meet those guards 82 who are going around the city. It is said that the guards going around the city found me; They beat and wounded me, the guards of the walls took my cloak from me (Song. 5:7). Not herself, daughters, not herself, I say, the Church receives a wound, but in the person of us, daughters. So, let us be careful that our fall does not become a wound for the Church and that someone does not take off our cloak 83, that is, the garment of prudence and a symbol of patience, which rejects addiction to softer clothing. For those who wear soft garments are in the palaces of kings (Matthew 11:8). And Christ gave us the cloak with which He clothed His apostles and His Body. He commanded to give it to you too, so that if someone asks you for a tunic 84, you could give him a cloak, that is, convey the symbol of your wisdom and, as it were, clothe the one who was previously naked with the clothes of your prudence. 9. 49. So, daughters, let us seek Christ where the Church seeks Him: on the fragrant mountains (Song. 8:14) 85, which, by the sublimity of their deeds, exude a pleasant aroma of life from the heights of merit 86. After all, he avoids the streets, avoids the crowd and noise, as it is written: Run, my brother; be like a roe or a young deer on the fragrant mountains (Song. 8:14). Hateful to crawling worms, fleeing from dogs and hostile to snakes creeping on the earth, He desires to dwell only at the height of virtues 87, desires to dwell only in such daughters of the Church who can say: for we are the aroma of Christ to God (2 Cor. 2:15); but to some He is the savor of death unto death (2 Cor. 2:16), to those who perish; and only for some He is the savor of life unto life (2 Cor. 2:16) - this is for those, of course, who inhale the fragrance of the Lord’s resurrection through living faith. 50. The fragrant mountains are those who took the Body of the Lord Jesus and wrapped it in swaddling clothes with incense (John 19:40); for all those who believed that Christ died, and was buried, and rose again, entered from the heights of virtue to the very pinnacle of true faith. So where is Christ found? Of course, in the heart of a prudent priest 88. 51. And since we are talking about the desert here, 89 it is in it that one should look for the One who Himself points to it, saying: I am the flower of the field and the lily of the valleys, like a lily among thorns (Song. 2:1). This is another place where the Lord usually dwells; and there is not even one such place, but many. I, he says, am a flower of the field, for He often visits the openness and simplicity of immaculate thought 90. And the lily of the valleys - and indeed, Christ - is the color of humility: not luxury, not pleasure, not licentiousness, but the color of simplicity, the color of humility. Like a lily among thorns - and in fact, is it not among painful labors and spiritual sorrows that a fragrant flower grows, since only a contrite heart appeases God? 52. Here, daughters, is the desert that leads to the Kingdom; this desert even blooms like a lily, according to the Scriptures: Rejoice, desert, and rejoice, uninhabited country, and let it bloom like a lily (Is. 35:1). In this desert, daughter, there is that beautiful, fruitful tree that bears good fruit 91 and which begins to expand the branches of its affairs and raise the divine peak 92 . Next to him, the trees of our forest seem like bushes; For as the apple tree is among the trees of the forest, so is my brother among his sons (Song. 2:3). At the sight of this, let the Church rejoice and be glad, saying this: I rushed into her shadow and sat down, and her fruit was sweet in my throat (Song. 2:3). 53. Seeing, I say, this and at the same time rejoicing at the success of our faith, let the Church say: Lead me into the house of wine, establish love for me (Song. 2:4). Love cannot exist without faith; in fact, there are, as it were, three guarantors of the Church: hope, faith, love 93. If hope precedes, then the basis for faith will appear, the beginning of love will be laid, and the Church will be reunited 94. 10. 54. So, you have learned where to find Christ, now find out how you can be worthy of Him seeking you. Call upon the Holy Spirit, saying: Arise, O north wind, and blow, O south wind, and blow in my garden, and let my spices flow (Song. 4:16). Let my brother come into his garden and eat the fruit of his trees (Song. 4:16). The Garden of the Word is the state of the spring soul, and the fruit lies in abundant virtue. 55. Here He has come; and whether you will eat or drink, if you call on Christ; He will come saying this: Come, eat my bread and drink my wine (Prov.9:5); even if you are sleeping, He is knocking on the door. He comes, I say, often and stretches out His hand through the doorway, but not always and not to everyone, but only to that soul that can say: at night I threw off my tunic (Song. 5:3). And in fact, on this night of this century, you, first of all, need to take off the veil of your bodily life, for the Lord took off His flesh in order for your sake to gain victory over the rulers and mighty of this world 95 . 56. How should I put it on? ( Song 5:3 ). Look what a soul devoted to God says. She has become so distracted by carnal affairs and earthly customs 96 that she does not even know how she could return to them again, even if she wanted to. How can I put it on? That is, with what fear, with what shame, with what, finally, memory? In fact, the habit of good has destroyed the previous habit of evil. 57. I have washed my feet, how can I stain them? ( Song 5:3 ). From Gospel 97 you know that washing your feet serves as a sacrament of faith, a sign of humility, 98 as it is written: If I, the Lord and Teacher, have washed your feet, then you should also wash one another’s feet (John 13:14). It talks about humility. As for the mysterious meaning, those who wish to have a part with Christ must wash their feet: If I do not wash your feet, - He said, - you will not have a part with Me 99 . If this is said about Peter, then what should be said about us? 58. So, he who has washed his feet has no need to wash them a second time; and therefore let him be careful not to stain them. Well says the Holy Church 100: I have washed my feet (Song.5:3). She does not say: How can I wash them again? - a: how can I get them dirty? - as if forgetting about previous vices, forgetting about sinfulness. Thus, she admonishes us exactly how in our earthly life we ​​should wash the spiritual feet of our deeds. So, since you have washed your feet with the stream of an eternal spring and cleansed them with the holiness of the sacrament, then beware that they do not again become dirty with the dirt of bodily passions and the earthly impurities of criminal deeds. 59. These are the feet that David spiritually washed, teaching you exactly how you can avoid soiling them, saying: Our feet stood in your courts, Jerusalem (Ps. 122:2). Of course, not the physical legs, but here the spiritual legs. Indeed, how can an earthly person have bodily legs in heaven? After all, Jerusalem, as Paul teaches you, is in heaven 101. And he pointed out how you can stand in heaven, saying: Our citizenship in heaven (Phil. 3:20) is a citizenship of morals, a citizenship of works, a citizenship of faith. 11. 60. Anyone who lives like this can say: My brother stretched out his hand through the window, and my insides were agitated before him; I stood up to unlock the door for my brother (Song.5:4-5). It’s good that your insides tremble before the coming of the Lord. If Mary was embarrassed by the coming of the angel, 102 then we should be even more embarrassed before the coming of Christ! This is because with the coming of the Divine the carnal sense is removed and the habits of the outer man disappear 103 . And you will be in awe, and you will hurry. It is commanded to eat the lamb with haste (Ex. 12:11). Arise, open: Christ is at the door 104, He is knocking on the door of your house 105: if you open, He will enter 106, and will enter with the Father. 61. And He gives the reward not only when He has already entered, but He sends it even before He enters. Even in advance, the soul is worried, even in advance it feels the walls of its house and looks for the door at which Christ stands, even in advance it dissolves the bodily bonds and bolts of the flesh 107, before Christ knocks on the door. My hands, it is said, were dripping with myrrh, and my fingers were full of the handles of the lock (Song. 5:5). What kind of myrrh was dripping from spiritual hands, if not the one that was brought by that righteous Nicodemus, a teacher in Israel 108, who, before others, was honored to hear about the Sacrament of Baptism, who brought about a hundred measures of a mixture of myrrh and aloes and poured it on the Body of Christ 109: did he, of course, bring the perfect aroma of faith? 110 62. This fragrance exudes 111 the soul that began to open up to Christ in order to first perceive the fragrance of the Lord’s burial and believe that His flesh did not see decay 112 and did not decompose, emitting a deadly smell, but was resurrected with the fragrance of that eternal and never-fading flower. Indeed, how could the flesh of Him whose name is poured out ointment (Song.1:3) decay? He made Himself of no reputation (Phil. 2:7) 113 that He might become a fragrant aroma to you. 63. This Myrrh was always there, but it was with the Father, it was in the Father. It was fragrant only for angels and archangels, only as if inside a heavenly vessel. The Father opened his mouth, saying: Behold, I have made You a covenant for generations, a light to the Gentiles, to be Your salvation to the very ends of the earth (Isaiah 49:6). The Son descends, and everything is filled with the new fragrance of the Word. The heart of the Father poured out the good word (Ps. 44:2), the Son was enflamed, the Holy Spirit breathed and filled the hearts of all: because the love of God was poured out into our hearts by the Holy Spirit (Rom. 5:5). 64. The Son of God Himself at first, as if in a vessel, held the fragrance in His Body, biding His time and as if saying: The Lord gives Me a tongue of teaching, so that I may understand when it is proper to utter a word (Is. 50:4). And then the hour came, and He opened His mouth and poured out the ointment, when power came out of Him 114. 65. This ointment was poured out on the Jews, but was collected by the pagans 115; It was poured out in Judea, and the fragrance spread throughout all the earth. Mary was anointed with this world; She conceived as a virgin and as a virgin gave birth to 116 fragrant aroma - the Son of God. This myrrh was poured over the waters and sanctified them. The three youths were anointed with this world, and the flame sprinkled them with moisture 117. Daniel was anointed with it, and he tamed the mouths of the lions and pacified their cruelty 118. 66. This myrrh is poured out daily, and there is never a shortage of it. Take, virgin, your vessel and begin, so that you can be filled with this world. Take the ointment, valued at three hundred denarii, but not bought, but given, so that everyone receives it for free. Anoint yourself, maiden; Do not be sad, like Judas, that this ointment is being poured out, 119 but bury Christ within yourself. Close your vessel wisely so that the ointment does not spill out. Lock it with the key of chastity, modesty of speech, abstinence from vanity. 67. She who has this ointment receives Christ; That is why she who had it said: “I opened it,” he says, “I am to my brother: my brother has passed away (Song. 5:6). How did He pass? This means that He penetrated into the depths of thought, just as it was said to Mary: And a weapon will pierce your own soul (Luke 2:35). For the living Word of God, penetrating like a sharp sword, tests both the obstacles of the carnal thoughts and the secret places of the heart 120 . 12. 68. And therefore you, soul, are one of the people, one of the crowd, because Christ does not look at any differences in worldly honors and does not attach importance to either gilded clothes, or precious wrists, or expensive necklaces of shining precious stones, because of the waste of which disputes often arise in the Church and the peace is disturbed - and, of course, you, one of the virgins, increases bodily beauty with brilliance thoughts - for you are very much like the Church; you, I say, on your bed and at night always meditate on Christ and expect His coming at all times. 69. If it seems to you that He is delaying, stand up. It seems to you that He is slow because you sleep for a long time; it seems to you that He hesitates because you do not pray; it seems to you that He is delaying because you do not sing psalms 121. Consecrate the firstfruits of your vigils 122 to Christ; dedicate to him the firstfruits of your deeds. You have already heard 123 how He called you, saying: Come from Lebanon, bride, come from Lebanon: come and pass from the beginning of faith (Song. 4:8), you will enter the world to fight, and you will go over to Christ to gain victory over the world 124. You heard that He protected you from lions and leopards 125, that is, from attacks of spiritual infirmities 126. You have heard that the beauty of your virtues pleases Him. You heard that He preferred the aroma of your clothes 127, that is, the wonderful aroma of chastity, to all incense. You have heard that you are a reserved garden, full of fruits from sweet apple trees 128. So, pray that the Holy Spirit will overshadow you, waft over your bed and increase the fragrances of holy thought and spiritual grace. And He will answer you: I sleep, but My heart watches (Song. 5:2). 70. You hear the voice of one knocking on the door and saying: Open to me, my sister; Arise, My neighbor, My dove, My perfect (Song. 5:2): neighbor for your heartfelt affection, dove of simplicity, perfect in virtue. After all, My head is completely covered with dew (Song. 5:2): just as the heavenly dew destroys the dryness of the night, so the dew of our Lord Jesus Christ exuded the moisture of eternal life in the midst of night and mortal darkness. This is the head that could not dry out from the heat of this world; That’s why it is said: if they do this to a green tree 129, then what will happen to a dry one? (Luke 23:31). So, this head waters others and itself abounds in moisture. And it is good that the head of Christ abounds, for Christ is also your head; He is always full, and His mercies are inexhaustible; He has no shortage of bounties every day. This chapter does not concern iron 130, because it is a weapon of war, a sign of discord. 71. Now look and you will see what this dew is like, of course, it is not ordinary moisture; and His curls are made of night dewdrops. Do not, my neighbor, wear curls of bodily hair; they are not decoration, but a crime. This is an external embellishment, not a commandment of virtue. The Nazarite has different curls, which are not touched by iron, which no one cuts 131; they are not curled with curling irons or combed with art, but shine, adorned with the grace of shining virtues. Find out from history what kind of Nazarite curls they are; Until they were shorn from Samson, no one could defeat him. But as soon as he lost them, he lost at the same time the reward for virtue 132. 72. So, having heard the voice of the Word, do not ask how to put on your tunic 133 which you took off at night; after all, it is fragile and is often offered due to the malice of spirits 134. Forget it and don’t know, I say, how to put it on; Leaving your bodily shackles, stand with trembling, as if Christ were standing before you. And while you get up, prepare your mind for prayer, so that from earthly things you can strive for heavenly things and be ready to open the doors of your heart. As long as you stretch out your hands to Christ, your deeds will exude the fragrance of faithfulness. 73. So, raise your hands to your nostrils and incessantly, with vigilant spiritual zeal, explore the aroma of your deeds. The aroma of your right hand will delight you, your limbs will be fragrant with the splendor of the resurrection, your fingers will exude myrrh, 135 that is, spiritual deeds will ignite in you the grace of true faith. In this way, virgin, you will remove passion from the recesses of your body, and you yourself will become pleasant and pleasing to yourself and will not feel dissatisfaction with yourself, which often happens with sinners. You will be more pleased with undisguised simplicity, free from the veils of bodily sin. 74. This is how Christ desired you, this is how He chose you. So He comes through the open door; after all, He who promised to come 136 cannot deceive. Embrace Him Whom you have been looking for; approach Him and He will enlighten You 137, hold Him, ask Him not to leave; Please beg me not to leave. For the Word of God runs quickly, 138 pride will not hold it back, carelessness will not catch it. May your soul abide in His Word, and may you follow the path of the heavenly Word; for soon It is moving away. 74. What does she say next? I looked for him and did not find him, I called him, and he did not answer me (Song. 5:6). Because He left so quickly, do not think that He dislikes you, who called Him, begged Him and accepted Him: He often puts us to the test. What does He say in the Gospel in response to the people’s request not to leave him? And I must preach the Word of God to other cities, for for this purpose I was sent (Luke 4:43). But even if it seems to you that He has left, then go out and look for Him again. 76. You, already dedicated to God, do not be afraid of these terrible spiritual guards standing in the square, do not be afraid of those who go around the city, do not be afraid of wounds 139 that cannot harm the followers of Christ. Even if they took away your body, that is, the life of your body, then even then Christ is near you; when you find Him and are with Him, then know Him, so that He does not depart from you; for He quickly leaves those who despise Him. 13. 77. But who, if not the Holy Church, should teach you how to retain Christ? And she even taught you this, if only you understand what you are reading: but as soon as I, it is said, departed from them, I found Him whom my soul loved, I held Him and will not let Him go (Song. 3:4). So, what is Christ held back by? He is bound and restrained not by the webs of untruth and not by the knots of ropes, but by the bonds of love, the bridle of thought and the feeling of the heart. And if you want to keep Christ, then seek Him tirelessly and do not be afraid of offense; for often in the midst of bodily torment, and even in the very hands of persecutors, Christ is found more quickly. As soon as it is said, I left them (Song.3:4). And indeed, after a short period, in a few moments, after you have freed yourself from the hands of the persecutors and have not submitted to the mighty of the world, Christ will come out to meet you and will not allow you to be tested for a long time. 78. She who sought 140 Christ in this way and who found Him can say: I held Him and will not let Him go until I brought Him to my mother’s house and to the bedchamber of the one who conceived me (Song. 3:4). What kind of house and bedchamber is this for your mother, if not your inner and hidden nature? Guard this house, keep its interior clean, so that it, being undefiled and not defiled by any uncleanness of adulterous thought 141 , may be a spiritual house, built on the cornerstone for the holy priesthood 142 , and so that the Holy Spirit may dwell in it 143 . She who sought Christ in this way and begged Him will not be abandoned by Him; on the contrary, He will often visit her. For He will remain with us until the end of the age 144. 79. So, Christ is found and retained; The One who stretched out his hand through your window 145 has been found. What kind of window is this? This is, of course, through which we see the works of Christ, that is, our spiritual eye and our mind's eye. Therefore, let Christ enter into your window, virgin, let Christ stretch out His hand through it, let the love of the Word come to you, and not the flesh. So, if the Divine Word reaches out through your window, then see how you must prepare your windows, see how you must cleanse them of all sinful dust. Let the virgin's window be clean - without dirt, without adultery. Away with antimony 146 and the rest of the trinkets of counterfeit beauty, away with the lure of adulterous love! 147 The same applies to the ears: there is no need to hang heavy things on them, there is no need to inflict wounds with injections, one decoration for them is to listen to what is beneficial. 80. Also learn to lock your door at night so that no one can freely open it. The Bridegroom Himself wants it to be locked even when He knocks on it. Our door is our lips 148, which should be opened almost only for Christ alone: ​​let them open no earlier than the Divine Word 149 knocks on them. That is why it is written: A reserved garden is my sister, my bride, a reserved garden, a closed well (Song. 4:12) - so that she does not open her mouth frivolously and does not enter into empty conversation. After all, you should not even talk about divine things, unless the Divine Word asks you. What do you have in common with others? Speak only to Christ alone, talk with Him alone. In fact, if it is written that women should remain silent in the Church 150, then all the more it is not proper for a virgin to open her door, much less it is not proper for a widow to open her gates! The tempter of chastity will immediately creep up, he will immediately steal away the word that you would like to take back. 81. If Eve's door had been locked, Adam would not have been deceived, and she would not have answered the serpent's question 151. Death entered through window 152, that is, through Eve's door. Death will also come through your door if you speak a lie, or something vile, or shameless, or, finally, you speak where you should not. Therefore let the doors of your mouth be shut, let the hallway of your throat be closed; only if you should open them when you hear the voice of God 153 when you hear the Word of God. 82. Then the myrrh will run out from you 154, then the grace of baptism will blow on you, and you will die with Christ to the elements of the world (Col. 2:20) and with Christ you will rise again 155. Why, it is said, do you, as those living in this world, adhere to the regulations: “do not touch”, “do not touch”, “do not eat that which decays by its very use” (Col. 2:20-22)? Corruption should not affect the pure, so bury your concern for the flesh and the world. If you have been raised with Christ, then seek the things that are above, where Christ abides (Col. 3:1). As soon as you seek Christ, you will see God the Father, for Christ sits at the right hand of God (Col. 3:1). 83. But she who seeks Christ must guard herself; she must not be in the forum, in the squares, with a loose gait, with a plaintive voice, eager for rumors, with an approachable appearance. The Apostle forbids you earthly society and teaches you to soar on spiritual wings 156 to heaven, beyond even the boundaries of nature 157. He says, set your mind on things above, and not on earthly things (Col. 3:2). But since this is impossible for those seemingly imprisoned in this bodily shell, and since the soul, bound during life by some law of our nature, after the death of the body strives to soar into the heavenly one, the apostle therefore adds: for you are dead, and your life is hidden with Christ in God (Col. 3:3). If it is hidden with Christ in God, then let it not appear to the world; for Christ died for the world and lives for God. 84. Now see how Christ loves when people strive for Him, and does not like idle talk. So the virgin opened her doors for the Word of God, but It passed away, it is said, and my soul came out in His Word (Song. 5:6). She came from the world, she came from the world, but she abides in Christ. “I looked,” she says, “for him and did not find him (Song.5:6); and Christ loves when people seek Him for a long time 158. 14. 85. The guards of the walls found her 159. Perhaps there are other guardians that we should learn more about? 160 Indeed, there is a city whose gates in the walls are not locked, about which it is said: Its gates will not be locked during the day (Rev. 21:25), for there will be no more night there, the nations will bring glory and honor into it. This city is the heavenly Jerusalem 161; in it you will be protected as perfect and blameless, for nothing unclean will enter into it (Rev. 21:27). Chastity is not unclean, modesty is not unclean, for they are written in the book of life (Rev. 21:27). 86. So, if we find this city and enter it, we will see its light, we will see its walls, we will see its quarters, we will see the foundations of the walls, we will even see those guarding the walls 162. But how can we enter it? In this city there is only one path leading to life: this path is Christ 163; therefore let us follow Christ. But the city itself is in the sky. How will we enter heaven? The Evangelist teaches us this, who says: And the Spirit took me up to a great and high mountain, and showed me the holy city of Jerusalem, which came down from heaven (Rev. 21:10). Let us therefore ascend in spirit, since the flesh cannot enter into it. We will now enter heaven, so that later this city will come down to us from heaven, in which the light was like the most precious stone, like a jasper stone and crystal, and which has a large and high wall (Rev. 21:11-12). 87. You learned about the luminary, you learned about the wall; now learn about the gates, learn about the guards. It has, it is said, twelve gates and twelve angels on them; on the gate are written the names of the twelve tribes of the sons of Israel (Rev. 21:12). The names of the patriarchs are written on the gate, and the apostles are written on the wall; for the foundation of the city is the apostles 164 , and the cornerstone is Christ, on whom the whole building is built 165 . God is outside, God is inside, God is everywhere; for, it is said, the city has the glory of God 166. Thus, you, holy virgins, and all the righteous who keep your souls immaculately pure, are fellow citizens of the saints and householders of God 167. But you will only reach this glorious fatherland when you begin to seek Christ within the fence of this city and enter it through faith and precious deeds, enlightened by the light of the patriarchs, having the apostles 168 as your foundation and being in communion with the angels. 88. But how are angels the guards who take off the cloak from a pure soul? 169 The cloak of virgins is one thing, and a maiden wandering in the square is another thing. She who was looking for Christ in the square lost even the cloak she had; after all, wisdom 171 is acquired not in the square or on the streets, but in the Church. And perhaps - so that we can also be in love with them and show them that the Lord is merciful to everyone, by the fact that they sometimes find Christ, if only they tirelessly seek Him - this cloak is probably our body, which we wear as clothing 172. 89. So, he who seeks Christ on the bed 173 - if only he seeks Him like the one who said: so I remembered You on my bed (Ps. 62:7); if he seeks Him at night, according to the words of Scripture: during the night lift up your hands to the sanctuary (Ps. 133:2); if he is looking for Him in the city, in the square and on the streets (Song. 3:2) - in the city of our God, probably in the square where He sits as the Judge of heavenly truth 174, in the streets where those who came to the Lord's meal have gathered 175 - under such conditions he can meet during his search the angels guarding the city of God 176. 90. Moreover, based on the nature of the heavenly guards, we can form an idea about the heavenly city, about the heavenly place of eternal justice and about the streets - not about the corruptible streets, of course, but about those that are usually watered in abundance by the source about which it is written: Let the waters of your fountain flow out from you, and let your waters spill out on your streets (Proverbs 5:16). It is he who strives towards Christ in this way who draws closer to the angels. 91. But if one approaches the angels with the help of good deeds, then why, one may ask, does the one who reaches them receive wounds? 177 And the sword is good, and the wounds of such a sword are good. The Word of God 178 also hurts, but It does no harm. There are wounds from good disposition, there are wounds from love 179; which is why it is said: I am wounded by love (Song.2:5, 5:8). The one who has achieved perfection is exhausted precisely from the wounds of love. So, the wounds of the Word are good, the wounds of a lover are good: wounds from a friend are more beneficial than free kisses from an enemy (Proverbs 27:6). Rebekah, who, leaving her parents, went to her groom 180, was exhausted from the wounds of love; Rachel was exhausted from the wounds of love, who felt jealous of her sister and loved her husband 181. In fact, being barren, she envied her sister for having many sons; she was precisely the image of the Church, about which it is said: Rejoice, barren, non-bearing; Shout and shout, you who were not tormented in childbirth (Is. 54:1). 92. So, the guards found and wounded her and took off her cloak 182, that is, they stripped off the shell of carnal deeds from her, so that she could thus find Christ with an open, immaculate heart; Of course, none of those clothed in the robe of philosophy, that is, in the robe of vain wisdom, can see Christ. And it is good that the clothing of philosophy is taken away from her, so that no one will seduce her with philosophy 183. It is good that as she approaches Christ, her cloak is taken away, and upon entering, she can see God with a pure heart: after all, blessed are the pure in heart, for they will see God (Matthew 5:7). And so, having cleansed her heart, she found the Word and saw God. 15. 93. So, seek Him, virgin, or rather, let us all seek him; after all, the soul has no gender 184, and it received a female name, perhaps only because it is aroused by stronger carnal lust, while it itself pacifies carnal impulses with a certain tender love for itself 185 and a pacifying reason 186. 94. So, we must call on God with prayers and petitions so that He, like the good southern wind 187, will honor us with a heavenly breath - it does not break fruitful trees with a strong wind, but usually sways them with its light breeze and soft breath. That is why it is written: Abinadab made me a chariot 188 (Song.6:11); after all, our soul, while it is connected to the body, like some kind of chariot with angry horses, requires a steward for itself; and Amminadab was the father of Nahshon, who, as we read in Numbers 189, was the ruler of the Jewish people. He serves as a prototype of Christ 190, Who, as the true Leader of the people, like a charioteer mounted on a chariot, controls the soul of the righteous with the help of the reins of the word, so that hot horses do not drag it into the abyss. 95. In fact, there are four passions 191 inherent in her - these are, as it were, four horses: anger, lust, lust and fear. When they, enraged, begin to carry her away, she is completely unaware of herself. The corruptible body burdens the soul (Wis. 9:15) 192 and, like the running of 193 angry horses, carries it away against its will, violently throwing it towards rushing sorrows until the mentioned carnal passions are silenced by the power of the Word. This foresight of the Word is like the foresight of a good driver: It takes care that for the soul, which is not subject to death, the mortal body attached to it does not become an obstacle on the way. 96. So, let the soul first tame these strong movements of the flesh and bridle them with the harness of the mind; then, let her be careful that her uneven movement does not entangle her like horses, so that, like a good horse, she is not disfigured by a bad one, delayed by a slow one, or disturbed by a violent one; in fact, the bad horse gets angry, burdens the other harnessed to it, and, rushing from side to side, breaks the chariot 194. A good driver pacifies such a one, leads him to the field of truth 195, and diverts him from dangerous turns. After all, striving upward is safe, while descending is fraught with danger. And then those who patiently endured the yoke of the Word, as if for their own merits, are finally brought to the manger of the Lord, in which the food is not hay, but Bread that comes down from heaven 196. 97. This chariot has wheels, about which the prophet said: And the spirit of life was in the wheels (Ezek. 1:20); this means that the spiritual chariot, smooth and round 197, moves without any obstacles 198. 16. 98. But so that we do not weaken completely, the Word of God is called into the nut orchard 199, where the fruits of prophetic preaching 200 and the grace of the priesthood are found, bitter during temptations, steadfast in labors and fruitful in spiritual exploits. It was here that Aaron’s nut rod blossomed, not by the power of its natural properties, but by its hidden power. So, let the Word descend into His garden to gather the fruits of faith, to enjoy the aromas, to find heavenly food and to taste the sweetness of our honey, saying this: I gathered My myrrh with the spices, I ate my bread with My honey (Song. 5:1). All this grown on the flowers of various virtues - these bees 201 proclaiming wisdom; everything that is collected by the concerted labor of these bees, the Holy Church puts into honeycombs - this is the food of Christ 202. 99. So we have everything in Christ. Let every soul come to Him: the one that suffers from bodily ailments, and the one that is pierced, as it were, by the edge of worldly lust, and the one that, although has not yet reached perfection, but at the same time intensely strives for Him with its thoughts, and the one that, to some extent, has already achieved perfection in many virtues - in a word, every soul is in the power of the Lord, and Christ is everything for us. Do you want to heal a wound - He is a doctor; if you are burning in a fever, He is the source; if you suffer from injustice, He is justice; if you need help, He is help; If you are afraid of death, He is life; you strive for heaven - He is the way; you avoid darkness - He is light; If you want bread, He is food. So taste and see how good the Lord is; blessed is the man who trusts in Him (Ps. 33:9). 100. She who was suffering from bleeding hoped in Him 203 - and was instantly healed, but this was because she approached Him with faith 204. And you, daughter, with faith, touch at least the hem of His garment. The stream of worldly pleasures, already seething like a stream, will dry up from the warmth of the saving Word, but this is only if you approach with faith, if you, with constant reverence for the Divine speech, hold even the very hem of your garment, if you fall with trepidation at the feet of the Lord. Where are the feet of the Word, if not where the Body of Christ is? O faith that surpasses the splendor of all treasures! O faith, distinguished by greater strength than all bodily powers; O faith, more saving than all doctors! As soon as the woman approached, she felt the power 205 and received healing - just as an eye turned to the light is illuminated before you feel the power of light, just as the action of light anticipates its perception. An old and incurable disease, against which all the use of art and monetary costs were powerless, is cured only by touching the hem of the garment. So, virgin, you too, approaching Christ, must observe the reverence of that woman and imitate her piety in your faith. 101. And how great is the grace in one who was ashamed to show herself to people and was not ashamed, however, to openly admit her illness! Don’t hide your sins either, openly admit what the Lord already knows; do not be ashamed of what the prophets were not ashamed of. Listen to what Jeremiah says: Heal me, O Lord, and I will be healed (Jer. 17:14). This is what that woman said, touching the hem of her robe: Heal me, Lord, and I will be healed; save me, O Lord, and I will be saved, for You are my praise (Jer. 17:15), for only that one that You heal will be healed. 102. If someone says to you (this is how the faithful are mostly tested): Where is the Word of the Lord? Let It come (Jer.17:15); even the Lord was told: Let him now come down from the cross, and let us believe in Him; He trusted in God; Let him now deliver Him, if He pleases Him (Matthew 27:42–43). So, if someone says this to you mockingly and wants to challenge you to an empty conversation, then do not answer him; and Christ did not want to answer like that. Talk with Christ alone; and in fact, if you talk to them, they will not believe; and if you ask, they will not answer you 206. Say only one Word: I have not labored in following You, nor have I desired the day of man (Jer. 17:16). 103. So said the woman, and her bleeding stopped. Despite her exhaustion, despite her illness, she, who had been searching for Christ for a long time, however, said: I did not bother following You. And indeed, the follower of Christ does not bother, for He calls the laboring to Himself in order to give them rest 207. So, let's follow Him! And as long as we follow Him, we will not experience hardship 208, because there is no labor in Jacob (Num. 23:21). Also in Isaiah: those who wait on the Lord... will run and not grow tired (Is. 40:31). 104. Then, when Christ asked about who touched Him 209, don’t you see that she said: “Why do You ask me, Lord?” You know: what comes out of my mouth is before Your face (Jer. 17:16); That is why I am not embarrassed to confess my sins. Let my persecutors be ashamed, but I will not be ashamed (Jer.17:18) 210. 105. Peter was not ashamed to say: Depart from me, Lord, for I am a sinful man (Luke 5:8); here he is - a wise and firm man, who became the foundation of the Church 211 and the teacher of the faith - the only thing he found useful for himself was not to boast about the outcome of a good deed. And therefore he said: come away from me, Lord. He asks not that the Lord leave him, but that he not become proud. 106. And Paul also boasts of the thorn in the flesh that was given to him, so that he would not become conceited 212. Boasting is attractive: even Paul is afraid of it; it is unreliable - even Paul is wary of it. But he who was afraid to be exalted because of the revelations given to him was not willing to fall; That is why, like a brave warrior, he rejoices that with the help of a bodily wound he learned to acquire mental health 213. 17. 107. So you, when you realize that Divine gifts have been poured out on you and dwell in you in abundance, weigh your strength, give thanks to God and look at your body as a ship’s cargo, so that the breath of any pride does not swirl you in such great waves of this world 214. The bee, known for its wisdom, 215 foresees air currents; it rises to light clouds 216, often taking small pebbles with it, so that a gust of wind does not damage the light equipment of its wings 217. Paul and Barnabas found themselves in a difficult position when they noticed that they were being idolized 218 . And you, maiden, beware, following the example of this bee, so that the breath of this world does not direct the flight of your wings too high. 108. The soul has its own flights. Therefore it is said: who are they that fly like clouds and like doves with their chicks (Is. 60:8)? So, the soul has spiritual flights, in a short moment it sweeps across the whole world; in fact, the thoughts of rational beings are free; the higher and closer to the Divine they rise, the less earthly weight interferes with their movement. So, clinging to God and again regaining the outline of the heavenly image 219, the soul, having ascended with the flight of spiritual wings to that ethereal and pure refuge 220, where its aspiration is free from the riot of horses, it looks down on everything that is in this world, and, rushing towards the eternal forces, glides over the world. After all, truth is above the world, purity 221 is above the world, integrity is above the world, goodness is above the world, wisdom is above the world (even if it manifests itself in this world, it is still above the world). 109. Truth was higher than the world when the devil offered the Lord all the kingdoms of the world and all its glory 222. Above the world was He who touched nothing worldly. That is why it is said: The prince of this world comes and in Me, it is said, he has nothing (John 14:30). So, while you are in this world, learn to be above it: and if you are in the flesh, then let the bird soar within you. Above the world is he who carries God in his body. 110. But we cannot imitate God. Let us imitate the apostles, whom the world received with hatred, because they were not of this world 223. Imitate them, follow them. But do you find it difficult to rise above the world with the help of human strength? You reason correctly, because the apostles, following Christ, were honored to become above the world not as comrades, but as His disciples. Be you too a disciple of Christ, His zealous follower: and He who prayed for the apostles prays for you. “I do not pray for the apostles only,” He says, “but also for those who believe in Me through their word, that they may all be one” (John 17:20-21). So, the Lord wants us to be united, so that we are all above the world, so that there is one purity, one will, one goodness, one mercy. This is precisely what feeds and accelerates the flight of the soul. 111. So, let us not be lazy, but let us rise above earthly things; After all, the nature of our wings is such that by making movement, they thereby acquire strength for themselves. The easier the flight becomes, the more the soul enjoys it: if it always follows God, if it loves to dwell in the house of the Lord 224, if it rejoices in His joy and is nourished by the miracles of the heavenly powers, then it throws away envy, which has no place among the angelic faces, it also throws away bodily passions, which should not defile the church of God 225. Since it is we who make up the church of God 226, we will therefore reject material concerns from ourselves. 18. 112. Perhaps it will seem to someone that, speaking about chariots, horses and wings of the soul, we borrowed these legends from philosophers and poets 227. No, rather philosophers borrowed them from our writers 228 ; a number of prophetic sayings show that in this case we used original auxiliary means, precisely what was written on this occasion by Saint Ezekiel: and the hand of the Lord was on me, and I saw, and behold, a spirit lifted up and came from the north, and a large cloud was in it, and a shining fire, and a light around it, like the vision of an electr in the midst of the fire, and the light in it; and in the middle there seemed to be the likeness of four living creatures (Ezek. 1:3-5). 113. Thus, you see, four animals have already been indicated. Now we must pay attention to what kind of animals these are: The likeness, it is said, of their faces is a human face, and the face of a lion on the right for four, and the face of a calf on the left for four, and the face of an eagle on top for four. And their wings are stretched out (Ezek.1:10-11). 114. Here, we know, the soul is also depicted, which has four animals, that is, four spiritual qualities; but it is not depicted in the form in which those souls that we pointed out above are presented 229: they are only still developing and improving, but here a soul is depicted that has already achieved perfection. In addition, those souls are just being called to heaven, but this one is already in heaven along with the Word of God. She has four senses, precisely those that can be compared with the appearance of a man, a lion, a calf and an eagle. These images, as we know, reflect the features of the gospel books 230. And therefore also the image of a man indicates thinking, the image of a lion - to excitability, the calf - to desire, the image of an eagle - to vision, and so in the images of animals the inner disposition is expressed. 115. In fact, the Greek sages said that in every rational man there is the ability of thinking, excitability, desire, discrimination; the Latins mentioned prudence, courage, moderation and justice 231. And indeed, prudence belongs to human reason, courage contains in itself a certain virtue of toughness and contempt for death; moderation, thanks to the bonds of sacred love 232 and the contemplation of heavenly mysteries, despises sensual pleasures; justice, as if standing on some elevated place, sees everything and examines everything; she was born rather for others than for herself; she means not so much her own benefits as social success. And the soul, practicing justice, is quite deservedly depicted in the form of an eagle, because it, avoiding everything earthly, ascending upward and striving for the heavenly mystery, at the cost of justice achieves a glorious resurrection 233. That is why it was said to her: Your youth will be renewed like that of an eagle (Ps. 102:5). 116. Consequently, and according to David, the soul finds its support in spiritual wings 234, so he wished for us to call it a winged bird, as in another place he says: Our soul, like a sparrow, has escaped from the snare of those who catch (Ps. 124:7). And in another place: I trust in the Lord; How do you say to my soul: fly away to the mountain like a sparrow (Ps. 10:2)? So, the soul has its own wings, with the help of which it can freely rise above the earth. The equipment of the wings 235 does not depend on the material articulation of the feathers, but on a continuous series of good deeds, like that of that servant of the Lord, who said well: And in the shadow of Your wings I will trust (Ps. 56:2) 236. Indeed, not only the hands of the Lord, nailed to the Cross and spread out like the wings of a bird, but also heavenly deeds overshadow the fires of the raging world as if with a cool shadow of eternal salvation. 117. And since we have been given the ability to fly, let each of us call upon ourselves the grace of God and, forgetting what lies behind, reaching forward, let us strive to achieve the goal (Phil. 3:13). Let him be away from the burden of vice, away from the heat of the world, so that - as told in the fables of Icarus - the wax melted from the heat of the sun and the disintegrated wings do not stop his flight. Indeed, even if these stories are not serious, they wanted to show with poetic subtlety that for those with maturity of mind it is safe to fly around the world, and youthful frivolity, subject to the passions of the world, due to the loss of wings and the loss of good deeds, as well as forgetting the truth, falls to the ground with great danger to itself. 118. Flight is not easy for everyone; The path of human life is difficult when there is mutual disagreement between the inner beasts. But if the system of actions is in agreement with itself, then the prophet will see in us that single wheel on earth, which was connected to the four animals inside us 237. So Ezekiel will see again: for he still sees and lives and will live. I say, the prophet will see a wheel in the middle of a wheel, rolling unhindered on the ground 238. The wheel on earth is bodily life, prepared for the achievement of the soul 239 and correspondingly aligned with the Gospel commandments 240; a wheel in the middle of a wheel is like life within life; this means that the life of the saints is not in contradiction with itself: what it was before will remain the same in the future 241; or it means that in this bodily life the way of eternal life is revealed. 119. When this agreement is established, then the Divine voice will be heard, then a likeness will appear above the likeness of the throne - as if the appearance of a person 242. This Man is the Word because the Word became flesh (John 1:14). This Man is the Tameler of our animals, the Corrector of our morals; He, according to our merits, usually ascends either to a chariot, or to a mountain, or to a ship, but only to the ship on which either the apostles sail or Peter fishes 243. And that ship that is taken to the depths, that is, moves away from those of little faith, is not an ordinary ship. Why, one may ask, is a ship chosen for Christ to sit and teach the people, if not because the ship is the Church, which, on the full sails of the Cross of the Lord, with the breath of the Holy Spirit, sails safely in this world? 120. On this ship Peter fishes, and at one time he is commanded to fish with nets, and at another with a fishing rod 244. Great mystery! Obviously, there is spiritual fishing, in which he is commanded to cast the fishing rod of teaching into the vain world, in order, first of all, to retrieve from the sea that martyr Stephen, who carried the property of Christ in his heart; in fact, the martyr of Christ is the treasure of the Church. So, this martyr, who was the first to ascend from the sea to heaven, this altar server captured by Peter, is pulled out not with nets, but with a fishing rod: to be carried up to heaven by the stream of his blood 245. In his mouth, when he confessed Christ with his speech, 246 there was a treasure. What wealth is ours if not the Word of God? Therefore, the one who is more perfect with God catches with both nets and fishing rod; He catches with nets and hooks with a fishing rod, but many are caught in the nets, but only one is selected with a fishing rod. Oh, if only I could swallow this hook 247 so that it would set my mouth on fire and, at the cost of a slight wound, grant me salvation! 248 19. 121. So, daughters, enter the apostolic nets, which are placed not according to the will of man, but according to the word of God; The net of spiritual wisdom and teaching is the Kingdom of Heaven, for it is written: The Kingdom of Heaven is like a net thrown into the sea (Matthew 13:47). 122. Today you heard the Lord Jesus say to Simon: Cast out into the deep, and let down your nets for a catch (Luke 5:4). Previously, Peter did not swim to the depths when he fished in still water 249. And it was a sea, however, not deep: Scripture does not know a deep sea. Find out what this depth is: deep water is reflection in the heart of a man (Proverbs 20:5). That husband has a deep heart in whom there is nothing small. So, sail to the depth of meditation 250 and take the oars of your faith, sail into the heart of a husband. With this parable the Lord calls Peter to the Church; according to Matthew, He called him with such simple words: Go, and I will make you fishers of men (Matthew 4:19). 123. There is another secret. Set sail into the depths - for earlier, when Christ was in the synagogue, He stood on the sandy shore. The waters of the Jews were not deep. The Samaritan woman even considered the well deep when she said: the well is deep, from where do You want to give living water (John 4:11). So, Peter could not sail to the depths when he was of the same faith with the Jews, who could not even draw water from a well. That is why it is said to Peter: set sail to the depths, that is, go to Christ; after all, Christ is deep, about Him the Father says this to John: And you, little child, will be called a prophet of the Most High (Luke 1:76). So, swim to Christ. And wonderful is the depth in which is the depth of the riches of the wisdom and knowledge of God (Rom. 11:33). Sail into the deep: He who is high guards the deep and exalts. 124. Consequently, there are deep waters, that is, faith, where Christ is. The deep waters are those who fear the Lord: The waters saw You, O God, the waters saw You and were afraid (Ps. 76:17). Among the Jews the water was not deep because it was not in the heart of the husband. That is why the Lord says: These people honor Me with their lips, but their heart is far from Me (Matthew 15:8). Christ loves to abide in the heart: For as Jonah was in the belly of the whale for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights (Matthew 12:40). 125. Finally, know that the words: sail to the depths speak of faith; Peter says: Master, we toiled all night and caught nothing, but at your word I will let down the net (Luke 5:5). Peter spent the night before he saw Christ; the day had not yet come for him, because he had not seen the true light. The synagogue is the night, and the day is the Church. That is why Paul says: The night is past and the day is near (Rom. 13:12). Beautiful is the light that dispersed the darkness of unbelief and gave the day of faith. Peter became day, and Paul became day; Therefore, today, on their birthday 251, the Holy Spirit proclaimed the following words: the verb proclaims day to day (Ps. 18:3), that is, they proclaim the faith of Christ from the deep treasury of their hearts. Both of these days are beautiful because they both gave us true light. 126. So we read in the Gospel; and perhaps the same conversation between Christ and Peter is taking place today in heaven about us. Peter fishes daily, and daily the Lord says to him: set sail into the deep. I imagine I hear Peter saying: Master, we toiled all night and caught nothing (Luke 5:5). The night passed, but few gathered for the vigil 252. When our devotion to God works, Peter works in us, and Paul also works. After all, you have heard what he says today: whoever faints, with whom would I not faint? (2 Cor. 11:29). But don't let the apostles work for you. So they say: we worked all night and didn’t catch anything. None of the rich, of course, fasted, and Peter answers them perfectly today 253: Conduct the time of your pilgrimage with fear, knowing that you were not redeemed with corruptible things, silver or gold, from the futile life handed down to you from your fathers, but with the precious blood of a lamb without blemish and without spot—Christ Jesus (1 Pet. 1:17-19). So it was not gold or silver that set you free; but tested faith, which is much more precious than gold that perishes (1 Pet. 1:7). 127. A good servant tries to pay his Master the debt that has already been paid for him. And you, daughter, do not collect either gold or silver: after all, Christ did not redeem you with these riches. Let the board be ready. It is not always demanded of you, but you must always have it. He paid with blood, and you must pay with blood. He paid for you, and you return to Him for yourself. We were pledged for our sins to an evil lender; we were bound by a receipt for our crime, 254 we had to pay in blood: but the Lord Jesus came and offered His blood for us, but you are not able to return to Him the payment of blood. 128. A good slave must, of course, pay his price to his Master; if he cannot return the price, then at least let him act in such a way as not to be unworthy of the price paid. And you act in such a way that you are worthy of such a great price, so that Christ, who cleansed and redeemed you, coming and finding you in your sins, does not say to you: What profit is there in My blood? What benefit is it to you when I condescend to decay? (Ps. 29:10). 129. And do not be surprised at how He could descend to corruption, Whose Body, as is written elsewhere, did not see corruption 255. Of course, He who penetrated into the underworld descended into the place of corruption, but, as incorruptible, He did not accept corruption. 20. 130. However, in order for us to return to the topic, pray that it may be said to me: Cast out into the deep, and let down your nets for a catch (Luke 5:4). Indeed, who can catch this people without the help of God, especially when such great storms and disturbances of this world prevent this? But as soon as the Lord wishes, He commands to cast the nets, and then many fish are caught; not only one, but also another boat is then filled 256, many churches are then filled with blameless people 257. And it’s good that the Lord knew that we would work, and gave us help in the form of comrades. Here is with me a fisherman from the Church of Bonon 258, skilled in fishing of this kind. God! You have given us helpers, give us fish too! 131. However, we do not use our own networks, but the apostolic ones. Into their folds and certain secret places of apostolic thoughts, gather, daughters, in a line 259. May Peter revive you, daughters; if he even interceded for a widow, then all the more will he intercede for a virgin... He could no longer bear the crying of widows, he was touched by their tears and raised up their nurse 260 . May Paul revive you, who commanded to honor you 261 and who says: It is good for them to remain, just as I do (1 Cor. 7:8). Christ attracts you with rewards, teaches you with His preaching and calls you by example. Let the one who left all his own and followed the Lord revive you: Peter followed, John followed 262. 132. Look what benefit this fisherman has received. While he was looking for his profit in the sea, he gained the life of everyone. Leaving the boat, I found God; leaving the oars, I found the Word; having unfurled the sail, he strengthened his faith; having rolled up the nets, he exalted the people; despised the sea and gained the sky. So, this fisherman, rushing along the waves of a stormy sea, fixed his thoughts, wavering in an unstable position, on a rock. 133. Let us reflect on the fisherman’s craft in order to more fully believe in virtue. Was an inglorious minister - became a glorious evangelist; was a poor poor man - became rich in virtue; seemed simple, but turned out to be precious in faith. How little is entrusted to the fisherman, and how much is now entrusted to him: after all, he speaks not his own, but God’s. Simplicity benefits him; it leaves no room for worldly wisdom and strives more for spiritual wisdom. He, who did not study the law, but knew everything legal, is a law for himself; he, who did not study the law and reasoned beyond the law, received this gift - from the One from whom the law itself came 263. 134. What an unexpected honor! 264 On the Mount of the Lord, two fishermen are placed, on the one hand, next to the lawgiver and, on the other, with the executor of the law 265. Look what this fisherman is like! 266 Moses, having experienced everything earthly and the depth of earthly wisdom, ascended in thought even to the sky and the stars: the thought of this fisherman is not obscured by clouds, is not limited by time, does not dwell on the mysteries of heavenly nature, but, having risen above all material nature, saw the Word of God and saw that the Word Himself was God 267; and the thought of Peter, with all its weakness of carnal vision, however, was not afraid, but even in Man recognized the Son of God, 268 so that the perception of the flesh, combined with the divine nature of the one who received it, became the name of the Creator. 135. And when Moses says: And God spoke... and God created (Gen. 1:3), he points in this case to the Father and the Son 269: I still didn’t know, but he already knew. And indeed, after the law the people wandered, but after the Gospel they believed. Great is the goodness of God, manifested in various gifts. In this - that he described the world, in this - that he did not know it 270. See: 1 Kings 3:16ff. Wed: spir. s. 3. 6. 36: denique nobile illud Salomonis iudicium; exp. Luc. 10.30: Salomonis illud sublime iudicium; off. 2. 44: illud nobile Salomonis iudicium. Same meaning haereo cf.: fug. saec. 5. 28: interdum fluctuit et incerto haeret; exp. Luc. 10.30: indicti haeret incerto. An allegorical explanation of 1 Kings 3:16 is given in exp. Luc. 10.30. Perhaps an allusion to the interpretation of 1 Kings 3:16 given in spir. s. 3. 6. 36–38, which explores the feelings of the women in this episode. A woman crushing a child allegorically means the predominance of carnal life. The sword of Christ that penetrates into the insides of man is the word of God. Wed: Abr. 2. 1. 1: uerbum dei, quod est acutius omni gladio acutissimo penetrans usque ad diuisionem animi. Wed: exp. ps. 118, 38; expl. ps. 37, 22. For St. Ambrose Eph.6:17; Heb.4:12; Ps.7:10 and Luke 2:35 were linked together. An indication that the bishop's homilies were preceded by biblical readings. Wed: Hel. 20.75; 81.77. The first homily begins here. For the composition of the treatise, see the Preface. Wed. obit. V. 49: occurrerat filia gnara pietatis, ignara promissis. See Judges 11:38. Wed. reg. mag. 88. 3: duorum tamen mensium spatium in indutiis ad tractandum secum accioiant; off. 3.81. The term "dedication" can refer to either baptism or the dedication of virgins. Wed. in Prudentius (perist. 2. 521–524): Videmus inlustres domos / sexu ex utroque nobiles, / offerre uotis pignera / clarissimorum liberum. In this case, we are more likely talking about the baptism of children. See: Deut.10:17; Acts 10:34; Rom.2:11. See: Gen. 22:9–10ff. For more details, see Abr. 1. 8. 66–77. See: Gen.21:6. The name Isaac means “laughter” (cf. Isaac 1. 1), but here St. Ambrose adds the qualifier “mother,” referring to Gen. 18:12. See also: Genesis 17:17: And Abraham fell on his face and laughed. Wed: uirgb. 1. 10. 57–66. The most serious obstacle was the will of the parents. Wed. 5. 24 et seq.; exh. u. 7.45. Compare: Ps.67:6: on behalf of the Father of the orphans and the judge of widows. Wed. in Cicero Philip. (2.29.72): contra deos patrios arasque et focos; Aulus Gellius 19.9.8, Seneca benef. 5. 15. 5. On the topic of integritas mentis cf.: uirgb. 2. 2. 7 and 24; epist. 5, 14; Wed also: uid. 2.7; at St. Cyprian of Carthage hab. uirg. 18. About pagan virgins, Vestals, St. Ambrose argues polemically in uirgb. That is, pagan virgins do not understand the true meaning of virginity, and they have no one to learn to understand it from, but Christian virgins cannot help but understand. The phrase, apparently, has a double meaning: on the one hand, pagan virgins, with the connivance of the priests, can reach an outright fall and only for this will be punished with death, on the other hand, the same priests sentenced to death Christian virgins who strictly maintained their virginity. In fact, the Gospel does not speak about virgins, but about Mary Magdalene and another Mary, the mother of James and Joseph. Compare: Matthew 27:55, 61 and Mark 15:47. Wed: exp. Luc. 10. 141: bene autem nouo [monumento] secundum litteram quidem, ne alius suscitatus a perfidis diceretur. See: Luke 23:50. Wed. exp. Luc. 10. 139: hunc Ioseph iustum Lucas dixit. Wed: exp. Luc. 10. 140: non habebat igitur Christus tumulum suum. Etenim tumulus his paratur qui sub lege sunt mortis; uictor mortis tumulum suum non habet. See: Mark 16:9; John 20:1ff; Matthew 28:9; Luke 24:10. Wed: exp. Luc. 10. 155: non enim corporali fide Christum, sed fide tangimus. Angels are obedient. Wed. epist. 15.5; exp. Luc. 2. 53: et tu patri, filio, spiritui sancto, angelis, prophetis, apostilis credas. A thought widespread in ancient culture, especially in Greek philosophy, which in some way influenced Christian authors: a husband means perfection, a wife means imperfection. Wed: Abr. 1. 8. 50; Cain et A. 2. 1. 2: [Paulus] masculine generabat; Wed at Maria Quiz in Gal. 4. 3–4; 72 et seq. However, St. Ambrose, this opinion is subject to correction. Wed. exp. Luc. 2. 53: quae non credit mulier est et adhuc corporei sexus appeale signatur; nam quae credit occurrit in uirum perfectum, in mensuram aetatis Christi. Natus ex uirgine - a formulation that was not in the Nicene Creed, but which was attested in the Apostles' Creed and reappeared in the Nicene-Constantinopolitan Creed. Of the pre-Nicene authors, it was used by St. Irenaeus of Lyons haer. 1. 10. 1; 3. 4. 2; 3.5.1; Tertullian praescript. 36.5; uirg. uel. 1. 3; when translating Origen princ. 1, praef. 4. See John 20:16. The expression respice ad me is absent in the text of the Gospel, but St. Ambrose quotes him exactly like this twice. Wed: exp. Luc. 10. 163: denique post haec uerba non mulier, sed Maria iam uocatur. Compare: Cain et A. 2. 1. 2; exp. Luc. 10.25: multi patres per euangelium et multae matres, quae Christum pariunt; epist. 18, 16; uirgb. 1. 3. St. Ambrose inherited from Origen and St. Hippolytus of Rome theme of the spiritual birth of Christ by soul. A play on the meanings of the word conuerto. A similar commentary on the same place in the Gospel is given in exp. Luc. 10.167; fid. 1. 14. 91, where traces of the influence of Pseudo-Athanasius can be seen, incarn. et c. Ar. 6 and the anonymous essay Trinit. 3.9. If we agree with the early dating of the treatise (377), then these words are an indication of the author’s attacks that followed after the writing of the first work, “On Virgins.” The criticism was due to the fact that in the exaltation of virginity over marriage, some saw a threat to social life and procreation. See Preface. The term nupturare was applied to those girls who already officially had grooms and were engaged. Flammeum nuptiale – the bride’s wedding veil is saffron or red, “flame” in color. Perhaps this refers to the veil that the bride was supposed to wear before the wedding. Wed. in Tertullian (uirg. uel.): etiam apud ethnicos uelatae ad uirum ducuntur. Wed. uirgb. 3. 1. 1 regarding the dedication of Marcellina. The expression uestis mutatio means that moment of the initiation rite when the virgin put on special clothes. The rite of uelatio is also indicated here, and a situation is assumed where the bride could change the flammeum nuptiale to uelamen integritatis. At the same time, of course, the thought of the betrothal of dedicated virgins to Christ does not go out of sight. The expression non nubunt neque nubuntur is a literal translation from Greek, although it does not fit into the rules of the Latin language, since the verb nubere itself in Latin applies only to women and in this case is understandable only contextually. Wed. at the blzh. Jerome (in Matt. 3. 22. 30): latina consuetudo graeco idiomati non respondit. Nubere enim proprie dicuntur mulieres et uiri uxores ducere. Sed nos simpliciter dictum intellegamus quod nubere de uiris et nubi de uxoribus scriptum sit. At the same time cf. at St. Ambrose: exh. u. 4.19. About militia castitatis cf.: uirgb. 10.60; 2. 4. 29. St. Ambrose develops the concept of a special legal status for the perfect - status religiosus. Wed. below: 10.55, also: uirgb. 1. 7. 35; exh. u. 8.52; epist. ex. c. 14. 7–10. Contritio is used as a synonym for tribulation (Vetus Latina) with reference to 1 Cor. 7:28. The word tribulation in St. Ambrose stands at exp. u. 4. 19, contritio – in paenit. 1. 14. 77. On the topic of molestiae nuptiarum, see also: inst. u. 13.81; exh. u. 1. 20, 21, 23; uid. 11.60; 15.90; uirgb. 1. 6. 27. Marriage was rejected by the Encratites, Marcionites, Montanists, Gnostics, Novatians, and Manichaeans. An allusion to the myth of the Trojan War. Lex Iulia de adulteris (18 BC) allowed a deceived husband to kill his wife's lover. A hidden polemic against the idea of ​​the pagan institution of Vestals, who, on pain of death, were required to remain virgins during their term of service. About the martyrdom of St. Thekla St. Ambrose tells in uirgb. 2. 3. 19 et seq. If Thekla, a girl of marriageable age, was able to withstand the torment, then it means that her peers can devote themselves to God. Wed. in Prudentius (perist. 10. 743–745): omnes capaces esse uirtutum pater / mandauit annos, neminem excepit / diem ipsis triumphos adnuens uagitibus (we are talking about the martyrdom of a child of 6–7 years old). The infants of Bethlehem were considered the first martyrs for Christ. There are about five thousand people in the Gospel text. See: Luke 1:41. There is a clear compositional divide here. Next begins the homilies on the Song of Songs. See: Luke 1:28. Wed: uirgb. 2. 2. 10; exh. u. 10.71; epist. 5, 16; epist. 33.2; exp. Luc. 2.8. See: Luke 8:43; Mark 5:38ff; Luke 8:49; Matthew 14:13; Luke 9:10ff. Perhaps this is an allusion to Luke 4:41. Wed. also: fid. 1. 17. 60. The Bride of Song 5:7 is allegorically understood as the Church. Pallium from Song 5:7 is associated with the philosopher's cloak (cf. Tertullian's work De pallio), therefore it can mean both Christian wisdom and false pagan philosophy (the latter understanding - see below: 14.88). St. Ambrose is guided by the principle of the richness of the semantic meaning of the Scriptures, so both interpretations turn out to be acceptable, each in its turn. Wed: exp. ps. 118, 14. 3: montes sunt... qui uirtutum diuersarum praestant cacumine et supra mundum meritis suis eminent; 22.44: montes aromatum sancti sunt. Syntactic construction parallel to pro meritorum uerticibus – in exp. ps. 118, 22. 44: qui pro martyrio odorem possint beatae resurrectionis adferre. Origen's influence is also possible here: frag. in cant. 8.14. The expression in pectore prudentis scilicet sacerdotis does not seem entirely related to the context, since nothing is said about priests earlier. According to the explanation of F. Gori, the “priests” of St. Ambrose counts those whom he called “scented mountains,” those who took care of His Body, who believed in Him while He was dead, buried and then resurrected. The idea of ​​“reason” continues the thought of the “garment of wisdom” (8.48). Here the theme of the desert, begun in 8.42, is resumed, which also serves as confirmation that this homily begins precisely with 8.42. Obviously, the parallel with Origen is not accidental (in cant.): possumus autem et ad unamquamque id animam referentes huic quidem animae, quae pro simplicitate sui et planitie uel aequitate campus dici potest, florem fieri uerbum dei et initia bonorum operum docere. However, it is possible that the dependence of Ambrose's text on Origen's is not direct. The tree bearing fruit in the desert is Christ. See: 1 Cor.13:13. Wed: exp. Luc. 5.73. The expression ecclesia copulatur indicates a mystical marriage. Compare: Isaac 1. 29: de mysticis quoque ait: introducite me in domum uini, constituite in me caritatem. Etenim sicut uitis uineam suam ita dominus Iesus populum quasi uitis aeterna quibusdam bracchiis caritatis amplectitur. The spiritual interpretation of the foot-washing episode in John 13 is presented in Origen in. Io. 32. See: Luke 7:36–50; John 13:5ff. The allusion to the Gospel is twofold: fidei mysterium refers to the last phrase of the episode with the sinner who washed the feet of Christ (Luke 7:36–50), while humilitas refers to John 13:5ff. The "bride" here symbolizes the Church, but also the soul (10.56). Wed: Abr. 2. 9. 61. A completely different explanation of Mary’s confusion at the appearance of the angel is given in uirgb. 2. 2 and exh. u. 10.71. This touches on the theme of the body as the prison of the soul, which dates back to the Orphic mythological tradition and is attested in many philosophical schools of Antiquity: the Pythagoreans, Plato, Xenocrates, the Stoics, Middle Platonism and Neoplatonism. It is also found in Philo of Alexandria and Origen. Opponents of Origen began to fight it, but until the time of St. Ambrose, it is presented in a number of Christian authors. At St. Ambrose cf. also below: 13.83; exam. 6.9.55; par. 12.54; Cain et A. 2.9.36; Abr. 2. 6. 27; Isaac 6.52; bon. mort. 2.5; 11.48; Ioseph 6.31; 4.6; exp. Luc. 2.59; 8.48; 9.29; exc. fr. 1. 73; 2.20. The aroma of faith is called “perfect” because it is the aroma of the resurrection of Christ, which man partakes of. Wed. above (9.49): qui odorem resurrectionis dominicae uiuida fide spirant; exp. ps. 118, 22. 44. Thus, the incense brought by Nicodemus prophesies the resurrection, and is also a symbol of baptism. The manuscripts attest to either flagrat or fragrant, whichever is more appropriate in meaning. See: Ps.15:10; Acts 2:31, 37. Interpretation of Phil.2:7 (exinaniuit se) and Song 1:3 (unguentum exinanitum): the ointment, in order to be poured out, must have a vessel, so Christ, having become incarnate, poured out His Divinity. Exinanitio is thus the kenosis of the Word. A similar interpretation is presented in St. Hippolytus of Rome, in. cant. 2.8 and in Origen. See: Mark 5:30; Luke 8:46. Similar thoughts were expressed by St. Hippolytus of Rome (in. cant. 2.5), although this was hardly a direct source for St. Ambrose: quia sicut uas in quo unguentum est, munitum et sigillatum dum est, non emittit aroma, habet autem potestatem, sed quando illud resoluunt, emittit aroma sum et implet propinqua sua et longinqua, ita etiam uerbum in corde patris erat, et dum nondum erat egressum, neminem in ulla laetificabat, quanto autem emisit pater spiritum aromatis, diffudit uerbum laetificationis omnibus. Miro – Christ, rejected by the Jews and accepted by the pagans. Wed: spir. s. 2. 5. 38: qui bonum odorem fidei toto sparsurus orbe uirginali ex utero germinauit; Ioseph 3. 1: non est sanata synagoga, quia resina ista migrauit ad ecclesiam; 7.41. The same words: uirgo in utero accepti et peperit – in expl. ps. 45, 18. See: Daniel 6:22. Wed. at St. Hippolytus of Rome (in. cant. 2. 25, 26, 28): beatus Daniel huius unguenti cupidus factus, et in spelunca leonum saluatus est. Ananias, Axarias et Misael hoc eodem unguento cupide cupiebant ungi; propter hoc ut quattuor apparuerunt in furnace, quia unguentum illud erat qui sicut ros super terram defluebat... de hoc unguento cupida facta beata uirgo Maria uerbum concipiebat. See: John 12:5. Wed. at St. Hippolytus of Rome (in. cant. 2.9). See: Hebrews 4:12. Compare: Cain et A. 1. 8. 32; expl. ps. 33, 12. A similar admonition to the virgin is contained in exh. u. 9.58. For morning prayer, cf. also below: 12.73; Hel. 15.55; exp. ps. 118, 19. 32: mane festina ad ecclesiam, defer primitias pii uoti. Perhaps we are talking about the liturgical reading that preceded the homily. A similar allegorical interpretation of Song 4:8 is also contained in inst. u. 17/ 107; exh. u. 5.28. The word "tree" in St. Ambrose is missing. Also in Noe 15.53. See: Numbers 6:5; Judges 16:17. See: Song 5:3. “Tunica” symbolizes bodily properties, habits of earthly life. Wed. above: 10.56; Isaac 6.52; exp. ps. 118, 16. 14; 22.4; spir. s. 1. prol. 13. See: 2 Thess. 3:1; Ps.147:4. The search for Christ is a theme developed from 8.42 to 16.98. Since the virgin is the bride of Christ, inappropriate thoughts can be considered as adultery committed against the Heavenly Bridegroom. Cosmetic product for tinting eyebrows and eyelashes. Against women's jewelry St. Ambrose performs often. Wed. above: 12.68; uirgb. 1.9.55; exh. u. 2.9; uid. 4.28; Nab. 5.26; Tob. 5.19; paen. 2.88. Wed. exh. u. 9. 58 with the same explanation of ianua from Song 5:2. See: Song 5:2. Possible rapprochement with inst. u. 9. 58–62, where the image of porta clausa refers to maiden chastity. A similar comparison in Abr. 2. 1. 2: ut bonus pater familias a primo uestibule domus aestimator, ira etiam de sermonibus nostris mens nostra perpenditur. On spiritual wings cf.: uirgb. 2.4.30. The idea of virginity as a state transcending nature is also developed in uirgb. 1. 3. 11. See below: 14. 87. Custodes murorum - apostles. See: Gal.4:26; Heb.12:22; Rev.3:12, 21:2. The apostles are the pillars of the Church. Wed. expl. ps. 47, 6; exp. ps. 118, 5.39; exp. Luc. 2.87. Understanding the cloak as a body somewhat softens the rigidity of the position in relation to those who seek. Wed: Matthew 25:31 et seq.; Rev. 20:11ff. The allegorical explanation of the sword as the Word of God, going back to Hebrews 4:12, is found more than once in the writings of St. Ambrose. Wed: spir. s. 3. 8. 45: gladius quidam uerbi spiritus intellegitur; Abr. 1. 1. 1; exp. ps. 118, 15.39; exp. ps. 43.12; fid. 4.71. Wed: uirgt. 13.91, where the same image is explained more clearly. See: Gen. 24:58ff. The marriage of Isaac and Rebekah also typifies the union of the soul with the word of God. Compare: Isaac 3. 7 and 8. On the same topic, but from a different perspective, cf.: Cain et A. 1. 10. 47. Since the soul has no gender, discussions about the marriage of the soul with Christ apply not only to virgins. Out of love for itself, the soul pacifies the impulses of the flesh that can destroy it. Ratio, like mens, is the highest part of the soul. Wed. the concept of hëgemonikon among the Stoics. Wed. also: Cain et A. 2. 9. 36. St. Ambrose does not specify in which case he understands Aminadab. We follow the translation of F. Gori, which is based on Origen’s interpretation of the Song of Songs (exc. ​​Proc., PG 13: 209C–211A): “The father of Nahshon, the ruler of my people, Amminadab, made me his chariot” (our translation - T.A.). This passage of the Bible itself is a crux interpretum. Wed. also: Abr. 2.8.54; Isaac 8.65; exp. ps. 118, 2. 34. An explanation of why Nahshon is considered to be a type of Christ is given in Isaac 8. 56. Nahshon means "snake" and is associated with the brass serpent of Numbers 21:9, which, according to John 3:14, represents the resurrection of Christ. The source of St. Ambrose in this case also showed an Origen interpretation (exc. ​​Proc., PG 13:212A). The four passions of the imperfect soul are contrasted with the four virtues of the perfect soul, represented in the form of four animals (see below: 18. 114–115). Wed. in Cicero tusc. 3. 7, 13, 23; 4. 2, 4. 10, 11, 24; in Lactantius diu. inst. 6.14. The idea of the body as the burden of the soul goes back to ancient tradition. Wed: 11.51 and approx. Wed. also: epist. 11, 17; 21, 4; Isaac 8.64; exp. Luc. 2.70; expl. ps. 43.77. At this point the manuscript tradition gives currus and cursus. Cazzaniga prefers the second reading. F. Gori believes that currus as the personification of the body in this case would contradict the image of the “chariot of Aminadab.” In this place, there are literal coincidences with Plato’s Phaedrus, 247b–c: “Going to the festive feast, they rise to the top along the edge of the heavenly vault, and already there their chariots, not losing their balance and well controlled, easily make their way; but the rest move with difficulty, because the horse, involved in evil, pulls with all its weight to the ground and depresses its charioteer if he has raised him poorly” (translated by A. N. Egunov, in ed.: Plato. Collected works: In 4 vols. T. 2. M., 1993). See also: 248a, 254a. “Field of truth” is an expression that goes back to Plato. See: John 6:33, 50–51, 58. St. Ambrose here quotes Horace (sat. 2. 7. 86): sapiens teres atque rotundus. The mystical meaning of the word teres - cf. parallel place: spir. s. 3. 21. 162: quia teres uita sanctorum. See: Ezek.1:17. Wed. below: 18. 118; inst. u. 2. 12. 17. See: Jer.1:11. According to St. Ambrose, Aaron's rod was made of walnut, see Numbers 17:8. Wed: epist. ex. c. 1. 2; Ioseph. 9.46. The end of the homily on the Song of Songs, then the homily on the Bleeding One. See: Matthew 9:20; Mark 5:25; Luke 8:43. See: Luke 8:47. The Gospel says differently than St. Ambrose. Wed. parallel passage in epist. 85, 2–3, about elders. Next begins the homily about the app. Peter and Pavle. See: Matthew 16:18. About the Apostle Peter as the founder of the Church, see epist. 2, 1; fid. 4. 5. 56; spir. s. 4.27–5. 34; paen. 1. 7. 32–33; exp. Luc. 6. 93–99; 7.177; 10.67; expl. ps. 51, 5; 38, 17; expl. ps. 40, 30: ubi Petrus, ibi ergo ecclesia. Wed. at Plotinus, 1. 4. 8. 24. Wed. also: Jacob. 1. 8. 36; exp. ps. 118, 10. 34; off. 1. 238; interp. Iob 2. 2. 3. The same symbolic expression is in incarn. 5.43; exam. 3.5.24; exp. Luc. 4.69. Image of a bee St. Ambrose uses it often. In doing so, he follows Virgil: georg. 4. 198–201. Wed. also: exam. 5.67; uirgb. 1. 8. 40. Wed. in Virgil (georg. 4. 194–196): et saepe lapillus / ut cymbae instabiles fluctu iactante saburram / tollunt, his sese per inania nubile librant. Wed. in Virgil Aen. 1. 301; 6.19. Also an allusion to Virgil (Aen. 6.746): purumque relinquit aetherium sensum. Wed. exc. fr. 1.72. In this place there is a difference in reading: caritas and castitas. F. Gori justifies the choice of castitas by an analogy with the four virtues of widowhood: uid. 5.30. The influence of Plato is felt: Phaedr. 247a. See: 1 Cor.3:16; 2 Corinthians 6:16. "Tales of the Philosophers" - Platonic myth Phaedr. 246c (cf. above: 15.96); “Tales of the Poets” – Virgil’s story about the bee, georg. 4. 194–196 (cf. above: 17. 107). The theory of furta Graecorum, according to which Greek philosophers got their ideas from the Bible. Wed: 15. 95: the four movements of the soul symbolize the four horses of Aminadab’s chariot. In exp. Luc., prol. based on Rev. 4:6–7, which reproduces Ezek.1:10, St. Ambrose explains in detail the allegorical connection between the four living creatures and the four Gospels. This interpretation was already traditional. It was first presented in St. Irenaeus of Lyons (adu. haer. 3. 11. 8), where the correspondence is given differently from the subsequent tradition: man - Matthew, eagle - Mark, calf - Luke and lion - John. A different correspondence is given by St. Hippolytus of Rome: in cant. 8. 6. At the blzh. Jerome, in Ez. 1. 1. 6–8f and Math. praef. The same tradition is attested as that of St. Ambrose: man - Matthew, lion - Mark, calf - Luke, eagle - John. Wed: Abr. 2. 8. 54, where, in addition to the four-part division of the soul, the four main virtues are named. But there is no correspondence between the four elements of the soul and the four virtues. Another option is presented here, the four virtues are associated with the four animals of the vision of Ezekiel 1. Also in Isaac 8.65 a list of four virtues is given, but in connection with the chariot Song.6:11. What exactly uinculum caritatis means in relation to temperantia is difficult to say. In Isaac 8.65, in a similar context, the words adstricti uincula caritatis express the allegory of the harness with which the driver can tame the horses. However, we are not talking about horses here, but about the calf from Ezekiel's vision. In the previous chapters, four living beings take the place of the four horses of the chariot. Thus, according to F. Gori, uinculum caritatis can allegorically mean the yoke to which the desire body is subject. The connection between the eagle and the resurrection is confirmed by the subsequent quotation of Ps. 102:5. Wed. also: exp. Luc. prol. 8: Aquila resurrectio est. Defending the biblical origin of the image of the winged soul has an apologetic purpose: to present something more significant than the Greek myth (cf: 18.112). The Christological interpretation of Ps.57:2 is also present in exp. Luc. 7. 38; apol. 1. 6. 24: crux enim domini omnes abolet atque abscondet errores. Reference to Plato: Phaedr. 246b and 247b. Wed. above: 17.110. See: Ezek.1:15–16. Wed: spir. s. 3. 21. 162: sed sicut “rotam intra rotam” uidit propheta currentem; exp. ps. 118, 4. 28: sine offensione currebant. A similar exegesis on Ezek. 1:16 in inst. u. 2. 12. Euangelicum praeceptum is in allegorical connection with Ezekiel 1:16–17. Wed. exp. ps. 118, 4. 28: quattuor rotis euangelii mysterium totius orbis finibus inuehentes. The double allegory of wheels in the book of the prophet Ezekiel (two Testaments and four Gospels) is also present in the book. Jerome, in Ez. 1. 1. 15–18; also at St. Hippolytus of Rome (in cant. 8.5): quasi per quattuor rotas mysterium praedicationis quattuor euangelistarum nuntiabant. What St. Ambrose means by two "times", allegorically signified by the "wheels" of Ezekiel 1:16, explained in spir. s. 3.21.162; similarly in exp. ps. 118, 4. 28: rota intra rotam currebat et non impediebatur, nouum testamentum in ueteri testament. Wed. also at St. Hippolytus of Rome (in cant. 8.6): quia errant eorum rotae sicut inter rotas, quia nouum hoc euangelium ueteri legi alligatum. Contamination of the martyrdom of Stephen (Acts 7:58ff.) and fishing (Matt. 17:27). Primus ascendit in relation to martyrs. Stephen is a paraphrase of primus ascenderit, spoken of the fish in Matthew 17:27. An allegorical interpretation of Matthew 17:27 is also present in St. Hilary of Pictavia in Matt. 17.13. In Gaul, as in Milan, the Gospel pericope about the fish caught by Peter was read at the liturgy in honor of the martyr. Stefan. Wed. also: exp. Luc. 4. 75: et fortasse primus hic piscis primus est martyr in ore habens didragma, hoc est pretium census. Didragma nostrum Christus est. Habebat igitur primus ille martyr, Stephanus scilicet, in ore thesaurum, cum Christum in passione loqueretur. Perhaps this is a reminiscence from Plautus (truc. 42): adduntur noctes, interim ille hamum uorat; also: curc. 431: meus hic est, hamum uorat. The nets mean the salvation of many in the Church, the hook of the fishing rod symbolizes the saving path of martyrdom. Wed: exp. Luc. 4. 71: “duc in altum”, hoc est in profundum disputationum. Birthday is the day of martyrdom of the two apostles. Consequently, this homily was pronounced on the day of celebration of the memory of St. Peter and Paul. This is probably June 29, the day on which their feast has been celebrated since 258. The text of Luke 5:5 gives the bishop a reason for this complaint. Wed: exp. Luc. 4. 76. On the celebration of uigiliae cf.: epist. 10, 1: uersiculum illum mecum coepi uoluere, quo uesperi in uigilias usi fueramus. The call to watch in prayer is also contained in exp. ps. 118, 7.30; 8. 45–47, 49, 52; 19.32; Abr. 1. 9. 84. But in these places St. Ambrose does not specify whether we are talking about private night prayer or the solemn performance of uigiliae on the eve of the holiday. Vigiliae go back to the beginning of Christianity (cf. the story of the night conversations of the Apostle Paul in Troas (Acts 20:7), as well as the famous testimony of Pliny the Younger in epist. 10.96). Evidence of the uigiliae performed on the day of the celebration of the memory of the martyrs is contained in the passio of Saturninus of Toulouse, written around 420. To celebrate the memory of Rev. Three New Testament readings were read from Peter and Paul: Luke 5:3 et seq. (about wonderful fishing); 2 Cor.11:29 and 1 Pet.1:17–19. The sinner becomes a debtor and a slave of the devil. Wed: Tov.9:33; apol. 1. 14. 63. See: Ps.15:10; Acts 2:27, 13:37. Immaculata plebs - virgins. Eusebius, Bishop of Bononia (Bologna) in the 370s–390s. Virgins are compared to fish, and the apostolic teaching is compared to nets. Tabitha, see Acts 9:39–42. Compare: 1 Timothy 5:3, we are talking about honoring widows. Perhaps St. Ambrose is referring to his own unexpected election to the bishopric. See: Matthew 17:3; Mark 9:2ff. Luke 9:30ff. The lawgiver is the prophet Moses, the executor of the law is the prophet Elijah. Ap. John the Theologian, therefore further - allusions to the Prologue of the Gospel of John. The creation of the world is the act of the Son. Wed. fid. 4. 6. 63–64. This probably means that Moses described the creation of the world, which in principle belongs to the sphere of worldly wisdom, although for him it rises to the knowledge of the Divine; Peter was indifferent to worldly knowledge, but he saw God in Jesus.