Letters. Book II

Initial collection of letters to St. Isidore Pelusiota probably dates back to the 5th century. It included 2000 letters and was made in the Constantinople monastery of the vigilant (Akimits). The earliest dated letter is addressed to the praetorian prefect Rufinus in 395 (Book I, Letters 178 and 489). The latest ones concern the Council of Ephesus in 431 (Book I, Letters 310 and 311). Letters 323 and 324 (Book I) refer to the negotiations leading to the agreement between St. Cyril of Alexandria and John of Antioch in 433 St. Isidore criticizes pagan myths and customs, but quotes ancient authors (Homer, Plato, Aristotle, etc.), believing that a Christian can benefit from their writings. Using a comparison with a bee, he talks about the need to take from pagan wisdom what is useful for bringing ordinary people “to our philosophy.” Of the church writers, the monk quotes or retells Clement of Alexandria, St. Gregory the Theologian and St. John Chrysostom. Most of the letters are short answers to questions of an exegetical and moral nature. The author immediately gets down to the essence of the issue being discussed, avoiding long introductions and greetings. According to Rev. Isidore, Holy Scripture is a kind of ladder for ascent to God. He condemns those who try to turn the entire Old Testament into a reference to Christ: such people give reason to pagans and heretics to mock the Church. Only parts of the Old Testament prophesy about the Messiah. In the field of dogmatics, St. Isidore appeals to the Council of Nicaea and opposes various heresies, especially Arianism. He confesses Christ as the "Son of two natures" and rejects both the division and confusion of natures, although he does not give a clear formula for expressing the relationship between natures. St. Isidore is greatly concerned about the decline of the Church. He criticizes Bishop Eusebius of Pelusia and some of his clergy for giving reasons to despise the priesthood, and calls on Cyril to correct the damaged morals of the Pelusian Church. The letters also raise the topic of marriage and monasticism. According to Rev. Isidora, the latter is higher than the first, as heaven is higher than earth, and the soul is higher than the body. Voluntary poverty and asceticism, observance of the commandments, love for one's neighbor and humility transform monastic life into a heavenly state. This publication presents letters published in Russian translation in the TSO series at the Moscow Theological Academy in 1859. Beware, best one, of those who have not accepted the secret teaching and are not worthy to hear the Divine Word; some of them often even laugh at what is beyond all praise. And to whom it is permissible, speak to them; because, according to the Divine saying, the holy should not be given to dogs or humanoid pigs (Matthew 7:6), but to people leading a gospel life. 2. Presbyter Theognostus. About the three days and nights of the Lord's stay in the tomb I am extremely amazed and amazed at the absurdity of those who ask: for what reason did Christ rise again before three days? For if they claim that He did not rise at all, then why do they go into research about time? If he rose again, but earlier than he promised, then let them acknowledge that the resurrection also proved the undoubted truth of what He said. For having accomplished what was and seemed (judging by human weakness) impossible, of course, He would not have been weak to accomplish what was possible. Although it would have shown weakness most of all if He had risen later, the fact that He had risen earlier would have served as proof of the greatest power. And because Christ destroyed countless lists of Hellenic gods, overthrew all idols, destroyed wicked altars stained with human blood, rendered the devil powerless, put demons to flight, tamed wild tribes, subjected the Jews to very great disasters, and exalts those who believed in Him above heaven - it would be proper to worship His Divine and irresistible power, and not argue about the clock. For what is most important and exceeds all reason cannot be refuted by what is unimportant. But, however, since the abundance of truth is great, I will try to begin to consider the matter itself. So, to repel their attack, we will tell them the following: if we see that any debtor, who promised to pay his debt to his creditor after three days, has paid everything before the due date, will we condemn him as having lied or will we marvel at him as more due to the one who has stood in the truth? I am of the latter opinion, and of course they are of the same opinion. Therefore, what is incongruous if Christ said that he would rise on the third day, but rose earlier in order to show His power, to cause the guards to die and to stop the mouths of the Jews? To be resurrected earlier would not give rise to an accusation, but a delay in resurrection would inspire great suspicion. The resurrection had to take place when the guards were at the tomb and guarding. And if it had happened after the appointed days had passed and the guards had been removed, then the matter would have seemed suspicious. If Christ was not resurrected, then how did the Apostles perform such signs in His name? Why will those witnesses who testified to the truth through thousands of dangers and deaths, sealing the testimony not with ink, but with their own blood, be unreliable? But if you need to get to the very accuracy, then I will say the following. Christ said that he would rise on the third day. You have heels, you also have Saturday before sunset, and on Saturday He rose again, having completely touched the extreme days and completed the entire middle one. For he said that he would rise on the third day, and not after three days. Destroy, he says, this church, and in three days I will raise it up (John 2:19). Yes, and the Prophet, foreshadowing in song that death would then weep, being bound by the strongest death, said: He will heal us in two days, on the third day we will rise, and we will live for Him (Hos. 6:3). If they point to the words: three days and three nights (Matthew 12:39), then I will answer that by contact with them He fulfilled the promise. For the entire duration of twenty-four hours is called one day. But if anyone is born or dies in the first or last of these hours, the day itself is counted to him. For example, if someone is born just before sunset and this day is the first day of the month, then it is considered that he was born on this day. And if another is born after sunset, then it will be the second day. So, why, when the difference in time is one hour, and perhaps not even one hour, is it said of one that he was born on the first day, and of the other - that on the second? Because it is obvious and clear to everyone that the first one only completed the previous day by touch, and the other lived the days that followed only by touching them, which consisted of a full twenty-four hours. Therefore, if this is confirmed by the accurate calculation of hours, then why do those who strenuously assert that the Truth does not stand in truth torment themselves in vain? 3. Petra. Why is it said: “Be wise, foolish” (Rom. 1:22)? This: the verb is to be wise, foolish, - it is said, wise, and for the reason that since they had a lot of majesty, which had lost the truth, and in the Scriptures the truth was without any pomp, then a lot of courage and prudence were required, exposing all sorts of embellished, confidence-inspiring words, with the help of which lies were carefully presented as the truth; Now their delusion has become noticeable even to the common people. 4. Apollonius. About alms Alms must be free from insult and reproach. For those who add this to alms, add stinking mire to the fragrant ointment and strike the souls of those who receive it. Because what is given with reproach, no matter how significant it is, is very unpleasant for those receiving it, although they, out of necessity, silently endure insults. And when the alms are small and given with insult, then this gives rise to some kind of unbearable storm in the soul of the impoverished. For those who do not serve, but slander, do not need to be mentioned. They have exceeded all ferocity of atrocity, because those who come to them, as to a pier, are drowned, without satisfying their necessary needs and even adding insult to it. Therefore, those in need should respond meekly and, to the best of their ability, give them alms, but keep it in secret, like some free, noble and chaste virgin, and not show it off to everyone. If you have nothing to console the petitioner, answer him peacefully with meekness. This word is greater than giving good things; The husband has grace for both (Sir.18:17). You, perhaps, following the understanding of many, said that he who violates a virgin acts worse than he who seduces her. And I, delving into the very essence of the matter (even if what I intend to say seems strange, however, this will be said truthfully), I think that the one who has seduced is more guilty than the one who caused violence, for here seduction is worse than violence: the one who has been seduced deserves punishment, and the one who has been subjected to violence deserves an apology. One, having subjected the body to reproach, kept his heart pure, and the other, having corrupted the soul first, then subjected the body to reproach; and one made the virgin subject to punishment, and the other made it not subject to punishment. For one, the reproach concerns only the body, but for the other it extends to the soul. The one who is subjected to violence has an excuse, but the one who is seduced is subject to merciless punishment. The former may demand that the one who committed the outrage be punished, but the latter, as the one who corrupted the heart, has no excuse, and she herself bears the same punishment. One is not subject to reproach, but the other is subject to reproach; one arouses regret, and the other is rightly hated. The desecration of one touched the body, but did not touch the heart, while the other had both body and soul defiled. If you think that these are human reasonings, then let us read the law given from heaven. So what does he say? If anyone causes violence to a virgin in the desert, then kill him and keep the virgin. For the damsel cried, and did not help (Deut. 22:27). But for the one who was subjected to this in the city and did not cry out, punishment is inevitable (24). And quite fair. For in the desert there was no one to help and the one who was insulted is considered worthy of an apology. But the one who suffered this in the city and silently agreed, did not cry out and did not call on someone who could stop the violence, is rightly condemned to death. Therefore, we must with all our might keep a pure and undefiled heart, having no desire for anything shameful and not giving consent, so that if something like this happens (which God forbid!), we will have complete justification before the impartial Judge, who penetrates into hearts and does not need witnesses. 6. Dionysius. To what has been said: For there is no authority except from God (Rom. 13:1) You wrote: what does it mean to have power if it is not from God? - and asked: is every boss really appointed by God? I will say to this (and do not be angry with me, for I will not say something empty): it seems to me that you either did not read Paul’s sayings, or did not understand them. The Apostle Paul did not say: there is no ruler except from God, but he spoke about the leadership itself, saying: there is no authority except from God. The very fact that people have rulers, and some rule, others live under leadership, does not happen simply and not by chance, so that people, like waves, are carried hither and thither, but, in the words of St. Paul, this is a work of God’s wisdom. Since equality usually sparks war, God did not allow the rule of the people to exist, but established royal power, and then many authorities followed it. Which ones, you ask? Chief and subordinate, husband and wife, father and son, old man and young man, master and slave, teacher and student. Even in dumb animals one can see something similar. The guarantors in this are bees, which are subordinate to the royal power, cranes and flocks of wild sheep. If you look at the sea, then it will not be devoid of this decorum. And there, many breeds of fish have one ruler and leader, and therefore carry out long-distance migrations. For lack of authority is the most terrible thing everywhere and is the cause of confusion and disorder. Therefore, in the body, although it is something unified, not everything has equal dignity, but some members are in charge, and others are subordinate. Therefore, we have the right to say that the very thing, I mean the authority, that is, the leadership and the royal power, were established by God so that society would not fall into disorder. But if some villain has seized this power unlawfully, then we do not claim that he was appointed by God, but we say that he is allowed to either vomit up all his wickedness, like Pharaoh, and in this case suffer extreme punishment, or to bring chastity to those for whom cruelty is also necessary, as the king of Babylon brought chastity to the Jews. Justice - I don’t know what name to call you - oversees the affairs of mortals and punishes those who act unjustly, and nothing in this life is left without control. Knowing this, avoid untruths in order to avoid punishment. You wrote that I was doing you a favor by treating you and in every way pouring out from my tongue into your ears every teaching worthy of mention. Therefore, I answer that if we write something useful, consider it a work of the highest grace, which makes wise and ignorant. Now that you have assumed the rights of a boss, you can especially become worthy of glory and competition if you do not take revenge on those who have offended you. But now, now most of all, you will consign to regrettable oblivion, when the authorities have given you the greatest opportunity to punish them. Whoever, through experience, surpasses the good rumor about himself and turns out to be better than what he was known by hearsay, is rightly above praise and denounces every word of praise that it is below his dignity. But although every word is overcome, the heart must be convinced of this. Therefore, it is necessary to speak and write praises that are due to lovers of virtue. For three good consequences flow from this: we receive a sincere disposition towards virtue, for not a single bad person will tolerate praising a good person; we become pure from envy, recognizing their advantages over us; we become ashamed or become chaste when we are vicious, and both turn to our advantage. Do not indulge in indignation, worthy pet of hatred of wickedness, because, as you wrote, Eusebius, full of wickedness, wages an irreconcilable and hidden war against those who live virtuously, enters into an alliance with those who love vice, and because he either wages war with those who have money if he does not receive it, or, in order not to wage war, takes from them everything that he could steal while waging war. But wait for Divine judgment. Since Divine Providence spares those who sin more than they spare themselves, therefore, he, driven by long-suffering, calls out with a royal and humane sermon: repent, the kingdom of heaven is drawing near (Matthew 3:2). But if those who sin, not taking this admonition into account, recognize long-suffering as negligence, then perhaps even now, without a doubt, when the time of Judgment comes, it will no longer spare those who do not deserve mercy, but will subject those who neglected long-suffering to the most severe punishments. Therefore, it was said what you wanted to know: keep silent, food, and I will always remain silent and endure? I will destroy and dry up together (Isa.42:14). For those who did not take advantage of such long-suffering, but turned it into an occasion for greater sins, are rightly punished. If those punishments that are carried out in front of many witnesses are rightly considered the greatest (because secret ones are usually easier), then what, in all likelihood, will be the torment when the decree is pronounced in the presence of the heavenly hosts and all mankind? 14. Bishop Isidore. About envy Envy, my friend, is unfavorable towards any other really or imaginary good quality, and on the contrary, it is cruel and hostile, but towards virtue, which is given a quality in the proper sense of the word, it is completely adamant. Therefore, not being the subject of envy is perhaps a carefree matter, but not a glorious thing either, which is why doing something worthy of envy will never happen to me or my friends. The one who arouses envy towards himself must endure the attacks of envy with a chaste thought. 15. To him. About the love of God To those who do not lack in fulfilling everything that is required by virtue (for many, considering virtue to be the greatest good, which in reality it is, do not really care about it), I say: if they do not rely on their own strengths, but begin to attribute their successes to Divine help, then they will overcome passions and, without a doubt, achieve the fullness of virtue. Although they will agree that it is beyond human strength to gain the upper hand over opponents, so that nothing serves as an obstacle to the zeal of the ascetic, however, for the one whom God will help, namely for the one who ascribes victory to God, nothing is insurmountable, even if there is an obstacle to victory. I intend to express briefly what I do not intend to say clearly. If the one whom these attackers offend (you know who I’m talking about) were bad, then the very ones who are now speaking bad about him would be his first praisers. Anyone who has honesty in him appreciates the honor given to virtue. If a legislator establishes very severe punishments for crimes of the law, then it is impossible to think that he himself is preparing to break the laws. Likewise, when someone listens with pleasure about the extraordinary rewards for virtue, then they will consider him ready for every virtue, filled with everything good and having nothing bad in himself. And there is nothing unnatural in the fact that good people are surprised by virtue and love it. 18. Scholasticu Arpocra. About the art of fortune telling The fact that the art of fortune telling among the Greeks was an empty matter and was glorified in vain, I have proven in my word on the Greeks. But since you present Homer as the wisest witness, I also oppose him to you. For the evidence borrowed from enemies is important. Homer says that Helen, this fortuneteller, orders his brother Alexander to flee from the battle and, having come to the city, together with the women, bring a prayer to Athena. Then the women pray, but Athena refuses to fulfill the prayer. And after this, the fortuneteller ordered his brother to challenge the valiant Greek to battle, and he obeyed, challenged, was defeated, wounded and found himself forced to stop the battle. From this is it not clear even to the smallest children that Homer seems to slap the fortune-telling art on the cheeks or laugh at its stupidity and arrogance, since with him it shows audacity, predicting and inspiring good hopes, but in the end it is exposed and, as everyone can see, it is mistaken. If Homer in many places speaks of fortune-tellers, of soothsayers from the entrails of victims, of interpreters of dreams, then this is not at all surprising. For poetry, having fallen in love with a fable, turns lies into food for itself, and, out of reckless pleasure, becoming bold, boasts of it and lavishes words abundantly, composes fables and displays them to everyone. He is just as negligent about the truth as he is about the sons of Alon, at first, presenting them more as working in vain than producing something great, he says: “They overtook Ossa on Olympus and soon after this Pelion moved to Ossa so that the sky would become accessible.” Then, believing that they will be able to do this, having reached adolescence, he utters an ignorant and unwise opinion, expressing himself like this: “and they would have done this if they had come to the measure of youth.” For I do not say that there are three mountains, but the whole earth, if you make a pillar out of it and lift it up, will not touch the vault of heaven, especially if you believe those who say that the earth is the center of the sky. For the center can never touch the circle. 19. Scholastic Theodosius. About truth Whoever fell away from the truth at the beginning will, without a doubt, stray from the intended path and come to a shameful end. Others say that even the Epicurian Metrodorus did not confirm by deeds the teachings of Epicurus, rejected by all the wise, as you confirm. Therefore, you pathetic ones, if they tell the truth about you, stop your self-will; if not, adhere to chastity. I hesitate to say so as not to seem as if I am flattering, and flattery, as is recognized, is more vile than all petty passions. However, forced by the truth, I will say: I think it would be better to say, I am sure that no one will be able to describe in words your excellent qualities, even if he had ten tongues, ten mouths and the same number of souls. “Whoever does not recognize anything good in himself, is modest in words, condescending, or better yet, grateful, is, O wise one, not yet humble. He who is humble after many successes knows how to behave modestly in the true sense of the word. 23. Martinian. About the love of money. Carnal love, since it is cruel, but soon fades away, painters depict with fire and wings, because it sometimes ignites passions, and sometimes flies away due to satiety. No one dared to depict and represent the love of money in a picture, perhaps because it is not love, but some kind of incurable rage, and perhaps because it is impossible to depict and paint it with paints. For she is not only fifty, like the hydra from the fable, has heads with which she conveys food to an insatiable belly, and she does not have the same properties as this unsatisfied monster, she is not only armed with a hundred arms, like Briareus, but she does not have wings, does not know satiety, cannot be satisfied with anything. Therefore, who will be able to either sculpture or represent in a picture such a monster, in comparison with which Scylla, with all its improbability, becomes probable? But the word, since it can capture everything better than any paint and is capable of taking on all the forms as possible better than any wax, will try to depict this love, although refusing to go to precision, but nevertheless exposing to shame its bestial and unpleasant fury for those possessed by it. It seems to me that she is not like a youth (because this is not love, but obvious fury), but some kind of woman (this will be a sign of her unreason and evil nature), bestial, breathing fire. Instead of hair, there are thousands of snakes on her head, constantly hissing and spewing deadly poison, and she has thousands of hands with claws, with which she torments some, throws arrows at others, and snatches money from others. And she also has thousands of mouths, because she not only threatens and slander, but also flatters, and talks servilely, and swears falsely, and invents thousands of pretexts for stupid gains. And her eyes look unnaturally, not respecting anyone: neither friend, nor brother, nor relative, nor benefactor, but showing in herself something harsh, cruel, ferocious, inhuman, fiery. For she does not look at the nature of things, does not take into account the fact that often, having set thousands of funds in motion, she transferred money into the hands of enemies, and therefore inflicted thousands of sins on those she caught. And her hearing is so blocked that she does not listen to requests, sighs, complaints, or curses. Having wings, which means satiety, is not typical for her anyway, and no sane person would even attribute legs to her. For she does not know how to step and move from the one captured by her to another place, but, laying hands on everyone, being heavier than any iron and lead, she sits motionless, takes everything, robs everyone, is never satisfied, but turns the multitude of what she collects into food for a wider and wider fire, and makes the end of what is taken the beginning of taking more. Therefore, who gives himself up into captivity to such a cruel and insatiable rage, giving rise to thousands of sins, reproaches, disgraces and obscenities? Who would dare to live here in such misery, to be scourged day and night, to know neither peace nor sleep, and then accept the beginning of executions? What am I saying – the beginning? For here, too, this passion torments and executes those captured by it more mercilessly than any tormentor, trampling on them, touching the most sensitive parts and not allowing them to catch their breath even for a short time, but imposing on them a punishment more severe than that suffered by those sentenced to the most serious execution in the mines. Those who can still take advantage of sleep and rest after the case, and with this the love of money, blocking the haven of sleep for them, even at night gives its cruel and inhuman orders and leads some out to robbery, others to murder, does not respect the burial itself, which is honored by barbarians and demons, but also arms the foul hands of those caught by it on the dead bodies, inventing a new and lawless method of robbery. Therefore, having imagined in our minds all the evil qualities of this love, namely, that it is bestial, unpleasant, breathes fire, insatiable, blind, deaf, misanthropic, nasty, God-hating, implacable, unapproachable, indomitable - for neither flattery nor services can take it, but then it becomes more ferocious when it is served most of all - let us be especially vigilant so as not to to be caught by it. For it is easier not to be caught than to escape when caught. And if we are caught, then we will strain all our strength and, calling on God’s help (without it it is impossible to free ourselves from such captivity and many are in danger that there will be no return from this captivity), we will cease to desire enrichment, and we will distribute what we have collected either immediately or little by little to those in need. This is the only way to get rid of such captivity! 24. Presbyter Archivius. Reproof of those who perform their priestly service poorly Of the many things that, according to you, are worthy of surprise, I am most amazed at one, and this, I affirm, is a sufficient sign of general damage. Why, having left the first, I will now say and denounce the last most of all. To those who have, or, better to say, should most of all have care for the people, but do not care about them at all, say: why do you, by your actions admitting ignorance of what the priesthood is, confuse others? For if you have inherited your father’s arbitrariness, then govern whom you govern in such a way as to show yourself to be more cruel and self-governing than those notorious tormentors, for many of them treated those who suffered their arbitrariness with more meekness than you. And if you have been entrusted with fatherly care, then why do you overshadow your tormentors with cruelty? Why do you enslave those redeemed by the Divine Blood? Why do you enrich yourself by taking advantage of other people's misfortunes? Do you laugh at chaste people? Are you plotting the lovers of virtue? Do you applaud flatterers? Do you condemn those who speak freely to exile? For if you stop doing what you are doing, the virtues that are now dead in people because of you will probably be reborn and revived again. 25. Komit Ermin. That a priest, in addition to a right life, also needs strength in speech Just as a good tree, when it is laden with fruit and covered with leaves, cheers the gardener, delights spectators and gives peace to those passing by, so is one placed in a teacher’s place, when it is adorned with virtue and enlightens with words, it pleases God and brings benefit to people. If he is deprived of one or the other, he will not bring great benefit to the disciples. For a worthy life is needed for the sake of those who love to condemn, and a word is also needed to expose heresies. Although many even without a word often benefit from the fact that they can see a righteous life, however, those being taught, when they see the teacher defeated in conclusions and conversations, often suffer harm in the essential, being carried away by distorted dogmas, for they blame not the inexperience of the teacher, but the instability of the dogma. If the word flows with force and overthrows the opponents, then the victory is overshadowed by the badness of life. A teacher who does not do what he should will be considered unworthy of faith. Therefore, it is necessary to enlighten both in word and in life. It is said: whoever does and teaches, he will be called great in the kingdom of heaven (Matthew 5:19). But if only to create meant to teach, then the second would not have been added. 26. To him. About Joseph and the Egyptian Woman Although the Egyptian skillfully and cunningly spread the nets of lust, set snares, catching the young man, charmed his eyes, appearing in touching positions, seduced the ear, trying to tempt her with speeches in every possible way, aroused the sense of smell, fragrant with precious worlds, tickled the touch, holding it, and irritated the taste before spreading the nets, she probably added pleasures if not out of mercy, as towards a loved one, then out of compassion, as towards a stranger; she tried to attract him with promises, because she promised to have him as her ruler, but she did not succeed in catching him. And Joseph reaped the fruit of chastity, not without difficulty, as others think, because he had to fight not only with the Egyptian, but also with youth, who jumped and played, excited by women’s conversation. And the Egyptian only at first glance seemed victorious, at first glance, I said, because for innocent ears this served as an exposure of female incontinence. For one who is afraid to suffer violence will not care about taking away the clothes of the one who threatens violence, but most of all she wants and desires to get rid of violence. And the Egyptian, drunk with lust, thought that the signs of her own lewdness would serve as evidence of chastity. Therefore, I think, the master, although he accepted her complaint, but, perhaps, out of suspicion towards his wife (for he knew how easily a woman’s nature is captured by passion, especially when excited by beauty, which often enslaves the powerful) did not allow Joseph to speak for himself, which others accuse him of, and threw him into prison. And at the same time, he did not act barbarously, as others believe (otherwise he could have killed him or betrayed him to the laws according to which the complaint demanded death), but rightly, perhaps, he understood that his wife, inflamed with a frantic love for Joseph, and not catching the spoils, composed a complaint; and if the young man is allowed to justify himself, he will not only destroy the complaint, but will also turn the blame onto the one who complained. It is better to say that it will be more just, the Giver of chastity tamed the anger of her husband and erected a pillar of good behavior for the world, kept a feeder for hungry brothers and appointed a prince of Egypt. Do not be extremely amazed, wonderful one, if the fact that some of those elevated to the teaching department are really like this, no matter how terrible this is, does not yet seem terrible. To utter any word with boldness is considered by them to be the most dangerous and beyond any apology. Since traces of virtue remain in a few, while in the majority of people vice rejoices uncontrollably, then, fearing that some accuser of what is being done may appear, they try to condemn everything that is beautiful to banishment, and most of all, boldness, so that after this they can sin fearlessly. For someone possessed by the most serious illness to consider himself healthy is obvious and incurable madness. For will such a person seek a doctor without knowing that he is sick? Therefore, it is first necessary to bring him to a clear feeling of the illness, and then call a doctor to him. What was said: be angry and do not sin (Ps. 4:5) seems to me to have many meanings, because this can be understood both as a definition and as advice. For example: are you angry and why are you angry? Therefore, do not be angry, lest you sin. This may also mean the following: since anger, a passion that flares up quickly and strongly, carries away the soul, because it often precedes thought and is born almost unintentionally, then soften it with thought or reflection, not striving for revenge, but ending the matter with meekness. Or maybe the following meaning: be angry at the outrageous passion, and most of all, at the love of voluptuousness, and you will not sin. For passion, if it finds you exhausted and weakened, will easily overcome you, and if it finds you sober and angry at it, then it will immediately leave you. But the Word of God forbade not only being angry, but being angry in vain. And sometimes it is useful to be angry when this is done either for the glory of God, or for the offended, or for the correction of a neighbor. The meek Moses was also angry with those who cast the calf, and he vehemently ordered to kill them; Phinehas was also angry with the fornicators and killed them with a spear; The Prophet Elijah was angry with the Jews and pacified them with hunger. Ap was also angry. Paul against Elymas, and Peter against Ananias and Sapphira; Both the father and the teacher are angry with the lazy student. And everyone will say that this is not anger, but wisdom and thoughtfulness. Therefore, that saying can also be understood as a command. When we take revenge for ourselves, then in vengeance we exceed the limit, and when it comes to either the glory of God or the offended, then we take on the appearance of reverence and silence, we are silent and motionless, no different from stones. Therefore it is said: be angry justly when it comes to the glory of God, or about the correction of your neighbor, or when you must punish for those who are offended, but do not sin, or by coming into agreement with those who sin and covering them up, or by using this anger to help avenge yourself. For wrath is not placed in us so that we too may sin, but so that those who fall will not be allowed to fall; not so that it turns into passion and illness, but in order to serve as a cure for passions. And we turn this benefit into poison, using it for things we shouldn’t. Virtue, as I think, but I do not affirm it myself, but leave it to the readers to decide, has seemed and seems difficult not by its own nature, but because of the extreme negligence of people who do not want to practice it, for for one who considers everything exactly, it is much easier than vice. If anyone does not believe, then let him not be dismayed, but wait for proof, keeping himself clean from all prejudice and contentiousness. Therefore, I will keep silent about the fact that Divine virtue, in the highest degree suitable to nature and in accordance with it, constitutes the beauty and adornment of those who strive in it, for this is recognized by everyone: I will move on to what is in doubt. So, tell me, what is easier: to look for traces of countless treasures, or to be content with what we have? Should I calculate vile incomes and despicable profits day and night, or prefer and love contentment with little? Should we offend everyone, or help those in need? Should I live with my lawful wife (for I propose not the highest wisdom, but one that is accessible to many), or should I undermine other people’s marriage beds? Should one suffer from an incurable love of self-interest, or be free from such madness? Should you resort to deception, or conduct business without deception? Should I be alarmed when walking through the courts, or should I live in peace? Should we steal what does not belong to us, or give our own to those in need? Should I spend all my time worrying and complaining, or should I free myself from worries and fears? Should I bother myself with many endless worries, or should I have one concern - not to lose virtue? Should I interfere in other people's affairs, or live without caring about it? Should we be satiated, or should we not love that which, even after saturation, irritates desire? Should you sail the seas and be wrecked, or sit in the pier and watch others wreck? So I intended to show the ease of virtue and the difficulty of vice, but the word, extending further, did something more, showing, moreover, that after virtue comes joy, and after vice - displeasure. And we should stop there. But since bliss and pleasure, being seductive, seem to deceive many by the fact that they are pleasant and not difficult, it is necessary to enter into a struggle with them. Therefore, without touching for the time being on that judgment that threatens bliss and intemperance, which the sacred Gospel, evoking pity, touchingly depicted in the person of a rich man and a beggar, clothed in unclean garments, I will say: if bliss does not give rise to countless serious, difficult to heal and not at all curable diseases, then let it be called bliss. If she has become the cause of pain in the legs and head, nausea, numbness and relaxation in the limbs and other similar ailments, from which she herself weakens, or better yet, disappears altogether, then hesitate to call this mother and nourisher of so many evils bland. About that which cannot pass into the stomach with food, but disappears in the larynx itself, and about that from which one devoted to bliss, due to dulling of the senses by constant pleasure, does not feel pleasure, I will not say a word, not because it has no power, but because it cannot touch people who have become coarse. So, let this be said about bliss. About pleasure we will say the same thing and even more. If, not to mention expense and shame, it does not give rise to irreconcilable fights with rivals and does not cause blows, from which danger and death often occur, then let it be called pleasure. And if it serves as the root of shame, hidden wars, dangers, deaths, complaints and other countless evils, then I don’t know whether this cause of so many sorrows, this root destroyed by its branches, should be called pleasure? I will not even mention the fact that there is no pleasure either before carnal mixing, or during it, or after it, not because this is weak evidence, but because it cannot touch the carelessness of the incontinent. For, if anyone wants to examine the matter exactly, then neither before the mixing, nor during it, nor after it is pleasure visible, but on the contrary, before the mixing there is obvious fury, during it there is obvious madness and indomitable excitement, and what happens after it is more accurately called liberation from madness than the taste of pleasure. For whoever satisfies lust has ceased pleasure. And whoever is still in lust is not in joy, but in excitement, in violent confusion. Therefore, if this is really so (and I am convinced that this is really so), and virtue undoubtedly turns out to be very easy, pleasant and most in accordance with nature itself, then let us relentlessly and diligently adhere to virtue, which makes those who love it both here and there famous. 31. Bishop Iraklid. About greatness of spirit Only Christians, and those truly worthy of this name (let no one judge the faith itself by the lack of education of many), combine qualities that are very far apart from one another. For greatness of spirit, pure from all arrogance and with a calm disposition preserving all its activities, is united with modesty, and without at all showing pride, but united with modesty (which is impossible to say without surprise), it avoids humiliation. For it shows modesty in that it does not exalt itself above its neighbors, and it shows greatness in that it does not lower its head amid fears and dangers, but stands above flattery and servility. He does not recognize the servile and flatterer as humble, and not the self-confident and arrogant as much-wise, but, perceiving the good in both, he avoids the hateful, so that, avoiding vices close to virtues, he acquires virtue itself in all its purity. One must enter into sacred warfare with the passions of the flesh, not relying on oneself, but leaving victory to God’s assistance. For if we conduct the battle in this way, if we ourselves provide ourselves with everything, put everything in order, use labor and vigilance and place our hope in help from above, then we will conveniently overcome the enemy and erect glorious victory monuments, gradually cultivating good hopes through our newly won victories. Here are two main types of sin: planned sin and actual sin. And the sin committed by the deed itself was persecuted in ancient times by the laws, and the sin intended is prohibited by the Gospel, which does not punish the deed already committed, but takes care that the evil does not even begin. For then the law of hands was given, but now it is given to the soul. 34. Ammonium. About bitterness Just as those suffering from incurable madness in the extreme degree of illness lose the feeling of what they are suffering, so those who have reached the point of bitterness (and one of them, as you wrote, Zosima) are as if insensible, not even knowing what kind of evil they are suffering. The one being praised then acquires the most respectable glory when the one who intends to praise him, before he begins to speak, declares himself defeated. Therefore, I myself, overcome by the virtues of the illustrious Eustathius, will remain silent. Eusebius, leader of the people inhabiting the city of Pelusiot, let him know what the Church is. For it is very strange and even terrible for one who does not know this to be a priest. And the fact that the Church is a collection of saints united by right faith and valiant life is clear to everyone who has tasted wisdom. He, not knowing this, destroys the Church itself, to the temptation of many, at the same time builds a church building, deprives the Church of its decorations, condemning worthy people to exile, and decorates the building with valuable marbles, and this is known to everyone. If he knew exactly that the Church is one thing, and the church building is another, and that the Church is made up of immaculate souls, and the building is built from stones and trees, then, I think, he would have stopped destroying one and decorating the other beyond the need, for it was not for the sake of walls, but for the sake of souls that the Heavenly King descended here. If he pretends that he doesn’t know what I’m talking about, although this is most clear to the extremely stupid, I will try to explain this with examples. Just as one is an altar, and another is a sacrifice, one is a censer, and another is incense, one is a council house, and another is a council, for one signifies the place where they sit, and the other those who deliberate, on whom both destruction and salvation depend, so it is in relation to the church building and the Church. And if he says that he did not understand this correctly, then let him be convinced that under the Apostles, when the Church abounded in spiritual gifts and was adorned with a bright life, there were no church buildings. In our country, church buildings are decorated beyond what is proper, and the Church (although I do not intend to say anything unpleasant) is subjected to ridicule. And I, if I were asked to choose, would agree to live better in those times when church buildings were not so decorated, and the Church was crowned with Divine and heavenly gifts, than in these times, when church buildings are decorated with all sorts of marble, but the Church has lost those spiritual gifts and does not have them. I consider it fair that listeners, when someone speaking about lofty subjects does not correspond to the dignity of what he is talking about, should not condemn his impotence, but should excuse him, placing the blame on the greatness of the subject. 38. To the rulers Elijah and Dorotheus. On the opposition of virtue and vice I recognize myself as your friend, but, invited to help by each of you, since now, I don’t know why, both of you are going against each other and waging war, I will not come to you, avoiding doing good to one and evil to the other. But if you do what you should and, putting aside irreconcilable hostility, turn to peace, then I will come - not to help one against the other, but to unite both again with ties of friendship. You should neither turn your gaze away from the Divine words nor contradict them, but before you listen to what needs to be done, you must promise that you will do it. One thought that God is speaking banishes all contradiction and produces complete submission. Although He who knows what is especially useful for us is worthy of faith in everything he says and legitimizes. Carnal kinship is not at all the same as spiritual intimacy. Therefore, if I call you the nephew of the illustrious Bishop Hermogenes, then I will not show you great mercy, but if I call you his sincere disciple, then I will not bring shame to either one or the other. They will think of you that you were a follower of a valiant man, and of him that you made his imitator a noble man. People were prompted by two reasons to willingly listen to the Divine sermon, I think (oh, what should I call you, to call you something worthwhile!): the satisfactoriness of the word and the way of life of the preachers; because both of them - the reliability of the word, and the life that vouches for the word - one gave strength and strength to the other. They did not preach otherwise, but did something else (for this they would have been ridiculed, like some of the present; however, I do not intend to say anything unpleasant), but by the fact that they lived a life in accordance with the word, they conquered people. Therefore, Christ, knowing that the word, not coupled with activity, is weak and ineffective, but animated by activity is alive, strong and active, having taught the Apostles with his deeds all virtue and wisdom and instructing them with words, and adorning them with Divine gifts, then he sent them to ensnare people. For Christ knew with all accuracy that the morality of preachers, no less than miracles, could attract people. Thus, having scattered throughout the universe, like winged farmers, sowing the word of piety, improving their character according to the instructions of the Teacher and leading a life not only impeccable, but even wonderful, they conquered all the sunflowers. And neither wisdom, nor power, nor wealth, nor royal power, nor arbitrariness, nor barbaric ferocity, nor a horde of demons, nor the devil himself, nor hunger, nor rapids, nor prison bonds, nor anything else recognized as terrible and truly terrible overcame them. On the contrary, everyone gave in and gave them space, and they considered being defeated more glorious than any victory and victorious monuments, for, having strengthened themselves in the thought that being well defeated is better than being defeated badly, they became inhabitants of heaven. 42. Martinian, Zosima, Maron, Eustathius There is a danger, as I hear, that your hearing is blocked by despair; and as those who have long ago given themselves up as a sacrifice to sinful death, you are indignant at those who advise you good. Therefore, if this is really the case, then it is fair, finally, to cry and complain about you, and not give you advice and admonitions. As someone who has not been initiated and has not been introduced to a valiant life, you have volunteered to explain in words what cannot be expressed in words for people of the same disposition as you, and without noticing it, you show yourself to have no idea about the matter. However, I will not take upon myself the courage to make the hitherto inexpressible intelligible for you and to put into words what exceeds your hearing. For just as it is not permissible for the unsanctified to hear what is sacred, so it is not permissible for the profaned to look into the sanctuary. The law does not allow this; it is better to say that the Divine Word forbids this, clearly declaring: Thou shalt not give the saint a dog (Matthew 7:6). Therefore, although I have something to say, I cannot talk about it to you, but rather I would advise you to abstain from vice and adhere to virtue. For if you do this, you will not remain unheard of the explanation of what you wrote about. Those who pervert Divine sayings and interpret them falsely according to their own will sin unpardonably. For they will not have the excuse of seduction and delusion, because they fell out of malice, and not out of simplicity, and they will not hide from the calm and gentle Eye, in spite of which they dared to teach, maddened by vice. Many of the sophists try to cover up the defeats that happen to them with previous glory, while they now find themselves defeated by the very thing they previously gained the upper hand over. 46. ​​Olympiodor. That success in virtue is acquired through labor I wonder why you, marveling at Plato, make his advice mean nothing. For he says that the branches of virtue are cultivated by labor and sweat, but you, I don’t know why, have chosen for yourself a life that does not tolerate labor. Some of the covetous and abusive people know that they are sinning, while others do not even suspect that they are sinning incurably. For this, i.e. not feeling the illness you are in is an increase in insensibility, and ends in complete insensibility and mortification. Therefore, such people should be pitied most of all. For to do evil is more worthy of regret than to endure evil. Those who do evil are in extreme danger, but those who suffer, the damage concerns only their property. Moreover, the former do not feel their deep mortification, for they represent in themselves the experience of imperfect and childish understanding. Very young children do not place any value on what is truly scary, and often put their hands into the fire, and when they see an empty mask and a ghost, they become afraid and trembling. A similar thing happens to those who love covetousness: fearing poverty, which is not terrible, but still serves as the reason for all caution and a modest way of thinking, unrighteous wealth is considered something great, which is worse than fire, because it turns both the thoughts and hopes of those who possess it into dust. 48. To him. That success in virtue is acquired through labor I know very precisely that you recognize the great fruits of virtue, although you are exposed to danger. What confuses you is that many consider you unhappy. But if you leave this matter not to the assumption and opinion of the crowd, but to an accurate examination of thoughts, then sadness will soon disappear and even become the cause of joy, because it is proportionate to the local exploits; the crowns of virtue are intertwined. In human opinion, it is equally bad not to reward benefactors and not to take revenge on enemies. According to Divine wisdom, the rule to reward benefactors has power, but the rule to take revenge on enemies has no power. On the contrary, it is required by all means to patiently endure insults, even, if possible, to do good to enemies. The courageous and philanthropic king, having added weapons to the laws, prevents any thought of insult, and corrects those who are obedient to the words of the law without punishment, and involuntarily brings the disobedient ones to reason with the help of weapons. So the reverent and modest priest, adding fear to the laws and dissolving modesty with power, as much as depends on him, expels from those subordinate to him every thought of sin. He heals those who yield to the word with a word, and disciplines the disobedient with punishments according to the laws and thereby guides them so that they do not sin in the future. 51. Presbyter Zosima. About the Court If you are neither ashamed of people nor do you respect public opinion of yourself, then at least be afraid of the punishment that will follow from God for such daring deeds. For, if now God’s wrath is very long-suffering, calling for repentance, then later, without delay, he will punish more severely those who did not respect such great love for mankind. Therefore, many here have not yet escaped the irresistible hand, but such great disasters have befallen them that they have eclipsed all the worst that can be imagined; many, it would seem, having escaped the local punishments, tasted the bitterest there, when the truthful court measured out to them how much they should have. The friends about whom you wrote do not need admonition and encouragement, because, as far as can be seen, they will not stop competing for the best, but, as they strongly desire heavenly rewards, they will compete to the end for victory. 53. Bishop Isidore. About Joseph and the Egyptian Woman and what should not be slandered and slandered The Egyptian woman, I mean this indecent woman, capable of quickly being carried away and with even greater power of enticing (and such, it seems, most often a woman is), became furious at the most chaste Joseph and, being unable to captivate him with words, turned to forcibly taking possession of the young man. And he, like a courageous fighter, took off his clothes (because the Egyptian woman, intoxicated with passion, held him by the clothes), left, although naked and without a robe, but clean from adultery and crowned himself with the crown of chastity. Then she sat saddened by the fact that her feigned chastity was insulted, but in reality - by the fact that she had not satisfied her lust. Or, fearing that when her husband arrives, she will have a complaint against her, or intending to take revenge on Joseph, she becomes uncontrollably angry, and, mixing everything: love, sadness, fear, resentment, anger, she figures out how to take revenge on the young man, and she herself composes a complaint when she should have complained about her. And the husband, without giving room for justification, throws Joseph into prison. But the impartial Eye, the Lawgiver and connoisseur of chastity, elevated Joseph to the royal throne. Therefore, we will not recognize as terrible, neither slander, nor accusations, nor anything else that seems terrible, except for one sin, and undoubtedly, either here or there, we will be awarded the most precious crowns. Anyone who reads this letter, let him hold the opinion he has about what is said in it. And I, not now deciding to write a rule for the priesthood, but defining the path leading to it, say that he who has taken up this leadership before he has experienced the power of the laws does not go through this dispensation for the good of those in charge. And whoever has trained in the rank of a subordinate and turns out to be skilled in the virtues of a superior, begins to serve, having the highest good quality - experience. The first, trying to improve the souls of others before he has improved his own, sins against the truth, while the other, having improved the souls of himself first and having experienced the matter, will be able to improve others. The first, before he has learned to wield weapons, plans to make him a military leader, and the other, having become a skilled warrior, will also be a most skilled military leader. One, being inexperienced in controlling the movements of troops, thinks to be a leader, and the other, having labored in such exercises, is appointed commander. 55. Maron. About how great a good it is not the love of money, and about contentment with little If you pave a thousand paths to happiness, you will not find - I do not say, satiety in it - but even the ways in which it comes. For it hates those who insatiably pursue money and does not agree to visit them, but most of all it loves those who decorate their lives by not needing much and being content with little: happiness visits them willingly. When, under the guidance of prudence, all the forces in a person are devoted to the service of virtue, when he puts aside all apologies and all indifference, then, precisely then, God will bring it to perfection, Who encourages those who did not want to love it. For it would not be His nature to attract those who deviate from virtue to it, and not to give a helping hand to those who themselves loved it. Don’t you know, it seems that the one who constantly conquers violent bodily passions, delighting in these victories, does not feel even labors in joyful admiration. I hear about you that you surpassed one of your companions in the image of a feat, but in reality - all of them; for he who was preferred to everyone out of humility, becoming second after you, showed that everyone was defeated by you. 59. To Bishop Apollonius. In response to what is said in the law: Thou shalt not have mercy on the poor in judgment (Ex. 23:3) As soon as poverty, considering it dishonest to ask, resorts to accusation, and uses its misfortune for evil, interfering in other people’s affairs, and assumes the appearance of not a supplicant and seeking protection, but an accuser walking through the courts, it will lose the right to regret. That is why the Source of Truth said: do not have mercy on the poor in court. For one who needs and asks should be pitied, but one who complains and accuses should not be pitied in the least. He does not ask for favors, but claims that he is being offended. 60. To him. About how we should understand what is written: lest they see with their eyes and hear with their ears (Is. 6:10) The change of faces in speech clearly announces the meaning of what was said. For if it were necessary to speak to all the people, it would be said like this: go and speak to this people: you will hear by hearing, but will not understand, and by seeing, you will see, but will not see; For your heart is clothed, and your ears are heavy with hearing, and your eyes are closed, lest ye see with your eyes, and hear with your ears, and understand with your heart, and be converted, and I will heal you. This is not what was said, and in what was said one can see a change of three persons, namely: from whom, to whom, and about whom it is being said. Therefore, the power of the words given gives rise to a thought similar to the following. First it says: go and talk to this people: with hearing you will hear and not understand, and with seeing you will see and not see. Then, as if in response to the Prophet’s question about the reason, or without asking, this reason is explained to him, and it is said: for the heart of these people is clothed, and their ears are hard to hear, and their eyes are closed. Therefore, someone seems to say: if they themselves oppose their own salvation, then for what reason am I commanded to preach? In response to this it is said: perhaps (this is what the expression here means: but not when), they will see with their eyes, and they will hear with their ears, and they will understand in their hearts, and they will be converted, and I will heal them. For the saying: Yes, not when it does not show the loss of hearing, but the hope of obedience. And to make sure that this expression is used in this meaning, listen to what the Jewish people say about the Savior: Is it not this whom the Pharisees seek to kill? He speaks without hesitation, and nothing is said to Him; food as the princes understood, for this is Christ (John 7:25.26). Among the sages, one of whom Philo is revered, it is the custom to use the expression “yes, not when” instead of the expressions: “perhaps” or “in due course.” For, probably, it is not without reason that instead of “maybe” this is used: but not when. If you want to have a testimony to this and a God-inspired husband, then listen to what Saint Ap. writes. Paul: But it is not fitting for the servant of the Lord to be boiled, but to be quiet toward everyone, a teacher, not unkind, punishing those who oppose them with meekness: as God will give them understanding for salvation (2 Tim. 2:24.25). And here it is said: food kako instead of: “over time,” maybe “soon,” because it expresses hope for repentance, and not the withdrawal of repentance. And in another place it is written: rebuke a friend, he has not yet created food (Sir.19:13). For if we understand the prophetic saying in this way, then the appropriate concept of God, who determines to do what is characteristic of Him, will be preserved. For He wants those who are mired in sin to be saved in some way, and He sends healers - not because He does not know that they will perish from illness, but in order to cut off the possibility of justification for them. For, if they did not get rid of their madness, then it remained undoubted that God did what was characteristic of Him. In this way, the proper concept of God will be preserved, and it will turn out that the Prophet was not sent in vain and will not be recognized as an instrument of shame, but will contribute to healing and healing. For he was sent not just to shame, but both to reproach those who sin and to bring them benefit, to point out their sins, to call to repentance, proclaiming healing to those who convert. What the legislator said: “Thou shalt not have mercy on the poor in judgment” (Ex. 23:3) is not filled with inhumanity, as you think, but with love for mankind and all justice. For this achieves two important goals: one is to discourage the poor from interfering in other people’s affairs, the other is to bring as much fear as possible to those who judge unjustly and cast the vote for the rich that decides their victory. For if those who fight the indomitable and indomitable beast of poverty, when instead of asking, they complain, should not be shown mercy, then even more so should not those who, in great luxury, offend the poor. 62. Deacon Isidore. To the words: “Have this man sinned or his parents” (John 9:2)? The apostles, as disciples of wisdom and lovers of truth, seeing that the Savior was carefully looking at the blind man and, as it were, calling them to a question, offered Him two well-known teachings, which people worked on to study. The Greeks argued that the soul sinned and was sent into the body as punishment for this, and the Jews recognized that the sins of their ancestors were passed on to their descendants, according to what is written: the sins of the fathers are on the children to the third and fourth generation (Deut. 5:9). Therefore, the disciples, as one who knows everything before birth, said to the Lord: who sinned, this one, as the Greeks say, or his parents, as the Jews say, because he was born blind? The truth did not give a dark, evasive, or mysterious answer, but a direct one, surpassing all clarity, because it rejected both, saying: neither this one sinned (for could he have sinned before birth?), nor his parents obviously sinned in being born blind, since the answer was given to the question. Although it is likely that they sinned and indeed were sinners, they are not to blame for the misfortune. Why were you born blind? May the works of God be revealed in him, that is, nature allowed a deficiency so that the Artist could be preached. It is known that many things are dark and elusive to us by human reasoning. But it is also known that what is incomprehensible to our understanding, to our benefit, is that which does not contribute to our salvation. Therefore, let us consider what contributes and what does not contribute to our bliss, and in relation to this, test what is offered to us. To assert that the sky is a sphere or a hemisphere, to conduct research about the self-acceleration of the sun, about the decline and increase of the moon, about the position of the stars, to go into research about the earth, whether it is a cylinder, or has the form of a sieve, or is it the center, and to know the distance between heaven and earth - does all this contribute in any way to a valiant life? I don’t see it... And if someone starts to assert this, then perhaps they will say something, but they will not convince. On the contrary, to know and show in practice the truth, courage, wisdom, chastity and everything related to this - this elevates those in the know to the highest bliss. Therefore, we must abstain from what is not at all useful to us, and stick to what is useful. 64. Gott. About the polygamy of two patriarchs - Abraham and Jacob The polygamy of the two patriarchs, Abraham and Jacob (for Isaac lived with one wife), did not come from effeminacy or lust, but from a coincidence of circumstances, and others will say - from need. That's why it was excusable for them. For, following the Divine Scripture, consider how it happened. Abraham, if he had not been asked by his wife, whom he should have been jealous, to get close to his slave, he would not have gotten close to her. For it was not out of voluptuousness (as the long past tense proves), but out of the desire to have children that he left the most beautiful and beautiful-looking wife, who delighted all Egypt with her beauty, and was forced to sow another field, both ugly and ugly. Moreover, he was so pure from all passion that after the slave conceived and began, perhaps, to show disrespect to the royal mistress, thinking that the right of dominance would pass to the baby who would be born from her, he expelled Hagar from the house. Moreover, she went into the desert, having need as a guide. If Abraham also had Keturah, it was after the death of Hagar and Sarah. And Jacob, if he had received the one he loved at first, then perhaps he would not have touched another wife. And that what was said is not just a guess is clear from the following. Although the father-in-law, instead of the youngest daughter, who had wonderful beauty, brought the eldest, who was ugly, to his bed, he, having learned the deception too late, was indignant. True, he did not reject her, considering it indecent to send away the one who, albeit in this way, became his wife. After this, the father-in-law, accused of deception, voluntarily expressed his readiness to marry another woman to him, no doubt because this was permitted and legalized by ancient custom. And when Jacob agreed, the eldest, who was not to his heart, gave birth, but the one who captivated him with love had no hope for that. And she, overwhelmed with great sadness, threatened to take her own life if she did not give birth, for she said: Give me children; Otherwise, I will die (Gen. 30:1), that is, I will lay hands on myself. And because she was desperate, she begged her husband to get closer to his maid, so that she could consider the children born from her to be his own and count it as some kind of consolation for such a misfortune, because childlessness was then recognized as the greatest evil. Jacob obeys her, not enslaving himself to passion (he would not have given himself over to a maidservant, leaving one who had inexpressible beauty), but wanting to save his wife from sorrow. And when the maid gave birth, the eldest also became jealous, although she had many children, and forced him to enter her slave too. And he, wanting to destroy every pretext for discord and quarrels in the house, obeys. And this chain of events that happened to him is intertwined with love for Rachel, for if he had received her first, then perhaps he would have been satisfied with her. Since he was subjected to deception, it was not out of voluptuousness, but sometimes begged, and sometimes forced by the spouses themselves, who should have been jealous, and was forced to come to this. So, Isaac, as stated above, was not subjected to such a need, and lived with one wife, and by being satisfied with her, he served as an excuse for Abraham and Jacob. But the Apostle elevates all this to a speculative meaning, applying Hagar and Sarah to two covenants. Therefore, let none of those who have become enslaved to intemperance and lust, abandoned their wives, become filthy in indecent houses, and bring discord and quarrels into their own homes, cite as an example the shortcomings of these illustrious men, adorned with every other virtue, that resulted from circumstances. Let no one think in this to find an excuse for his vice, and let no one attempt to compare those who lived before the law with those who lived after the law and grace. For they, having lovingly devoted themselves to virtue, which they did not yet know set forth in writing, if they had been taught it by Scripture, then, of course, they would have shone in it even more. Who would be able to sacrifice an only-begotten son, born in old age, in the very prime of his age, like Abraham? Who would win such a victory over nature? Who is so hospitable that, surrounded by many household members, he and his wife would want to perform the duties of servants? Who is so full of faith that, according to the promises, preparing to be the owner of all Palestine, when it would be necessary to buy a burial place, he does not waver in the least, like Abraham? Who is so above covetousness as to neglect the plunder of the barbarians and the great booty of the Persians? But I don’t know how I got to the point where I insult this husband by comparing him with others? And I don’t intend to say anything unpleasant. I will stop speaking by saying only the following. If those who have both the advantages and disadvantages of the patriarchs, being then accused of shortcomings, began to put forward these men in their justification, then even in this case they would not have a fair excuse, because it is not the same thing to live before the law and according to law and grace - however, they could still, perhaps, have a shadow of justification. And if those who do not have the successes of these righteous people, but are subject to their shortcomings, putting aside their advantages, begin to point out their shortcomings, then they are worthy of all condemnation. Life without words usually brings more benefit than words without life. For the first brings benefit in silence, while the second, even when crying out, arouses displeasure. But if both word and life are united, they will form a model of all wisdom. That Martinian, Zosima and Maron, these worthy, as you said, disciples of Eusebius, slander him to everyone and to him against everyone, this is known; but it is also known that justice will not completely tolerate both them and him, but will subject them to a worthy punishment for what they did and are doing. For not a single one of the violators of the truth escaped justice, but some here, and others there, were punished. If it is impermissible to feel sorry for the poor who love to sue, and therefore it is unjust to insult justice, then those who unjustly vote in favor of wealth and with bribes shake the scales of justice, what, in all truth, will not experience punishment? For if poverty, which often, out of necessity, resorts to cunning, does not deserve an excuse, because it should ask, and not complain, then who votes in favor of the one who, in great luxury, insults justice, will he find any excuse? It is not the same thing, the best thing is to see and suddenly be wounded or to consciously chase after someone else’s beauty, because one who suddenly sees and is wounded can, with a chaste thought, both remove the arrow and heal the wound. The best cure for such passion is fasting and not looking at the wounded person any more, and if necessary, put a bridle on your eyes and lower them to the earth from which this flower blossomed and into which it will soon fade. And whoever watches constantly and with attention, even if he does not commit a sin with his body, has already committed it with his soul. For, serving passion with sight, he carries out the crime itself, by consenting to it. If the strength of his soul had not been weakened by lust, he would not have been in a hurry to see the one from whom he had to flee. Therefore, God's Word called those who not only saw and were hurt (for this often happens not intentionally), but look on and impute it to themselves, adulterers, saying: everyone who looks at a woman and lusts after her has already committed adultery with her in his heart (Matthew 5:28). That justice, the wise one, which punishes everyone there, although here it is often hidden from the minds of people who try to deceive it, forces those who manage to reject it, thereby, by doing so, falling into their own snares. It is so wise, powerful and cannot be deceived! For what Plato said, as if on behalf of Socrates: “Having arrived there, we will know clearly,” is not said about the Judgment, as if it were doubtful (no, the doctrine of the Judgment was most affirmed by Plato), but that Socrates was wise correctly. For, having mentioned some who, perhaps, were highly philosophical, Plato, so that, while testifying about himself, would not seem to express himself rudely, he said: “I, as far as possible, did not lag behind them in life, but in every way I tried to become one of their number, and whether I wanted it correctly and whether I succeeded in what, having arrived there, we will find out clearly.” This explanation is somewhat similar to what Ap said. Paul: I have nothing in myself, but I am justified in nothing; The Lord is the Lord who contends with me (1 Cor. 4:4). The one who learns not to reject them from himself, but to endure everything that comes his way, becomes above temptations. For temptations, being, as you say, irresistible, are overcome by patience and courage of those who know how to endure whatever happens. The best medicine for that which does not come from us is the wisdom that is in us; and the overcoming of insurmountable needs, as you say, in difficult circumstances is courage, and in happy ones - moderation. And if God’s power lends a helping hand, we will endure even more easily whatever comes our way. Knowing this very well, the best interpreter of Christ’s words said: He will create with temptation the excess that you are able to bear (1 Cor. 10:13). 71. To him. To the prayer: “Our Father” The prayer that the Lord taught His disciples does not contain anything earthly, but everything heavenly and related to the benefit of the soul. For it teaches us to ask for neither power, nor wealth, nor beauty, nor strength, nor anything that quickly fades, from which, when it exists, we are commanded to abstain, and to ask for pleasure, when it does not exist, is an unnecessary matter. Even what in it seems unimportant and sensual, in the opinion of wise men, is said more about the Word of God, which nourishes the disembodied soul and in some way enters its essence and unites with it. That is why it is called daily bread, since the name “essence” befits more the soul than the body. If this is also said about daily bread, commensurate with the needs of the body, then when consumed in this way, it becomes spiritual, for not demanding anything other than bread will be a sign of spiritual, bright and wise understanding. So, let us ask for what we have been taught, and not for what easily disappears. For it would be disastrous and would mean great foolishness to ask for what, even if we have it, we are commanded to give up. If we do everything and uproot every reason for temptation, and others reproach us out of malice, then, although this is regrettable, it is not worth much care. For if conscience bears witness, and the Judge knows, and good people praise, there remains hope that the censure of unworthy people will turn into nothing. Do not enter into an argument with dangerous people, but rather give in when this does not in the least harm virtue, and their malice will soon turn into nothing. As much as possible, best of all, avoid meeting women. For those who are priests must be more holy and pure than those who dwell in the mountains. The former care about themselves and the people, while the latter care only about themselves; Moreover, the former are placed at the height of such honor that everyone examines and analyzes their lives, while the latter live in a cave either healing their wounds, or studying their shortcomings, and others weaving crowns for themselves. If you are forced to meet with women, then bow your eyes down and teach them how to look. For one must not only teach how one should look, but also look oneself how one should look. And, having said a little that can enlighten your listeners and make them more meek, fly quickly away, so that prolonged communication does not weaken and upset your strength, so that, having taken possession of you, like a formidable and majestic lion, it does not cut off the mane, which really makes a lion a lion and protects its royal dignity, so that it does not pull out your teeth and deprive you of the claws with which a lion defeats the strongest animals, and then, having made it vile and funny, he did not give this terrible and unbearable beast, which shook mountains with one roar, to play with small children. If you want to be respected by women, although this is most unusual for a spiritual husband, let you have no communication with women, and then you will benefit from glory from them. For then this becomes most possible when we least of all seek it. It is common for a person to despise those who serve him and to revere those who do not flatter him. In general, female nature is more susceptible to this ailment. A woman, when she is flattered, is intolerable; and most of all she is in awe and amazed at those who behave with her freely and commandingly. If you say that you have frequent meetings with women and do not suffer harm, then perhaps I will believe, but I would like everyone who says: “Water makes stones smooth;” a drop of water, constantly falling, knocks out a depression in the rock.” And by this they want to say and hint at the following: what is stronger than stone and what is softer than water, and moreover, a drop of water? However, continuity also overcomes nature. If an inflexible nature is set in motion and undergoes changes that it should not have endured, then the easily set in motion will, by what tricks, cannot be defeated and changed by habit? There should be no tears for the courageous fighter who enters the fight, becomes covered in dust and takes blows, because his labors end in crowns. One should not complain about a valiant warrior who goes into battle and may be subject to wounds and defeat, because he will return victorious and deserve victorious crowns and proclamations. We should cry for those who commit robbery and murder, especially when they do evil, and then even when they are punished. If this is so, why did you try to find out why Christ, when he went to the Cross as the Victor, not only did not approve of crying women, but even forbade them? It is obvious that compassion involuntarily brings comfort to the sufferer, but for the sufferer voluntarily it turns into offense; for compassion is offensive to one whose suffering is not involuntary. So, since Christ went into suffering voluntarily in order to destroy death and render the devil powerless, and the wives wept for Him Whom it was right to praise and glorify, therefore, as others think, He doomed them to disaster, and as in truth it should be understood, He predicted what troubles would befall them. For it is permissible to cry not for the One who conquered sin and went to kill death, to bind the devil, but for those who are captive to sin, death and the devil. 76. To Master Philoxenus. That there is nothing higher than virtue. Neither a copper statue, glittering with gold and painted with paints, nor an Olympic crown, nor wealth, nor beauty, nor strength, nor leadership, nor a kingdom, nor anything else that is considered great is important and is not worth the effort, because it succumbs to time and is destroyed and consigned to oblivion. One virtue has a well-known and immortal glory: it does not yield to time, and is not covered in oblivion, and does not know destruction, but its dignity is young, and blooming, and fresh. It is right for right-thinking people to acquire it with all their might. 77. Presbyter Theodotus. On the Glorious Death of Our Savior Think like this: sin is wood, and death is fire. Whatever food she found that was characteristic of her, she devoured. Not finding it in Christ, she naturally faded away, or better yet, died. The law, O wise one, is an excellent lesson in righteousness, not correcting those who walk correctly, but restraining the aspirations of those who behave disorderly. Why and Ap. Paul said: the law does not belong to the righteous (1 Tim. 1:9). And the Gospel is an encouragement to wisdom not so much through fear as through promises, inspiring commitment in lovers of virtue. Therefore, those who obey him, not out of fear of the law, but out of preference for what is best, unflaggingly adhere to virtue. The best judgment on deeds is made depending on the intentions. Therefore, the one who arbitrarily inflicted a wound, but did not kill, is considered more guilty than the one who killed, but did not have the intention; and the one who voluntarily wounds is certainly punished, and the one who unwittingly kills is given leniency. If someone, taking a sword, walks along the roads, intending to kill someone, but, not finding anyone, returns without fulfilling his intention, then he does not escape the sentence that he is a murderer, since he is recognized as such by what he undertook, and not by the commission of the deed. Likewise, a woman who dresses up very much and walks around the market or looks out of the window in order to catch young men, although she cannot catch them, is condemned as having caught them, since on her part she did everything: she dissolved the poison, and set a snare, and spread the net with all diligence. And if a man, for the same purpose, dresses up more elegantly than is typical for a man, then he too will fall under inevitable condemnation, although there will not be anyone willing to taste the prepared drink. But if a woman walks sedately, chastely, honestly, and someone, seeing her, is offended, the fault lies not with the one they are looking at, but with the one who is offended. If a man walks decently and decorously, and another woman sees him and is wounded, the fault is not with the man, but with the woman who was wounded. If anyone does not confirm that this is really so, then he will confuse everything, accusing Sarah, Joseph, and Susanna, for the others, looking at them, were offended: one captivated the Pharaoh, the other the mistress, and the last two indecent ones. If, however, they are not only not subject to reproach, but even above all praise, then by the same means that they are freed from guilt, those who, although they do not try to catch, but offend, are also freed from condemnation. 80. Presbyter Theodosius. That priests should adorn themselves with all sorts of virtues and be courageous in the dangers to which they are exposed for piety Those on whom the most precious crown of the priesthood is entrusted should be adorned with virtues rather than with riches, should consider chastity a suitable pleasure for themselves, and should not yield power over themselves to the belly and the passions that come from the belly, because power should not be considered something that serves to satisfy desires, but patience should be recognized as power. And if there is a danger of suffering for virtue or piety, one must not flee from death. Such will be subjected to ridicule if, being afraid, they do not willingly go there, those who come where there is hope of achieving what they desired here in the continuation of their lives; They wanted to be with God. 81. Tribune notary Serin True nobility usually consists of good morals, and unshakable dignity is acquired by virtue. If someone, descended from noble ancestors, but not adorned with right morals, buys himself dignity, which is sold by eunuchs and given out of mercy by the hands of kings, perhaps not noble, then it is unfair for him to boast about it. If he begins not only to be proud, but also to despise those who have the incomparably more brilliant dignity of virtue, then he is preparing ridicule not only for himself, but also for his ancestors, as unknown and dark. Therefore, in order not to tolerate this, know yourself. I say that not only those born, like you, from dark and unknown parents, but also those descended from famous and glorious fathers should not reach such arrogance and transgress the limits of nature. Therefore, so that, having fallen into excess, you do not suffer excessive punishments, try to restrain the madness of arrogance with the reins of modesty; acquire for yourself an appearance befitting a well-behaved person, and neither with your eyes, nor eyebrows, nor tongue, nor gait, show in yourself a trace of such illness. 83. Presbyter Theognostus. Learn to do good (Is. 1:17) Many, while philosophizing in words, are convicted by deeds, because, while constantly repeating Divine sayings in front of everyone, they secretly do what is impermissible. Therefore it is said: learn to do good. For speaking well without doing the right thing is not only a vain and empty matter, but also arouses laughter in sedate people. 84. To Deacon Evtonius. The Fall and Restoration of Nebuchadnezzar For the king of Babylon, who fell so deeply, transgressed the limits of nature and foolishly dreamed of equality with God, the end of the disaster was the knowledge of the All-Perfect, for after he recognized his nature and confessed the incomparable superiority of the Heavenly King, he assumed his former power. Therefore, how do you think that punishments are imposed on us simply, and not for any benefit? 85. Martinian, Maron, Zosima, Eustathius My pen is hesitant to write about what I wouldn’t even want to know. But since it is necessary to call back those who have plunged into extreme vice, I write that you leave behind what I cannot even utter for fear of desecrating my tongue, and which you, I don’t know why, dare to do. Although the unexpected success, as you wrote, made Presbyter Zosima prone to inflicting insults, for people who, especially beyond their expectations, have a happy fate, usually begin to inflict insults - but you are wise. For in this way you will be able to take revenge on him (nothing torments offenders more than the patience of the offended), and you will earn a good opinion of yourself from everyone, and you will prove that what is being said about you is false. To be angry and indignant is the clearest proof that insults were inflicted fairly, and to laugh at them is the same proof that you are not aware of anything bad in yourself. I learned from people who are disgusted by lies and who have truth on their tongues, that, insulted by Zosima, you philosophize for a while, and then ridicule him, denigrate him in front of everyone, saying that he, being a slave and born of slaves, curses those adorned with reverence and nobility. Moreover, you remember what the ancients said about such people, namely, that someone who escapes from the scourge during a time of prosperity can be intolerable, and that if happiness is not used according to its merits, then for foolish people this can become a reason for evil. And I am extremely surprised why, when the fire that kindles irritability is still burning strongly, you control anger, and when it apparently dies down, you are overcome by it. To be angry at first is not unnatural for someone who has not been very well trained in philosophy; and when the fire has diminished and died out, it is unnatural to light a stove in oneself. If the reminder of what has been said ignites the fire, then let it make you happy and keep in peace what you have been wise. For you will rightly bring to your mind not what is appropriate for the offender to hear, but what is appropriate for you to say. Therefore, do not offend yourself by imitating him and ridiculing his life, do not bring your tongue to defilement, but be wise to the end. This will bring you a thousandfold glory. I am extremely saddened in my soul that, although you have keen eyesight for the worst, you are blind to virtue and, being a lover of extraordinary falls, you also turned out to be the inventor of new untruths. Therefore, if you want to save me from sorrow and yourself from punishment, change quickly, knowing well that whoever leaves here without devoting himself to virtue and without improving in it will be in fire, but whoever comes there perfected and purified will rejoice with the divine Powers. 89. Scholastic Theodosius. About the fact that reading the Divine Scriptures is useful for both those who stand and those who have fallen, and in general for everyone, edifying everyone The Holy Scriptures hold that there should be implanted in all men, not an indirect and doubtful, but a direct, clear, firm, unshakable and unyielding faith in God. And for this purpose, they promise good hope to those who are in danger, to those who conduct their affairs successfully, they give complacency and give consolation to the unfortunate, and intensify fear in those who sin, so that they do not understand God only by name and do not give birth to every good concept immature, but, realizing that God is the Creator, King, Ruler, Provider, Trustee, rewarder of the good and the evil (this is the most important and true teaching about God), avoided evil and loved virtue. Research into the essence of God is both unnecessary and unattainable for people. One must know and believe that God exists, and not engage in inquisitive research about what God is. Therefore, leaving the doctrine of essence as inaccessible and not at all perceptible, exceeding any research, let us organize our life and our character, as we are undoubtedly obliged to give an account of this. 90. To him. In response to the words of John’s epistle: Take heed lest you destroy what you have done (2 John 8) Any task can be done very well with caring care, but what is done without care soon goes to waste. Virtue especially requires that it be served by daily exercise, and without cultivation it loses its leaves and destroys its fruit. This is what you want to know for sure: take care that you do not destroy what you have done. Laziness turns previous labors into nothing, no matter how glorious they may be, and diligence destroys previous laziness. If you do not think about Gehenna or the kingdom, justice requires at least rejecting ridicule in the present. It would be fair for you to have in your heart this not doubtful, but true, known, true, recognized by all the sages and the Holy Scriptures teaching about the Judgment, which will certainly come, and to stop what you are doing, not thinking that there will be a Judgment, in order to save yourself from punishment, and those who see - from temptation, and us - from sadness, and the lazy - from despair. 93. Ammonium. In response to the words: what is not for you is for you (Mark 9:40) During a war, not only the one who shoots with us, but also the one who stands in the ranks of the enemy, but does not throw arrows at us, should in some way be considered a friend. Therefore, God’s Word cries out: what is not upon you, is upon you. 94. To Deacon Evtonius. And he fell to the earth from the stars and from the powers (Dan.8:10) Since this remained incomprehensible even for those who were very attentive to reading, I will not blame you for not reading, but I will say briefly the following. Just as the Apostle calls those who by valiant conduct enlighten those who look upon them stars, writing: in them ye are as the lights of the world (Phil. 2:15), so Daniel calls those who are famous for their piety and valiant conduct stars, for he says: and they fell to the earth from the stars and from their might. He does not mean the sleeping stars, as others thought (let it not be so), but Antiochus Epiphanes - for the Angel spoke about him - brilliantly defeated by the Maccabees and deprived of power over Judea. The Prophet did not say: “the stars have fallen,” but he said from the stars that fought gloriously, that is, he was defeated by them. If someone takes the word fallen to mean: struck (it is often read like this, for example: strike and his hands will heal ( Job 5:18 )), then we can say that he struck seven brothers, the mother and the priest Eleazar, who showed a bright and brilliant life and how the stars appeared on earth. For the word Maccabee in Persian means “master,” that is, “ruler.” Therefore, at the time when Antiochus ventured on this deplorable deed against these good men, the Maccabees united and expelled him from the country. Why did this name remain with those who suffered torment, for those who in Maccabean times were called Maccabees were subjected to excessive suffering, but did not change the laws of their fathers. 95. To him. To what the Savior said about the Church: for the gates of hell will not prevail against it (Matt. 16:18) Not in the sense that no one will go to war against her and no one intends to destroy her, but in the sense that many will rebel, but will be defeated with force, it is said: and the gates of hell will not prevail against her, that is, the Church. This is what happened in reality: the Church was attacked, but was not defeated; on the contrary, it turned out to triumph over those who attempted to destroy it. So, why be surprised if the saints also suffer attacks here? These battles make their victories most glorious and their spoils most honorable. When God pronounces or pronounces promises, then let there be no place at all for reasoning, conclusions, verbal convictions - for all this is nothing in comparison with the dignity of the Speaker. Remembering evil is not the work of a noble soul, but of a pitiful and evil one. But not everyone pronounces the same verdict about the same thing; on the contrary, some consider the quick healing of the offended person a sign that he agrees with what was said, while others consider it a sign that he does not agree. Therefore, a prudent person should follow more the wisest and recognize their opinion as firm. And it is this: it is necessary to take medicine as soon as possible, because a false reproach does not extend beyond hearing. And since you wrote: “What to do if the offender is not satisfied with this, but is encouraged by the wisdom of the offended to commit new insults?” - I will answer that this is mostly incredible, however, such a person should be avoided like an untamed beast. For what someone wrote: “And I enter into fellowship and practice wisdom, because this prepares me great praise,” shows, it must be said truthfully, a great man, if indeed he is a philosopher, but he has not surpassed the saints in virtue. For our saints do not want to weave crowns for themselves out of other people’s misfortunes, but are often ready to neglect their own benefit, just in order to improve the affairs of their neighbors. They will not lead others to the rapids in order to prepare for greater glory for themselves, but they will give advice if they can be of benefit; if not, they will walk away so that others do not slip into a large abyss. For if they do anything, they do it not out of curiosity, but out of concern for the salvation of people. For someone immersed in sadness, the story of his sorrows brings some comfort, especially when he is among people close to him, for many, stubbornly remaining silent and consigning it to silence, fell into severe suffering. Therefore, those who want to talk about their misfortunes must be treated meekly and after they have alleviated their suffering with words, they must be offered possible healing. For if we stop their mouths at the beginning, we will acquire an opinion about ourselves that we are not compassionate, and we will make our help ineffective, taking away its power. And if we apply medicine to relieve pain, we will receive two benefits: we will be recognized as compassionate and we will not be unsuccessful in healing. 99. Ausonius, co-ruler of Dionysius. Those who judge matters must have a penetrating mind so that they can, leaving aside those who speak and the persuasiveness of what they say, penetrate into the very depths of thoughts and, having grasped the truth there, extract it. 100. To Bishop Iraklid. What does the word (“λόγιον”, Ex. 28:15) written on the priest’s chest mean? This word, most learned, does not have the same meaning. But when the stress is on the first syllable (λόγιον), it means a saying, and when on the second (λογίον), it means what was legalized to be entrusted to the Persian high priest, that is, “sanctuary”, or “house”, or church of the word. Since you ask: “Why was this entrusted to the high priest?” - I answer: firstly, it was necessary for the thought, like a rein holder, to rule with irritable and concupiscible force, and then it was necessary for the priest to be decorated with truth and clarity, for appearance and truth were assigned to the word (Ex. 28:30, etc.), and the first meant clarity, and the second - truth. And if you want to understand it another way, then since truth is appropriate for the inner word, and clarity for the spoken word, and, perhaps, since in the stones, as they say, there was a certain radiance when the celebrant entered the sanctuary and actually explained what he was saying, then these names are given. Search carefully, O best one, and you will find that He is filled with righteousness. For it is not said: simply, whoever sees any wife in passing and lusts after her will be punished as an adulterer - in this case, the demand would be impossible, the threat is not grounded - but it says: whoever looks at a wife to lust, that is, the one who deliberately attracts passion to himself, imputes this to himself, is constantly busy with this and serves passion by frequent and incessant contemplation, having already committed adultery in his heart ( Matthew 5:29). The saying already makes it clear to people of not very dull minds that this is said about those who strive for the impossible. For if she is married, and chaste, and is protected by many, then how can a lover take possession of her? Therefore, it is rightly said: already committed adultery, - about the one who would not have refrained from the act itself, if only there had been an opportunity. If all the strength of the soul were not devoted to lust, then the body would not be embarrassed, would not go on frequent dates and feed passion with lustful eyes, because many, even while loving, are ashamed to look at their loved ones. If the love of glory bridles the eyes and takes precedence over carnal love, then, all the more, will the fear of God do this. But if someone says: “What if a person abstains when it is possible?” I will answer: this is truly a great and divine matter, a real proof of virginity. Such a person, even if he saw it in passing and was offended, will not try to see it often, but, on the contrary, will stay away so that frequent viewing does not serve as food for the fire. If someone tries to look, then by this looking one exposes oneself as passion. And if he says that even though he constantly watches, he does not tolerate anything dangerous, then he will be convicted by Job, who has surpassed all praise, who said: I have made a covenant before my eyes, that I shall not think upon a maiden (Job 31:1). If such a person recognizes the one who has reduced the forces of the devil as weak to fight with himself, then for this reason it would be all the more just not to believe him when he says that he himself is constantly watching and does not suffer harm. If we concede that such a person speaks the truth, then he is convicted of an incorrect interpretation of the Divine dictum. The Lord did not say: “Look, but do not lust”; or: “Lust, but be patient.” But if in this case a person is not ashamed, then he should be ashamed of the one who said: “I live as no one, but Christ lives in me” (Gal. 2:20). For he who uttered these words that surpass all wisdom and carried a wealth of talents, as if in an earthen vessel, looking at this battle, did not stop fighting and said: I am killing my body and enslaving it, so that, if I preach to others, I myself will not be enslaved (1 Cor. 9:27). Therefore, if such a man has curbed the fury of the flesh, then let everyone try to gain security for himself by not looking and not igniting a flame by the approach of a flammable substance. I am extremely amazed at the simplicity with which you recognize the truly respectful explanation of the Gospel saying. However, you ask: “Therefore, what will happen to the one who is being looked at if the one who sees her is hurt?” For you should have understood that if she behaves chastely and decorously and does not catch those who meet her, then nothing will happen, but if she shows effeminacy, spreads nets of pleasure, dissolves poison, then she will most deserve condemnation. I say this because you considered the Lord’s words to be spoken about only men, not knowing that they were also said about women. General laws are given for both sexes, except for those established specifically for one sex. Therefore, if women do not indulge in carnal love, then the Lord’s word does not apply to them, and when they are caught up in this passion, then it applies to them too. And this: blessed is the man who does not walk in the counsel of the wicked (Ps. 1:1), and: blessed is the man who fears the Lord (Ps. 112:1), and all similar sayings are said not only about husbands, but also about wives, in the person of a sovereign being, being spoken to a subordinate being. So it is: not to lust as a result of frequent viewing is legal for both sexes. For here we should not understand the same thing that others try to see in the words: death gives peace to a husband (Job 3:23), trying to show that death brings peace only to the courageous and noble, and not to everyone called people, especially since this interpretation seems to me to be unstable. Indeed, for courageous and noble people, death is peace, as the end of exploits and the beginning of rewards, why is it said about a courageous wife: who will find a wife of honor? ( Proverbs 31:10 ). And lest anyone think that this is being said about the impossibility of the existence of such a wife, it is said in another place: a courageous wife is a crown to her husband (12:4). And the husband's name often means courage. But here the illustrious Job is talking not only about the noble, but simply about every person surrounded by hopeless disasters. If anyone does not believe, then he will conveniently find out from the composition of the speech. For here is the full speech: Why is light given to those who are in sorrow, and life to those who are in pain? Those who wish for death and do not receive it; There are joys if they improve. Death gives peace to my husband; for God shut him up around him (Job 3:20–23). That is, when there are temptations ascending from everywhere to heaven, from which it is impossible to protect yourself (as it is said in another place: You have lifted up your fence over me (Job 19:6)), then death is dear and desired. If they do not accept this interpretation, because it is said: to the husband, then you can expose them by saying that the word husband is used in relation not only to men, but also to women. For a husband-killer is one who kills not only the husband, but also the wife; the statue of both a man and a woman is given the same name in Greek. However, leaving this as not extremely strong, we will try to prove everything with Divine sayings. Therefore, what will they say if they hear: a man who transgresses the law walks in evil ways (Prov. 6:12)? What will they say when it is said: A foolish man does not know (Ps. 91:7)? What - when they say: he will be like an ugly man (Matthew 7:26)? If there the word husband does not mean a person in general, but a courageous and noble person, then why is a lawbreaker, a madman, a holy fool here called a husband? But leaving this behind, I’ll turn to what I started. So, since both the commandments in the law and the Gospel sayings, in which sins are forbidden and beatitudes are depicted, are spoken to both husbands and wives, let the wives also be careful and bridle their eyes, so that they do not suffer punishment for intemperate eyesight, like adulterers. For if we consider that the lust for carnal union is equal in both a man and a woman (according to some, the lust of the husband is more autocratic, and according to others, the lust of the wife), then still one sows, the other receives the seed, one begets, the other brings into being, one is, as it were, a farmer, the other the earth. Therefore, in the very thing in which a man cannot do what is characteristic of a woman, and a woman cannot do what is characteristic of a man, there are special private laws, while all others are common to all and inseparable. For it is legalized: You shall not commit adultery (Ex. 20:14), and not only the husband, if caught in this, will suffer punishment, but also the wife. So it is said here: everyone who looks at a woman to lust after her has already committed adultery with her in his heart (Matthew 5:28), and it is clear to everyone that everyone who looks at a husband to lust has already committed adultery with him in her heart. 103. To him. Why are some things legalized in the law for husbands and wives in general, and others in particular? You must read the Scriptures yourself, and not ask about everything. For if I read, I could find out that in particular something was legalized for the husband about the flow of semen, and for the wife about monthly purification. To the husband - so that he does not pervert the rules of nature, does not become inflamed with passion for men and does not rebel with fury against the fruitless; and to the wife about the water of reproof if she is suspected of adultery. And a husband who had an unclean dream, and a wife during purification and giving birth, the law recognizes as unclean and places them outside the sacred enclosures until they are purified. In particular, something else was also legalized, which there is no need to talk about in this case, since from what was said below you can learn for yourself that only in those cases in which a man cannot do what is characteristic of a woman and a woman cannot do that which is characteristic of a man, are private laws established. All others are common to both sexes, for example: love the Lord your God with all your heart (Deut.6:5), and love your neighbor as yourself (Lev.19:18); and: do not kill, do not commit adultery, do not steal, do not bear false witness, honor your father and mother, do not break an oath, do not covet what belongs to your neighbor (Ex. 20:12-17) and everything that is related to this. If you turn to the Gospel sayings, you will again find what is said without distinction: blessed are the poor in spirit, meek, merciful, hungry and thirsty for righteousness, pure in heart, peacemakers (Matthew 5:3-9), and all the like. And what was said about the celibate life and about purity was said to both sexes, although it was expressed in the masculine gender for the sake of decency of speech and because the husband is a sovereign being: he who is able to contain, let him contain (Matthew 19:12). This is evident from the fact that many wives both endured and succeeded. The law made natural and involuntary eruptions subject to purification so that with great effort we avoid voluntary and unnatural ones. For He who blocks the entrance to the sanctuary and those who remain in imaginary and not real sins until they are cleansed, inspires all the more fear and threatens those who sin arbitrarily with the gravest punishment. For if the involuntary is not simply excusable, then it is clear that the voluntary is inexcusable unless it is healed by sincere repentance. To fall into sin for one who is in obedience is a terrible thing; even more terrible is the mouth of an initiate; the most terrible thing in all respects is the fall of the one who accepted the lot of the high priesthood. The higher the honor, the greater the sin, although it will be the same, becomes more serious, for it is judged not according to nature, but according to the dignity of the sinner. And what is there to compare the leader with his subordinates, when the Lawgiver said that the fall of the high priest is tantamount to the sin of the whole people, and legalized to bring the same sacrifice that it was decreed to bring to the whole people if they sin? And if the ulcer were not equal and equivalent, then equal healing would not have been determined. Regarding the Divine nature, there is the following law and charter for the created race: not to honor Him according to His worth (which is impossible), but to measure piety by the strength of those who reward. Therefore, let no one who struggles with poverty become discouraged, but rather be glad. For that which alone the Divine nature requires (and this is virtue) can most of all be offered as a gift by all. This is a dangerous thing, that Eusebius, who is obliged to be a teacher of non-covetousness, an interpreter of heavenly dogmas, while wallowing in earthly things, accumulates wealth - I don’t know why, it’s not the worst thing. But what you have announced today, which many very faithful men testify to, and which may seem incredible to our successors, is impossible to surpass him. For whoever wants to easily believe that those who strive in non-covetousness, shining in all wisdom,... recognizing those who are useless as unable to help him get rich, he dishonors and does not honor the priesthood, but, reaping their wealth, he elevates the rich to the priesthood, even if they are full of every vice, thinking that the priesthood should serve as a reward not for virtue, but for wealth? Those who are not enslaved by these passions should, as you said, come up with a proper cure for this disease. But since they, being small in number, are completely closed off by the multitude enslaved to vice and, fearing the enmity of many, cry, but do not show anything courageous and bold, this arouses suspicion that they themselves suffer from the same disease. And you, sanctuary of hatred of vice, do not consider everyone as such, but adhere to the thought that others, including yourself, retain in themselves the features of apostolic morals, and for their sake no judgment is pronounced on those who sin. The Divine Definition and Word of the Father, O wise one (I will proceed to the interpretation without preface, because I am tormented by the desire to express my thought), if, as they say, it appeared later than the Father, then it did not last forever, and if it is eternal, as we say, then it did not appear later. For nothing is so characteristic of the nature of God and distinguishes Him as eternity. Therefore, the word radiance indicates co-eternity, the expression image of hypostasis (Heb. 1:3) indicates hypostasis, the name Word indicates dispassion and incorporeality, and the name Son indicates personal property and consubstantiality. For, extracting what is suitable from each saying, we leave everything else as not befitting the nature of God. In relation to created things, let the words “before” and “after” have place, but in relation to the Venerable and Royal Trinity, the words “first” and “second” have no place, because the Divinity is higher than both number and time. 109. To Presbyter Anastasius If the Jew who argued with you, as you said, thinks that the Lawgiver did not say anything beyond what is contained in the letter, then answer him as follows. Your ignorance is denounced by two writers who were with you after the coming of Christ: the speculative Philo and the historian Josephus, of whom the first turns almost the entire Old Testament into allegory, and the other writes precisely: “The legislator skilfully makes other things to be implied, he presents other things with importance in allegory, and what would be useful to say directly, he expresses literally.” For if we present to the Jews prophetic sayings confirming this, they will not hesitate to interpret and distort them, but they will dare to wickedly reject the apostolic confirmations, proofs and interpretations, but they will not have the right to reject the testimony of those revered by them as sages. The priesthood is placed, as it were, in the middle between the Divine and human natures, in order to serve one and bring about a change for the better in the other. Therefore, in the one who thinks about the priesthood above this, it seems to me, there is no prudence. For saints, wise one, the extreme dangers threatening virtue serve as a reason for acquiring greater glory. Jerusalem (I will use a clear example), when it was supported by God’s cooperation, stood adamantly and won victories without labor or bloodshed, and when it was deprived of it for rebelling against Him, enemy fire conveniently brought it to the ground. Likewise, the soul, when for the constancy of morals it is protected by power from above, will easily overcome its enemies, and when it sins, it will be both here engulfed in the fire of passions, and there tormented by the fire of judgment. And Xerxes (with you, sophist, and I’m talking about something familiar to you), having built a bridge over the Hellispont, could not impose the yoke of slavery on the minds of the Athenians; but although he set everything in motion and violated the rules prescribed for the elements, he did not deviate the Athenians from what they had decided on. Therefore, you are acting inappropriately, planning to shake our thoughts with one piece of advice and persuade us to please people. Therefore, stop offering us such advice, and if you don’t stop, we will exclude you from our host of friends. A strong and daring love of avarice, not knowing satiety, forces the captive soul to go to the extreme limit of evil. Therefore, let us reflect it from ourselves, especially at the very beginning, because, having prevailed over us, it will become irresistible. Courageous Paul, a valiant leader, who did not disgrace the title to which he was elevated by the King, who despised his own interests so that the affairs of others would prosper, had nothing in mind except what was useful for the Church, and cried out that everything should be done for the building of the Church. But we, having in mind our glory, prefer what seems useful to us to the benefit of the Church. And the glory of the Church, without a doubt, extends to us, but our glory does not necessarily spread to the whole society. For if, thinking about arranging our affairs, we neglect the concern for the edification of our neighbors, then won’t the loss be greater than the gain? 116. To Presbyter Casius. About those who claim that there is something written in the family - or fate, or the so-called fate It is not terrible, the best thing, that those who have done evil endure evil, but for those who have done nothing evil to endure evil is the most terrible thing. Therefore, what shall we say in explanation to those who complain about this? I think nothing else, but the following: for the first it is fair, but for the second it serves as a test. For Justice punishes some, while providing others with an opportunity to acquire crowns. And those who claim that there is something written in the family will be at a loss, not knowing what to say about both. For it is just as unjust to do evil because it was written in one’s race, so it is unjust for one who has never done anything bad to endure evil. And we, who claim that there is Providence, pronounce a good speech, and observe piety, and present solid reasons. 117. To Presbyter Agath. About the Holy Trinity In the Holy Scriptures, what is said not in the singular indicates the difference of hypostases, and what is said in the singular signifies the identity of nature. One is spoken to stop the mouths of Sabellius and the Jews, and the other to shame Arius, Eunomius and the pagans. For those who extend the number of personal properties to the Holy Trinity, and bring them into the One Essence, teach very rightly and follow the teachings of heavenly words, as those who do not fall into polytheism by distinguishing nature, and who do not incline towards Judaism by uniting into one person. It is necessary to judge what is doubtful by what has already been recognized, and not by what is doubtful to judge what is recognized. So, for example, when the king of Babylon’s memory was obscured by a vision of an image in a dream and he wanted to know not only the interpretation of what appeared to him, but also the vision itself, which led everyone into difficulty, then Daniel at first did not answer the question until he stated what was clear. For, having explained what he thought about it according to his own understanding, he thereby made himself worthy of trust and free from suspicion regarding the interpretation of doubtful things, since the doctrine of what was recognized by all destroyed the accusation that what was being said was fiction. If a clear proof of the morals of everyone is the way of life of those with whom he is in close relations, then do not be surprised that Eusebius has in honor Martinian, Zosima, Maron and others similar in character. Just as if he were a lover of virtue, he would not prefer anyone to people who are virtuous, so, since he is a fellow pupil and friend of vice, he prefers people of the same disposition as himself. Not the one who remains victorious because of the weakness of his opponents, but the one who, by the greatness of his own strength, takes possession of the strong, is both glorious and worthy of glorification. Therefore, do not be proud if you have overcome one and the other. For if you surpass those who have reached the pinnacle of virtue, then you will be proclaimed a true victor. 121. Grammar Ophelia. In what sense does it say: the firstborn of all creation (Col. 1:15)? Having left what is known to everyone, I will clearly express my thoughts, although it may seem to others that I am paving a new path of interpretation. The word: πρωτότοκος, with the emphasis on the second syllable, means the first-born, and with the emphasis on the penultimate - the first-born. And you, the admirers of Homer, know this exactly best of all, because in him the first-born woman is called πρωτότοκος. Therefore, there is a reason, or better yet, it must certainly be understood that here the wise Paul used this word in the same sense. And it is not that He was created first among creation (let that not be!) taught by the one who calls Him the radiance of glory and the image of the hypostasis of the Father (Heb. 1:3), but on the contrary, that He was the first-born, that is, created creation, so that if you keep the emphasis on the third syllable, He will be πρωτογόνος (first-born), and not πρωτογενής (first-born), πρωτοκτίστος (original creator), and not πρωτόκτιστος (primeval). If the word “birth” is taken here instead of the word “creature,” then let no one marvel at this, because in another place it is said: You have forsaken the God who gave birth to you (Deut. 32:18), and: I said: You are gods by nature and sons of the Most High (Ps. 81:6). Since God, having given birth, gave birth dispassionately, and while creating, creates dispassionately, divinely and without getting tired, Scripture uses these names not so that we take birth for creation and creation for birth, as malicious heretics think to assert, but in order to present the ease of this for God and His dispassion. If someone, enslaved only to prejudice and not having the truth in mind, objects, then I will not vote in my defense, and he has no right to do so. Therefore, let us leave the matter to impartial judges, and let the listeners be the judges. And if he can prove it, let him prove it, and if he asks me for proof, then I will present the one who said it as a witness. For, having said: the firstborn of all creation, he added: for by him all things were created, even in heaven and on earth (Col. 1:16). So, if he said: “After This was created,” then cast your vote for the accuser. And if he says: By Him (the creation of everything and dominion over everyone belongs to the Creator; making this clear, the Apostle said in another place: in Him we live, and we move, and we are (Acts 17:28)), then, I think, our victory is indisputable. And if I say what follows next from the Apostle, then our triumph will be even more obvious. For he says: He too is before all (Col. 1:17). He did not say: “He came into being before all,” but: He is before all, and all things take place in Him. He did not say: “with Him” or “after Him all things were created.” But why do they reject the idea of ​​those who assert that the Son is the only begotten according to Divinity and the firstborn of a new creation according to humanity? For, if we do not understand this way and do not call the first-born the First-Giver, then the first-born in combination with the concept “only-begotten” can indicate the advantage of birth, since another can be both the first-born and the only-begotten Son; but in combination with the concept of “creature” this has no place, because creation is either one-created or first-born - one is destroyed by the other. And what prevented the Apostle from saying clearly: “the first created of all creation.” And if we understand that He is the first created, then how is He the only begotten? What is one does not allow for another, and the concept of “first” excludes unity. And in what way does He differ from creatures, if He Himself was created? How can they not be ashamed when they worship the creature and contradict their own statements? They do not notice that they forbid worshiping the creature, since this is characteristic of pagans, and they do it themselves. You also need to know that the same names do not always mean the same thing, and one name does not necessarily show the sameness of things. The word “birth” is used in its proper sense in relation to the Son, but in its improper sense in relation to creatures. This is said about the Son for the sake of His truth and consubstantiality, and about creatures - for the sake of honor and sonship. Having desired, give birth to us by the word of truth (James 1:18). Therefore, let the same name not convey the idea of ​​equality here, and let what is said in an improper sense not be recognized as said in the proper sense. For none of the sane people will say that rage, anger and everything else that is indecent to the nature of God and spoken about Him in an improper sense is attributed to God in the proper sense, since it is self-evident that in every place and in every saying only a decent and appropriate interpretation gives rise to the truth. The power of God is irresistible, always the same and to the same extent, and everything human is unstable and unsafe, but although it seems very strong, it is very doubtful. For, admittedly, as soon as it is deprived of help from above, it changes into the opposite and is ready to suffer a disastrous fall. And I am extremely amazed why, knowing this with complete accuracy, you do not pacify your thoughts, but, being overly arrogant, invite this reversal upon yourself. 123. Pavel. What does it mean when the prophet Zechariah said that sin sits on a measure (piece) of lead (Zech. 5:5–8)? Since you asked why Zechariah saw sin sitting on a measure of lead, I answer: lead makes us understand the severity of sin, for there is nothing heavier and more burdensome than sin, which casts those captured by it into the bottom of hell. And measure means the end of long-suffering towards those who have sinned and the beginning of punishment, because it is not without measure and will not always be permissible to sin, but only until the time when those who sin have suffered the most severe punishments. The saving Word, wisely and with knowledge of the matter, humbles and directs to the better the passion of ambition, which has strongly, actively and terribly taken possession of the human race, says: listen to your righteousness, do not do it before men, so that you will be visible to them; Otherwise, you will not receive compensation from your Father who is in heaven (Matthew 6:1). The Lord, as Creator and Creator, knew well that from the beginning the seeds of ambition were planted in people not without purpose and not in vain, but so that people, being ardent lovers of honor, would succeed in the best. But, possessing this wonderful protection from slavery to low passions, that is, love for honor, people gave this innate gift the opposite direction and turned to earthly honor, forgetting about heavenly. Therefore, the Lord, as the best farmer, again taking care of the soul, cuts off the shoots that bring evil, and stops the terribly increased desire for human glory. But what is meek in this love and conducive to the fruition of worldly honors, Christ not only leaves, but also strengthens and makes it most fruitful, uprooting by the roots the desire to do something for show, as those who strive for human glory do, and allowing with all his might to rationally seek honors, having in mind the one God. More, or at least no less than your great mind, we, on our part, cared that Herimon, Zosima and Maron come to their senses and, having a better intention, get rid of shame. But they, apparently, fell into an insurmountable vice and did not want to free themselves from it, which is why some cry for them as being able to sober up, while others despair of them as having reached the point of insensibility. Therefore, in what concerns us, there will again be no shortage. Perhaps, although it is too late, they will somehow give up their way of thinking and reconcile themselves with virtue, with which they are not ashamed to wage open warfare, considering this one thing to be a matter of fact, and everything else to be an affair. 126. Herimon, Zosima, Maron, Eustathius If what you do is done without expecting judgment, then you should know that vice, even without other punishment, is itself a punishment, and virtue, even without crowns, is a crown. And from the fact that others are punished here, it is clear that the teaching about the future Judgment is reliable, true and recognized by all. However, if vice has intoxicated you to the point of such insanity that it has destroyed this teaching in your heart, then, not to mention the fact that many have suffered punishment here, recognize that it is no small punishment to still be ridiculed and hated by everyone here, and no small crown is to spend your life here decently, honestly and with praise. It seems to me that it is incongruous with anything when they see great importance in what the external sages and the Holy Scriptures do not agree, and little importance in what they agree on. For the doctrine of Judgment, which is thorough, just and befitting of rational beings, and is recognized by us and the pagans, does not attract many to behave as they should. Many (let no one think that this is said out of irritation) - as if there is no Judgment, as if Providence does not exist and He does not see our deeds - whatever they do, they do it as if on a moonless night. And doubtful and incredible teachings greatly occupy many people. They don’t talk about a strict life, and they sharpen their language more than it should. They don’t even have a word about chastity, but they talk idle talk about uncreated matter and about anything else, which, if we know, does not contribute much to salvation, and if we do not know, does not harm those who have not learned. Therefore, let them first learn to study the doctrine of the Judgment, which is recognized both by us and by them, and to adhere to the right life. For it is most incongruous to remain silent about what we and they agree on, and what we disagree on - to interpret it one way or the other. In common and unbearable disasters there is no place for compassion, because everyone, lamenting their suffering, does not even have time to feel sorry for their neighbors. A defiled person should not open his mouth or reason - not talking about dogmas - but even about anything else until he cleanses himself with sincere repentance. For if God says to a sinner: “What are you telling of my justifications” (Ps. 49:16), then all the more has He stopped the mouth of one who, being in such a state, strives to enter into the study of dogmas, for dogmas are as much higher than justifications as heaven is higher than earth and the soul is higher than the body. So, being defeated by others in life, stop competing about dogmas, so as not to defeat dogma, for many have the custom of drawing a conclusion about what he says based on their opinion about the one who speaks. Your brother, the venerable one, inspires wonder with his morality, and you inspire wonder with his words; he - by the rightness of the will, and you - by the power of the tongue; he - modesty, and you - the weight of speech; he by being abounded in fruits, and you by being adorned with leaves. Therefore, if this is really the case, compete with your brother to become proficient in both, for he does not need your advantages as much as you need his. Some, marveling at your sharpness of mind and strength of language, accuse you of being absurd, unapproachable, and capricious. For one must be condescending to the lower ones and not be a people-pleaser before the higher ones. Therefore, if this is really the case, do not disgrace an excellent education with coarseness of heart, but add a kind heart to good talents, and meekness of morals to the power of speech, so that both may become glorious. The wise in speech, according to my definition, is the one who can express his thoughts clearly, and not the one who obscures clarity with wise and lofty sayings. One brings the hidden to the light, while the other hides what is obvious to everyone in the darkness. Therefore, one, as desiring the benefit of his listeners, is worthy of much praise, while the other, as seeking his own glory, is not worthy of reward. It is not at all surprising that those inflamed by envy and good deeds do not become better. They are even more corrupted by favors, because they recognize themselves as having a need for favor. The beginning of proof of something unknown is twofold, namely, every proof and every belief begins either with a sensation or with a clear idea. Therefore, in order to lull your irritation, which, as you wrote, is boiling up from the heart, it is necessary for me to put into action either one of these, or both together. But mental judgments are not equally convenient and easy for everyone, because anyone who intends to comprehend something unclear must be reasonable and from a young age exercise in sciences that refine the understanding. Therefore, it is better to start with experience and with what happened to the Lord Christ, since both unlearned and very intelligent people can follow this. So, why are you indignant at the fact that Eusebius, revered by the bishop, as you wrote, is raging against the entire Church and acts impudently not only to everyone, but also to you, who has repeatedly shown him benefits? Be generous, friend. And I, without proving this with speculations and conclusions, will present evidence borrowed from the Master’s sufferings. For, although what the lawless Jews did to the Lord was most intolerable and exceeded all condescension, let us nevertheless assume that it was still tolerable. What can you say about the wicked Judas, ranked among the divine face and royal class, who assumed power over demons, illness and death, and from the inglorious and unknown became so eminent and famous? Did he not betray the One who was the Giver of so many benefits to him? This indomitable beast (it is permissible to call those whom even good deeds do not change for the better) was fed up with the Savior’s gentleness and showed contempt to Him. These are the soothing speeches with which I try to calm and tame the fire of anger, because it yields to those who resort to them. If someone calls you the truest rule of friendship, then they will not sin against the truth, because you are simple in words, even simpler in heart, and simple in life. 136. To Bishop Lampetius. Why did the law order that lepers and others suffering from involuntary diseases should not enter the sacred enclosures? The legislator, punishing parents for intemperance (since many have intercourse with their wives during their purification, thinking that a wife was created for pleasure, and not for childbearing), expelled, O wise one, from the sacred enclosures those born from unclean intercourse, so that, if not voluntarily, then involuntarily, the parents would become chaste and force themselves to live honestly, since the punishment passes on to those born by them. For what could be more regrettable for parents than to become eyewitnesses of the fact that their children, whom they wish to see as more skillful and glorious than themselves, do not participate in either popular or sacred assemblies? Therefore, the Legislator imposed this necessary and inevitable punishment on them, so that out of fear of punishment they would moderate their incontinence, for the body, formed from unclean blood, is conveniently exposed to such diseases. But many still here - some openly, others secretly - are bearing another punishment, and they will certainly suffer there: for He who, for the intemperance of parents, dishonored those born by them, will not leave those who sinned unpunished. If those close to Eusebius need to be subjected to one of two things: either to be hated by him, or to participate with him in intemperance, since he persecutes the chaste, but loves those who know how to behave indecently, then I advise you to avoid being with him, so as not to suffer an infectious disease. I do not approve, as a model of real modesty, of someone who, while leading a private life, seems very humble, but as soon as he becomes a boss, imagines that he is above human nature, for I consider this a sign of a soul in the true sense that is ignoble, unmanly and rude. On the contrary, if you are a private person, then be exalted; and if you become a boss, be courteous and modest; and avoid illnesses that threaten in both states: in one - humiliation, in the other - contempt. When you abstain from vice, then you will have the right to think about virtue. For if you remove vice from yourself, then you will be able to think about what type of virtue you should take up. And before the beginning and foundation are laid correctly, I consider it unnecessary to talk about the end in the roof. If someone becomes a king, begins to drown in wealth, lives in complete joy, possessing irresistible power, and everyone begins to praise and please him, as if adorned with all imaginary blessings, then even then it will be fair for him to think about what happened shortly before and what will happen soon, and not to become arrogant to the point of insolence. But it is impossible for all this to flow together: with wealth there is not always joy, wars sometimes harm peace; and if when both joy and wealth come together, then there is no safety for them, because one of the rulers acts arbitrarily, and very often either evil intentions arise within, or waves flare up outside. Therefore, for what reason, with one of the imaginary benefits, do we reach the point of contempt and behave proudly with everyone? The words: how let us sing the song of the Lord in foreign lands (Ps. 137:4), it seems to me, allow for a double interpretation. First of all, it was not permissible to celebrate Easter and other holidays outside Jerusalem, which is why some were accused of even reading the law outside Jerusalem. And secondly, that the boldness of the Jews was suppressed by captivity, and they said: “How can we talk about the miracles performed in Egypt, in the desert, in Palestine, first over the Ethiopians, then over the king of Assyria, when one hundred and eighty-five thousand were destroyed without war or battle? Who will believe us now that we are taken and living in captivity? Since events took away their freedom of speech (they were reproached for vainly boasting of good deeds, being convicted by deeds), they expressed almost the same thing as the three youths in the furnace: we cannot open our mouths, that is, we cannot freely repeat the ancient praises, judgments and reproaches of Your servant (Dan. 3:33). Adversity has extinguished our courage. Therefore, when they reproach us, we remain silent; They will not believe us if, humiliated and defeated, we begin to sing of victories. Do not become proud because things are going well for you, as if you cannot tolerate anything bad. On the contrary, keep in mind that circumstances often take the opposite turn, maintain a modest way of thinking and do not go beyond the limits of human nature. Justice watches over our Causes. Those who dreamed of themselves that they were no longer subject to punishment, it brings to punishment in the way in which they thought to avoid it. 143. To Bishop Lampetius. What does it mean in the letter to the Ephesians: having abolished the law of the commandments (Eph. 2:15)? Great is the superiority of the Gospel over the law. The law limits love for mankind to those of the same tribe, but the Gospel extends it to foreigners. The law commands us to love our friends, but the Gospel obliges us to love our enemies. The law, like children, prescribes rules, and the Gospel, like wise men, offers supernatural teachings. This is what the words mean, the meaning of which you wanted to know: having abolished the law of the commandments of the teachings. He abolished it not by rejecting it, but by elevating it to the highest wisdom. For in the commandment not to look intemperately there is a commandment not to commit adultery, and in the commandment not to be angry there is a commandment not to kill. If, having reached a ripe old age, you show no sign of retreat from vice, then when will you repent? Be ashamed of the word old age (γηρας), which is made up of the words: “not to love the earth” (τό γης έραν). Therefore, since the body will finally be released into the earth, and the soul after resurrection will undergo cruel punishments along with it (justice requires the punishment of those who neglected it), come to your senses. For, although you do not have enough time to heal so many wounds, this will nevertheless give you considerable consolation in future troubles. I think that you did not deceive yourself, but intended to find out the truth on your own. If in reality you were deceived and did not find the truth, then, having recognized this, give a sign to retreat. For your brother, having named a solid reason, and not presenting an invented pretext, changed his way of thinking. The enemy, although he rushed at you, intending to take and defeat you by raid, however, having been captured himself, he did not win, but took on the appearance of a petitioner. And you respect the law regarding petitioners, so that your victory becomes more durable and your glory becomes ever-memorable. True brevity combined with clarity is not the omission of evidence, but the exclusion of what does not in the least contribute to the intended purpose. Just as it is unnecessary to insert something that does not belong to the main idea, so it is necessary not to leave out anything that is part of it. Therefore, if you hear a word in which objections are resolved and evidence is presented, pay attention not to the length of the word, but to the fact that the question could not be understood otherwise if the word did not contain long explanations. If you intend to express only a thought, then let the word be brief. But if it is required to prove, then the word must both stretch in length and avoid any excess and repetition. 148. To Bishop Apollonius. Interpretation of what is said in the letter to the Hebrews: Who is the radiance of glory and the image of the hypostasis (Heb. 1:3) If the one who describes the Divine birth takes into account human suffering in everything (which is not permissible to say), then he has the right to hear: if suffering seems necessary to you for birth, then to me it is necessary for creation. For if I consider human weakness, then I know that even what is created is not done dispassionately. If you accept what is decent and pass by what is incongruous, which is also godly, then you must understand that the Immortal gives birth dispassionately, while a mortal gives birth passionately; just as when creating, one creates without labor, and the other with difficulty. Having understood this, the godly Paul, as if inspired by God, having risen above all earthly likenesses, defined it this way: the Son is the radiance of glory and the image of the Father’s hypostasis, the first likeness signifying co-eternity, and the second - hypostatic existence. With what eyes will you look at your friends, if you only have them, planning evil against your benefactor and friend? He, as I heard, treated you without fear, considering the magnitude of his goodwill and good deeds as an undoubted guarantee that he would not tolerate any malicious actions. And you have surpassed even the beasts in ferocity and cruelty. For among them there are those who know how to be grateful to benefactors. You also boast about evil. Therefore, when will you finally stop drowning your soul, placing on it a burden that continually plunges it deeper? Those who miss the favorable time for business will not receive the benefits they seek. For who will approve of a farmer who, when it is necessary to plow and sow in order to have a bountiful harvest, indulges in idleness and sits with folded hands? Who will approve of a gardener who, when he must tend the grapes so that they bear good grapes, and the wine press, looks only at the labors of others? Who will approve of a navigator who, when the time has come to sail to trade, remains at the pier and spends his time in taverns? Of course, no one. Therefore, if this is really so, who will approve of a Christian who demands crowns during his labors? This is the place for exploits, not crowns, and there are awards and honors. Therefore, let us not miss the time favorable for business, so as not to repent there without benefit. 151. Maron, Palladius, Zosima, Eustathius Many of the pagans, who sought only glory, perhaps not expecting anything after leaving here, practiced virtue, moreover because they condemned vice and considered everything in life to be nothing. They have become famous and are now on everyone’s lips. But why, neither for the sake of glory, nor for the sake of Judgment, nor for the sake of a good opinion about you, nor for the sake of a reward, nor for the sake of anything else that forces the most insensitive to do something good, are you not convinced to give up vice - I am extremely amazed at this. I am giving, as they say, a sign to retreat, because my opinion was wrong and I did not find you the way I thought you were when I set out to praise you. But it’s not my fault, it’s the change for the worse that has taken place in you. As for me, because I believe those who praise and applaud those who are praised, because I have some kind of attraction to the beautiful, I believed those who praised you. For it is desirable for me that everyone should be good. And you, having changed, exposed yourself, not me. However, if I despaired of you, I would not have written this. Since I expect a better change, I write and urge you to elevate yourself to the original virtue. 153. Theopompus. About the Arians and Eunomians Nothing is so characteristic of the nature of God as eternity. Therefore, whoever says that the Son is later than the Father, from Whom He shone forth without beginning, he, according to his opinion, destroys Her distinctive property in the most pure Essence, because She is higher than both number and time, does not tolerate the expressions: “before” and “after”; does not allow either the first or the second, is inaccessible both to all others and to these names by which creatures are distinguished. The Eunomians called the Son of God “unlike” the Father in essence (a type of Arian heresy). It became known to me that you, acting wisely, voluntarily gave Herimon the opportunity to hide his offense. And this excellent man, deposed by Ammonius and, I don’t know how, ordained by Eusebius, considering himself uncaught, did not feel shame and even rewarded you with empty rumors for your wisdom. Therefore, do not be indignant if a person who does not care about virtue and does not have the fear of God in his heart turns his tongue on your modesty, but expect a crown for this. All arts and sciences are adorned with truth. If it is not there, then there is no concern for decency in them. For philosophy, which promised to seek the truth from the pagans, deviated from it; rhetoric cares only about the power and pleasantness of speech; Grammar boasts that it teaches skill in words. Therefore, if they are adorned with the truth, then they should be desired by the wise, and if they arm themselves against it, then it will be fair to despise them. 156. To him. How should we understand what is said: if your eye or your hand causes you to stumble (Matthew 5:29.30)? The Gospel saying is not devoid of rationality, but on the contrary, it is full of meaning and prudence. Taking control of lust is considered great, and indeed a great thing, but it is much more important to be prudent so that this disease does not even begin. Having arranged this very thing, Christ said: everyone who looks at a woman to lust after her has already committed adultery with her in his heart (Matthew 5:28). He does not call an adulterer the one who saw in passing and was suddenly wounded, pulled out the arrow and healed the wound. For he did not say: “whoever looked,” but whoever looks, who deliberately attracted passion into himself, nourishes it in himself, constantly visits the one he saw, looks with curiosity at other people’s beauty and from frequent contemplation tastes a certain kind of pleasure. Therefore, you, who arrange your affairs with all caution, rightly fear this saying, ask for it to be interpreted for you, and do not believe those who reach such insensitivity that they say: seeing does not harm the beholder in the least. But I approve of you caring about your own salvation, and I will say about them that caution is better than bold ambition, and preferring Divine sayings to your own reasoning is a holy and most just thing. If anyone is not convinced by this, then let him at least listen to the Pritochnik, who, before the Gospel saying, said: “Do not stop your eye on her, but go away and do not tarry in place.” Let him listen to this writer, adorned with virtues, who in one place says: you have been enchanted by the kindness of many women (Sir.9:9), and in another: do not look upon the kindness of others (8). He did not say: do not look (this sometimes happens by accident), but: do not look, eliminating attentive observation, inquisitive examination, looking with lust. For it is said: from this friendship burns like fire (9), that is, from this shameful love is born. Even to external sages, who were not very concerned about this strictness of morals, this seemed both decent and true. And Socrates (I will also cite their sayings, because they incite chastity), seeing that someone had kissed a handsome young man, said: “This one will easily throw himself on swords and throw himself into the fire, as one who dares to light such a fire in himself with a kiss.” And Diogenes, seeing a young man dressed more luxuriously than is typical for a husband, said: “If you go to men, then you will be in trouble, and if you go to women, you will cause trouble; because with their outfits men catch women, and women and effeminate women catch men.” Agesilaus forbade the beautiful youth whom he loved, when he wanted to kiss him. And Alexander did not even agree to see Dariev’s wife, recognizing it as a shameful thing for those who take husbands captive to cede victory over themselves to their wives. If it is necessary to use examples taken not only from the pagans, but also from the barbarians, then I will not refuse to do this. The Persian king Cyrus did not dare to see Panthia, which was intended for him and about which they testified that her beauty was extraordinary, and even the one who saw her often and said at the same time that he did not tolerate anything bad, advised him not to look at her often, saying: “Fire burns those who are close, and beauty burns those who are far away.” And this word was not false, because he who claimed to be above voluptuousness was captured by Panthia. And since he could not win her over to his side, because she was chaste, he threatened her with violence until she let Cyrus know about this. He, realizing that this man suffered this because he was imprisoned in a cage with an invincible beast, declared to him, who was proud of the fact that he did not receive harm from the sight: “If you convince this woman, I will not interfere, but if you intend to do violence to her, I will not allow it.” So, if the Gospel saying and the writer of Proverbs, and the author of the book of Wisdom, and the Hellenic and Persian examples agree on this, then with all our might we must bridle our eyes, avoid inquisitive and intemperate contemplation, as it stings mortally, because from it the most important vice invades the soul, taking possession of its essential parts and, having driven out reason, makes it entirely the prey of passion. Having learned that you, who should resort to repentance and ask for forgiveness for what you have sinned, are continuing your previous “exploits”, indulging in the same defilements, constantly intensifying to overshadow your previous sins with new ones, I began to cry. Then he said to himself: why are you, Isidore, working in vain, sowing on stones? Why do you try to benefit someone who does not want this benefit for himself? Why do you languish yourself and remain in vigil, when the one for whom your vigil makes it in vain by not fulfilling what is written? Stop working in vain, washing Ethiopia, plowing fire, boiling stones. But as soon as I had had enough of these self-reproaches, a good hope arose again, which even forced me to involuntarily draw these letters again. Therefore, having considered for yourself how far you have gone in evil, try to resort to repentance. 158. Presbyter Theognostus I am extremely amazed how those who do not limit their vanity and claims to have many deign to preside over them, think of themselves higher than they have the right to do, and finally do not agree to give in on this, considering it an insult to submit to justice. Since the height of humility is great and the humiliation of arrogance is great, I advise you to love the former and not fall into the latter. Not only the shores of the foam-spewing sea cry out, as Homer said, and you wrote, but both the land and the sea sadly depict the iniquities Zosima committed again. For, as they say, he has reached such an insensibility that he considers Divine sayings to be empty fables, takes those who advise what should be for crazy people, and looks at every age and every rank with contempt. Who won't shed tears? Who will not mourn not only for him, but also for those who dared to entrust him with the holy priesthood? It is terrible for any of the simple and unknown people to defile themselves with so many evil deeds, but it is much more terrible for one who has invaded the priesthood. Therefore, we know this and, hearing it often, we complain, and we have not ceased exhorting, and we will not cease as long as we breathe. Do not try, as those who are unable to hear, to teach us not to talk about what cannot be consigned either to oblivion or silence. For some call him to life as if he were half dead, while others mourn him as if he were dead. But neither one nor the other succeeds, but only suffers ridicule from him. 161. To the deacon doctor Nilammon That God loves mankind - I know this with all accuracy, but that He subjects those who despise His love for mankind to the most severe punishments - the Holy Scriptures proclaim this, and events testify to this. For Who sent the flood? Who burned the land of Sodom and its inhabitants? Who punished Jerusalem? Who brought the Jews into captivity and scattered them throughout the whole earth as fugitives and executed slaves? Therefore, let us not sin by relying on love for mankind alone, but also thinking about justice, let us come to our senses so that God will prove to be loving towards us there too, because the will to repent allows the Judge to righteously demonstrate love for mankind. Those who voluntarily rule over their subordinates seem to me to be true bosses, especially when the subordinates are remarkable for their virtue, and it is desirable to rule over them. Those who think of ruling over their subordinates involuntarily, it seems to me, are more like those suffering punishment than those who have the right to rule. 163. Palladia. That faith without works does not save a person One may be afraid that you (oh how I named you, worthy of your name!) do not know what is known even to small children. Do not think that faith - if you need to call your faith, convicted by works, faith - will be able to save you, because faith, which justified in the beginning, requires works that agree with it, without which it is impossible to be saved. He who is accepted by grace in justice must abound in his own merits, so as not to be otherwise convicted of ingratitude. He can serve as a rule for superiors and the most accurate example of the ability to command, who arranges everything for the benefit of his subordinates. And whoever has turned the improvement of his superiors into arbitrariness and disorder, prepares work for his subordinates, and seizes pleasure for himself, by his deeds he draws the rule not of superiority, but of arbitrariness. 165. To him. To the words: present your body as a living sacrifice, acceptable to God (Rom. 12:1) According to the definition of the godly wise Paul, the venerable one, those are priests who express piety not in sacrifices, but in their one nature, and only offer their own bodies in purity as a gift to God. For the most beautiful sacrifice is to have a holy will and undefiled flesh. That is why the Apostle said what you wanted to know: present your body as a living sacrifice, acceptable to God, your verbal service. For he wrote this not to just the priests, as you thought, but to the entire Church, because in this regard he commanded everyone to be a priest for themselves. If integrity elevates subordinates to priesthood, then encroachment, without a doubt, demotes priests from this rank. And this is prescribed by laws, but is not always fulfilled, and for what reasons is not my business to talk about. But those who are adorned with the divine priesthood and have worthily attained primacy, if they also maintain bodily integrity, will truly be more sacred and sanctified. For in the Old Testament no one was allowed to perform the priesthood, except for some priests, but during Easter everyone was in some way awarded the dignity of the priesthood, for everyone slain a lamb. So in the New and Unsuccessive Testament, although those who are allowed to offer this sacrifice can perform a bloodless sacrifice, each one is appointed priest of his own body: not so that the unordained one arrogates to himself the right of authority over his subordinates, but so that, having subjugated vice to his power, he prepares his body for the church or sanctuary of purity. 166. Archontius. Why did the legislator allow the book of absolution to be given to wives hated by their husbands (Deut. 24:1)? It seems that you have not comprehended the wisdom of the lawgiver Moses, which he received from God, and have not grasped his thoughts, but you are as far from his lofty mind as from his way of life. Not because he should expel wives who did not violate the marriage law, but in the intention of reducing the greater and graver evil, he did not legitimize, but only permitted the lesser evil, not only giving preference to an open second marriage over secret adultery, which husbands would dare to commit (because they would not hesitate to take advantage of each other’s wives), but also recognizing it as better for wives to be expelled from the house, and not killed in home. That is why he separated those who could not live together. But those who tasted the blood of the prophets would not have spared the wives they hated, and those who repeatedly intended to clearly kill the lawgiver himself would not have restrained themselves from clearly or insidiously killing their wives or accusing them of adultery. Therefore, by preventing a greater evil, he permitted rather than prescribed a lesser evil. And the fact that it is not simply, not just by conjecture, that I give this meaning to the legalization of the all-wise, is most clear from the fact that the Prophets openly accuse the Jews, calling them thirsty for blood, undermining other people’s marriage beds. This is no less clear from what else I intend to say. Christ, upon coming to earth, when this question was put to Him, not only did not reproach Moses, but defended him, turning the blame onto the Jews, for whose sake Moses was forced not to look at what was proper by nature, and to allow his wife to leave him. For the Lord said: Moses, because of your hardness of heart, that is, because of your disobedience and your self-will, commanded you to let your wives go, but from the beginning, says Christ, it was not so (Matthew 19:8). Although He Himself commanded to expel those who violate the marriage law, however, when this does not happen, He prescribed, or better yet, recognized it as necessary, to endure all other shortcomings of wives (9). And this is not simple and not without a special purpose, because other offenses do not concern each of the marriages combined by law, but adultery violates the conditions of marriage, humiliates the nobility of children, dissolves family ties and upsets all human life. In the resurrection, the godly Paul said, bodies will be spiritual (1 Cor. 15:44) in the following two respects: in that they will become light, ethereal, free from all suffering and gravity, and in that they will already be led by the one Spirit of God. Although He now dwells in bodies, the soul decisively determines the actions of the body. Then the bodies will become to a greater extent receivers of the Spirit, because not only the body, but also the soul itself will be spiritual, as doing everything according to the laws of the Spirit. If anyone asks about the bodies of sinners, we will say that they too will be spiritual, either because, according to the first condition, they will become light and ethereal, or because, tormented by fire, they will not be destroyed, or because, although they will want to sin, they will not be able to. 168. To him. What does it mean when it is said: I was a king among those of one waist (Job 29:25)? Do you want to know what the illustrious Job said: “I was a king among those of one belt.” I think that since uniform belts mean either military ranks, or crowds of barbarians, or crowds of robbers, what he said expresses something similar to the following: either - I legally led the soldiers, or - I courageously prevailed over the barbarians, or - I instilled fear in the robbers and prevented them from acting according to their customs, and if they did not obey, I imprisoned them in the law. Since, as I hear, you decide to work not in order to know, but in order to gain glory through knowledge, then I wish you to succeed in this also: to love the truth more than glory. If now, intoxicated by the passion of love of fame, you become indignant, then I know well that if you become more chaste, you will be grateful. Others say that, having opened within yourself free passage to all shameful and vile passions, you keep yourself completely inaccessible to good and free movements, not out of seduction and error, lovingly accepting the former and repelling the latter, but with reasoning, arbitrarily, with the desire not to do anything right. That’s why it’s difficult for you to direct yourself – I won’t say: return – to the good. For they say that you have never reasoned about anything, and have never acted rightly in anything. Therefore, as someone who has already reached a ripe old age, thinking that death is before your eyes, and although you are too late to be fed up, stop doing evil. I am not surprised if you, being ignorant in everything else, showed your ignorance in this too. Then, on the contrary, I would be surprised if, while you were mistaken in other things, you were not mistaken in this. So, you yourself know shameful passions, and there is no need to talk about it. But since you don’t know the “passions” of good and humane people, I’ll tell you about it. The same are: mercy, philanthropy, compassion, pity and other passions related to these. If it bothers you that this too is called passions, then I will present trustworthy men as guarantors and witnesses. And although I know that you, as a pet of ignorance, will not understand the power of words, I will nevertheless say it. The rhetorician Dimosthenes, this head of Hellas, speaking of Philip, when he was asked to give up the Olympian captives, said that Philip came into a certain passionate disposition and showed mercy. Joseph, a man famous for his learning and verbal art, writing about the leaders of the crowds who became famous during the capture of Jerusalem, expressed himself: “When the indomitable and indomitable nature is strengthened by the exercise of cruelty, then it becomes doubly alien and inaccessible to compassion, kind and humane passion; and not a single good passion has perished to such an extent as charity.” And Philo, the kind of man whom others reverence from the height of his expression as either a disciple or an interpreter of Plato (they said about them: either this is the philonized Plato, or this is the paid Philo), praising Moses as one who hated wickedness, said: “Having come into passion and filled with righteous anger, he presents certain Egyptians as hated, I mean the henchmen of Pharaoh.” For the soul comes into some kind of change and inclines either to mercy, or to pity, or to good nature, or to aversion from vice. If a person is not bowed down, he will not have mercy on the petitioner; if he is not touched, he will not take pity on the needy; if he does not suffer anything, he will not do any good to the enemy; if he does not come to the thought that justice has been insulted, he will not turn to hating wickedness. And this appeal is called “passion”. For just as he who turns from better to worse suffers, so he who turns from worse to better “suffers” something, because the word “passion” signifies change. Therefore, you too, although at a later age, avoid shameful passions, so that you do not begin to praise my advice when the praise will no longer be of any benefit to you. The Greek word πόθος denotes not only sinful passion, but also desire in general, and in Russian ascetic literature the word “passion” denotes only sinful experiences. That Timothy, of blessed memory, tamed the impulses of an indomitable beast, brought the inexorable into good order, this was clearly shown by the fury that, after his death, took possession of the hated Eusebius. If bodily beauty does not change from horror, but the body retains it, although it will be in tears, much more should the beauty of the soul not change from the temptations encountered, although it will be in adversity. 174. To Presbyter Agath. Why did the law command not to use linen, wool and scarlet in one cloth (Deut. 22:11), and in the book of Leviticus it is included in the discussion about leprosy on clothes and stones (13ff., 14:40ff.)? You wrote: “With what intention did Moses legislate not to make one cloth of linen and wool, and not to weave linen garments with scarlet, and to carefully observe leprosy on garments and stones?” Therefore, I could indicate the speculative meaning of this, because this contains excellent allegories that can benefit those whose minds have little exercise in speculation. But since I know that many people think that turning to a speculative interpretation out of ignorance avoids resolving issues, and that you are satisfied only with the matter itself and the direct interpretation of the Scriptures, I will give a direct answer without any roundaboutness. I think that Moses, raising his subordinates to wisdom and intending to teach them to have only what they needed, condemned all luxury to banishment: in order not to make only cloth from linen and wool, banishing diversity, and in order not to weave linen clothes with purple, eliminating the high cost and elegance of clothes, and by carefully observing leprosy on clothes and stones, forbidding the purchase and save something beyond what is needed. For this disease usually happens to old clothes and houses. Be content with the most necessary things, says Moses, do not acquire or save anything superfluous, and do not show off, but devote all your care and diligence to the care of your soul. If you want to take advantage of those from outside (for they say that garden fig trees, abundant in fruit, should be planted with fig trees of little fruit and wild), then I will say that Isocrates, when he sent moral words to Dimonikos, gave advice: “In clothes, be a lover of grace, but not a dandy, because a lover of grace is characterized by splendor, and a dandy by excess. And that this is true is clearly demonstrated by what Diogenes said. For he, seeing one young man dressed more luxuriously than befits a husband, said to him: “If you go to men, you will be in trouble, and if you go to women, you will cause trouble.” Therefore, if those outside were concerned about decency, then how could this sacred and God-loving man, raising his subordinates to wisdom, not forbid them all variegation, luxury and panache, and not legitimize decency and sedateness, in which only it is possible to succeed in a valiant life? 175. To Presbyter Martinian Some say that you, an insatiable and insensitive grain merchant, observe the times, look out for needs and take advantage of disasters. But know that just as you conclude your mercy for the poor, so God’s will be concluded for yourself. Therefore, having considered that it is not others who need you as much as you who need God, respect your affinity with people. 176. Zosima, obliged to hand over the books Make it known to your friend about the exact order of the books that I wrote to you about, so that creeping forgetfulness does not cause you loss, or condemn him for ingratitude. What became the beginning of friendship, a spark of love, and stung both of us - me and the valiant Eutony - with mutual affection for each other, is a disposition that hates deceit. For as soon as I saw that he willingly exposed himself to danger not only for virtue, but also for lovers of virtue, from that very time, following the wisdom of this man and in everything else, I was stung by friendship. When some of those deceived by the sophists managed to distort the dogmas of piety, we, defending ourselves here with their own weapons and striking them with their own conclusions, ended the matter in no other way than by completely putting them to flight and completely gaining the upper hand over them. This second thing was kindled among us not only by a second spark, but already by the flame of love, because such is the law of divine love. Carnal love is like a reptile on the earth, since it is established between bodies that are about to perish, and itself perishes, flows, withers like flowers. For fire does not continue to burn after the destruction of the substance that gave food to the flame, but disappears with it; and affection is not preserved when that which inflamed it is impoverished. But love according to God is both chaste and - since its object is imperishable - constant. And to the extent that the beauty of virtue is revealed to her, to the same extent she binds lovers of the same thing to herself and to each other. Although some of those vested with the right to preside over the people, as you said, begin with a plausible pretext - caring for the poor, and end with their own enrichment, yet pay attention not to those who are subject to wreck, but to those who safely rule the helm and sail with a fair wind. 179. To Deacon Isidore. How to explain the weeks of Daniel? You, as a hardworking and inquisitive person, wanted to know how the sixty-nine weeks of years mentioned in Daniel were fulfilled, starting with the building of Jerusalem and ending with its capture (Dan.9:25.26). Therefore, know that it was not built under Cyrus, but in the twentieth year of the reign of Dolgoruky, for then, as Ezra narrates, Nehemiah came and created the city. Therefore, how, you ask, were the seventy weeks shortened for your people and for the holy city (Dan.9:24)? So, in the 69th week, namely in the year four hundred and eighty-three, the war began, and in the next week of years it ended along with the end of the affairs of the Jews. If he says: how exactly? You should know that from the 20th year of Dolgoruky until the time when the Persian kingdom ended, one hundred and thirteen years passed, after which the Macedonian kingdom lasted until two hundred and ninety-four years; then the Roman, during the reigns of: Augustus - forty-three years, Tiberius - twenty-two, Gaius - four, Claudius - seven. In the eighth year, a movement began among the Jews, which sparked a war with the Romans, which resulted in the capture of Jerusalem. For the Jews were subjected to captivity under Nero, the successor of Claudius, after a glorious and strong war with them, waged by Vespasian, who was at that time the general of Nero, and subsequently reigned himself. I hear that you are extremely upset by what is supposedly reproachful, and that you are not only not ashamed of what is truly reproachful, but you are also proud of it. And precisely: you are upset that you were born to a slave father, and this dishonor is involuntary and not worthy of attention; You are proud of the fact that you condemn those who incline you to virtue as much as you should blame those who lead you to negligence. Even if you were among the common people, even then, most of all, you would not have to be so careless, but it would be necessary and very decent, following advice and admonitions, to rise from the depths of vice; at least not to cause such harm and shame for the Church. You consider yourself to be among the priests (I am silent about by what right, because I decided not to strike you, but to heal you), and by your behavior you do not allow those who want to remain silent to be in peace. For many Greeks and Jews are attacking the Church with bitterness, condemning and exposing your life and thereby thinking to humiliate the very dogma. Therefore, if you are not afraid of the Judgment, at least be jealous of your present glory; if you do not want the kingdom, at least love a good opinion about you; if you do not desire crowns, at least rid yourself of reproaches; if you don’t care about praise, at least try to ensure that they don’t laugh at you; If you do not tremble at the vigilant Justice, at least be afraid of human laws, so as not to be caught in an evil deed and suffer extreme punishment. Timothy, who now receives as his inheritance a lot abundant in all blessings, called the kingdom of heaven, provided so much benefit to those who looked at him with his virtue that he made those who remembered him chaste with the mere remembrance of him. It was enough that he just came to the thought, so that at the same time shame was aroused, and those who remembered became pure from inappropriate passions. For you, grammarians, the same name and the identical are one and the same thing, but for philosophers they are not the same thing, but the same name is called something that has only a common name, and the concept of essence corresponding to the name is different, while identical is something that is similar in a thing, and in a method of action, and in a name. But since you, being ignorant of such knowledge and without exercising your mind, asked to believe these concepts with the sayings of Scripture, then, as much as I can, I will try to open you the bright door of understanding. The word “test” in the Holy Scriptures is used both in relation to God and in relation to people, but what is said about God means the accuracy of knowledge, and what is said about people means that what they seek is obtained with difficulty and research. Therefore, where this word is used both about God and about man, there it is of the same name, and not identical. For example, the saying: try the Scriptures (John 5:39) is of the same name, and not identical to what was said about God: try the hearts, the message that is the will of the Spirit (Rom. 8:27). And the saying: try the hearts is identical with what was said: the Spirit tests all things, even the depths of God (1 Cor. 2:10), because about the Father and about the Holy Spirit it makes it possible to understand their most accurate knowledge. So, I think I explained my thought to you. If you want to do this using the example of another word, then I will do this too. The word “good” is spoken of both God and people, but means the same name. For the expression: “a good man” is the same as the saying: if the God of Israel is good (Ps. 72:1); but the saying: if the God of Israel is good is identical to what was said: Your good Spirit will guide me to the land of justice (Ps. 143:10). This is because what is common here is not only in name, but also in deed. And the word “rage”, when spoken about God and about us, is not identical, but of the same name, because what is said about God means dispassionately inflicted punishment on sinners, and what is said about us means passionate movement and confusion of thoughts. And in the saying: add iniquity to their iniquity (Ps. 69:28) there is the same name, for the meaning of this is this: impose punishment on their sin. Also in the saying: if anyone corrupts the church of God, God will corrupt him (1 Cor. 3:17), there is a similarity, for its meaning is as follows: if anyone desecrates the church of God, he will be punished by God. God has goodness by nature, not devoid of will, but free, not forced, but acting arbitrarily. And we perceive goodness into ourselves as we exercise and succeed, and it is not something inherent in us, as in the nature of God, but something changing, as soon as the love of laziness takes over us. 184. To him. In response to what was said: The Lord God will raise up for you a prophet (Acts 3:22) The Jew, who entered into an argument with you, and without saying anything strong and bold, but vomiting several empty expressions, claimed this: The Lord God will raise up for you a prophet like Me - it is said about the son of Nun. Answer him this way: you are sinning in many ways, both by not understanding sensibly, and by avoiding knowledge itself, and by hiding most of what was implied by Moses. For it is said: Hear him in every way, whatever he speaks to you: every soul that does not listen to the Prophet will be consumed from people (22.23). Firstly, Moses, inspired by God, spoke this after the election of Jesus. Secondly, if the son of Nun had surpassed Moses, then what the Jew asserted would have been probable, although not true; if he was much lower than Moses, then this opinion turns out to be completely unfounded. Thirdly, Jesus added nothing to the law, but governed according to its decrees. Fourthly, if we were talking about the son of Nun, it would be necessary to say not: he raised, but: raised. Fifthly, it should have been said: every soul will be, even if he does not listen to this Prophet. Having said: This is the prophet, Moses removed this one, that is, the son of Nun. Sixthly, why did the Jews send to John, who was born after many generations, with the question: Are you a prophet? and answering: neither (John 1:22), because, although he was a Prophet, was he not the same Prophet? Seventhly, why, after the Savior came to earth, those who saw His miracles said: This is truly a Prophet (John 6:14)? Therefore, let this Jew consider how many things oppose him, and let him bow to the true Forerunner and King. 185. To Deacon Isidore. To what was said: in the image and likeness (Gen. 1:26) You, a wise and witty man, asked me to explain this well-known problem to you briefly, clearly, and without any roundaboutness. But one is incompatible with the other: clarity requires many words, and brevity few. Therefore, as best I could, combining clarity with brevity, I am sending you an answer. Those who act best are those who equate the best with the best part of a person. If what has been said does not seem clear, then let it be said more clearly. Those who do better are those who represent the Divinity as similar to the best part of man, that is, to the rational soul. But those who recognize the Deity as humanoid are in the full sense unreasonable, because they accept what is said in the application as the very truth, and are not able to imagine in their thoughts anything more divine. For why is it said: in the shelter of Your wing you cover me (Ps. 16:8), and: the seven toe of the Lord, which looks upon the whole earth (Zech. 4:10), when a person has neither wings nor seven eyes? Why did Paul assert that the Godhead is not like the understanding of man (Acts 17:29)? Why did Isaiah say: even if all the nations are counted as a drop of cadi and as spitting, but the oak grove of Lebanon is not content to be burned, and all four-legged creatures are not content to be burnt offerings. Who will you liken the Lord to (Isaiah 40:15–18)? Why did Moses, whose saying is being tried to be interpreted in a bad way, said: and provide your souls with strength, for you have not seen any likeness in the day in which the word was spoken to you (Deut. 4:15)? However, even such, as I think, do not present their teaching as accurate, because man is an image of superiority and royal power, and not of essence; if he acts well, then – and virtues. For even if we affirm that the rational soul is immortal, we do not say that it is identical in essence with this pre-divine and beginningless nature, but on the contrary, we recognize it as distant from the Divine as a creature should be separated from the Creator. If the soul is in the image, then, of course, the soul of the wife is also. Why did Paul say: a husband should not cover his head, this is the image and glory of God, but a woman is glory to her husband (1 Cor. 11:7)? The soul of a wife is just as immortal and incorruptible as the soul of a husband, why did Paul express this with some kind of distinction? If, arming Moses against Paul, they contrast this with what was said: Let us create man in Our image and likeness, then, although it is most possible to answer that this was said in a single number, and was not said about both, that is, husband and wife; however, we will not answer that way. But if they bring what was said after this: and yes they possess, then this serves in our favor, for it clearly shows that the distinctive feature of this: in the image - consists in the right of possession. If they say: why did Paul call the husband the image of God, and the wife the image of the husband? We answer: in the beginning the wife was equal in honor and entitled to the same right of possession; since she has fallen, her right is diminished and weakened, and she is subject to the power of her husband. You couldn’t bear equality, she was told, so accept humiliation. Your address is to your husband, and he will possess you (Gen. 3:16). Therefore, just as the book of the universe makes it possible to see the right of possession that belonged to a woman before sin, so the apostolic word is her subordination after the fall. And that this: in the image - is preserved in man by making him the owner of everything earthly, about this listen to the Songsinger, who interprets the Divine injunctions and royal compositions and says: You crowned him with glory and honor, and you set him over the works of Your hand (Ps. 8: 6.7). Just as the Divine reigns over everything, so man reigns over everything on earth. Therefore, while retaining the right of ownership, he has a royal image. And this: in likeness, if we do not recognize, according to others, an expression meaning the same as in image, similar to what was said: I fell asleep and fell asleep (Ps. 3:6), and: blessed is he who means the poor and the wretched (40:1), then it should be interpreted as follows: God gave man the right of possession so that he could prove his virtue and preserve the likeness. You have accepted honor, he was told, but prove your virtue, so that one thing will be attributed to the creation, and the other to the will of the created thing. And perhaps this also makes the following clear. At the beginning it is said: Let us make man in Our image and likeness (Gen. 1:6), and subsequently it is said: And God created man, in the image of God created him (27) without the addition: in likeness. It is said this way either because, as I noted, this expression means the same thing, or because virtue depends on will. And what has been said will have the following meaning: Let us create man in Our image, so that he will acquire this also: in our likeness. Therefore, before creation, both were said, but after creation, one of two things was said. So the Only Begotten God, coming to earth, says: “Be like your Father in heaven” (Matthew 5:48); So one thing - in the image - is preserved by creation, and the other - in the likeness - by choice. Others will say: if a person has received the right to own everything that is on earth, then why is he afraid of animals? Then, putting aside the justification (whether it is true or not) that others have presented, pointing out that in the Divine books the right to own animals was not mentioned, but this was later added by someone, I will present the justification in a direct way. At first, when the image shone in man, everything was subject to him, which is why he gave names to the animals. But when a person disobeyed the commandment, in all fairness his right of possession was diminished; and although a person is not deprived of all rights, so that mercy does not turn out to be completely cooled, he is nevertheless limited in him. For justice did not demand that the vanquished be crowned, but that he be made chaste by fear of the beasts. And that this is true is clear from the following: when Noah renewed his image by loving righteousness, all the animals came to him, recognizing their original slavery and, as if reproaching man, who had sinned at the beginning and lost part of his right to possession. And Daniel was honored by the lions, and the three youths were honored by the fire, and the viper did no harm to Paul. Therefore, since they renewed the ancestral right of possession; it is clear from this that the progenitor accepted it completely, but lost it partially. Here's our answer. If anyone can say something better, let him say it, and we will listen to him. Every art is strengthened and developed by exercise, but perishes from idleness. Especially the gift of speech: if you look after it and water it, it becomes the strongest, and if you don’t take care of it, it easily passes and flies away. But why I say this, you probably don’t know either, who in all fairness are obliged to increase and expand both divine wisdom and the practice of virtue with new increments. They say about you, who by age are really old and by your ordination you are called a presbyter, that you are youthful in morals and outshine any young man, doing what I am ashamed to express in words, and which you, I don’t know why, are not ashamed to do. Therefore, if people tell the truth about you, then, even in old age, show a change for the better in yourself, so that they too stop their ridicule and give a sign to retreat. I myself was extremely happy when I learned about your success in virtue, and I gave pleasure to my friends by communicating this most welcome and most desired news to them. Therefore, if you want us to triumph longer (because good rumors about you are a pleasant holiday for us), then do not cease to prepare for yourself glory that ascends to heaven, acquiring that which will make you well-liked before God and glorious among people. Those who introduce into a rule something that is not a rule at all, and therefore put to the test a person who has the right to give rules to others, it seems to me, they do not have a right judgment about matters. Since they have destroyed the strength in their souls through voluntary illness, they are already mistaken in their judgment of affairs. They attribute arrogance and arrogance to a truthful, courageous and terrible person for sinners, and therefore they contrive to block the path to it for all lovers of virtue. They dare to call virtue a vice. Therefore, let such people reproach the lion for everything that is formidable and regal in him and that does not resemble monkeyiness, and let them praise funny actors for inciting inappropriate laughter. All danger, the best, threatens not those who are offended, but those who offend; It is right for them to suffer and tremble. And if this is really so, then the bad thing is not only to be offended, but to offend and not be able to bear insults. It was beautifully said by someone from outside that it is reproachful not to be in poverty, but not to endure poverty with courage. Therefore, if this courage seemed good and beautiful to him, then we will not be ashamed of poverty, we will not even reproach it, but we will transfer this fear to vice. Since, while praising many good men, you mentioned fate, I will readily ask you: how could both of them be combined? Praise presupposes good will in the one being praised, but fate does not allow praising a good person, although it does not forbid pleasing him. But even among you, admirers of paganism, gratification is recognized as very different from praise; one is a consequence of fate, and the other is a consequence of will. Therefore, write to me, wise one: why can the concept of fate be attached to what is being praised? Or why is it fitting for someone who has become such, as you say, by fate, to be praised? One contradicts the other. If a person is like this involuntarily, then do not praise him, and if by choice, then do not give room to fate. If you yourself erected a victorious monument, then proclaim him a winner, but if fate did this, then he has no right to enjoy praise. If he has labored, let him be crowned, but if he has not labored, there is nothing to praise him for. If you decide to go against Zosima, Herimon and Maron in order to stop their arrogance and self-will by force, then you will need both great preparations and help from above. If you hope to defeat them right away, then you are deceiving yourself, because when they need to take revenge on some good person, they help each other as much as they resist each other when they compete with each other for advantage in other evil deeds. Agreeing in general matters, they argue in private matters, and, showing irresistible strength in suppressing virtue as much as depends on them, they wage an irreconcilable war among themselves in a dispute about primacy. Just as it is shameful to win in something in which one should cede victory over oneself, so it is even more shameful to remain defeated in something in which one should win. For not in every case is victory a wonderful thing; but if the subject is good and noble, then she is valiant, and if the subject is vile and bad, then victory is a very bad thing. For example (I will cite as proof what the pagans respect), war with foreigners is considered both legal and necessary, but war with fellow tribesmen is lawless, and those who put them to flight do not receive praise. He is covered with greater shame in comparison with others to the extent that he will succeed in war more than others, because the most terrible thing is internecine war. Therefore, if even where bodily death is threatened, there is such a difference, although apparently the essence of the matter is the same, then will those who bow to demons, when they arm themselves against their brothers, consider themselves to be doing something tolerable? I don't think so. And here what follows is not bodily death - that would be a lesser evil - but the destruction of the soul, which does not turn those who are tempted into nothing, but prepares for them a life more painful than any death; here the rights of kinship are more important and more divine. That is why we are commanded to lead a life worthy of heaven. If you convict us of doing the opposite of people who wage earthly wars, take up arms to defend their fatherland and go against barbarians, then what hope of salvation remains for us? Or who will assure us that we will be saved by doing what directly leads to destruction? I hear that after the mercy shown to you, you have revealed an irreconcilable disposition of spirit in yourself, for you are not touched by the good done to you, but you hate the person who did the good because he could do it. Therefore, if this is true, then you proclaim before everyone that you are unworthy of mercy. For if you turn a good deed into a reason not for gratitude, but for remembrance of malice, who will agree to do good to a person who is more ferocious than even animals? For some of them also feel and remember good deeds, and try, if possible, to reward them. You may not believe it when you hear it, but I know that, having understood it well, you will not only be surprised, but even begin to applaud. What is it that at first seems incredible, and then becomes not only amazing, but also worthy of applause? I will say briefly, in a few words expressing an abundance of thoughts that surpasses even the sea. God spoke with the ancients not through writing, but personally, finding in them a heart pure and capable of learning and without an intermediary. And this is clear from the fact that He did not talk through writing with Noah, and with Abraham, and with his illustrious descendants, one of whom became supreme, crushed all the power of the devil, and destroyed his arrows, and made his quiver empty - I mean the ever-memorable Job. But when the pitiful Jewish people descended into the very depths of vice, then writing and the reminder of the law through them were already recognized as necessary. And if you think that this was only in the Old Testament, but not in the New, then I will say that this is much more visible in the New Testament. For even the God-wise Apostles were not given anything written, but instead the grace of the Holy Spirit was promised. For it is said: He will remember everything to you (John 14:26). If you think that written laws are more important than unwritten ones, then listen to what the King Himself says: I will bequeath to them a new covenant, giving My laws in their minds, and I will write them on their hearts (Jer. 31:31.33). And they will all be taught by God (John 6:45). Why and Ap. Paul, arguing that we have been entrusted with something greater than Moses, said that we have received a law, not written on tablets of stone, but written on tablets of the heart of flesh (2 Cor. 3:3). Whoever neglects it will not be stoned, according to the Old Law, but will be given over to the most severe torment. But since time strives and runs like a fast horse, and some have stumbled in dogmas; and others in life, then correction through writing again became necessary. Due to the violation of unwritten laws, He deigned to raise the obedient to virtue by all means, and in justice turned to written laws. Therefore, we must think about what our guilt is when we, obliged to live in such purity as to have no need for writing, but instead of books to the Divine Spirit entrust our souls, have lost this honor and brought ourselves to the point of needing writing, and again we do not use this second aid as we should. For if this is already a fault - to have a need for writings and not to attract the teachings of the Holy Spirit with a pure life, then justice requires taking into account how great this evil is - with such great help (for it is said: the law is given to help (Is. 8:20)) not to want to take advantage of this, but to leave the writings without attention, as offered in vain and in vain, and thereby call upon oneself greater punishment. 197. To Deacon Evtonius. The parable of the seed and how the word is sown You wrote: why did Christ, having spoken at the beginning about sowing the word, added: this is what was sown along the way, if the evil one takes away all things (Matthew 13:19), and in the parable of the tares he said: the good seed is the sons of the kingdom (Matthew 13:38)? I answer this: in each parable, first of all, one must imagine the features related to the goal set, and not assume exact similarities in all features. But in order not to make others think that I am inventing something to cover up ignorance, I will explain the hidden meaning of the parable, saying that the seed is also the word, as well as those who received the word, due to merging with it and, as it were, being reborn into it. For through the word Christ is imagined in us (Gal. 4:19) and we are formed according to Christ. That is why the seed is thrown into the ground, so that it becomes like a man. 198. To him. Why did the law give those who unwittingly became murderers a place of residence with the Levites (Num. 35:6.11)? You said that you did not learn from anyone else, and you yourself could not find the reason why the Lawgiver assigned the place of residence to the unsanctified with the sanctified, who committed unintentional murder - with the Levites. I will say to this: this law was given primarily so that murderers would take advantage of this cohabitation and remove the imaginary crime from themselves. And besides, this was done because the Levites, when the Jews rendered divine honor to the calf, armed their right hands to shed the blood of their relatives, becoming, as it were, avengers for the insulted Deity, for which they were awarded the priesthood, and the involuntary murderers became in some way servants of justice, although they unintentionally killed those who, without a doubt, should have been justly punished. And this is confirmed by the Lawgiver himself, saying: even if not, God delivered him into his hand (Ex. 21:13). Therefore, if God handed over a person for punishment, then isn’t the unwitting murderer right in becoming a servant of justice? Although his hand is apparently defiled, his heart is pure. But why, you say, did the law sentence him to flee? Not because of the murder committed - otherwise he would have been completely removed from the land of promise - but so that he would not be killed without trial by the relatives of the murdered man, as soon as irritation takes over reason and anger does not allow an accurate investigation. However, the law does not leave him in this situation forever, but assigns the life of the high priest to the period during which the flight continues, and upon his death grants the murderer the right to leave the refuge and returns him to the fatherland (Num. 35:28). 199. To him. Why does the unintentional murderer continue to flee as long as the high priest lives? For the one who committed involuntary murder, the law appointed the life of the high priest as the period of flight, I think, in order to provide a clear indication of the following. If the involuntary death of the high priest returns involuntary murderers to the fatherland and grants them the right to leave refuge, then the voluntary death of the Great Bishop, reduced to nothing by the resurrection, will destroy involuntary sins and return all those who believe in Him to the highest Jerusalem. For the highest Jerusalem, says the God-wise Apostle, is freedom, which is our mother (Gal. 4:26). 200. To Deacon Isidore. What do the sayings mean: on the second Sabbath (Luke 6:1), and the Sabbath of Sabbaths (Lev. 16:31)? You asked, as it was unclear to you, to explain what was said in the Gospel: on the second Saturday. Listen now. That Saturday is called the second-first because it was the second at Passover and the first at the time of unleavened bread. For the Jews, having sacrificed the Passover in the evening, celebrated the Feast of Unleavened Bread the next day, and this day was called the Second and First Sabbath, because, as I said, it was the second day of the Passover and the first day of Unleavened Bread. And that this is really so is clear from the accusation of the Apostles that they are ecstatic and poisonous. For only at this time do the ears of corn ripen, bend over from the weight of the fruit and readiness for the harvest, and, as it were, call upon themselves the sickle, and on the third day of unleavened bread we sacrificed a sheaf (Lev. 21:10.11). Thus, both time and what happened at that time answer your question. And do not be surprised that the day is called the Sabbath, for the Jews call every holiday the Sabbath. And that is why it is said: Saturday of Saturdays, since it sometimes happened that either the beginning or the end of the holiday coincided, so to speak, with a weekly Saturday, which often happens with us. For just as with us, when the Epiphany or Nativity of the Savior according to the flesh falls on Sunday, this makes the celebration special and, as it were, a holiday on a holiday, so with them, if any holiday coincided with Saturday, it was called the Saturday of Saturdays. Many, presenting care for the poor as an excuse, end up enriching themselves. They should not compete, but, undoubtedly, even run from them as from robbers, because they increase the poverty of the poor, which they were supposed to heal. 202. Alippiah. About the Holy Trinity What is said in the Holy Scriptures about the Divinity in the singular indicates an essential property of the Divine nature, because the Holy and Royal Trinity is consubstantial. Expressed in a number that is not unique, it shows the difference between the Hypostases, because the Divinity is divided into Three Persons and again reduced into one Essence, so that neither polytheism, due to the difference in natures, nor the Jewish concept of God, due to the one Person, would take place. Just as the identity of nature is divided by the Hypostases, so the personality of the Hypostases is combined into a single Essence. And so that, considering everything, we do not make the letter long, taking one or two passages, we will pave the way for the interpretation of the others. God says: I am the first and I am still (Is. 44:6); Before Me there was no other God, and after Me there shall not be (43:10). Therefore, what will the non-Orthodox say? Who said this? Father or Son? If the Father, then why does he say that it will not happen according to Him? In your opinion, the Son is after the Father. If the Son spoke this, then why does He say: before Me there was no other God? Of course, you will not dare to destroy the Hypostasis of Any of Them, because although you have introduced into the dogma that there is a first God and a second God, you do not dare, I think, to think that one or the other does not exist. We, accepting this and the like in relation to the Consubstantial Trinity, reason piously, but you, dividing the Trinity, how do you interpret what has been said? Let this be said about what is expressed in the singular number. Let's move on to places where God is not spoken of in the singular. Let us create, it is said, man (Gen. 1:26). And God created man, in the image of God created him (27). The Lord rained down the bogey and the fire from the Lord (Gen.19:24); and: The Lord your God is one Lord (Deut. 6:4). Therefore, what will the Jews say here? There is no contradiction in this for us, who define one essence by Three Hypostases, but this completely blocks their lips. From this it is clear that the crown of victory undoubtedly belongs to the Church. As others say, from your complete neglect of your salvation and good opinion of yourself, you can conclude that your tongue is unbridled, intemperate, and impudent, and is ready to attack what is not permitted. Therefore, perhaps, we too are working in vain, turning to the indomitable beast for advice. Blessed and admirable are you, as you fully live up to your name. For, having the opportunity to do whatever you please, you do only what is approved by the Holy Scriptures and God's statutes. 205. Eudaimon. Why did Joseph, bypassing the other brothers, order Simeon alone to be tied up? You wrote: for what reason did Joseph, bypassing the other brothers, order Simeon alone to be tied up and left as collateral until the brothers returned? I answer this: because Simeon was the main character in what the brothers did with Joseph. And if he had stood at one with his older brother, who showed better disposition, then perhaps he would have warded off the malicious intent, because, although he was younger than Reuben, but, as the second in age, older than the other brothers. And, probably, the other brothers, either afraid or ashamed of the decision of their elders, would have put aside their evil intent, especially when the fourth one would have been indignant at what was being done, and the deed itself strongly encouraged them not to carry it out. So, since Simeon did not dare to vote for the righteous man, Joseph ordered him to be tied up and left as a pledge for his brothers, not so much punishing him with this, for he had done him a favor, but admonishing him not to indulge in such things in the future. For, having placed him in such a painful position and made him think that he had done it illegally, he subsequently returned him to his father unharmed. Not every danger, O most incapable of glorious deeds and active in shameful deeds, should be considered something good; it doesn't matter what she comprehends for. On the contrary, those dangers to which you are exposed for piety, for virtue, and for those who love friendship for the sake of virtue should be recognized as worthy of praise. And those who harm all this and denigrate previous successful deeds must be considered bad and avoided by all means, as turning into a cause of disgrace. For people usually pay attention not so much to dangers as to their causes; not for plants, but for seeds; not on the branches, but on the roots of things. Many robbers and murderers have died fighting for their accomplices, and no one will praise them because they fought for vice. Many sacrificed themselves for the fatherland, for their parents, for their children, and no one will reproach them, but on the contrary, everyone will praise them, because they died for the rights of nature. That is why some are condemned, while others are awarded exclamations of praise and monuments. 207. Ischirion. In response to the words: if ye are indeed wicked (Matthew 7:11) Great is the goodness of God, great is human cruelty. He who asked for a reprieve and received forgiveness of his debt, when they asked him for a reprieve, not only did not give it, but also imprisoned his comrade, although he did not owe him as much as he owed, because he himself owed ten thousand talents, and he owed fifty denarii. Therefore, the Gospel word, comparing human kindness with God's goodness, rightly called it wickedness: although you are wicked, you know how to give good things to your children, how much more will your Heavenly Father give to those who ask Him. He does not accuse nature as a whole of wickedness (let this not be the case; for it is written: O Lord, bless the good (Ps. 124:4), and also: a good man brings forth good things from his treasure (Matthew 12:35)), but only by comparing human goodness with God’s, he calls it wickedness. For it is said: How much more will your Father in heaven give good things to those who ask Him (Matthew 7:11). The word is something divine, but virtue is more divine, and piety is most divine. Therefore, whoever is adorned in word, deed and faith is unsurpassed, glorious and worthy of the highest bliss, and whoever is poor in any of these is as low as he lacks this. 209. Pavel. To the words: Because they all came before Me, they are also thieves (John 10:8) This: all of them, since they came before Me, are thieves and thieves, is said not about the Prophets and not about the law, as those who reject the Old Testament would like, by which we, who believed, listened to Christ, were led to faith, who in both of them points to the Scriptures, for they testify of Him. But this is said about the false prophets, about whom He Himself said: “I did not send them, but they taught” (Jer. 23:21). For he did not say: “as many as they were sent,” but: “as many of them came.” Prophets were sent. It was said to Moses: Come, that I may send you to Egypt (Ex. 3:10). And Isaiah heard God saying: whom will I send, and who will go to this people, and said: behold, send me (Is. 6:8). But the false prophets and those who sought to become leaders and primates, such as Theudas, Judas the Galilean (Acts 5:36.37) and the Egyptian leader of the robbers (21:38), were not sent, but in order to show themselves, having installed themselves and seeking the right to be in charge, they ran away from home. What the Lord said about them then is clear from His subsequent words. For he says: the thief does not come unless he kills and steals and destroys (John 10:10); because all who listened to them and set out to distort the truth were killed and died completely, dying out faster than the word that rushed by. Doing and teaching is the best thing, but doing and not teaching is not enough, because then a person is limping on one side. This is why a person has the gift of words. If doing meant teaching, then it would not have been said: whoever does and teaches, he will be called great in the kingdom of heaven (Matthew 5:19). For what power will a valiant life have when there is a dispute about dogmas and the defender of an incorrect teaching irresistibly rushes against the dogmas of the right? And to teach without doing - this has the appearance of leaves, but is devoid of fruit and does not remain without ridicule, shame and condemnation. It is not difficult to pronounce words in a very high or very low tone, but only those who know music can observe the measure; The same should be said about freedom of speech. Some with free speech do not bring any benefit, but only insult, others use freedom of speech to flatter and weave inappropriate praise; but those who observe the best measure do not insult or flatter, but, combining respectfulness with courage and kindness with reprimands, begin to heal those who do not know themselves. Therefore, you, having used this method, begin to heal Isaiah, who, due to extreme arrogance, has even lost the concept that he is a man. 212. Pavel. According to the words of Scripture: no one will snatch them out of His hand (John 10:29) You asked: “If it is written: No one will snatch away from the hand of My Father, then why do many perish?” I answer this: no one can snatch from the invincible and insurmountable right hand those who, by right faith and valiant life, have prepared themselves to be the property of this right hand. But someone can seduce them; that is, no one can distract them by force and arbitrarily, but others can deceive them with false reasoning and seduction. This does not depend on the irresistible right hand, but on the carelessness of people gifted with freedom. And destruction comes not through the weakness of the Guardian, but through the frivolity of those protected. One who is not able to speak beautifully, but is glorious in life and distinguished by truth and self-control, is better than a person who lives shamefully and at the same time is extremely strong in speech. But he who is glorious both in word and in life is incomparable to anyone, and by his very deeds he confesses that there is a Judgment, and overthrows those who evade the fulfillment of the commandments and think that the fact that the Judgment will undoubtedly take place is exaggerated. If you are not guided by shameful intentions and those who follow them, then this will gain you great glory among everyone. For to follow such intentions is ignoble, and without following them, to be guided by those who follow them harms the good opinion of a person. You must not give any reason to think of yourself as if you are doing something that is shameful to do, and not make acquaintances with those who do it. One must be afraid of slander, even false, because many, not knowing the matter exactly, look at rumors and reason that everyone is the same as they see those around him, and pronounce judgment not only on deeds, but also on the people with whom he spends time. If you practice virtue, they say, then why do you like communicating with the most vicious people? 215. To Deacon Isidore. In response to the words of Scripture: Your innkeepers mix wine with water (Is. 1:22) I have often marveled at those who reinterpret Divine Scripture and try to present their own thoughts rather than the thoughts contained in them. They, mixing unalloyed, pure thought and capable of cheering the soul with the bad and muddy water of their teachings, dare to munch on the Divine. This is what is said: your innkeepers mix wine with water. For, if it seems otherwise that this is said about those who eat wine in the literal sense (since this eating is inappropriate), then I, according to the judgment of truth, believe that it is said here more about those who eat the Word of God. For it is not said: your innkeepers mix water with wine, which is what innkeepers usually do, but it is said: wine with water, because by mixing the unalloyed and pure concepts of the Holy Scripture with their muddy dogmas, they distort the teaching itself. 216. Ammonium. In response to the words: to the one who strikes you on the right side, give the other one too (Luke 6:29) The King of all things worldly and earthly came down from heaven and brought us signs of heavenly life, which he proposed to earn in a struggle opposite to the Olympic struggles. For there the one who strikes and overcomes is crowned, but here the one who receives and suffers the blows is honored with glory. There he who repays a blow with a blow is praised, but here he who offers another cheek is praised among the angels, because it is not vengeance that is recognized as victory, but wisdom. This is a new law for receiving crowns, because the method of struggle is new. Everyone, I think, knows that the priesthood is much higher than the kingdom and brings more work, because, firstly, with the end of one work, a new one arises and there is a danger of losing what is more necessary, and, secondly, because one is entrusted with the Divine, and the other with the mortal. But everyone, I think, also knows that many, imprudently recognizing the possibility for every person to rule over either souls or bodies, invaded this area and began to rule, causing thousands of evils both to themselves and to their subordinates, and subsequently ingloriously plunged into the abyss of destruction. Therefore, after all this, I am extremely amazed why some, without having arranged everything that concerns themselves, were burdened with a lot of troubles, although they should not have been left even in the rank of subordinates (and one of these was the presbyter Zosima, about whom you wrote, tempted, as you say, by his life), they dared to approach the priesthood, which is so much higher than the kingdom, and to buy with money something that they, therefore, should not have accepted for themselves, even if they were given a lot of money for it. But, perhaps, not knowing their position, not following exactly the saying of the pagan sages: “Know thyself,” and also not knowing about the dignity of the priesthood, not knowing that with the height of this dignity it is also subject to dangers, thinking that it is an independent power, and not a ministry subject to responsibility, they took on a task that should have remained inaccessible to them. 218. To Deacon Isidore. About the captivity of the Jews Although the Jews did not suffer a worthy punishment here for what they did to the Lord Christ, they were nevertheless punished. For what they wanted to avoid when they said: if we forsake Him, the Romans will come and take away the city and the language (John 11:8), - that very thing they did not avoid. After the capture of their city by the Romans and the destruction of the church, they, like some kind of punished criminals and dishonored fugitives and vagabonds, were scattered everywhere. But they will suffer a worthy punishment there, because, having not known philanthropy, they will know the power that they have experienced a little through experience here too. 219. To him. In response to the words: those who are rejected will be comforted (Ps. 77:3) Nothing can cheer a soul immersed in sadness as much as the remembrance of God. And this is the meaning of what you wanted to know: my soul, having rejected itself, was comforted, I remembered God and rejoiced. Just as the suffering of the bleeding woman, which the doctors could not stop and heal, was taken away in an instant: the wife touched, the Lord suffered this, and the disease fled, so human sadness, rejecting all consolation, not inferior to any consolation, from the mere remembrance of God easily passes and turns into nothing. 220. Bishop Hermogenes. If David says about the Lord: “He is more beautiful in kindness than the sons of men” (Ps. 44:3), then why does Isaiah also say: “I saw Him, and had no kindness, no form” (Is. 53:2)? Not in spite of itself, O sacred head, does the Divine Scripture speak, teaching about the Savior, but what is proper and proper for something, it ascribes to it. One relates to the Divine, the other to incarnation, and the other to free suffering. Scripture called Him the true light, the radiance of glory and the image of the Father's Hypostasis, some - according to the purity of essence, others - according to eternity, or better yet, according to co-eternity, the third - according to hypostasis and because it is adorned with the true features of the Divine. So that you do not consider the radiance to be non-hypostatic, the image vouches for the Hypostasis. The Scripture calls the Lord red more than the sons of men and red in utensils (Isa. 63:1) because of the Divine and sinless virtue of His incarnation, and having neither appearance nor goodness - for two reasons: firstly, because, having hidden the Lord’s image, He showed the form of a slave, and secondly, because during the suffering to which He underwent voluntarily, insults of all kinds were inflicted on Him. In the middle of the day He hung at the place of execution in the main city, during the greatest holiday, at which, probably, no one refused to attend; some mocked, others cursed, others reproached, others offered ocet, others insulted, others pierced the ribs with a spear. And although nothing similar was done to the crucified thieves, He was even subjected to such insults as were not allowed to be subjected to criminals. 221. To Bishop Lampetius. How should we understand what is written in the book of Ecclesiastes: do not be truthful to the great (Eccl. 7:17)? As the highest degree of bodily beauty is the proportionality of the members, so is the highest degree of spiritual beauty? proportionality of virtues. Some of the sages argued that extremes fall into vice: he who wants to be thrifty falls into stinginess, and he who wants to be generous falls into wastefulness, which is why the wise called virtue the mean (so in the middle between wickedness and wickedness stands piety). And the wise one rightly advised: do not be truthful to the great ones. If he advises this, then do not be a cruel and strict judge of what your neighbors sin against you, but overcome justice with kindness and show leniency to those who do anything against you that exceeds the measure of leniency. Since our understanding was not able to comprehend the reason for the praise of the all-valiant Bishop Hermogenes and our spirit cannot accommodate the abundance of his merits, then do not refuse to show me leniency. For someone who finds it difficult to describe satisfactorily some of his virtues, will he be able to depict all his merits? It is necessary, friend, leaving the names of goods behind, to move on to the goods themselves. For the kingdom, wealth and glory of the pagans are only in words, but in essence they are with Christians. As well as vice versa, with us it is only the name of disgrace, death, poverty, but the very essence of this is with them. And if you wish, we will take the right to rule, which everyone desires and which everyone strives for, and, judging by it, we will expose all other benefits. And not to mention the fact that it is short-lived and soon disappears (for many were brought down directly from the thrones of power to the grave and the lament for them immediately followed the exclamations of the heralds), even leaving the fact that many were deprived of their ancestral inheritance and were subjected to deprivation of property, let us appreciate it when it is most attractive. Let us not take away the harlot's ointments, incense and embellishments, but let us consider him in full attire, so that we can then expose his ugliness. So, let’s imagine the majestic appearance of the staff bearers, the cry of the herald, the obedience of the people, the general surprise and find out what this imaginary, so coveted shine is? Isn’t it true that it is not only superfluous and something useless, but even harmful? For does this make a person better either in body or in soul (and the soul and body make up a person)? Is the body then taller, healthier, more mobile? Does it acquire more subtle feelings? Nobody will say this. So let's turn to the soul. Will this majesty make a person more chaste, modest, and prudent? Not at all, but quite the opposite. For usually the same thing does not happen with the soul as with the body. The body did not add anything to its own strength, but the soul even added vice, because it imprinted in itself unreason, vanity, recklessness and thousands of other shortcomings. And if she rejoices, thinking highly of herself, being arrogant, exalting herself above everyone, this, most of all, is the height of vice, since a person does not grieve, does not feel, but rejoices that his illnesses are intensifying. For it is not good to rejoice at everything without reasoning, because a robber rejoices after committing a theft, and a thief after increasing his property, and an adulterer after he has undermined his neighbor’s marriage bed, and a murderer after committing a murder. Therefore, let him not say that he rejoices, but if he proves that he rejoices in useful things, then I will rejoice with him. So, since everyone is freer and higher in authority, and only the one who is free from passions is more royal, let us love virtue and get rid of this evil slavery, considering it worthy to please and strive not for the rights of superiors, not for wealth, not for anything like that, but only to become free from passions. Either stop enjoying the misfortunes of others, awakening and irritating the sleepy lewdness, or, in doing this, do not approach the venerable altar. For you tempt and do not allow many to approach it, for whom it is intolerable to see such uncleanness persistently remaining at the unclean altar. 225. Pavel. Against those who claim that there is something written in one’s family: either fate, or the so-called fate If, as you say, wise one, everything is done and said according to fate, then tell me, why is it now overthrowing itself through us? For if she does everything, then she also preaches through us that there is no fate. So, why don’t you believe that very fate, which is said to exist, when it says through us that it does not exist? Do not destroy with your lips any sayings of the Holy Scripture, pronouncing them simply and thoughtlessly, otherwise you will arouse laughter with your ignorance and foolishness, which is why others avoid this, fearing to give rise to a person who loves verbal bickering. On the contrary, having found the basis for any explanation, you will also find a solution, because interpretations that are devoid of foundation are blind. Flattery, in my opinion, is stronger and more terrible than fear. What need cannot force one to do, servitude can produce, and those who were not overcome by fear were often enslaved by flattery. Therefore, one must courageously stand against both fear and flattery (both passions are not noble) and honor one truth. A well-skilled person must be both God-loving and humane, so that, both due to the height of virtue and devotion to God, he does not neglect people, and for the sake of people he does not neglect God. For although love for God is much higher than love for people, when united with it, it becomes even more sublime. 229. Nilu. About the wisdom of Daniel and the three youths It was not the Chaldean useless sciences that the three youths and Daniel studied, and don’t think about it. For those who took so much care for piety before God that they did not eat the royal food, would they agree to wallow in slavish learning, even if they were threatened with thousands of deaths? And that this is really so, this is a reliable witness - Scripture, which says: God gave them meaning and wisdom in all bookish wisdom (Dan. 1:17), that is, they acquired the learning contained in writing, faster than any expectation and beyond hope, for Scripture calls the wisdom contained in writing bookish. And that this is true is evident from the fact that they did not bow to the royal image, and also from the fact that one of them was respected by lions, and others by fire. If they say that this was a consequence of Persian education, then let them answer: why then were some of those who had the highest ranks and were trained in all Persian wisdom killed by lions before they touched the ground, and others by fire? Do not despise those who come to you in poor clothing, but marvel at their patience and regret the vicissitudes of life, reasoning that many, being of royal family, have reached the state of mercenaries. And if those who come to you are ignorant and come from ignorant people, then in that case do not turn away from them. But, in whatever way you can, give a helping hand, reasoning that this imaginary ignobility is involuntary and irreproachable, for moral ignobility is vile. Even if they are unbecoming, let them receive the necessary food from you, both according to human justice and according to the commandment of God, Who not only commands to give to everyone who asks, but even calls it alms to Himself. 231. Komitu Aetius. Against the Sabellians The divine and ineffable Son of the Father, to whom we render worship, is rightly called the Word, not only because He is the word and interpreter of the Father, as others think, but because He creates rather than pronounce the word, and is born dispassionately. Being the Word, He is hypostatic and has its own personal property. And that He is hypostatic follows from the fact that the Word itself has words, as He says about Himself: hear My words, and do I (Luke 6:47). Therefore, if the Word has words, then It is not non-hypostatic. And vice versa: being hypostatic, due to his impassive birth He is called the Word. 232. To Bishop Theodosius. To the words: let your light be enlightened (Matthew 5:16), and about what does not contradict what has been said: give heed to your alms, etc. (6:1). There is nothing, venerable one, better than good glory, spreading everywhere, passing both land and sea; and no one can compare the Krezov treasures with her. And therefore the Wise Solomon said: better is a good name than much wealth, but good grace is better than silver and gold (Prov. 22:1), and Christ commanded: let your light be enlightened before men, not so that we live for the love of glory - let this not happen! Christ eradicates it, commanding both prayer and alms to be done privately, and to conceal from one hand what is done by the other - but so that we do not give anyone a reason to be tempted. In this case, even against our will, the light of deeds will illuminate those who see and turn them to the praise of God. For this is what Christ understands in these words, and this is evident from the fact that it is not said: “that you may be glorified,” but it is said: “Let your good deeds be seen and glorify your Father who is in heaven.” If you look at the physical beauty, then imagine in your mind that this magnificent color will be dust in the morning, and the present fire will turn into ashes the next day. For everything that has an end, and even the quickest, even if it now seems brilliant and desirable, should be neglected, especially when it promises punishment. The desire not to add sin to sin seems of little importance, but in fact it is very important, because it is the path that leads to valiant change. As soon as the stream of sin rushing towards destruction stops, the movement towards virtue will begin. Just as on the path only the cessation of movement makes the reverse movement possible, and until you stop, you cannot turn in the opposite direction, so vice, if you do not stop it, will not give place to virtue. Where there is equality, there is friendship, because inequality usually upsets friendship. Therefore, do not demand from the same person that he be both a friend and a flatterer. This will not be tolerated by anyone who bases friendship on equality and justice. 236. Presbyter Theognostus Having much to say about the venerable Timothy, I will say one thing in which everything is concentrated, namely: as a sincere lover of virtue, he always competed with the glory that he had already acquired; surprise caused by previous deeds, destroying by new deeds. Putting an end to arbitrariness and prejudice that possessed the human race, and trying to raise man from crawling on the earth to a premium lot, the Savior cried out: Arise, let us go from here (John 14:31). For, having united His own power with this word, He strengthened the strength of those who wanted to soar to heaven, so that, having parted forever with prejudice, they entered on the path leading to the heavenly. Whoever curbs the arbitrariness of passions, which many seem unbridled, should be praised as a courageous person and a punisher of tormentors. 239. To him. About the Holy Trinity Eternity is, as it were, ever-present. Therefore, this concept is usually applied to one Originless Nature, in Which everything is always the same and to the same extent. The concept of immortality can also be applied to that which is brought into being and does not die, for example, to an Angel, soul, the concept of incorruptibility - to something created, but made incorruptible. And eternity in its proper sense belongs to the Divine Essence, which is why it is usually attributed only to the venerable and royal Trinity, which does not tolerate the expressions: “before and after”, does not allow the concepts: “first, second, third.” For the Godhead is above number, before time, and above all thought. Although It differs in personal properties, it is combined with dignity and essence. It differs in reproaching the Jews and Sabellius, but it combines in disgracing Arius and Eunomius. For, having spread into the Hypostases, it is combined in the Essence, which undoubtedly is followed by dignity. Since everyone, both those who value and those who do not value virtue, believe that the priesthood was given to you by God’s will, then it will be fair for you to do everything in such a way that you do not dishonor God’s ordination with your subsequent deeds. For if you adorn your soul according to the law of the priesthood, and make your intellect a rightful autocrat, and your irritable strength its spear-bearer, and command it not to do anything that is uncharacteristic of a king, and drive out from your heart everything that is given over to vice through pleasures and sorrows, then you will fulfill God’s plan for you. Traits of a free soul: absence of deceit, meekness, philanthropy, courage, truthfulness, chastity, condescension, affection, generosity and the ability to conquer oneself and resolve cases according to the court, and not through gentleness, as well as other things related to this. The sign of an unfree soul is to surrender to the opposite passions and expel from oneself every good thought. 242. To Deacon Isidore. Why, when Moses was accused by Aaron and Miriam, was it only Miriam who was punished (Num. 12:1–15)? You wrote: for what reason, when Moses was slandered by Aaron and Miriam, only Miriam was punished by the fact that leprosy flourished on her face, where her tongue was sore? Therefore, I am writing to you in response to what I heard from a wise man. I’ll add to this what I came up with, so that you yourself can evaluate which is more correct. So, he said: since the priesthood had just begun, God did not want to consign the firstfruits to reproach, lest the end become reproachable. And I can neither refute nor confirm this. And I do not refute it, because this interpretation does not harm either virtue or piety; but I don’t affirm either, because even before Aaron there was a more Divine, bloodless priesthood, namely the Melchizedek priesthood, and because it is unusual for an incorruptible Judge not to respect justice because of the desire not to humiliate the dignity of the sinner. But I’d better say this: since Scripture mentioned the accusation of Miriam before her husband and the high priest, I think that she laid the beginning, and Aaron has already followed it. But whoever throws the seed is obviously guilty of its growth. Therefore, although almost everyone participated in the production of the cast calf in the desert, only a few, and perhaps the instigators of the crime, were punished. And some were forgiven, namely those who followed first through error and deception. This is because it is not so much the deed itself that is punished, but the determination with which it is done, and the Judge delves into the very thoughts. Therefore, I think that Mariam was placed in first place, and the high priest after her, whereas in other cases the husband is placed in front, and after him the wife, not out of preference, but because the wife is more guilty, because the female race is more talkative and demanding, and therefore Mariam was punished. Otherwise, Scripture, in all other cases placing Aaron ahead, would not have placed him lower here if it did not want to point out the instigator. Although Zosima, as you wrote, is the head of a crowd of robbers, the leader of those who devour the national property, the defender of those who live negligently and the accuser of those who live rightly, I do not blame him alone, but together Palladius and Maro, as they say, patronize him and take up arms against the meekness of well-behaved people. It is they who intensify the vice in Zosima and do not allow it to fade away, and thereby reward him and acquire this damned reward for themselves. For by applauding unworthy people, they think they themselves deserve applause; and by rebelling against the lovers of virtue they hope to gain victory. But God, who hates wickedness and loves the good, will not tolerate this. 244. To the Sophist Arpocra. Against those who claim that there is something written in one’s family: either fate, or the so-called fate You did well, forcing us, despite the remnants of the illness that still bother us, to take up the lyre covered with cobwebs and sing a song, not loud, it’s true, and not heard far away, but weak and quiet. Therefore, sharpen your hearing and excite your mind to understand subtle things, because it is not easy to hear someone who sings quietly. So, where, where exactly shall I begin the song? From where it should be. Therefore, I say that the thought of fate, in my opinion, is characteristic of people who do not do anything good now, and do not hope to do anything good later. And so that what has been said does not seem to be just my opinion, let your narrative be a whole series of clear, convincing and unstrained evidence that will reveal the essence of the matter and make the truth obvious. For look how many contradictions those who recognize fate encounter and how much good they stubbornly expel from their will, and be horrified at their foolishness. They claim either that there is no God, or that, although He exists, He did not create the world. Or that, although he created it, he does not care about it; or, although he cares, he delights in those who love vice; or, although he does not enjoy himself, he has ceded power to others; or, although He did not yield, it was taken from Him against His will; or, although it is not taken away, it is not pleasing to Him to achieve it; or, although it is desirable, He is not able to do it; or, although able, chose inaction; or, although he did not prefer inaction, he obeys the movement of the stars; or, although he does not obey, he wants to be idle and inactive, and much more, that everything - not to mention this separately, so as not to drag out and prolong the speech - generally breathes extreme senselessness and wickedness. And with this they arm their tongues against God’s providence and shoot arrows into the sky. And by the same token, everything beautiful is driven from the earth: philosophy, medical knowledge, all sciences, arts, exercises, rewards for virtue, punishments for vice. For if fate rules everything, unfairly arranged by gods who are not worthy of worship (I don’t even know why they recognize the stars as gods), then one should neither study philosophy, nor make laws, nor judge, nor heal, nor engage in science or art, nor practice anything, nor adhere to virtue, nor avoid vice. The fact that we are doing all this overthrows the notorious doctrine of fate, which uproots everything beautiful. And who among those who are not devoid of intelligence and reason will tolerate this? Who, depriving himself of everything beautiful, will subject everything that concerns him to the so-called fate? After all, wanting to depict his injustice, painters and sculptors were not only satisfied with representing him in the form of a woman (although this was a sufficient sign of recklessness and stupidity), but they put scales in his hands, put a ball under his feet and deprived him of his eyes, showing all this unreason, stupidity, blindness and the inconstancy of fate? Who, neglecting this Hand that rules everything, will entrust himself to a blind, fickle and evil ghost? Because they say: why do others get rich without any reason? - then let them answer: why do others get rich and for a reason? If they ask: why are others unfairly punished? - then let them answer: why others and rightly? For either let injustice reign in everything, and then it will be possible to believe this unfounded teaching, or let what is done according to reason serve as a justification for what is done unreasonably. It is better, and more just, and much more in accordance with reason to say that the wicked, even if they escaped punishment here, will undoubtedly suffer it there, than to assert that lovers of virtue suffered injustice, tormented here, and even after that they will have no protection. The first is both just and thorough, and encourages every soul to virtue and piety, but the latter is unreasonable and wicked, and corrupts every right life. Therefore, those who affirm this should not call harmonious and harmonious the movement of the stars, which, according to them, makes life inharmonious, discordant, disorderly and produces nothing but absurdity. Let them not cultivate the land, do not go to courts of law to ask for help, do not use medical help, do not extol philosophy, do not recognize the perniciousness of vice, do not improve themselves through exercise, do not try to decorate themselves with any other virtue. But let them entrust themselves to the notorious fate in order to actually learn its powerlessness, namely, to learn that fate not only will not provide wealth, but will force everyone to drive them away from themselves, as scoundrels and enemies of the entire human race. If they nevertheless do all of the above (for they are ashamed to weaponize their tongue against something in which there is obvious benefit), and are upset by the unsuccessful course of affairs, then let them know that luck in many things has often turned into evil for many. Thus, wealth served to the detriment of many and, having directed the sword of enemies at them, it itself passed into their hands. And the superior and royal power, which everyone is ready to covet, often deprived not only happiness, but also life itself. So, let them pay attention not only to failure in business, but also to the fact that poverty for those living in it often turned out to be more useful than wealth. And let them not murmur against Providence and leave the right of judgment not to themselves, but to the sages glorified by them. For what reason did Socrates, condemned to drink hemlock, not think that an injustice had been done? Why did Plato, having been sold, not consider himself deprived of his freedom? Diogenes, walking in rags, reasoned about himself that he was richer than the king of Persia? Antisthenes, dirty and coarse, rejoiced at this and armed his tongue against luxurious people? Phocion, who was being led to his death with several friends, when one of them began to cry and screamed all the time while they were walking, said: “Isn’t it kind for you to die with Phocion?” So, the wise were not embarrassed by death, slavery, or poverty, but they even boasted about it, because they knew that the present life is a field for struggle, and the future gives a reward for exploits. For what reason are the defenders of fate, having limited the understanding of bliss to luxury, wealth and the right to rule, and seeing people who tolerate the opposite of this, arm their tongues with Providence, which knows what is good for someone, and either allows or deprives everyone of it, so that the rich can show the experiences of their own will, and the poor, tempted by poverty, like gold by fire, be crowned? If they say that everyone should be tested with both wealth and poverty, we will answer this: many, for the most part, were tested in this way, and in wealth they turned out to be proud, and in poverty cowardly. But even if not everyone was tested in this way, then by these tested ones I could most of all be justified in everything else. However, I will not say anything like that, but rather note that lovers of virtue do not experience harm, being tested in this life, when crowns are prepared for them there, for their crown would be diminished if they received a reward and prospered. Therefore, let them not seek everything here, but let them think that there will be an impartial Judgment, which is praised by prose writers, poets, rhetoricians, and historians. For, although they did not reach the point of precision, they nevertheless taught that the Judgment would certainly occur. Do not teach luxury to someone who has learned to be content with moderate food, lest, by turning him from a chaste person into a voluptuous and intemperate person, you will not bring him down into the abyss of evil, where, perhaps, without even knowing it, you yourself are. 246. To Presbyter Archontius. The fact that the devil does not have foresight, but by the movements occurring in us, guesses what will happen to us every day The devil does not know what is in our thoughts, because this, most meek man, exclusively belongs to the one power of God, which alone created (Ps. 32:15) our hearts, but by bodily movements he catches spiritual thoughts. Will he see, for example, that another is looking inquisitively and saturating his eyes with alien beauties? Taking advantage of his aspiration, he immediately incites such a person either to adultery or fornication. Will he see someone who is angry and irritable? He immediately sharpens his sword and rushes to kill. Will he see the selfish one? Encourages robbery and unjust acquisition. Will he see the one overcome by gluttony? He immediately vividly represents to him the passions generated by gluttony, and helps him bring his intentions into action. For why is not everyone drawn into the same passions? Because everyone chooses for himself, one this, and another another, and one likes this, and another another. So, by bodily movements the devil guesses spiritual weaknesses and thus weaves nets. The best thing is the undamaged and unsuffering beauty of the soul. If it is difficult to preserve it, then it is better to endure harm in something small and easily curable, and not in something significant. Hearing that we have been given repentance, do not fearlessly approach sin in the hope that you will certainly be healed. But know that, firstly, many did not have time to repent, having been punished for their very sins; that, besides this, repentance usually does not heal infirmities quickly, for work, fasting, vigil, alms, prayers, and all the like are required in order to heal previous ulcers. Thirdly, one must not lose sight of the fact that even in a healed scab, the scar reveals a former illness. For it is not the same thing - an intact body and a healed body, not the same thing - whole clothing and torn clothing, even if by some kind of art it was apparently brought into such a state that it is not easy to recognize where it was torn. But if the soul is restored to its former beauty, then, as I said, it is not restored easily, but after countless works, tears and punishments, which the sinful soul imposes on itself. 248. To him. That faith without works does not save a person Faith, O most admirable one, must be preached more by deeds than by words. And that this is true, the pagans also say: deeds will show more clearly than words. The Apostle expresses himself even more strongly: They confess God, but His works are averted (Titus 1:16), and the prophecy of God cries out: this people honor Me with their lips, but their heart is far from Me: but they honor Me in vain (Isaiah 29:13). For by deeds, and not by words, the hidden must be revealed. 249. Aetia. And propitiate the hundred Phinehas, and stop flogging (Ps. 106:30) When the Midianites decided to move against the Jews, led by God's help, then, on the advice of one cunning man, leaving aside weapons and military equipment, courage and strength (for they knew that this did not help the Egyptians), they sent beautiful maidens to war, not arming them, but dressing them up. For they learned that help from above will not depart from the Jews unless they creep into fornication, and then, as a result, into idolatry, for the most serious ones are usually born from small sins. The virgins came out and entered into the fight with the Jews, not having with them either a sword or an arrow, but instead of any military weapons, protecting themselves with the beauty of their faces and decoration. And they overpowered the Jews so much that they threw down their weapons and gave the virgins victory over themselves. When the son of the high priest saw that not only ordinary soldiers, but also the leaders had fled and rushed into fornication, and for this God’s help was ready to leave the Jews, he was inflamed with Divine jealousy, filled with just anger and, taking a sword in his hands, put to death one of the leaders along with the woman who had committed fornication with him. And thus he stopped not only the disease, which was preparing to consume what was essential for life, but also the wrath of God, destroying those who had sinned. And the one who stopped lawlessness is honored by the priesthood, as having shown an example of military rule. This is what the words mean, the meaning of which you want to know: a hundred Phinehas and propitiate, and stop flogging, and impute to him righteousness; for God honored the one who was justly indignant before Him and who stopped the lawlessness by killing two. 250. To Presbyter Agath. About patience for Sarah When the God-loving Abraham came from Persia, according to the Word of God, to Palestine, and then, due to famine, to Egypt, the local dignitaries, seeing his wife, shining with beauty and feminine dignity, pointed her out to the king, as if offering him some invaluable treasure. And he took to himself this wife, distinguished more by her chastity than by her beauty. And since the husband, who was afraid of death, calling himself her brother, although he gave up his wife, did not complain about God’s long-suffering, it was at this time that God’s help, moving His own weapons, returned the God-loving spouse without suffering anything and unharmed. For, having struck the king at night with cruel torments and tamed him with languor, it is better to say, forcing his voluptuous thoughts to remain unsatisfied, through this she delivered a crown to the righteous. Therefore, if we fall into temptation, we will not grumble at God’s long-suffering, but we will cling more to Him, as He finds a way out in the very worst of circumstances and convenient means in all difficulties. 251. To Presbyter Archontius. To the words: fingers of hand (Dan. 5:24) Since you asked what the words mean: fingers of hands, then listen. When the barbarian, intoxicated with autocracy, filled with arrogance and burdened with wine, offered the sacred vessels for use not only to husbands, but also to wives who served his lust, then a part of the hand appeared, starting from the elbow, writing the definition. For just as painters (I will present their courage as proof), and trying to represent the incorporeal in the form of a certain body, depict one hand that crowns the heads of those reigning on earth, thereby showing that authority was given to them from heaven, so then, by the condescension of God, a hand appeared and showed that the King of all pronounces a sentence to the tormentor and writes a decree. Here is the rule of piety and righteousness: to hide successes because of the unknown of our end and because the story about them will disturb those listening, and at the same time be prepared for struggles due to the tendency of human nature to sin, for listeners are more willing to believe bad things and accept them. For few believe good, but many believe evil; Not only do they, judging by themselves, pronounce judgment on others, but they even think that they hope to cover up their sins with accusations. There are two types of piety, most learned man. The first, the most holy and divine, is in the soul, because the most beautiful and most pleasing sacrifice to God is to have a pure heart, to imagine God’s presence in the mind, to firmly and constantly keep it in the sanctuary of the soul. Another type is in the purity of the body. Anyone who does not have these two types of piety, even if he brings as a gift the rarest jewels of land and sea, even if he brings to slaughter all the animals that were legalized in ancient times to be sacrificed, will not please God. The statute, perfectly confirmed by antiquity, and the natural law, regarding love of mankind, is such that those who overcome with weapons give up victory over themselves to those who ask, and those who win in wars give place to mercy. But you, as they say, did not respect either the innate statutes or the unwritten laws, and dishonored those who undertook to protect the ministers. Therefore, know that, most likely, you yourself will be put in the same position in which, when you saw others, you did not feel anything human, but turned out to be inexorable and insulted both nature and mercy. 255. To Subdeacon Paul. In response to what the Apostle said: If an angel from heaven brings you good news... (Gal. 1:8) An ardent lover of the word, I mean the Apostle Paul, not only pronounces a sentence against himself and the other Apostles if they dare to make any innovation in preaching, but at the same time speaks about Angels, and not just any, but about Angels from heaven. However, he said this, not having, as you thought, the intention of insulting those who never dared, do not dare and do not dare to do this, but wanting to block the path to trust in destructive demons, so that, taking advantage of the pretext that they too were created by Angels, they would not overthrow the sermons. For what does Ap say? Paul? If we, or an angel from heaven, brings you more good news than we bring good news to you, let him be anathema. And the Angels were so concerned about the safety of the preaching that the one sent to Cornelius pointed him to the teacher, and did not leave the work of the gospel to himself. 256. To Presbyter Archontius. To the words of Scripture: For the Son of Man should come in the glory of His Father (Matthew 16:27) Christ, the best, promised to come in the glory of the Father, thereby stopping the mouths of heretics and stopping their rage. He did not say: in the same glory as the Father, lest anyone would suggest any difference, but, expressing himself with all precision, he says that he will come in the same glory. Therefore, it is necessary to recognize that the glory is the same. And those who have one glory, even more so have one essence. If anyone does not believe this, let him understand what I say. If where there is not one essence, there appears to be a difference in glory (there is one glory to the sun, and another glory to the moon, and another glory to the stars: for a star differs from a star in glory (1 Cor. 15:4-1)), then how can those who have one glory have a different essence? Almost every other passion has its own degree of maturity, it also knows a decline in strength, it also knows satiety, and it comes to an end by itself. But the terrible love of avarice, being not innate, but brought from somewhere outside, does not know the loss of strength, does not recognize the possibility of satiety, and fun is unknown to it, and it does not tolerate an end, but always maintaining, or better yet, strengthening its maturity, tries to become younger and more self-governing than itself. For she competes not only with other passions, but also with herself, and tries to defeat herself. It is more likely for someone else to achieve the unattainable than for her to feel full. That is why the increase in wealth, I don’t know why, considering it to be a decrease and diminishment, it kindles an ever greater and greater fire, which, others say, has touched your soul. Therefore, extinguish it quickly, and if you do not extinguish it, then here too you will lead a life that is not like life, and there you will be subject to grave accusations. Whoever does not betray decency, O wise one, will never betray God’s help. Let someone come from the most glorious fatherland and famous family, abound in wealth of every kind, reach the greatest heights in eloquence, carry all the works of the ancients in his mouth, be magnified in strength, and beauty, and glory, and the right of authority, be honored with royal power, put a crown and a scarlet robe on himself, but if he does not have virtue, then I will put him among the slaves. But if someone is a wise man by his justice, by his chastity, by his courage, by his prudence, then I will rank him among the royal men. And if a lover of virtue is better than someone who has all of the above in total, then how much more blessed and glorious will he be if he does not have all of this in total (since it is impossible for everything to come together), because those goods soon perish, but virtue is immortal. 260. Petru. In response to what is said in Scripture: Who is the faithful servant and the wise (Matthew 24:45)? That he who does not observe the timing of every undertaking does not achieve the desired good, this is obvious; that every good thing has its season (Eccl. 3:11), this is what Ecclesiastes taught. Therefore, if this is really so, why does it seem surprising to you what the Savior said about the wise and faithful steward, that he will give food in due time. For the untimely is always regrettable, and a benefit shown at the wrong time loses its name. For example, the same bread is sweet and desirable to the hungry, but not so much to the well-fed; The same drink is very suitable for a thirsty person, but disgusting for someone who is drunk. Therefore, for what reason does the same thing not produce the same thing? Obviously, depending on the timing. She makes what is served both greater and more desirable. Therefore, it is necessary not only to give (this may not be important), but to give on time, for this, even if the given was small, makes it great, and if it is great, turns it into the greatest. That is why the Songsinger, glorifying the good deeds of God, added this: everyone is looking to You, to give them food in a good time (Ps. 103:27). For not only does God nourish, but He nourishes in season. And the most important thing is to feed everyone, serve them on time. And if you want to see how this is fulfilled in the fruits produced by the earth, then look: wheat, wine and oil, and fruits of trees, and a variety of flowers do not appear at the same time. But first the meadows turn green, followed by the harvest, followed by the grapes, and the cluster sends the farmer to the olive tree. And the seasons form a kind of excellent round dance, and with their duration they give rest to the farmer. For if everything came to maturity together, the farmer’s art would be hampered by the shortness of time, and everything would perish and deteriorate, because he would not have the strength to harvest everything at one time. Just as we should sing with understanding, and pray with sobriety, so we should ask not for what seems good to us, but for what the Giver Himself recognizes as good and useful. For many, due to wealth, led a quiet life, but finally, due to various intrigues, they lost both their present and future life. Having achieved a position of authority that provided reasons for thefts (I won’t say profits), they lost what they had. Having tried to enter into marriage with a beautiful woman and thinking that in this they would find joy for themselves, through this very thing they were exposed to the most dangers and wars. Having tried to acquire the highest bodily strength and strength, but leading a brutal life and not knowing the nobility of the soul (because its best strengths were darkened in them), they finally became food for animals, suffering an inglorious and accursed death. Therefore, leaving all this, let us ask God for what He Himself recognizes as useful for us. Wealth is wonderful for those who use it for business and manage it well. Poverty is wonderful for those who know how to endure it generously. Glory is also wonderful for those who use it to protect the oppressed. Disgrace is also wonderful for one who decides to be wise. Leadership is also excellent for one who rules with justice and does not use the rights of superiors to offend those below him. Strength is also beautiful for those who lavish it on protecting the weakest. Therefore, let us blame not the things themselves, which can be instruments of both virtue and vice, but our own will, which, due to an excess of negligence, betrays the beauty of the instruments to reproach. One part of time has already flown away, the one that seemed to have arrived is not visible, and the one that is expected in the future will pass. For just as the strong current of water does not allow one to recognize exactly what it is, because it quickly outstrips observation, so, perhaps to an even greater extent, the tendency of time, hastening towards the end, easily flows by, and without showing people anything clear and permanent, it leaves, as it were, the shadows of dreams. Have, O wise one, a grateful heart and a strong soul, and everything that happens will turn to your glory and to the shame of your enemies. If you are careless, you will harm your own glory, and you will bring triumph to your opponents and sadness to your neighbors. 265. To the most illustrious Dorotheus Some people, due to dullness of mind, do not reach the truth. Others, although they get it through the quickness of their minds, trade the truth out of covetousness, selling their sentence for gold and shaking the scales of justice for a bribe. And others distort the truth out of servility towards someone, out of flattery, out of fear. Therefore, a judge must be both prudent and incorruptible, and stand above money, and respect, and flattery, and fear. For if he succumbs to any of these passions, he will ruin everything. So, if it is difficult to find the truth, and having found it without damaging it, it is even more difficult, then no one should take on the position of judge. But if Zosima, being, as you wrote, both stupid and a lover of money no less than anyone else, he himself undertakes to judge the litigants, although the litigants themselves condemn him for selling the truth, and often condemn everyone, then do not be surprised at this. For if he, having tamed other passions, was overcome by this, then perhaps someone else could rightly marvel at this. If, as you say, having been overcome with all his might by all the most shameful passions, he is also overcome by this, then one should not even be surprised. In response to the words of the Scripture: food is not the imams of power, leading a sister, wife (1 Cor. 9:5)? Each of the Apostles, so to speak, having received one country as their inheritance, improved it. But Paul, like an inspired farmer, walked around almost the entire universe, visited the most extreme limits of the earth, improving those who heard him and even spreading the divine sermon among those who had not heard. Therefore, women also followed the other Apostles, not to have children and cohabitate, but to supply and feed the preachers of non-covetousness from their own property. But they did not have permission or opportunity to follow Paul, who, as I said, went to the very ends of the earth. And is it surprising that women were left behind when Barnabas, who bore the same yoke with him, exhausted from this endless procession and labor, gave way to Paul? And when Barnabas was not yet separated from him, Paul wrote the following: food is not the imams of power to lead a sister with a wife, like the other Apostles, and the brethren of the Lord, and Cephas? Or is it only I and Barnabas who are not imams who do not have authority (1 Cor. 9:5.6)? This does not mean that these advisers of virginity and preachers of chastity lived with their wives, improving the hosts of virgins. For who would agree to listen to their advice to lead a virgin life if they themselves found themselves mired in pleasures! Therefore, this is not what the Apostle says. Otherwise, he would have said in the same way as the drafters of dowry agreements write: “to feed and clothe the spouse’s wife, as befits a spouse, to the best of his ability,” calling wife to mean sex, and spouse to mean cohabitation. But since the wives followed the Apostles in order to feed teachers of non-covetousness from their property, the Apostle said: sister, to show chastity, and wife, to signify sex; because a virgin is also called a wife, even if she is inviolable, a wife by appearance, even if she is innocent, a wife by nature, although she is alien to communication with the male sex. And that the naming is not used without a special intention is evident from the fact that this same Paul, whose saying others dare to interpret maliciously, speaking of the Savior who was born in the flesh from the Holy Virgin Mary, said: He is born of a Woman (Gal. 4:4). What are you doing, Pavel? Do you call a virgin a wife? Yes, he says, I call Woman by nature, but mentally I mean Virgin; because the Virgin, although She is not artificial, is a wife, a wife in appearance and physique, a Virgo in innocence and purity. If the medical clinic is common to everyone, and benefits are offered to everyone, then healing is not common to everyone, because it is carried out at the will of those who use it. Whoever took the benefit and applied it to the ulcers received the benefit of healing. And whoever was careless made the disease more severe and difficult and brought himself to a miserable death. Therefore, let us not be upset when we are treated, but let us endure cruel methods of healing, because later it will bear the sweetest fruit. Errors made through laziness must be eliminated through labor and, after the defeats suffered, again fight against many dangers. Your Reverence, the sacred abode of hatred of wickedness, should have consigned to silence that which is worthy of oblivion and deep silence. You depicted the wickedness of the so-called Eusebius (Eusebius - pious (Greek)) in a terrible form because Heremon, who was deposed by the illustrious Bishop Ammonius for four very serious offenses, he took as a reader, and, I don’t know how, ordained him a deacon and gave the right to the one who, even according to worldly laws, to be punished, fearlessly begin to serve under sacred mysteries. But to reproach him for this, even if he intended, would not be fair. For although each guilt, as you said, was so great that the offender deserves not only deposition, but also the death penalty, it would be better to remain secret. One should speak about what is worthy of hearing and encourages those listening to observe the truth and to chastity. We will ascend to the heights of humility (for I recognize it not as a descent, but as an ascent) if we destroy within ourselves the destructive arrogance of pride and the inflammation of arrogance that brings us down to hell, if we observe modesty in everything and do not ignore everything that will harm it. For the soul usually follows its own affairs and is accustomed to accept the imprint and image of what it itself undertakes. Therefore, let us have a sedate appearance, and a meek gaze, and a slow tread, and only the most necessary clothing, and let us not raise our eyebrows, and let us sit humbly, and have simple food, and a bed that does not exceed needs, and inexpensive utensils, and a house suitable for Christians; and also the word, and the voice, and the treatment of others should show more modesty, and not arrogance. For in this way, observing modesty in everything, we will ascend to heavenly heights. 270. Alypius. In response to what is said in Scripture about the proclamation to Abraham that Sarah feeds with milk (Gen. 21:7). You asked why Sarah, having given birth to a son in her old age, when Abraham was at home, said: who will tell Abraham that Sarah feeds the boy with milk? - when it should have been said: “who will announce that she has given birth.” I answer: the words of who will proclaim to Abraham can be read like this: who will proclaim, Abraham, to Persia that the barren and elderly Sarah feeds on milk? For, after the words: whoever will proclaim is not assigned to Abraham (τω Αβρα?μ), but simply: Abraham (Αβρα?μ). If anyone considers this explanation forced, let us say that perhaps they mean someone of the same name as Abraham. Therefore, there is no member (article) attached to the name Abraham. But whether the patriarch was absent then or not, I don’t know. But I’d better note that if some consider this to be said about him, then the same is said about those present, for example: who will proclaim to my Lord? The Lord Himself will hear Himself (Ps. 151). Let me tell you: who will explain to an adult the feeding of milk from a young person? - will be an interpretation more refined than plausible. And that's enough about this. Sarah did not say, “she gave birth,” but she said, “she nourishes,” so that the child would not be considered false. For the sources of milk confirm a birth, and the flow of milk is the clearest proof that a birth has taken place. Those who do not want to endure insults through wisdom must be turned to philosophy by two motives. The first is that nothing saddens offenders more than the compliance of the offended, and the second is that nothing can punish them more than virtuous living. If you don’t believe me, listen to what one of the ancients said about this. To the question: “How can I take revenge on the enemy?” - he said: “You will take revenge if you yourself are good and kind.” Therefore, if the one who practices virtue and behaves compliantly inflicts the most decisive blows on his enemies, then why do we not highly value these safety weapons? And if someone gives forgiveness to those overthrown by hatred, and prays that they will get rid of this madness, and not only does not want to take revenge, but even shows compassion for those who have given themselves up to the captivity of vice, then he really knows how to be wise in the true sense. 272. To Bishop Lampetius. How is the power of God made perfect in weakness (2 Cor. 12:9)? How strength was achieved in weakness, I will tell you briefly about this. Since the Apostles who were scourged defeated those who were scourged, those who were persecuted took possession of their persecutors and, dying, converted the living to the faith, that is why the Apostle said this. This method of victory was new - to master through the opposite and never be defeated by anything, but to strive for exploits, as if actually having the outcome of them in one’s power. And in order to know this more clearly for you, look at these hated (Jews), among whom the Apostles were, as it were, in nets, but who were perplexed and said: what shall we do with this man (Acts 4:16)? For it was truly amazing and strange, and the most amazing thing was that they had the Apostles in their hands, kept them in bonds, beat them, and yet they were in difficulty and spoke with a voice defeated, and defeated by the very ones who seemed to be in their power. For what was invented to their disgrace was seen to be turned to their glory. So, truly the power of God shone more clearly in the weakness of the Apostles. For it was not by steadfastness in deeds, not by the fact that they took up arms in battle, forged weapons, gathered warriors, but by the fact that they voluntarily prepared to suffer - with this alone they erected victorious monuments everywhere. 273. Pavel. About the fact that even having the works of others in your mouth is better than indulging in idleness and laziness. It seems, as others say, you adorn yourself with the labors of others, and collect the fruits of sweat from others. But although they blame you for it, I am happy to praise you for it. For it is much better to have at least other people’s writings in your mouth than to be idle, lazy and idle. 274. Eulogy. To the words of Scripture: Who is the son, the father does not discipline him (Heb. 12:7)? And that speech presented in the form of a question is more powerful than affirmative speech. The Godly Paul often, instead of saying in the affirmative, proposes a question, meaning that the proof will thereby become more accessible and powerful. So, to those who were in temptations and distressed, he said: who is the son, who is not punished by his father? - to give the proof greater expressiveness with a question. So he says in another place: is it wise for a wife to pray more openly to God? (1 Cor. 11:13) - trying to more clearly show the incongruity of this with a question. For many dare to contradict what is said affirmatively, but what is proposed in the form of a question convinces, stops the mouth, and inspires the idea of ​​the meekness of the speaker. Activities whose fruits are not something useful for life, I do not call arts, but empty work, or evil arts, because art is something that has as its goal something useful and generally useful. 276. To Bishop Feone. In response to what is said in Scripture: Those who are on earth become wise (Phil. 3:19) The Apostle, having accused those who philosophize about earthly things, said, O wise one: our life as God is in heaven (Phil. 3:20), and thus contrasted those who do something unimportant and bad with those who do great and daring deeds. For some are despicable and low, while others are high in spirit and soar to heaven. Humbling those who exalt themselves before the brethren, he says: “It is not the lofty one who philosophizes, but the one who leads the humble” (Rom. 12:16), and by this he does not forbid them to think about the worldly things, but eradicates in them contempt and arrogance. For great wisdom, that is, height of spirit, is one thing, and another is pride, that is, arrogance. The first humiliates everything that happens with its own courage, and the second recognizes all people as inferior to its own baseness; the first thinks about the worldly, and the second dreams about the earthly; the first desires the Divine and ever-memorable glory, and the second loves the fading glory. Sophistication and wisdom are not the same thing. For one means exaltation, and the other means understanding; one is pride, and the other is chastity; one is demandingness towards one’s neighbors, the other is that in nothing the due is neglected. One deprives those who are adorned with virtue of their beauty, while the other adorns those who are humiliated. Therefore, one arouses hatred, and the other - surprise; one is declared worthy of condemnation, and the other worthy of praise. Therefore, try to uproot carnal wisdom, that is, demanding of your neighbors. In my opinion, humility is the product of a high and soaring soul, and pride is the product of a low and very thin soul. And this is confirmed by the God-loving Abraham and the Pharisee. For the first, enjoying the conversation with God, called himself earth and ashes (Gen. 18:27), and the second, without any prompting, exalted himself, thought highly of himself and attempted to prefer himself to the whole universe (Luke 18:9-14). Whoever undertakes to teach others must first do and then speak. And whoever doesn’t do it has no right to speak. The first will be ranked among the supreme ones, and the second will not only suffer punishment there, but will also arouse laughter here, because he will become an object of ridicule for the listeners. Therefore, one must either speak while doing, or, without doing, remain silent and tie the tongue with the reins of righteousness, which also gives rise to repentance. Quietness and calmness of disposition combined with prudence, in my opinion, serve as the greatest sign of a firm and constant heart. 281. Pavel. Against those who claim that there is something written in one’s family, that is, fate or so-called fate Those who interfere with everything together, making so-called botvinia out of everything, in my opinion, are not of sound mind. For if there is God, then there is no fate, and if there is fate, then I will not say the opposite of this, so that blasphemy will be directed at the heads of those who give reason to talk about it! If no one says this, then the crown of victory undoubtedly belongs to the Church. Therefore, although, as I believe, this victory would be sufficient even if there were no other, we will now support this with many other arguments. If there is fate, then there is no law, and if there is law, then there is no fate. If there is fate, then there is no place for exhortation, and if there is a place for exhortation, then there is no fate. If there is fate, then there is no Judgment, and if there is Judgment, then there is no fate. If there is fate, then there is no place for prayer, and if there is prayer, then there is no place for fate. If there is destiny, then there is no place for worries; and if there is a place for care, then there is no fate. If there is fate, then there is no wisdom; and if there is wisdom, then there is no fate. If there is fate, then there is no medical art; and if there is medical art, then there is no fate. If there is destiny, then there is no agriculture; and if there is agriculture, then there is no fate. And although I can say a lot more, I will leave it now. But I’ll also reason this way: if the fight is between one and another, then perhaps it is doubtful whose crown will be. And if one has a competition with many and different, then, I think, the end is certain. Even if he considers himself to have defeated one, he will be defeated by others. I say: he will, because not everyone is able to judge correctly, either because of the limitations of the mind, or because of laziness, or because of the rudeness of morals, or because of a prejudice that resembles death. Only for those who have intelligence and have acquired the ability to judge without prejudice, the truth is clear. Luxury, the best, not only drives away health, which is highly prized and more precious than leadership and wealth, since without health they mean nothing, but it also produces various and incurable diseases. Therefore, if you care about your health, then take care to be content with little. For doctors rightly call poverty the mother of health in everything. And I, since my word is to you, who even insults satiety with satiety, I convey the good news that for you the mother of excellent health will be contentment with little. If Zosima, Maron and Eustathius, who were convicted of so many important bad deeds, perhaps, having come to their senses, return to the state from which they fell, then this is best. And if it is impossible, then cut them off, like incurably diseased members, which can soon cause death to the whole body. Just as evil and inglorious vice prevails when arbitrariness predominates, so virtue prevails when royal power rules affairs, because arbitrariness has in mind its own benefit, and royal power has in mind the benefit of its subordinates. 285. Komit Ermin. About the grace of Holy Baptism Since your great mind in your letter expressed a desire to find out for what reason Baptism is performed on infants who have not committed a sin, I considered it necessary to answer this to you in a letter. Others, content with an incomplete understanding of the matter, say that infants are washed at Baptism from the defilement imparted to human nature by the crime of Adam. But I believe that not only this one thing is accomplished (for this alone would be unimportant), but that with this many other gifts are given, far surpassing our nature. For in Baptism, nature not only accepted everything that was necessary for the removal of sin, but was also adorned with Divine gifts. Not only was he delivered from punishment and freed from all wickedness, but he was also reborn from above by the Divine, who surpasses reason and, as if by some cunning, invented by rebirth, redeemed, sanctified, granted sonship, justified, made an heir of the Only Begotten and his co-corporeal through the Communion of the Sacred Mysteries, became His body and united with Him, like a body with a head. Having realized this, the godly wise Paul, the secret of Christ's understanding, said in one place: He also gave him the head above all the Church (Eph. 1:22), that is, in addition to all other gifts, he also granted it that Christ is its head. And in another place he says: much more than the abundance of grace and the gift of righteousness, they will reign in life (Rom. 5:17). And he did not say “grace,” but he said an excess of grace, showing that we have received not only medicine sufficient to heal the ulcer, as other petty people think, who do not feel the greatness of God, but also beauty, honor, glory, and dignity, far exceeding our dignity. Therefore, recognize, friend, that Baptism not only takes away sins, but also produces sonship and divine affinity, and thousands of other benefits that we have listed and kept silent, because the King of all things not only redeemed the captive nature, but also elevated it to the highest degree of honor. God's incomparable forbearance should not be turned into a reason for laziness, so as not to fall into condemnation, sinning unforgivably in both, that is, in the fact that we recklessly indulged in laziness, and in the fact that we neglected goodness even more recklessly. 287. Presbyter Theognostus The fact that the illustrious Timothy, if his aspirations for good had not been stopped by the wicked Eusebius, would have become a man significant for the entire universe and known to everyone - I think your prudence has no doubt. About the fact that he ended his life ignominiously, but is praised by everyone for his valiant deeds - learn from us. And if I have to say something surprising, then I will note that, perhaps, those who are encouraged to virtue and crowned for it are not so much skillful as those who, when they are hindered and not allowed to either think about what virtue is or practice it, nevertheless turn out to be sincere lovers of it, for the languor of their mind is revealed. The letter you wrote to me revealed extreme humility. If you deny this, then the saying that you attached to the letter with the intention of learning something from me will also expose you. For you said: teach me, the last of all and, as it were, a kind of monster, why did God say through the mouth of Isaiah that the sins of those who repent, if they are like scarlet, will be made white like wool, and if like scarlet, like snow (Is. 1:18)? I marvel at your humility and the fact that you placed this highest perfection of Pavlovo on yourself like a diadem. For he, too, called himself a monster (1 Cor. 15:8), although he himself worked on improving those born prematurely and gave birth a second time to those who did not retain the Divine traits in themselves: Children in whose image I suffer again, until Christ is formed in you (Gal. 4:19). Let me begin with a brief interpretation. And therefore I say that God promised here to heal the most serious sins in the middle, and average sins - in the highest degree. There is no need, blessed one, to allow everything to the shameless and incontinent eyes, but instead of a bridle, modesty should be placed on them, so as not to subsequently be punished for the evil desire, which here, too, torments and scourges the heart more inexorably than the executioners, blocks this pier of nature, that is, sleep, and forces you to always remain and languish in the middle of the sea. That is why the Savior, saving us from troubles and unnecessary worries, wanting us to pursue the path of chastity without them, threatened with a grave punishment prescribed for those who try to look inquisitively. He threatened most of all in order to suppress the root of passion, and then so that, wounded by the arrow of vision, we would not bring upon ourselves an incurable or incurable disease. For whoever does not see will not only more surely, but also more easily overcome desire. 290. To Bishop Lampetius. Regarding rumors about Zosima Although I myself grieve greatly because of these incongruous incidents, I still do not lose my mind. The fact that those who have done the same thing do not suffer the same punishment in this life is confirmed by the doctrine of the universal Judgment. And the fact that not everyone is observed for punishment there awakens the most rude and lazy people, leading them to the idea that they will certainly be punished there, although they will escape punishment here. For if no one was punished there, for what reason were some punished here? The fact that the righteous and people adorned with every virtue suffered many troubles here indicates the crowns prepared for them there. And the fact that some of them were in honor here was done for the sake of sin-loving people, so that they, considering virtue to be the cause of disasters, would not flee from it with all their might. 292. To Presbyter Agathon. What does this mean: priests, speak in the heart of Jerusalem (Is. 40:2)? Since the word, when not accompanied by action, does not go further than hearing, but when animated by action, as strong and effective, it penetrates into the depths and touches the soul, therefore God spoke this command, which you want to understand: priests, speak in the heart of Jerusalem. For those who speak to the ear are many, and they are unworthy of the priesthood, but those who speak to the heart are few, and it is right that they be crowned with the dignity of the priesthood. If, having sinned in something tolerable and easily healed, we suffer something serious here, then we will atone for our sins. If we sin by acting inhumanly and unforgivably, then even if we suffer punishment here, then despite this, we will be subjected to punishment there, however, lighter. And if we escape punishment here, we will suffer an unmitigated or simplified execution there. But if you consider this to be a human opinion, then its justice is confirmed by the Divine Scriptures. The Apostle said about those who sin in something that can be healed: judge, we are punished by the Lord, so that we are not condemned with the world (1 Cor. 11:32). About those who fell into unhealed sins, and specifically about those who suffered here and will suffer punishment there, the Judge Himself said: it will be more pleasant than the land of Sodom and Gomorrah (Matthew 10:15), both here already punished, and there awaiting punishment, but lighter. About those who endure torment that is not mitigated or alleviated by anything, He says: it will be more joyful for the land of Sodom and Gomorrah than for that city, which obviously expelled the Divine preachers. For, comparing those punished here with the unpunished and saying that they would suffer a more severe punishment, he decisively said that the torment of the unpunished here would be without any mercy and the most severe. Those who intend to protect human nobility, seeing the rapid variability of nature, must limit immoderate joy and not indulge too much in either sadness or joy. For one, if not combined with prudence and not curbed by prudence, leads to death, and the other, if the reins of expectation of change are not placed on it, leads to a fall and violation of decency. In wars, when very few, fighting for the fatherland, enter into battle with many, then smart people do not demand that they win, but are surprised if they do not fall ingloriously, and if they cause more harm to their opponents than could be expected, they put them on a par with heroes. For the first is considered courageous, and the second even supernatural. And since the latter is more than possible, they honor him as something brilliant and glorious, but they do not ignore the former, since they are also defeated, being overpowered by multitude, but not by superiority in courage. Those who are knowledgeable in this art hold the same thought regarding judicial cases, for they admit that the truth is elusive, and reason: “If a strong figure happens to defend cases that are clearly weak, then won’t we be satisfied if he is close to victory, without blaming him in the least for not winning? Shall we not love him if by the power of speech he covers up what was extremely weak in his deeds, gives some strength to what is apparently bad and increases the difficulty of those who win the dispute? Wouldn't we consider it sufficient if he created some fear for the verdict in those who hoped to gain the upper hand the first time, without reproaching him for his foolishness for not refusing everything? And isn’t it reckless to demand this?” Vitia will say: “This matter, my dear, completely depressed me, although I myself inflicted many wounds on the enemy, moreover, I was quite confident that victory would easily go to him. But he won it due to the inequality of means of defense, although thanks to my art it was not acquired quickly, so seeing the difficulty I caused, I attribute the victory to myself.” Why did I spread this? Because those who are considered wise judge deeds not by their execution, but by intention, and often those who are considered defeated are proclaimed victors, but those who are victorious are not praised. For some did not omit anything that they were obliged to do, although they were not successful in their intentions, while others often won despite their inaction. Therefore, you will act better and more characteristic of a person if you do not confuse, but separate one from the other in this, and evaluate both in themselves: both will and the end, you will not praise the unjust winner and will not reproach the one offended by the victory won over him, you will not call success a virtue, and failure a vice. For if victory were sure to follow, then he who dared to enter into the struggle and did not succeed would bear the blame on himself. If you find that he was led by a valiant thought, but did not achieve a good end, then do not condemn the one whom justice demands to be pitied. But all this was said to you, who understands nothing except what is visible. For we, who with the eyes of faith clearly see into the future life, rightly neglect our wars, and victorious monuments, and glorification, as ending along with this life. We wage that battle in which we argue with crafty demons and carnal passions, and whoever overcomes them with vigilant skill, we call him a victorious one, even if it seems that he has ingloriously departed from this life. For local disgrace gives rise to immortal glory, and voluntary poverty produces heavenly wealth. Then blessings will appear when the sorrows end. The Kingdom of God, according to some, is higher and more majestic than the kingdom of heaven, and according to others, the same kingdom is sometimes called by the name of the reigning God, and sometimes by the name of the heavens that make up the kingdom. Which of these opinions is closer to the truth, I leave it to your wisdom to judge. The worldly lot, abounding in all blessings, inaccessible to all sorrows, not giving rise to despondency, being the mother of all joy, surpassing both tongue, hearing, and mind, prepared for those who have labored legally in this life, does not even allow one to feel the sorrows here. Why does the most supreme of those who labored cry out like this: the passions of this present time are not worthy of the glory that desires to appear in us (Rom. 8:18). For if the retribution of the rewards that the Hero of Labor gives greatly exceeds the labors and conveys as much joy as is typical for those who accepted the heavenly lot, then it is not surprising if they counted all the sorrows in the world as nothing. I am extremely surprised why animals, by nature wild, trained by human art, often become meek, and man, who transforms the brutality inherent in them by nature into meekness that is unnatural for them, changes his natural meekness into unnatural brutality, making the ferocious meek, and turning himself, meek, into ferocious. For he tames the lion and makes it tame, and brings his irritability to a level of ferocity greater than that of the lion. And although he encounters two of the greatest obstacles: the fact that the lion is devoid of reason, and the fact that he is the most irritable of all, nevertheless, due to the abundance of wisdom given to man by God, he overcomes nature. So, for what reason does man, who conquers nature in animals, betray in himself, along with nature, the goodness of will? Whoever bestows the supernatural on a lion does not preserve what is natural for himself, but, striving to introduce untamed beasts into human nobility, he deposes himself from the throne of power and drives himself into a brutal frenzy. Don’t stop instilling this in the person you wrote about. Perhaps, having somehow tamed his indomitable irritability, he will finally hasten to join the gentle herd of lovers of virtue. Commitment to Christ is weak in us because commitment to gold has become strong, and all our strength is spent on this cruel, painful and insatiable love. Therefore, if we drive the latter out of ourselves, the former will inflame us more strongly, pluck us out and remove us from everything worldly, and establish us in the heavenly land. Since you act like a person who has taken such power over an incurable disease that he does not spare anything desired for him, has said goodbye to doctors and treats himself to what is clearly fatal, then for this reason it seems difficult for you to return to chastity. But if you put an end to luxury, which arouses whimsical furies in you (because it has become in you the root and mother of lewdness), then the flame of intemperance will also go out. For as soon as the flammable substance is taken away, the fire intensified and raised by it will undoubtedly go out. And if you put a flammable substance on a fire, how can it weaken and go out? If you yourself irritate a calm animal, who will tame it when it is alarmed and enraged? Keeping in mind both this and what is akin to it, cease to be luxurious forever. Enmity should be written on water so that it quickly disappears, and friendship should be written on copper so that it will forever be kept firm and unchangeable. And if, according to your words, someone who is in a quarrel with you acts contrary to this, then do not let this bother you, because it will not harm your crowns. And we are commanded not to not be hated by others - this does not depend on us, and perhaps it is impossible, because valiant people in any case are hated by bad people, which is why the saints aroused hatred towards themselves - but on the contrary: not to have hatred towards people, but to hate the vice in them. People often dare to do things that exceed the possibility of both forgiveness and punishment - for the sake of money, for the sake of the right of superiors and for the sake of not yielding this to anyone. For, having set out to acquire this, they acquire it with the help of thousands of atrocities and, fearing to lose it, decide to commit even more terrible atrocities. Reasoning that it is more dangerous to lose than not to gain at all, they invent the most terrible methods. Therefore, we must overcome passions at the very beginning, so as not to find ourselves incurably ill at the end. One might think that humanity, for the most part, behaves chastely in adversity, and indulges in excess in prosperity. And this is revealed most clearly from what happened to the Jews. For they crossed the Red Sea without being exposed to any danger, but when they set foot on land they were shipwrecked. The mind must reason divinely and sublimely about God’s essence and God’s majesty, or better yet, supernaturally. And the unsearchable, incomprehensible, or better yet, inexpressible, if need requires, for the listeners to express in speech piously, with benefit and, as far as possible, establishing themselves in the works of Providence and making sure that God exists, and not what He is. For the first is comprehensible and perceptible, but the second is incomprehensible and unsearchable. Those who obscure the truth with the artificiality of words, in my opinion, are much more pitiful than those who do not comprehend it at all. The latter do not grasp the truth due to the slowness of thought, and therefore perhaps deserve an apology. And the first, having quickness of thought, grasp the truth, but maliciously make it inconspicuous and therefore sin unforgivably. 306. To Deacon Palladius. In response to what was said in the letter to Timothy: if anyone wants the episcopacy (1 Tim. 3:1) Those who have not understood the apostolic thought and have not explored the depths of wisdom, considering it not a dangerous thing to reinterpret the apostolic sayings, are in danger of falling into foolishness. For what do those who revel in lust say? It is written: If anyone wants the episcopate, he desires good works. That this is how it is written, I will not deny, but that it should be understood as they want, I will argue about that. And before interpreting the words spoken by the Apostle, I will cite the words that follow them, finding them especially strong, in order to reduce such a desire in many. Because not everyone is able to take on such authority, which is higher than the royal power, since one thing is to rule over divine affairs, and the other over earthly affairs. But very few are capable of this, and they should differ as much (not to say more) from their superiors as shepherds do from the sheep. So what does the Apostle say? It behooves a bishop to be immaculate, sober, chaste, honest, hospitable, a teacher, not malignant, not a drunkard, not a philanderer, but meek, not quarrelsome, not a lover of money: I rule my house well, I have my children in obedience with all honesty: if anyone does not know how to rule his own house, how should he be diligent about the Church of God? maybe? Do not let the newly baptized woman, lest she be aroused, fall into judgment (1 Tim. 3:2-6). In what way have many succeeded from all this - one of whom is you - having loved a task that was inaccessible to them? Is their life pure? But do they have so much sobriety that the eye of the soul is vigilant? But have they shone with such chastity as to not only have common sense themselves, but also to discipline those who, with passion and fury, indulge in unclean relationships and are silent about it? Is their sedateness so great as to amaze those who look at them with their gait, their gaze, and their voice? For those who have attained the episcopate must in everything represent an accurate image of all wisdom. But are they so hospitable as to invite poor people they don’t know into their house and treat them to them? But did they succeed so much in careful exercise in the instructive word that grace descended on them from above and imparted to their tongue the sources of spiritual words? But are they so meek that they would never be rude to anyone? Are they not lovers of money to such an extent that they would fairly give what they acquire to those in need? But are they so kind-hearted that they can endure being insulted and accused in vain? Do they have other advantages as indicated by St. Paul, portraying the valiant shepherd? What prompts them to indulge in such fury? They should also highly value the fact that they are in the rank of subordinates (I am silent about the fact that based on their deeds, the way they behave when duty demands something, it would be fair to exclude them from this rank), but they desire what is inaccessible to them and harbor within themselves the lust of episcopacy. The Apostle, who is trying to heal their disastrous passion, is presented as a testimony, as if supporting their illness. But although my word would like to rush at them and is ready to let go of the bridle and touch on the most important thing and show that even among Christians it is unfair for people to be so scolding the Holy Scriptures and turning into a joke what should not be joked about, however, with great need I restrained him, pulling him with a bridle, like a horse that rushes across the plain, and forced him to turn to the interpretation of the apostolic sayings. So, what did the God-wise man say, this much-eyed mind, who immaculately corrected this superior service? If anyone wants a bishopric. He did not say: let every man desire the bishopric. He did not command, did not command, did not legitimize this. On the contrary, he knew that many are intoxicated by the lust of authority, and although they do not lust after virtue, they covet the authorities and do not see those sweats, labors, dangers, worries, vigils that the episcopacy requires. For all the needs of his subordinates are entrusted to him. Which ones exactly? Testing the initiates, feeding the hungry, quenching the thirst of those tormented by it, clothing the naked, interceding for the offended, caring for those mourning orphanhood, protecting widows, punishing offenders, rebuking those who attempt to rule unlawfully, going after the sick, cooling the flames in those who are tempted, liberating those imprisoned in prison, consoling the needy, chastity for those who sin. Therefore, since all these, and even more numerous deeds, which I am silent about, so as to not prolong the words by listing them all, are before the episcopate, and some thought that this dignity leads to peace and fun, and took up the work, and without testing themselves, and without thinking about the greatness of the dignity, the Apostle keeps them from a dangerous aspiration and teaching that they should not approach the task with frivolity, for many inaccessible, he said: if anyone wants the episcopate, he desires good deeds. He does not say: let every man wish, because he does well. He would have said this if he had intended to praise not the deed, but the lust. On the contrary, he said: he wants good deeds. I will not talk about the fact that everything difficult and inconvenient to accomplish is called work not only by the pagan sages, but also by the Holy Scriptures, saying: but the thing that is faithful is to find a husband (Prov. 20:6). I will say something clear to everyone: work, the best thing, is occupation, not rest; care, not fun; service subject to responsibility, not power beyond jurisdiction; paternal care, not arbitrary self-law; house-building management, and not unaccountable power. I immensely praise the work of episcopacy - because it is divine; but I do not praise lust - because it is deceptive. I don’t say: the one who lusts does well, because even someone who is extremely skillful should not nourish this lust in his soul, but with all his might he should remove it from himself. Look at the Apostle: he was experienced in this feat, shed a lot of sweat, took upon himself thousands of wounds and blows, saw up close both intrigues and death, so that, as much as depended on him, none of those entrusted to him would perish. But how he fears and fears for those who lust after the authorities, because they are inexperienced in these exploits and have only honor in mind. And, as if shaking his head, he cries out: if anyone wants to become a bishop, let him look at his labors and understand: can he find in himself the strength sufficient for this? Let him pay attention to the dangers, for often both invisible and visible enemies arm themselves against him. Let him think not only about honors; let him mean death, not fun; let him anticipate intrigues and worries, and not flatter himself with the hope of peace. Let him know that if someone is elevated to this throne, then he is ordained to strive legally, and not to enjoy serenely. For whoever has just become the owner of an honor and has lost sight of all the other duties that belong to the bishopric will here be subject to countless accusations, and perhaps will be deposed from this dignity. And there, at that terrible Throne before the incorruptible Judge, he will hear loud cries when the hungry cry out: “We did not use the necessary food, but he, putting one thing aside for luxury, another for savings, relied on the remainder to satisfy his own ambition!” And the naked will say: “For us it was more unbearable than winter”; and the sick: “But for us it turned out to be more painful than the disease”; and orphans: “We did not take advantage of his patronage at all”; and the widow: “He did not lend us even a word of consolation”; and the prisoners: “He did not shed even tears of compassion for us”; and those in need: “He did not extend a helpful hand to us.” In short, everyone for whom he was ordained bishop will cry out. What do you think the incorruptible Judge will do? Will he not severely punish the one whom even honor has not made better? Of course, this is obvious to everyone. And if anyone does not believe, I will read him the very sentence: he will grow up and put part of it with the unbelievers (Matthew 24:51). Therefore, thinking about this, let us not joke with the Divine. For where will we appear, who will hardly be able to give an account for ourselves, when we have prepared so many accusations from so many complainers? Those who refine the soul in virtue, as some living likeness of Divine wisdom, are of necessity in union with the body and, being content with what is most necessary, and hating covetousness, which disturbs the heart, as the source of all vice, they deliver themselves from countless evils. And those who groundlessly believe that man is only a body (and you are one of those, as others claim, which I do not believe), suffering from an insatiable love of money, are tormented by the fact that they never feel full. And troubled by unsatisfied lust, always thinking that they are in poverty, they do what is impermissible to do. Therefore, having reflected that even the greatest wealth with immeasurable desires seems to be poverty, and poverty for one who is satisfied with the most necessary for nature is wealth, they must put an end to such madness. Many people ridicule you very cruelly and strongly, and everyone believes them. But for me, it is most decent to immediately say that it will be fair for you, even in your old age, to find out how many countless punishments carnal pleasures are preparing. 309. To the reader Ursenufius. About Absalom and about the multitude who died from the plague due to God's wrath, when David numbered his people Absalom was punished by God's justice for the fact that, for the sake of deposing his father, he pretended to pose as a good judge and with this flattery attracted his subjects. He harassed the authorities, gathered squires and erected a great stronghold of autocracy. And those who flocked to him and almost established his autocracy, since they had in mind the rule of one and the death of the other, were punished. And if not immediately - because during the uprising David became sad, being deprived of his subjects, or better yet, of his royal dignity - then soon. For the pestilence began to devour them, not quietly creeping up and spreading gradually, but suddenly and with all its might, consuming the entire people. And although Scripture presented another reason for this defeat, the root of the punishment arose from this sin and soon bore fruit, that is, it had its effect when the king had to be punished for the enumeration of the people he had done contrary to God’s will. For during the extermination of his subjects - in fact, for their own sin, although it is said that for the sin of the king - he was in very great distress, he wanted better to die with glory than to live in dishonor, having lost his subjects. If anyone does not believe, let him hear what he himself says: Let your hand be on me, and on my father’s house (2 Samuel 24:17). The people were not punished for the king, as you believed; on the contrary, this rewarded what was due, and punished the subjects for a sin committed recently, and the king for a sin just committed. As soon as the incorruptible verdict found a convenient time for this, it punished both the subjects and the king together. 310. To co-ruler Auxunius You, either alone, or at least more than others, should have taken care that, to the best of your ability, those in distress received relief. I hear that, having shown the extreme degree of evil in yourself, you hold on to the thought that the deed is less than will, and, daring what is impossible to dare, you consider yourself not brave and not courageous, because you cannot show your will in practice in all its fullness. Therefore, if this rumor is true, then leave such discretion, so that you are not considered destroyers or demons in human form. You must accustom yourself, the best ones, to a modest way of thinking. I call modest a way of thinking that is not flattering to superiors, but condescending to inferiors, not servile, but meek, not full of hypocrisy, but uncunning, noble, not knowing mercenary practices. They loudly glorify you in the city, for which, no matter what I say to you in greeting, it will not be enough. For you not only did not dream of the authorities, whom everyone covets and desires and who, more than ever, now instills strong love for itself in people and conveniently offers itself as a gift to lovers, but even when called upon you did not listen, and did not take what was offered, recognizing for yourself the greatest power, most befitting of an honest and kind husband, to be able to control oneself, subduing irritability and voluptuousness reason. And after that you saw well and happily that true freedom rejoices in silence, and not in these visible commanding ranks. For you rightly considered it a great compulsion for yourself to rule over some, and to be a slave for others; give orders to some, listen to them from others; offend some, show mercy to others; to keep some in subjection, to obey others; some to fear, others to hate. Therefore, reasoning that it means to suffer punishment, and not to accept the honor, you rightly refused your leadership, turning your concern to the care of your soul. And if others, not having a correct judgment about things, or better yet, having destroyed their reason, accuse you, then most of all they should not be given any attention, as accusing a person worthy of crowns. If you need to enter into a competition with them, then say the following: “You don’t know, it must be, as is evident, that this rank has moved from meekness to arbitrariness. For if you can prove that the ancient image of shepherding still has full force, then it would be most fair for you to praise the person who admitted that he did not have sufficient qualities for this work and fled from it. In the event that he refused, having the strength, let him not only not be released from the charges, but even be punished. But if the very image of shepherding has changed into something opposite, then do not subject this person to punishment. For then the shepherds died for the sheep, but now they kill the sheep, not by slaughtering the body (that would be an even lesser evil), but by tempting the souls. Then they tempered the body with fasting, and now they bring it to the point of leaping with luxury. Then they gave theirs to the needy, and now they appropriate the property of the poor for themselves. Then they practiced virtue, but now they persecute those who practice virtue. Then they glorified purity, and now... but I do not intend to say anything unpleasant, because I said this too to shame the guilty; I won’t blame everyone. But when the difference between the ancient service and the present self-government is shown, for what reason do you not crown and praise those who shun the authorities? One man, respected for his wisdom, met me and strongly reproached you, saying that he was surprised why you, who are not of noble blood, raise your eyebrows, wear your neck high, walk on your nails and think of yourself as if you were flying through the air, showing with all your limbs your lack of education. He praised one ancient woman and cited the following tombstone inscription: “Arkhedike had kings with her husband and father, and brothers, and children, but they did not overpower her mind with empty arrogance.” And it pleased me to convey this very thing to you. Maybe, though now, you will get to know yourself. Most people consider involuntary patience with evil to be the greatest sign of lack of courage, and arbitrarily allowing ourselves to be offended is a sign of meekness and wisdom. But those who know how to correctly judge matters, or better yet, those who believe in the Holy Scriptures, and those who involuntarily suffer an insult, but endure it wisely, are not deprived of either rewards or praise, especially bearing in mind the sentence of Paul, who says: and the plunder of your possessions is joyfully received, knowing that you have the property that is in heaven and that is better (Heb. 10:34). You say: what could the offended do against the strongest? - I will answer: scream, scold, curse, drag through the courts and give no rest. Therefore, whoever can do all this, but does not do it, it would be fair, if not to be included in the number of those who arbitrarily chose for themselves to be offended, then to be numbered among them. If the proof must be strengthened and expressed more precisely, then perhaps such a one will surpass them. For to them the desire to endure offense brings great consolation, because they would not have endured offense if they did not want to. And whoever did not want to, but endured and did not do anything that could take revenge on the one who offended him, may a brighter crown be woven for him who has demonstrated the experience of extreme wisdom. Praising what has been said is, wonderfully, the surest sign that the one who heard is convinced. For no one can say that he was not convinced of what he recognizes as good. If we are of sound mind, then we try to avoid everything that we condemn, and, without a doubt, we choose what we marvel at. But why am I saying this, you don’t know, perhaps as someone obliged to carry out the advice that you yourself praised. Do not remain, friend, in ignorance of the fact that the basis of a blessed life is the mortification of passions, more desirable and more glorious than which nothing can be. If an enemy common to all attacked you in order to defeat you from the first blow and seize your entire life in a raid, then you, as I know, with vigilant diligence, protected by God’s help, during this siege caused him a lot of work, rendered his military and siege shells ineffective and erected monuments to himself of the brilliant victory over him. Therefore, rejoicing with you in your triumph and singing the song of victory, we advise you to be vigilant and pay attention to yourself, because the enemy does not know shame, does not know how to blush and despair to death, but instead of weapons and military ammunition, being content with his natural forces, he attacks at all times, and does not think of being defeated, but dreams of victory. Therefore guard your heart in every way (Proverbs 4:23). For the fight against the enemy is not uniform (then it would not be difficult to overthrow him), but there are many, and, moreover, different types. When he is defeated by chastity, then he arms himself with greed. If wounds are inflicted on him here, then he plots intrigues with the help of envy. And if he sees that someone is overcoming this, he arms his friends against him. If someone withstands their attack, the enemy will take up arms against him at home. And when he doesn’t take it either, it gives rise to negligence. If anyone overcomes him, he instills rancor. And why am I trying to count all the arrows of the evil one? I will leave this, but I will give this advice to your courage to have eyes everywhere, for the enemy attacks from everywhere and especially tries to inflict mortal wounds. I do not praise you, leader of the city, that you mockingly call Zosima, this imaginary presbyter, a stain on the Church, an insult to freedom, the destruction of those living with him and all other shameful names. For if he really is like that, then you should not desecrate your tongue, this instrument of truth, with these words. Therefore, stop offending yourself. If everything you say is true, and no one accuses you of lying, then you, a sedate man and adorned with many virtues, will rightly boast of this adornment - patience. 320. To Presbyter Aphrodisius It would have been timely to tell the people who offended you what you wrote, if they had not admitted their wrongdoing. Once they have confessed, it is not appropriate to renew the remembrance of this, which is weakening with the assistance of time. 321. Antiochus. In response to what was said: My eye will not spare (Ezek. 7:9) You asked why the Source of meekness, through the mouth of Ezekiel, spoke about the Jews: My eye will not spare, neither will I have mercy (7:9)? Therefore, listen: since the Jews sinned for a long time, without deserving any apology, without heeding the words of the Prophets, without thinking about God’s good deeds, and fell into incurable evil, then, since God knew their unrepentance, a decisive sentence was pronounced on them so that they would be betrayed to the Babylonians and suffer from the enemy’s right hand. God says, I will not show any compassion for those who suffer, as I showed during the invasion of the Ninevites. There, their inclination and turning to the better gave time to pardon the condemned and cancel the sentence, but here, since no one turns their gaze to the better, and everyone is inclined to the worse, this general verdict is of necessity pronounced. 322. To the monk Paul. That it is above all insolence to teach those who live shamefully, and in response to the words of Scripture: They desire to understand My ways, as men who have done righteousness (Is. 58:2). Anyone who intends to talk about God must shine with communal virtues. But it is not permissible for a lover of vice to even move his tongue to speak about God’s justifications and about God, because it is offensive to the Divine laws when they are pronounced by a defiled tongue. It is said: God said to the sinner, “Will you tell all my justifications, and accept My covenant with your lips” (Ps. 49:16)? In Isaiah, condemning those who do not care about a valiant life and those who complain about God’s economy, God says: They desire to understand My ways, like people who have created righteousness and have not forsaken the judgment of their God. And if people are excessively daring, inquisitively inquiring about the ways, that is, about the economy of God, then don’t those who speak about God Himself with their foul language extend beyond the limits of great arrogance, especially when they inquire what God is? One should not be curious about what God is, but affirm that He exists. And I am silent about the fact that among the Lacedaemonians, who rightly determined that words are the shadows of deeds, those living shamefully were not allowed to utter a good thought. Therefore, if others approach you, a right believer and a good deed, with difficult questions, then do not be embarrassed. This is the custom of bad people: clearly giving in to the upper hand in life, they resort to the study of the Divine in order to cause difficulties for those who live well and deprive them of the freedom to speak. But, having reflected that those who err in the obvious are not worthy of trust when they speak about what appears to be implicit, they must first put their lives in order and then begin to ask questions about the incomprehensible. The principles of speculation must be true and true, and if the basis is false, then the consequence will necessarily be untenable. Do not be upset, best one, if I sharpen my tongue against money lovers, for I will say something clear, simple, and does not require proof. The disease has taken such hold of them that they do not even consider it a disease. Just as these celestials, I mean the monks living on the mountains, do not know what covetousness is, so they do not know this, but not in the same sense, but in the opposite. Those do not know illness, because they are far from passions, but these do not even consider illness to be a disease. Vice has driven virtue so far away, it is so arbitrary and turns everything upside down that it is not even considered a vice. 325. To Presbyter Zosima. That the soul is immortal To think that the soul will decay along with the body is very ridiculous and unreasonable. This shows in you a truly carnal person who would like not to exist after this life; With this you confirm the regrettable stories about you from people of all ages. Therefore, philosophers, and poets, and rhetoricians, and historians should put you to shame - all who taught the immortality of the soul, about which you, if you are not knowledgeable, like an ignoramus in everything, should have learned, at least, from those who have studied. This indisputable argument will also shame you: that essence which takes upon itself the body, always subject to change and perishable, binds the mortal and the impermanent, raises the falling, imparts nutrition to what is scattered, and the power of growth to what withers, of course, and remaining with itself, cannot lose its own strength, which supported and preserved even the body. But if the pagan sages do not shame you, and this undoubted conclusion does not convince you, since you are mired in great and surpassing any excuse malice, then we will read to you the Divine saying, in which the immortality of the soul is clearly preached. What does it say? Fear not those who kill the body but cannot kill the soul (Matthew 10:28). So, from the excess of bad deeds you have committed (and they say that you have not left a single one of them undone), do not formulate ungodly doctrines for yourself, but believing that the soul is immortal and often suffers punishment here, and undoubtedly there, as one who has not forgotten about this punishment, although it is too late, free yourself from wickedness. Having said a little, I will express what I intend to say. Someone, ridiculing the ignorance of the Biotians, said: “you, the Biotians, are real animals (βιωτ?ι)”! And one truthful man, invited by the inhabitants of Miletus to participate with them in an unjust matter, answered: “What kind of sheets are you (μιλ?τιος), Miletusians!” And Alexander, when asked why he extremely respects Antipater, said: “Because he is instead of my father (αντ? πατρ?ς).” And I will say: how good-natured (ε?λ?γιος) you are, Eulogius, who intends to praise me and those like me! Μιλ?τιος means both a resident of Miletus and fabric woven in Miletus. 327. To the monk Iron. To the words: every man is righteous to himself (Prov. 21:2) Many of the people (I will hesitate to say: everything, although, apparently, confirms that Scripture) not because they love the truth, but because they look at those who adhere even less to the truth, comparing themselves with the worst, form an opinion about their own righteousness. They do not delve into the Divine commandments, which are what they are in themselves, and do not organize their own lives according to their rules, but measure their behavior by the actions of their careless neighbors. That is why it was said that you wanted to know: every man is righteous to himself, for he is blind to see the successes of his neighbor, but vigilantly sees their shortcomings, just as kites, often flying past meadows and gardens, rush on dead bodies. Therefore, the Scripture added: the Lord rules the hearts - the hearts of those who have either eliminated such an opinion from themselves, or who have ordered their lives in accordance with the Divine commandments, or who have surpassed what is characteristic of man, and by valiant life have achieved the highest lot and dignity, according to what was said: I said: You are gods by nature and sons of the Most High (Ps. 82:6). 328. To Deacon Pamprepius. What does it mean when it is said: Priests, speak in the heart of Jerusalem (Is. 40:2)? Since it is easy to philosophize in words, but difficult in practice, and one delights the ear, and the other teaches the soul, therefore God calls to those worthy of priestly service, saying the very thing that you wished to know: priests, speak in the hearts of Jerusalem. Since those who speak wisely not only bore their listeners, but, by acting contrary to what they themselves say, make them laugh at themselves, then God requires from them virtue in deeds, which touches the soul of the listeners. Therefore, he who is sanctified must be holy, for it is not permissible for him who is not sanctified to be a priest. 329. To Deacon Palladius. That a bad deed is evil and that the works of those obsessed with it are useless Rid yourself, best one, from the opinion that has formed about you, however, not that you are a sick, damaged, even almost insignificant person (this is perhaps even less bad), but that you have turned to evil. I know, sanctuary of purity, that you are rightly indignant at Zosima, Martinian, Maron and Eustathius, who consider themselves priestly people, who are not at all accessible to any virtue and who have made themselves a broad path and a village for every vice. But you should know well that the more honor they have received, the greater the punishment they will suffer for the fact that their good deed did not correct them. Perhaps, you think, I have a great store of words and thoughts, but I clearly know that I know nothing. If anything worthwhile is said, it should be attributed to God, who often makes the ignorant wise for the benefit of the listeners. 332. To the scholastic Nilammon You, being strong in speech, refuted the justification in advance, writing: “Say again that the excessive depravity of Martinian, Zosima, Maron and Eustathius, whose life already in the eyes of everyone puts the stamp of dishonor and ridicule on the most sacred divine service, does not harm the dogma.” However, I will not deviate from the truth, but I will use it as justification. Finding nothing in divine worship for which you could reproach him, you directed the accusation against certain sacred persons. Therefore, your intention has become understandable to everyone who is not devoid of reason: both to those who exalted the Divine life with praise, and to those who brought accusations against those people. If you yourself give up persistence, you will confirm what has been said. For what is inconsistent in our words when we affirm that a matter should be investigated and, if it turns out to be good, love it, even if some of those involved in it have apparently fallen into the very depths of vice. And if the deed turns out to be vile, one must avoid it, even if some of those devoted to him seemed to have ascended to the very top of virtue. For virtue must be lovable, even if everyone who does not have a correct judgment of affairs condemns it. But vice must be avoided, even if all lovers of evil glorify it. The verdict on things should not be taken from the sick, but from the healthy. And if we follow the sick, we will also condemn philosophy. 333. To Eudaimon. In response to what was said: This woman will be called, for this life was taken from her husband (Gen. 2:23) You said that it was said without reason: this woman will be called, as she was taken from her husband. And I affirm that this is not only thoroughly, but also wonderfully written. Listen to why. The wife is named so from bearing fruit (in Greek these are words with the same root). This woman will be called a fruit-bearing woman, as if she was taken from her husband, who makes her fruit-bearing. For a husband, when he marries a virgin, makes her a wife, that is, fruit-bearing. Why are parents called fruit-bearing? And those who claim that the name wife (ηγυνη) is taken from the word τα γυτα, that is, members, do not deserve any attention, for at the same time, just as the whole and everything are opposed to a member and a part, so the husband is opposed to a wife, that is, to the farmer who sows and cultivates a woman’s field (which is why, I think, he is called a husband, because man is the name common to husband and wife), the earth is opposed, sown and thereby becoming fruitful. And I think that these names are relative, because as soon as we name the husband, the wife also comes to mind, just as if we mention the word “father”, the word “son” is also heard, and if the word “master” is said, the word “servant” is also implied. We must thank God not only for His blessings, but also for the fact that He prevented us from being offended. And although this seems strange to you, this is the greatest blessing. It is right, O wonderful one, that you now mourn the city of Pelusium, although you formerly blessed it. For when, like a mother overjoyed at the happy birth of her son, he was magnified by the leadership of the glorious Ammonius, in the true sense of a bishop, then he was justly blessed, as filled with Divine and human blessings. When its construction is entrusted to an evil, alien, humanoid beast and it is brought to extreme desolation, then it is rightly worthy of mourning. Under Ammonius, just as bees surround the queen of a swarm on meadow flowers moistened with dew, so everyone followed him, crowded around him, because he was truly honeyed in conversation and voice and possessed a captivating pleasantness. And in front of this man... (but I don’t want to say anything unpleasant) those remaining, having changed their festive attire, mourn their misfortunes. The reason for this, they say, is the following: under Ammonius, the divine altar had appropriate holiness, because reverent priests served in it, but under this man, irreverent people were allowed there; the diligent ones were expelled, so that due to negligence about the necessary, everything else was damaged. For when the sanctuary is trampled upon by wicked people, many consider it justly inadmissible for themselves to enter the city itself. Therefore, sacred head, not only mourn him, but also pray for him, so that he may return to his former valor and to his former prosperity. Peace united with truth is a Divine work. If one is without the other, then this will damage the beauty of virtue. For both the robbers have peace among themselves, and the wolves: with some it is to the detriment of people, with others it is to the destruction of the sheep. But I will not call such a world, not adorned with truth, peace. If it agrees with the truth, then in the true sense it will be called peace. Why did Christ say: He did not come to bring peace to the earth, but a sword (Matthew 10:34). And that He does not prohibit every world, but one associated with vice, He speaks about this in another place: My peace I give to you (John 14:27). For in the true sense the world is one that is adorned with righteousness and piety. Do not be afraid, sacred abode of hatred of wickedness, of those who do not have the power to reprove and do not tolerate being rebuked, but by showing boldness, not involved in insolence and dissolved in quietness, hope to do what is due. If you do not succeed in this, as you wrote, and Eusebius and those ordained by him are not rightful, instead of rewarding you, they say bad things about you, then do not be faint-hearted. For the vigilant and all-seeing Eye, as one that hates wickedness and loves moisture, will reward you and punish them. Recently we were talking about virtue and vice, and when many were saying a lot, I noticed that, in my opinion, all people have both disadvantages and advantages. But among the skillful and valiant, the shortcomings are small and unimportant, but the successes are high and extraordinary; in others, in whom the advantages are commensurate with the disadvantages, the advantages either exceed them or are exceeded by them. For there are people who are inhuman, but chaste, or dissolute, but merciful, or impudent, but easily changed, or who love to offend, but think modestly of themselves, or thieves, but abstinent, or temperate in speech, but incontinent in lust, or overcome by the belly, but overcoming anger - in short, it is difficult to believe that there is a person who is not involved in shortcomings and is deprived of merit. And as proof of this, I presented, on the one hand, a judge of unrighteousness, who, without fearing God and without shame for man, nevertheless did a good deed, having mercy on a widow who often asked him, and protecting her from her offenders (Luke 18:1-6), and on the other hand, the words of Scripture: who can boast of having a pure heart? or who dares to decide to be clean from sins (Proverbs 20:9)? And since everyone present praised me and, beyond all expectation, there was applause, I felt ashamed, because praise usually makes me feel more shame than courage. One of those present, a well-skilled man both in word and in life (I will not hide the truth, although he tried to refute what I said), after being silent for a short time and exposing your life, the best Zosima, to your view, he tried to expose my word as a lie, proving that all the shortcomings had accumulated in you, and there was no trace of success in anything. Since I did not believe this, everyone who was present testified to the truth of his words. And since no language was able to accurately retell all your bad deeds, and I, listening, remained silent (I considered it inappropriate to enter into a fight), they said: “We do not say this to refute your word, wise one, for it is true and beyond all praise; On the contrary, we dispute that Zosima belongs to the human race, and assert that he is a humanoid beast or a destructive demon and an enemy of nature.” And almost everyone said this as if with just their lips, and some of them insistently demanded that this very thing be told to you - in the hope that, perhaps, you would come to your senses. And although I refused at first, later, yielding to requests, I promised to write. Your job is to finally pay attention to your situation in order to get rid of shame, ridicule and punishment. But if, thinking that death leads to oblivion, you sin fearlessly, then you foolishly deceive yourself, since death, from which a noble plant apparently withers, is nothing more than the separation of soul and body. If you don’t believe, then listen to Plato, who says: “When death comes upon a person, then his mortal, as seen, dies, and the immortal, having succumbed to death, departs unharmed.” 339. To Deacon Isidore. According to the words of Scripture: anointing will be required, etc. (Dan.9:26) By the priesthood and royal power, my brother, public affairs are organized. And although in many ways they differ from each other (one is the soul, and the other is the body), but one has in mind the end - the salvation of those under control. Therefore, when the Jewish people were born, as the most necessary thing, the priesthood was legitimized and continued for a long time. And since the Jews, being carnal and white, sought royal power, it was given to them as useful and raising from the fall of those who were not submissive to the priesthood. In part they were glorious because they had the priesthood, and in part they were saved because they had royal power. And after the destruction of both, there was no way left for them to escape. Therefore, the Prophet Daniel, intending to show the complete disorder of social affairs among the Jews after the Cross, so that then they would not have even a remnant of good hope, and no expectation of anything better would be visible, said: anointing will be required and judgment will not be in it - with the word anointing denoting the priesthood and with the word judgment - royal power and civil state. Having spoken about the destruction of the priesthood, he most of all indicated the destruction of both royal power and everything else. Because after the complete cessation of the most important and essential, nothing else could stand, and the foundation of the kingdom was piety before God, which was supplied in the service of God. However, the Prophet said that the kingdom would also end, thereby predicting the final destruction of civil power among the Jews and testifying to the elevation of everything to a much better and more divine worship. 340. To him. To what is written in the law: Thou shalt not have mercy on the poor in judgment (Ex. 23:3) Since the needy needs someone who would give to him, and the person on trial needs someone who would judge the litigation, then the legislator wants poverty not to sort out the case, but to ask. And if, having abandoned her requests, she turns to slander, then she has no right to be pardoned in court. Therefore it is said: do not have mercy on the poor in court. For one must have mercy, not on the one who judges, but on the one who asks. If, instead of asking, the beggar accuses, then justice should be preferred to mercy, because it is unfair to violate justice. Neither wealth, nor strength, nor the gift of speech, nor a noble rank or the highest rank, nor the position of a regional governor, nor a scarlet robe, nor a diadem exalt those who have this as much as virtue and wisdom. Why do many people admire the former and care little about the latter? Because some pursue the imaginary rather than the real, others prefer the present to what will be useful later, others have an unsound judgment about things, and others do not think whether there will be anything after this life, while lovers of virtue honor it for its own sake and hold on to it, thinking about future crowns. 342. To the Most Serene Dorotheus. In response to what God said: On the same day you will take it away from him (Gen. 2:17) I am extremely amazed and amazed why sin-loving people, constantly dying, do not think at all that they are dead. Therefore, as you wrote, what was said by the primordial ones gives rise to the question: on the same day you cut down this tree, you will die. For a villain or murderer then in the proper sense dies when he breaks the law and commits a sin, although it seems that he is alive. He has already died, if not in reality, then by definition and in justice, although it seems that he has not yet fallen into the network of laws. But if you call the death of an immortal soul the departure of the Holy Spirit from it (He does not dwell in a body guilty of sin), then understand it this way. Just as the body lives when the soul is in it, so the soul lives when God’s Spirit is in it. And just as after separation from the soul the body remains dead, so after the departure of the Holy Spirit the soul will lose its blessed life, not turning into nothing, but continuing to live a life that is worse than any death. For it is said: leave the dead to bury their dead (Matthew 8:22); and: this son of mine was dead and is alive again (Luke 15:24). And what is asserted by others that the first-created died before the completion of a thousand years (it is written: one day before the Lord is like a thousand years (2 Pet. 3:8)), is not unknown, and seems to me probable and especially accessible to simple people. Since you wrote that the word, it’s better to say, if the truth is to be told, the little word I recently wrote about the fact that there is no fate, was praised by others, and by others even preferred to other works of those who took the trouble to write about the same thing, and asked me to send it to you, I am sending it herewith. And you do not pronounce judgment about him by ear, but evaluate him, examining him with precision. And if there is good in it, thank God. And if it seems to you that what has been written is not enough, excuse human weakness, which is not able to express itself as one would like. 344. Pavel. In response to the words: "He who looks upon his wife" (Matt. 5:28) Since love is born from sight, Christ said that he who delights the eyes without satiety is an adulterer, thereby warning not only the deed, but also the thought. And in relation to murder, the law punishes the murderer, and Christ even punishes the angry one, because He gives a rule to the soul, but the law only to the hand, and by the very fact that He does not allow the root to grow, He also prevents the growth of the branches. Therefore, curb both the eye and irritability: the first, so that it does not lead you to adultery, and the latter, so that it does not lead you to murder. Do not change, best one, at the breath of happiness, like one of the crowd, but let the wisdom with which you were raised keep you constant among your friends. For the first usually happens to ill-bred and ignorant people, and the last is characteristic of very wise people, among whom you are included. I would dare to undertake this feat - to give praise to the God-loving Bishop Theodosius, if I were not afraid that, by speaking weakly, I would diminish the glory of his goodness. But since all the power of words is inferior to the greatness of the subject, I rightly condemned myself to silence. Although I know that if the one being praised has a testimony of truth for himself, then the acquisition of virtue will not suffer damage from the weakness of the one speaking about him; for with the excess of this property, he does not put it to shame, but makes it more visible, who, while depicting dignity, with his image is inferior to the dignity itself, showing that it is eclipsed by the greatness of the deeds described. 347. Pavel. In response to what was said: hail and holy things will be scattered with the Elder who is coming (Dan.9:26) If what was said to Daniel by the Angel: hail and holy things will scatter with the Elder who is to come, is considered to have been said about someone else, then let them interpret it as they want, without harming the truth in the least. If the one who is called the Coming One is Christ, in accordance with the words of Scripture: Blessed is He who comes in the name of the Lord (Ps. 117:26), and: Are you the One who comes, or someone else? (Matthew 11:3) - then the meaning of the saying is this: everything that is venerable and famous among the Jews is overthrown not only by the Father, but also by Christ, whom they expect as their deliverer. Since they were furious against the Son of the Tsar Himself, they will suffer worthy punishment. Not only the city, but also the holy place will crumble, that is, the church will be destroyed. And look how accurate it is! He did not say: “it will crumble with the Elder,” as others think, but: the Father will crumble the church and the city with the assistance of the Elder, and precisely the one who was desecrated by them at His first coming. If this is unclear, then let it be said even more clearly. God and the Elder will scatter the city and the church, therefore, although this deed is attributed to the Romans, it was in fact the result of Divine wrath. And Josephus Flavius ​​is a witness to this, who says: “We do not owe it to the Romans that the war with them ruined us all; It was not their forces that did this, but there was a higher reason that brought them an imaginary victory.” What was the reason? It is obvious: what was done to the Savior plunged Jerusalem into this, and their public affairs bowed down, or better yet, turned into complete nothingness. If the Jews do not believe, then let them say: for what reason does their captivity remain irrevocable to this day? Although Cherimon, this imaginary deacon, behaves like a person to whom an incurable illness gives the right not to deny himself anything he has the urge to do, and, having said goodbye to those who promise healing, treats himself to what directly leads to death, I still consider him the culprit of so many evils not so much himself as Eusebius, who dared to entrust him with the Divine Mysteries. For whoever supplies the seeds is obviously responsible for the appearance of the plant. I think that the teacher should, by all means, strive to achieve these two advantages: purity of life and sufficient strength in the word (which if anyone calls the shadow of deeds, it seems to me that he will not sin against the truth), in order to both lead the student into good health and discipline the rebellious. For just as those who teach calligraphy, taking a board, with great grace draw out the letters and show them to those who have begun to learn, so that they imitate it as much as possible, so our teachers should present their lives to their students as a kind of clearly drawn model, so that, as much as possible, they imitate it. If the students, seeing not only an impeccable, but also a wonderful life, are not raised to virtue, then everyone will blame this not on the teacher, who did not leave anything unfulfilled that he was obliged to do, but on the carelessness of the students. Since others ask why students are not restrained from reprehensible acts by fear, we also ask: what kind of fear should a teacher use? Reprimand? But this, being repeated many times, had no force. Convince with a rod? But this is not allowed. Excommunicate? And it was tested. Banished from the city? But he doesn't have that much power. Promise the kingdom of heaven? But to the careless it seems like a fable. Threaten to sue? But when they hear it, they laugh at it. Throw out of the church? It's not difficult, but it doesn't help you improve. If the person condemned by one person were not then accepted by the whole church, and everyone, together with the one who pronounced this sentence, were indignant, then perhaps the person who was cast out, having become more chaste, would have come to his senses. And now one person condemns a person, and another often serves him at the same time. Another church is open to him, it offers him protection, gifts; even the resettlement is done for the ejected person as a source of income, and he does not say that he was ejected as a condemned person, but comes up with some excuse for which he left voluntarily. If anyone asks: why? - announces something strange that seems plausible to the church that has accepted him. And others, themselves living wrongly, taking advantage of this and thinking to find in this a kind of justification for their falls, exaggeratingly recount this to those who came and fill everything with speeches befitting those who composed them. But the fallen does not become better because of this. About the one who wanted to make him chaste, the thought remains that he is a bad person. Therefore, the wisest and most skillful teachers (and there are few of them) are not able to bring chastity to those who sin. For those who have seized this leadership inappropriately (and there are many of them), considering the goodness of others to be their own disaster, so that the vice does not perish, but grows stronger, attempt to refute the verdicts of the indignant justly. About them, although I know that what I say will be strong, I will nevertheless say it; Perhaps some correction will follow. For what is the use of mourning the dead, when it is possible, as much as it depends on us, to save what has not yet perished? So, I will say: those who should not be included in the number of subordinates dare to enter the teaching department without permission, and dream of owning the altar without mastering themselves; they think of ruling others without being able to rule themselves. Because of them, church affairs came into disarray. One man, not only incapable of being flattered by any dishonest gift, but also giving his property to those in need, having learned that you, with your power, dared to absolve one oath breaker from sin after receiving several fish from him, said this about you, as it seems to me, Demosthenes’ saying (although what will be said will seem strong, I will nevertheless say and will not keep silent): “For this very thing he is worthy to be put to death, so that and in hell this law was declared wicked.” This man said this, being overcome with grief, but to me and to everyone who was here, what was said seemed not inappropriate. For the one who breaks an oath is relieved of guilt not by the fact that you are appeased with gifts, but by the fact that the one who suffered the offense from breaking his oath received back his property. Therefore, for the sake of vile profit, do not distort or reinterpret the Divine words. They do not order to offend and bring gifts to the priests, but they command that by doing so one should justify oneself before the offended. For this: if you bind, it is said about those who sin, and this: if you loose, it is said about those who have come to repentance (Matthew 18:18). It is not the priest who has appeased the priest, but the one who has satisfied the offended, who is absolved from guilt. And if you think that the priests are given such a right to resolve when those who have sinned and do not try to make amends for their sins, then God’s decree will turn out to be arbitrary, having in mind only the benefit of the priesthood, and not paying attention to the offended. And those crowned with the ministry of the priesthood will be recognized as the most cruel and inhuman, as they do not absolve everyone from guilt. But this is not true, not true. Do not deceive yourself, or better yet, do not plunge both yourself and others into the abyss, do not renew the evil teachings of those scribes and Pharisees who, for the sake of vile profit, invented some consolations for perjurers, armed children against their parents, reinterpreted and perverted the Divine commandments. But reverently and sincerely follow what is legitimized in Scripture, according to which the holy Apostle said: We can do nothing with the truth, but with the truth (2 Cor. 13:8). Is it really possible that when an oathbreaker is rich and brings a gift to the priest, he is allowed to do so, but when he is poor and does not bring a gift, he is subject to responsibility? But it’s impermissible, I’m not saying, to do it, to even think about it. For the Judge will say to you: did you really imagine that I would be like you? Is this possible? Whoever commanded his subordinates not to take gifts from the innocent, He could not command that these sanctified ones should be defiled by vile profits. On the contrary, the Lord spoke this so that, after making reparation for what was taken away, the priests, praying and fasting together with those who had sinned, would obtain permission for them from heaven, without giving any place in their minds for such a thought: let us go and receive God’s sanctuary as our inheritance. For they are ministers, not accomplices; intercessors, not judges; mediators, not kings. And about their sins, as the Apostle said, making sacrifices (Heb. 7:27), of course, they cannot, even if they were rich, autocratically forgive the sins of those who have not repented. And that He did not entrust this matter to the sanctified for the sake of trading, He did not order His own benefit to be kept in mind, but He deigned to legitimize everything for the benefit of those under them, so that they would be a church of innocence and all purity, He indicated this through the sacred keeper of Moses, He also indicated this with His own lips. Through the legislator he said: if anyone replaces what was given as a pledge, then let him first give back what was taken away, then he will come to the church to appease not the priest, but the Judge (See Ex. 22 et seq.). With his own mouth he said: Receive the Holy Spirit. Those whose sins you forgive, they will be forgiven, but those whose sins you hold, they hold on (John 20:23). Therefore, if for the sake of the Spirit of God they accepted power, then those who remove the Spirit from themselves by their sins, of course, do not have this power; only those who know by the Holy Spirit have it, who is worthy of abandonment and who is worthy of condemnation. Since this exceeded the human mind, the Comforter, a sharer of God’s essence and glory, became for those worthy of His acceptance the Teacher of the unsearchable, incomprehensible to the human mind. Just as echidnas accompany their birth into the world with the death of their mother, so sins are accompanied by the death of those who give birth to them. A friend has come to you to give himself as collateral for his father and free him from prison. Therefore, help him, who decided to undertake this feat not for the sake of money, but for the sake of piety and good fame about himself. Excellent, most priceless, you will manage your leadership service if you are a steadfast guardian of justice, equally far from the unjust, and enmity, and mercy, and you keep the sword, as much as possible, unsullied, preventing falls with threats. Although what has been said will apparently be strange, I nevertheless give this definition: the height of the mind is thorough prudence. For a person should not be considered arrogant if he is not a flatterer, and considered modest if he is a flatterer and ignoble. On the contrary, he is modest who does what is decent, but does not become arrogant before his neighbor, does not prefer himself to everyone, but maintains himself in the proper rank, befitting free people. One must be generous and not proud, courageous and not impudent, compliant and not servile, modest and not feignedly humble, free and not a vile slave. Such was the God-loving Abraham, who disdained the Persian booty and the loot of the barbarians, and in his hospitality he was more humble than everyone else, carried out the work of the servants and, having been honored with a conversation with God, said: I am earth and ashes (Gen. 18:27). This is what it means to truly combine modesty, humility and height together, this is what it means to show freedom without any pride. And those who give the names of virtues to vices and the names of vices to virtues, so that virtue becomes difficult to recognize, it seems to me that virtue itself is condemned to exile. On worldly lists, one is a fighter, and the other is a herald, proclaiming the winners. And in divine competitions it is legal for the crowned one to also be a herald. Therefore, let not some of those elevated to the teaching department think of themselves that they, as those in charge of the exploits of others, are themselves free from exploits, and do not consider it sufficient for themselves to proclaim the winners, but let them themselves, being ascetics and crowned for sedateness and all virtue, encourage those who struggle and let them proclaim the winners. And if, believing that there should be only one thing in us, they deceive themselves, then they will be ridiculed and humiliated by everyone as unmanly, and will also be denounced by Ap. Paul, who says: I mortify my body and bring it into subjection, so that, if I preach to others, I myself will not be enslaved (1 Cor. 3:27). What he said means: I have not defined myself as a hero of heroism, nor as a herald; I do not boast of these titles. But since I turned out and wanted to prove worthy of victory in life, I was given real leadership and I work so as not to disgrace what is proper for ascetics. I do not incline myself to laziness with the thought that I am honored, but I let you see through my labors that I am justly honored, and I keep the gift in its entirety, and I devote myself not to rest, but to labor. Chastity, as opposed to madness, properly means the possession of common sense. Not only the pagan sages knew this, but the godly Paul also knew this. For the hegemon, who said to him: Are you mad, Paul? Many books turn you into frenzy, - I do not rage, speech, sovereign, but I speak verbs of chastity and truth (Acts 26:24.25), contrasting chastity with frenzy. And he also wrote to others: if we are amazed at God; If we are chaste, it is for you (2 Cor. 5:13). And here he contrasted this with the frenzy of the mind - to have common sense. Therefore, every sinless state is chastity. But some people primarily assign this name (which they do well) to the state of innocence itself, as superior to others. Therefore, if it is opposed to madness, it will mean a sound state of mind, and if it is opposed to insanity, it will indicate abstinence and innocence. 357. To him. To the words: You lay down and fell asleep like a lion (Gen. 49:9) Know, sacred head, that examples are taken and applied to what is suggested not in all their features (otherwise they would not become examples, but something identical). On the contrary, we must, having chosen what is suitable for us and the very thing for which they were taken, put everything else aside. And in order to, having presented one or two examples, pave the way for interpretation for others, listen to what the patriarch says about the Savior: You lay down and slept like a lion (Gen. 49:9). Are we really going to add everything that is in the beast to Christ? Not at all. But, taking into account the invincibility of the lion and everything that is fearsome and royal in him, we will do well if we ignore both the atrocity and everything else noticeable in the lion. And when God says: I will hide them, as a bear is deprived (Hos. 13:8), we will choose one thing - vindictiveness, and not anything else characteristic of a bear. The same should be done with other examples. Give wine to the wise, and he will be the wisest (Prov.9:9). 358. To Deacon Isidore. That piety is the pinnacle of virtues The proportionality of virtues produces the beauty of truth, which surpasses any concept and everything that the hand could manage to achieve with the help of paints. But just as in the beauty of the body the most captivating thing is the beauty of the eyes, so in the soul the most predominant part of beauty is piety. If the proportionality of virtues is also added, then there will be beauty above all beauty. 359. Pavel. That a bad deed is evil and that the works of those obsessed with it are useless Since those who taught bad teaching for those who carelessly believed them became the culprits of punishment more painful than death itself, let repentance be the best medicine for those who are struck. I praise you for your goodwill towards the city, but I would consider it fair to advise the following: restore it not with tears, but with prayers. For, although with the death of Ammonius, as you wrote, the city also died, yet there is hope, especially with the help of God’s power, that it will rise again. It is true that the city, as you said, which, through the prayers of the illustrious Ammonius, was recently proud of its population and wealth, adorned with virtues, has now been reduced to such poverty in terms of inhabitants, money, and buildings that some of those who remain are fleeing their fatherland, while others are dying under blows in prison. The imaginary primate has no providence for this; on the contrary, he enjoys what is not permissible, spends the food necessary for the poor to satisfy his ambition, derives his benefits from other people’s misfortunes, despite the crampedness of bad circumstances, does not respect tears, does not offer a helping hand. Therefore, since you wrote this with tears and called me to write to him, then know that all medical art yields victory over itself to the illness of this person. For, having received many polite and strong letters, he did not take advantage of them at all. That’s why we finally respected silence in front of him. So, if you can succeed in anything through prayer, both for yourself and for the city, then, leaving your tears, pray. He who heals incurable diseases will, perhaps, create such a thing that he too will be freed from his madness, and a kneeling, or better to say, as you put it, a dead city will rise. 361. To Presbyter Aphrodisius. About life and the fact that God gives gifts impartially You asked: for what reason does God’s grace not fall on everyone? Know, wonderful one: this happens because she first experiences will, and then descends. For, although this is grace, it is not poured out just like that, but in proportion to those who receive it, it flows out to the extent that the vessel of faith presented to it finds capacity. And if it did not first demand what depends on us, it would descend on everyone. But, since it experiences will and then visits (as it did with the valiant Paul; for it is said: this vessel is My chosen vessel (Acts 9:15)), then it descends on some and remains on them, but retreats from others, and does not descend on others initially. If Bishop Eusebius, as you wrote, honors and calls it madness not to want to be mad with him, then do not be embarrassed. It is better for a sober person to appear drunk than for a drunk person to consider himself sober. Since vice, having driven him to frenzy, has taken a strong hold of him, he wants everyone to become insane and so that he can avoid being exposed for what he is doing illegally. Oh, if you would come to participate with us in the feat, accept the crown, become a part of the victorious proclamation! For with advice and exhortation, mainly with the assistance of God, we have returned to ourselves a friend who loves heavenly wisdom, although he dozed for a short time. And now, triumphant, we proclaim the victory song, having dissolved the cup of words, having prepared verbal food, we treat our friends. Therefore, come and rejoice with us, and admire with them, and rejoice with your acquaintances, and leap with virtue, and admonish vice, in which there is so much shamelessness that it attacks even those who flee from it. 364. To Presbyter Aphrodisius. About what is written in the Book of Wisdom of Jesus Sirach: Seek not, that thou shalt be a judge (Sir.7:6) I am very surprised why even what is very clear seems unclear to many. In this saying: do not seek, that you may be the judge, there is neither versatility nor special wisdom. But it clearly says: since what is just is difficult to recognize (many, due to the slowness of their minds, do not find its traces, and many, due to the speed of their minds, although they find traces, but for the sake of money, or out of fear, or out of respect for someone, or out of friendship, or out of enmity, they distort the truth), then do not rush into such a thing in which, although the matter can be caught, it is difficult, having found it, not to spoil it. 365. Martinian, Zosimus, Maron and Eustathius What almost all people unanimously say about you (I don’t know what to call you in order to call you worthily!) does not allow me to be at peace, even if I wanted to, but, like a sharp edge, pierces my soul and encourages me to write. Therefore, spare yourself and come to your senses. For those who decide to live unworthy of this honor, the rank of priesthood becomes an increment of punishment. If you want to be skillful in everyday affairs, then look for other advisers, because I would say the opposite - that they give rise not only to useless things, but also to dangers that end in death. And if you want to succeed in affairs according to God, then, I do not say that the invited, but also the uninvited, would come for advice. Therefore, if you want to become worthy of glory and obey my opinion, then do what will prepare you for the competition of the saints. And for them the importance was small in what was necessary for life here, but great in what was necessary after leaving here, and they did everything with this goal in mind. 367. To Presbyter Paul. About what is prescribed for the ruler: persecute the righteous (Deut. 16:20) Those who begin in virtue and end in vice should be recognized as careless and pitiful people. And these are those who begin with patronizing the poor and end with their own enrichment. Admonishing them, the Divine Scripture says: persecute the righteous. For those who have armed themselves with just concern for the poor should not deprive those for whom they have armed themselves of it, and should not appropriate what belongs to them. 368. To Presbyter Jerak. Why is the Pharisee, who spoke a lot about himself, condemned, but Job, who said more about himself and, moreover, the most important thing, is praised? You are amazed and amazed, as you said, why the Pharisee, who spoke a lot about himself, aroused indignation, while Job, who said more about himself and, moreover, the most important, earned approval. Therefore, listen to the short answer. It couldn't be any other way. The Pharisee, who, not called by anyone and not prompted by anyone, talks a lot and alone in the whole universe thinks highly of himself, rightly aroused indignation because he suffered from pride. And whoever, when they approve of him, hides his advantages, and when they blaspheme him, talks about them in order to ward off the accusations brought against him, as the illustrious and highest of all praise Job did, he stands above any accusation, because it passes on to those who blasphemed him without right. Truly, this is an unreasonable thing and it seems unreasonable, and it seems fair, to praise oneself without an urgent need. But if a person, hearing something that he should not hear about himself, involuntarily gets involved in such speeches, then the blame lies with those who brought him to this necessity. That is why, according to the Divine verdict, the one who, unprompted by no one, justified himself and condemned everyone else, did not respect the publican who stood with him, was not approved, but the one who was brought to this by necessity was crowned with great praise. For did Job's friends keep silent about anything that could irritate him? Experienced doctors at the beginning of a painful attack are reluctant to give aid, because the influx of moisture that produces the disease makes the medicines used watery, but they allow the attack to subside somewhat and then begin the art of medicine. Likewise, one who is intoxicated with sadness, when it is still in full force, should not strike (otherwise we will waste the word in vain, making it an ineffective medicine), but after taking part in the sadness for a short time and allowing the grief to ease somewhat, then healing should begin. Therefore, we slowly walked towards your healing. Free yourself somewhat, friend, from this strong sadness, realizing that you are not alone and you are not the first to suffer this, but this is a common illness, and we all, who have not yet entered this path, will follow it to give an account of our deeds. Although I consider it impossible for lovers of virtue not to have enemies, they can nevertheless turn their enmity to good. If the wise do not fall, then they benefit from this for themselves, but for their enemies it turns into punishment. But if they fall, they receive benefit from their enemies, because often slander that befalls a person heals a mental illness that he did not know or did not care about. And the well-crafted need either sincere friends or enemies burning with anger. Some use advice and others use slander to prevent falls. And since friendship now has a weak voice for free speech, or rather, it is silent, it is talkative and loud in response to flattery and greetings, and it has no voice for advice and the necessary reprimand, then it must listen to the truth from its enemies and correct itself. In my opinion, the most terrible thing are the flatterers who, depending on the language of the rich, if they want to express surprise at something absurd, swear that this is best, and if they decide to blaspheme, they immediately blaspheme virtue itself. Therefore, sensible people should avoid flattering themselves and being flattered. Both of these, not to mention human laughter, give rise to incorrigible ill-will and unbearable torment. 372. To the mayor Archontius I know with complete certainty that if I ask: is my understanding better or Pavlov’s? – then you will consider this question arrogant. Why do you demand that I succeed in something that Paul could not succeed in? And this inspired worker (I will not speak in detail about everyone for whom his heart burned) forcibly rejected the Galatians into Judaism, and those who came from Asia did not listen to him, and the false apostles waged a stubborn war with him; and no one blames him, but everyone crowns him for his intention. For what reason am I, who, as you say, although I called many to virtue and convinced them to love it, and also snatched many from the power of sin, am blamed for the fact that Eusebius, Martinian, Zosimus and Maro did not listen to my advice? But look: if you think of accusing me, do not be ridiculed for unreasonableness, like a person who has no concept of human freedom and transfers the guilt of those who are not convinced to the person who is not convinced. When the king of the Hebrews, Hezekiah, saw the erection of a monument to the victory over the Persians, which was more amazing than a miracle, beyond all human strength and all aspiration, then, precisely then, he was struck with illness, so that the spiritual delights that required a bridle would not force him to go beyond the bounds of duty and that which led to victory would not be followed by a hostile attack of arrogance. Therefore, if a prosperity that exceeds all expectations has arrived for your veleum, then do not say or do anything unseemly, but reduce the excess of joy, because it usually harms more than sadness. 374. To Bishop Theopemptos. In response to what has been said: If it is possible from you, have peace with all men (Rom. 12:18). Like-mindedness is the beginning and foundation of all good things for a person, and should not give anyone a reason for fighting and quarrel. But if you see somewhere that piety has been harmed or the weak are offended, do not prefer peace to truth. On the contrary, become courageous, fighting against sin until you bleed (Heb. 12:4). That is why the Apostle said what you wanted to know: if it is possible from you, have peace with all people. For sometimes this is impossible, for example, when, as said above, we are talking about piety or when it is necessary to stand for the offended. And why are you surprised if this is not always possible in relation to other people, when the Apostle resolved this necessary connection between husband and wife, who constitute one flesh, saying: if an unbeliever is separated, let him be separated (1 Cor. 7:15)? And I myself am not sinless, and I am not looking for sinless friends, because I will not find sinless ones. But those who have many successes, and they are great, and few shortcomings, and they are not important, I include them in the list of friends, and in those in whom I find the opposite of what has been said, I neither include nor exclude them. I don’t include it so as not to give a reason to slander the entire host, for everyone usually judges a person by his associates. But I don’t rule it out either, leaving them with good hope. And some are like advisers and friends to me, and I don’t quarrel with others, but I support possible peace, trying to preserve the apostolic injunction: if possible, from you, have peace with all people. I advise them to refrain from vice and adhere to virtue. But if they turn my advice into a reason for enmity, then they will cause me no small sorrow because they did not take advantage of it, and not because they expressed hostility. When the Sun of Truth appeared here from the sky for the benefit of people, then, precisely then, as if in a tide, everything was transformed into holiness. That which was devoid of solemn splendor and, exalted in the name of triumph, was insulted by the spectacles of vice, turned into a divine and worldly triumph. And people have learned to recognize piety as a true celebration, when the service of virtue is most performed, as a reverent sacred mystery. 377. Disciples, assistants of the presbyter Just as a chaste woman, wearing signs of purity on her face, diminishes the hopes of those who look at her lustfully, so a chaste soul, wearing signs of virtues on her feelings, suppresses the hopes of those intending to corrupt her beauty. For who dares to approach, seeing such an eye in which meekness and nobility are combined? Who would not consider conversation with such a language, which has become a church of sedateness, inaccessible to himself? Who, noticing that other feelings have become instruments of virtue, would not be afraid to give bad advice? Therefore, you, noble offspring of my friend Leo, keep yourselves inaccessible to harmful communities in order to increase both your and your father’s glory. 378. Nilammon and Nilammon Your parents gave you the same name, and the same name gave you morals, because you have the former from those who gave you life, and the latter you acquired through your deeds. If people saw this identity in good deeds, I would rejoice; Since they see her in the opposite way, I am extremely saddened. For a shameless eye, a raised neck, a constant movement of the eyebrows, an impetuous gait, the ability not to blush at any shame are signs of the most vile soul, imprinting on the body the obvious features of its passions. 379. To the Most Serene Theodore. About Joshua, about the generosity of Moses, which was manifested in the fact that he did not prefer any of his sons to the valiant Jesus, and about the fact that children should not be given power if their character is unworthy. And in many other ways I marvel at the God-loving Moses, but mainly in the fact that, being above all passion, he overcame natural devotion. For, having two sons born from him, but who did not become zealots of their father’s virtue, he did not appoint either of them as a successor in the military leadership, but chose a man close to him not so much by birth as by virtue, preferring it to nature, which is often blind in assessing the good. This brilliantly proved that Moses, this meek man, did not raise his brother to the priesthood out of mercy. For whoever did not bestow such honor on those who came from his depths, but overcame the arbitrariness of nature, did not crown his brother with the priesthood out of mercy, but by Divine command. Therefore, those who rebelled against Moses and thought that he had ordained his half-blood not by God’s judgment, but by his own reasoning, suffered extraordinary punishments: some were swallowed up by the opening of the earth, while others became food for heavenly fire. Although Eusebius, as you wrote, having entered into an alliance with vice, wages war on virtue, recklessly being carried away by slander into malice and easily indulging in absurd suspicions, and in punishing those who have sinned he is inexorable, and is very slow in rewarding those who have succeeded, yet you have no right to laugh at him, and you yourself, as they say, sin in the same way, not to say much more. important. Either don't do it, or don't laugh at those who do it. Perhaps due to his merits, it also happened to him that, having ordained you when you were such, without knowing it, he suffered punishment. For he who unlawfully opens his lips, which are bound by divine statutes, is seen to be opening them against himself, and whoever thinks to arm an unbridled tongue against the well-skilled, he arms it against himself. Whoever, through chastity and abstinence, autocratically curbs voluptuousness, which for many seems irresistible, has the right to boast of many and glorious victories, having a soul free from every vile passion. And whoever is strongly possessed by voluptuousness, who is under the arbitrariness of the barbaric passions of the flesh and exalts himself with their barbaric victories, is, in my opinion, both an ignoramus and a vile slave. However, out of fear and fear of great evils (although it is strange to say and listen to this), he wants to appear courageous and enters into battle, fearing his enslavement and the birth of children. Whoever touches on a lofty subject and attempts to interpret the meaning of the Holy Scriptures should have a sedate and clear language, and a pious and reverent heart, follow the Scriptures, and not show them the way and not impose meaning on them of their own will. For those who dare to distort and reinterpret them are threatened with a very great danger concerning the soul itself. 383. To Presbyter Nilammon Although I have no great desire to engage in conversation about the physical, nevertheless, so as not to upset you, I will write. From the difference in physique, some of the drinkers become pale and bilious, while others become red and bloody: either from a frenzy, in which the blood rushes inward and the face becomes pale, or from movement, causing inner warmth to outward. But whether someone’s physique is the same or different, the mind, like an excellent driver, can either not allow passion to come into full motion, or bring the passion that has come into motion into harmony and tame. The daring Jews, who never suffered such irrevocable captivity as they endured after the Cross, I don’t know why, do not want to repent, even though the Scriptures and events testify in our favor, but they are condemned. And that's enough about this. Tell those who dare to offend the orphans that it pleases the King of kings and the Lord of lords to be called the Father of the orphans and the Judge of widows (Ps. 67:6), for He says: My servant Nebuchadnezzar (Jer. 25:9), and: the rulers of My servant David (2 Sam. 7:5), calling one so by possession, and the other by way of life. And in relation to the high he gives himself a name meaning dominion, and in relation to the lowly he gives himself a name meaning guardianship, and affirms that for some He is the Master, and for others He is the Father. Therefore, let no one offend orphans, thinking about the Father, let no one oppress a widow, imagining the Judge in his thoughts, and let no one take advantage of anyone’s property, imagining an incorruptible Judge. If someone, being devoid of prudence, having in mind only the present and being blind to the future, considers theft to be an advantage for himself, then let him hear that here, too, covetousness often creates danger and not only deprives one of one’s property, but at the same time destroys one’s very soul. For not all profit is good, but only that which is acquired well, and without this it leads directly to disaster. Just as it is good to catch in fishing, but it is better not to succeed in fishing, if the second is safe, and the first will force you to endure something harmful, so it happens in the acquisition of benefits. For he who, having the opportunity to enrich himself by fair means, resorts to extortion, is subject to shame and inherits danger. And if someone says: “Who doesn’t want to get rich?” - then I’ll ask: “Who would want to die after receiving a profit?” To desire to acquire something that leads to danger does not mean seeking profit, but dishonor and disaster, because some benefits have a vile pretext, while others are associated with dangerous extortion. Therefore, the bad acquisition of benefits, whether in relation to the present or in relation to the future, recognizing the most serious damage, let them avoid untruth with all their might. 385. Herimon, Zosima, Maron. That the soul is immortal Adhering to that thought, the best ones, as if souls fade away with their bodies, do not sin fearlessly, as if you do not expect punishment for yourself, but retreat from this thought, having learned from the Judge the truth that souls are immortal and will be punished. For it is said: do not be afraid of those who kill the body but cannot kill the soul - this is the most indisputable evidence of the immortality of the soul! - Fear, then, rather than the mighty One, he will destroy both soul and body in Gehenna (Matthew 10:28). This is the most untrue proof of both resurrection and torment! For the definition of the Creator must be recognized as stronger than any proof. And that in the Old Testament, skillful and famous people knew about immortality - listen to how the three youths speak about this in the oven: Bless the souls and souls of the righteous, the Lord (Dan. 3:86). Of course, those worthy of trust are those who were not afraid of the tormentor, but proved their piety and put the fire to shame. And he who saw Seraphim, crying out: who will tell you that the fire is burning? (Is.33:14), - what else does he preach if not Gehenna and the immortality of souls, and the call to life of bodies? Therefore, do not consider the words spoken to you in Scripture as fables, but come to your senses, for this is possible while we are here. God does not want death for the sinner, but rather for him to turn from his evil way and live a glorious life (Ezek. 18:32). For if we go before His face in confession (Ps. 94:2), that is, if before the appointed time we are justified in this by works, then we will receive mercy at the Judgment. For, as I said, the definition of the Creator must be recognized as stronger than any proof. 386. To Presbyter Agafnus. How should we understand what was said to Abraham: I will multiply and multiply (Gen. 22:17)? God promised Abraham to equate his seed with the stars of heaven and the sand of the sea, indicating that some of his descendants would shine, such as were the Prophets and righteous people, the Apostles, and through them those who believed and distinguished themselves by deeds, to whom the Savior said: let your light shine before men (Matthew 5:16), and the Apostle said: in them it appears, like lights in the world ( Phil.2:15), while others will turn out to be creeping on the earth and attached to earthly things. And such, as unstable and carried by every wind, will be humiliated and counted as sea and barren sand. If recent friends quarrel with the hope of reconciling, then this is not yet a great evil, but if with the thought of remaining irreconcilable forever, then this is already a greater evil. However, no matter what disposition they may be towards each other, you try to bring them to peace as soon as possible, so that otherwise time does not make this more difficult. 388. To him. About what is written in the law: Thou shalt not have mercy on the poor in judgment (Ex. 23:3). Whoever uses poverty for evil and loves to start litigation, not only does not have the right to use mercy, but even deserves hatred. He must beg, observing silence, but he composes complaints. Therefore, the Source of Truth, not deigning that such a person should be pardoned, hereby forbids him to lie. If, having ceased to behave as befits a petitioner, he dares to turn into one who has started a lawsuit, then may justice prevail among the one who pronounces the verdict on him. The one against whom a complaint is brought, having gained the upper hand, is free, after his victory, to show mercy to the vanquished, and whoever is given the power to pronounce a sentence does not have the right to act to the detriment of justice. If Zosima’s depravity is unbearable and when considered in itself, as you wrote, it turns out to be even more unbearable in comparison with others, and what seems most unbearable about it is that he does not even know about his illness, then why do you bother us, as if we are able to cure an incurable disease? This can only be done by God alone, who overcomes both passions and every vice. 390. Petru. About the freedom with which Paul spoke in public assemblies I am extremely amazed at the courage of the illustrious Paul, with which, even while on trial, he spoke to the people and, giving an account, taught. For it is common for a teacher to speak with authority, and for a defendant to balance his words with the circumstances. But he behaved contrary to this, because he had within himself the Giver and Distributor of wisdom. 391. To the mayor Archon Don’t you know, it’s clear that the same utterance, the same name, the same word, pronounced not with the same tension in the voice, sometimes turns out to be the fruit of cold prudence, and sometimes of anger. Your friend, in order to silence those who reproached him for the cowardice he showed before you, went there, and went with the intention of not only surpassing himself in his current favor, but also quenching his former hostility. So accept him with open arms. 393. Grammar to Agathdemon If to others who flatter you this answer may seem to be the fruit of prudence rather than anger, then to me it seems more the fruit of arrogance and recklessness. Therefore, I advise you to first precede anger with prudence, and then speak and write. For if you allow anger to go ahead of reason, then you will turn everything upside down. The fact that blessed Timothy actually surpassed the rumors that were circulating about him and, when they recognized him personally, turned out to be better than they knew him by ear, is known to everyone who was honored with pleasant communication with him. And that I would like to be able to say about him as much as I want, I think no one will doubt this. But since it is easier to wish, and it is much more difficult to fulfill everything that is convenient to wish, I will remain silent. And from what you know exactly, do not refuse to give him a word of praise. When the lawless Jews, for their arrogant rebellion against the Lord, were deprived of the help of Angels, then they were betrayed to the Roman army and were taken captive in such great numbers that those who saw the captives did not believe that any of the Jews had died, and such a multitude fell that everyone wondered whether any of them had been taken captive. For when their fury was aroused against slaves like them, then they somewhat retained chastity, and when they rebelled against the Master, then, falling into a sin that surpassed any excuse, they were given over to final destruction. Some became victims of fire and sword, others - of hunger, while others who remained were allowed to save their lives so that they would mourn the disasters of war and, like captives punished with lashes, walking around the sunflower, they would see everywhere the flourishing celebration of the Crucified One. Just as a king who recognizes the power of laws over himself is an animated law, so a priest in whom statutes reign is a silent rule. Sincere and ardent lovers of chastity, in their purity, and about others, although they are not such, often pronounce good judgments and do not recognize anyone as dissolute. Likewise, those who are inflamed to the point of fury by lewdness - one of whom, they say, you are - because of your lust, they proclaim those who are not such at all to be the same. Because both of them, judging by themselves, pronounce judgment on others. And the time of celebration, as if speaking for itself, was decorated with the goodness of nature. Not to mention the spring of souls that blossomed after a sinful winter, the spring of bodies also excites our surprise. For, directly following the winter inconvenience, it anticipates the summer inconvenience and thereby shows that those freed from the sinful winter, if they do not retain a spring and orderly state, will be consigned to the fire of Judgment. Just as spring, due to some necessity, is followed by summer, so long-suffering will certainly be followed by Judgment. If you, best one, want to increase your successes, then do not think highly of yourself, and then they will become great. Do not consider yourself to have already done everything, and then you will have more glory. For if a sinner, considering himself to be what he really is, becomes righteous, like a publican, then the righteous, recognizing himself as a sinner, will not he become even more righteous and worthy? If benevolence brought a crown to a sinner (for he spoke not out of humility, but the very truth about himself), then will not humility weave countless crowns for the righteous? Many people (it is unfair to blame everyone) do bad things without learning, and even if they are learned, they do not understand good things. But what threatens them with punishment, they do not stop doing of their own free will, and what the crowns prepare, even if they are forced, they do not fulfill. And they do one thing without often having examples, and even if they see another, they not only do not imitate it, but also reject it. Why I’m writing this, you don’t know, maybe because I myself ridiculed the behavior of Zosima and Maron. The wise presbyter Eustathius, who, out of Divine hatred of wickedness, was burdened, as you know, by his similarity with the vile Eustathius, and intended to change his name, left us. It is not permissible to say that he died, perhaps, because the dormition of lovers of virtue, one of whom he was, is the end of sorrows and the beginning of blessings. For the end of exploits is the beginning of crowns. My soul, friend, has some tendency to believe in the greatest successes and not believe in great sins. Therefore, I praise those who retell the first, and if I can, I stop the lips of those who retell the second, and if I am unable to do this, I restrain them by assuming a gloomy appearance. Therefore, if I stopped the mouth of your enemy, who was speaking something disgusting against you, then give thanks for this not to me, but to God, who gave me such will, and try to expose the enemy with your deeds. In this case, I will remain grateful to you, if I am not convicted by you, but it turns out that I stood for the truth. 403. To Deacon Lampetius. About God's coming Know, innate form of wisdom, that the kindly victorious King of heaven, who came to earth to save people as a certain barbarian, having subjugated all sinful things to Himself, after the victory had mercy on them as His property. He who not only protects the offended, but takes care that no one is offended, is rightly called not only an active leader, but also a wise legislator, as one who does one thing with superior power, and another with spiritual prudence. He who does not violate justice, either out of mercy, or out of hostility, or because of the expectation of gifts, is the most excellent rule of justice and an incorruptible judge in controversial matters. 406. To Presbyter Jerak. Give wisdom to the wise, and understanding to those who understand (Dan. 2:21) What Daniel said: give wisdom to the wise, and understanding to those who understand, he said most of all about himself, because God revealed to him not only the dream, which the one who saw it did not know, but also the reason why this vision was shown to him, and the correspondence between the one and the other. And the reason was the king’s thoughts. He was probably proud of his victories, having proved himself valiant in wars not only against other nations, but also against the Jews, who were magnified by the many and great benefits of God to them in Egypt, in the desert and in Palestine. Having seen many kingdoms extinguished, for the kingdom of Assyria had also ended, he thought, as one might assume, about whether there would be some kind of revolution with him. In accordance with such reflections, he had a vision. And the Prophet first recounted these reflections to him, so that by learning the secret would become reliable and the interpretation would be believed more quickly. So the king accepted what was said. For from what the Prophet says about what happened in his thoughts, he not only concluded about the truth of the prophetic words, but even, perhaps, renewed in his mind what he saw and, with the accuracy of the description, brought it into memory. And that's enough about this. And if Daniel said this about others, then, as I think, he calls those who have acquired the fear of God wise, because the fear of the Lord is the beginning of wisdom (Prov. 1:7), and those who lead understanding are those trained in the law. For if they retreat from the deception of idols and follow the heavenly broadcasts, then they will receive knowledge of the mysteries. God gives wisdom to the wise, that is, He gives Divine grace to those who fear Him, and intelligence to those who fear Him, that is, knowledge of the unseen, He gives understanding to those who flow intelligently to Him who is able to reveal something of that kind. Or again: he gives wisdom to those who behave wisely, and gives reason to those who form their minds so that they attract grace and do not think that it is bestowed by lot. For as preparations are made, grace will also descend. Or again: since many of the pagan sages and intelligent people, having begun the Divine preaching, were supposed to reap true wisdom and, in the true sense, understanding, then Daniel prophesied about this. It was not only the wonderful power of the sermon that attracted people, but also the life of the preachers, which was in agreement with the sermon. For who will believe people who say one thing and do another? If even now many, having become firmly established in the faith, seeing the life of their mentors, not only wavered, but were also uprooted, who would believe in the beginning, seeing a life that does not agree with what is said, and, moreover, when they are told to leave their fatherly gods and fatherly morals, to hate wealth, fun, pleasures, but to love non-covetousness, fasting, chastity and be prepared for daily deaths? Nothing, my fellow man, is stronger and more autocratic than virtue. She, making the essence of events clear, does not allow them to disgrace her, but, imposing every curb of decency, directs and leads to whatever she pleases. If under Eusebius’s lawlessness, as you wrote, the authorities rightly called it lawlessness, punishment precedes accusation and torment precedes reproof, then do not be surprised at this, because he, as a pet of unreason and alien to all truth, is not lazy to violate justice. But this is not how it should be, but, on the contrary, the trial must be combined with the accusation, the conviction must be followed by proof of guilt, and then the final verdict must be pronounced, determining the nature of the fall and the measure of punishment. 410. To him. How should we understand what is written in Ecclesiastes: “Thou shalt not be truthful” (Eccl. 7:17)? Since you wanted to know why it was said: “Don’t be truthful”, I say that, in my opinion, there is a double interpretation here. Or: do not be strictly truthful, but exceed justice with goodness. For the just thing is not to be offended, but the wise thing is to endure it patiently when you are offended. Or: follow the middle path of virtue, because excesses and shortcomings, leading away from the straight path, end in vices. And the fact that this is exactly what the advice of the Wise One means is guaranteed by the following words. For it is said: do not become too wise, lest you become astonished. One of the seven glorified sages, either having stolen this thought, as I believe, or having converged in thoughts with the Wise One (theft is the taking away of someone else’s, and convergence in thoughts is a similarity not subject to this reproach), asserted: “Measure is best.” And the other, expressing the same thing differently, said: “Nothing too much.” It should be known that this is valid not only in relation to virtues, but also in relation to piety, because piety, being the middle ground between wickedness and superstition, prohibits both. Since you wanted to know why virtues constitute a mean, then let it be known to you that prudence is the mean between simplicity and cunning, generosity between extravagance and stinginess, magnanimity between arrogance and baseness, courage between insolence and timidity. Therefore, one must avoid extremes and stick to the middle. 412. To Presbyter Martinian Seek not wealth, the best. It is the father of pride, the parent of contempt, the giver of voluptuousness, the culprit of every vice, and steals from a person his commitment to God. But seek virtue, which rids you of all that is bad. If she requires sweat and labor, then do not avoid her for this, but especially love her, reasoning that in everything else that is acquired through sweat and labor, even something small, is coveted, but something that comes by itself, even something great, is disdained. Since the advice had no power, and your madness turned out to be beyond correction from your vice, we again turn to prayers. May God grant you to leave your madness and come to a chaste mind! Lovers of virtue, captivated by wisdom and being insatiable in their lust, do not cease to ignite this Divine fire in themselves and consider this one thing for themselves to do, while everything else is a share. What seems great to others seems small to them; over what others argue with each other, they laugh; What people look at with respect, they trample on, and they lust after only the most peaceful things. Therefore, it will be right for you, who have decided to devote yourself to such a host, to keep a vigilant eye on your soul. I am extremely surprised why those who previously learned the Word of God offered their own property for the common benefit, and now some of the teachers in the word (I have no right to blame everyone) dare to appropriate the common property for themselves. And because of this incongruity, those who are accustomed to bringing gifts begin to grow cold. For the treasures of the church increase from the complacency of the flock, and such teachers do not allow this to happen. If the priests and those for whom they serve as priests are busy with the same thing, who will appease God? Therefore, it is necessary that the treasures of the poor be left to the stewardship of the flock, and that the priests engage in one sacred act and can seek God’s favor both for themselves and for the flock. And if the laity, seeing that those who have received the sacred object of the priesthood take care of everything worldly, reject reverence and imitate them, we should not so much reproach such laity as these traders, resellers who deal in all sorts of unrighteous ways. For if they correct their behavior, then there is hope that the laity will follow them. 417. Scholastic Strategy Although, relying on the Law of Moses, you decided to take revenge, know that by taking excessive revenge, you can offend. For when someone imposes punishments that exceed previous offenses, he begins the fight again. Therefore, it is better not to take revenge, but to philosophize. And it is incredible that someone who does not know how to philosophize would take revenge in moderation. And immoderation puts the one who takes revenge on a par with the one who begins the offense. And that's enough about this. Let it be known to you, O wise one, that the lawgiver Moses, preventing the uncontrollable impetuosity of the Jews, permitted rather than legalized vengeance, so that they would not do evil out of fear of suffering for it. Those who try in everything to follow those who benefited them at the beginning, even if they demanded something unjust from them, it seems to me, they sin, although, it would seem, by participating in an unjust deed, they are protected from reproach by another just deed - by rewarding those who have done good to them. But for the good done, one must do good, rewarding in the good, and not assisting in the bad. For the latter is no longer a reward, but an insult. 419. To Presbyter Macarius. To the words: sing a new song to the Lord (Ps. 96:1) When the destructive demons with their leader the devil did not allow people to remain in their rank, but, indulging in all untruth and predation, not knowing satiety in mocking people, brought them to the last degree of suffering, then, then it was the King of all, the Father’s Word, who hated the arbitrariness of some and took pity on the misfortunes of others, taking on human nature, and entered into the struggle. And some victorious monuments had already been erected, others were being erected, and others were hoped to be erected. And the barbaric horde of demons with their leader began to mourn their misfortunes, and human nature entered into freedom. That is why the Songsinger commanded those freed to sing a new song. For with prophetic eyes he foresaw the future. With compassion and meekness, O wise one, try to alleviate the misfortunes of those who have fallen into temptation, with a gentle word intensely bringing them into complacency and plucking out the root of despondency. For if they learn from you that temptations, although they were sent to them rightly, will lead to the alleviation of their falls, although they were allowed on those who have done nothing wrong, but will bring them crowns, they will not only not give room for despondency, but will also be filled with joy. That the blessed presbyter Eustathius fought with all his might against the desire for vile offerings, and allowed himself to see an inclination towards what is characteristic of honesty - this is not unknown to your prudence. And that, after his resettlement in the upper assembly, servile people (like the reprehensible Deacon Eustathius, with whose namesake, as you know, the blessed one was very upset) rejoiced at his death, while lovers of virtue were saddened, deprived of being with him - find out from me. 422. Iron. About the change that happened to Nebuchadnezzar, and about his restoration to his previous position When it became noticeable in the king of Babylon that he was thinking, speaking, and acting inconsistently with human nature, then he was deprived of communication with people and honor, and ate and lived with animals. And when he acquired the proper concept of God, then he himself regained his glory. For the end of his calamity was the knowledge of the Most Perfect. 423. Martinian, Zosima, Maron, Eustathius No one finds it convenient to say who began to offend whom and who was the first to act unlawfully with whom; so, to spite yourself, you are equal in vice. Therefore, just as it is not easy to find out who started and who followed him, so putting an end to your madness is considered not an easy task, but a very difficult one. For each one tries to surpass the other in guile, not remaining ignorant (in which case he would perhaps deserve an apology), but knowing well that he is prompted to this by irresistible enmity. 424. To Presbyter Ischirion. In response to what the Lord said to the Samaritan woman: we bow down to Him (John 4:22) It would be proper not to give an answer at all to those who believed Eunomius, this man who, considering himself strong in words, dared to say that the Son belongs to the number of worshipers. He could not understand, or, as I think, he did not want to say, out of prejudice and ambition, what is true and what both the wise and the foolish understand, namely, that the Lord, applying to the concept of the Samaritan woman, who spoke to Him as to a Jew, and preferred her own to that of the Jews, gave her the following answer: we bow down, we worship Him. For it is obvious that He is among the venerable. However, in order not to give yourself the idea that we are giving them a reason to accuse us of contempt, in refutation of them say: you suffer from extreme foolishness, having believed a man who dared to teach that the Father is incomparable, and who rejected the God-wise Paul, who said: you cannot be equal with God through admiration (Phil. 2:6). For the word: greater (John 14:28), which you bring to belittle the Son, was said because comparison is possible, and not in order to show incomparable superiority. If, as you say, the Son came from non-existents, then, according to you, the Father is not painful. For what is the comparison between the things that always exist and those that come from non-existence? Let us assume that even if you confess that He did not temporarily and dispassionately come from the Father’s Person, you will not be able to comprehend the exact meaning in which it is said: My sick Father is not Me (John 14:28). For the Apostles, who were dying of fear, as if they were preparing to perish immediately, were told this not as a teaching, but only as a consolation, to encourage them, that He was coming to the One who, in their opinion, was in pain. A clear proof of this is that this was not said at another time, but on that very night on which Christ was betrayed and on which He clothed His words with such humility that He even said: Or do you think that I cannot pray to My Father and present to Me a greater than twelve legion of Angels (Matthew 26:53)? For what was the value of such a number, when under Hezekiah one slew one hundred and eighty-five thousand men, and crushed the Persian force? But, as stated above, the Lord said this in accordance with their fear and their assumption. Therefore, if you do not comprehend this true meaning, but decide to lag behind the wickedness of the Anomeans, then you can say the same thing that someone said in a conversation with them: “The Father is sick as a Parent and equal, since He is God and consubstantial.” If the godly Paul legitimized the spiritual (obviously, sayings and naming) to judge spiritually (1 Cor. 2:13), then we should also test the Divine Scriptures, following this rule. And therefore, first of all, we must take into account why it is said: it cannot (John 5:19), and then begin to resolve the issue. So, listen first to Moses the lawgiver. For it is fair to base the concept on the Old Testament and crown it with the New. What does he tell the people? You will not be able to eat the Passover in any of your cities, but only in the place that the Lord your God chooses (Deut. 16:5.6). He used the phrase: you can’t, instead of “it’s not allowed, the right is not given, it’s not allowed, it’s not allowed to you.” And that they could celebrate Easter in other cities is self-evident, because even now they do it, although it is illegal. So, what do you mean you can’t? - You are not allowed, do not make sacrifices, do not commit. And what is said in this sense, listen to the Apostles, who follow the legislator and say: we cannot, even though we have heard and seen, not speak (Acts 4:20). So what? Couldn't they really be silent? No doubt they could. Therefore, what did they want to say? It is impossible, it is indecent to keep silent what we are obliged to preach loudly and clearly. And the Jews (and the testimony of enemies, of course, is worth respect) said: for the deliberate sign came true, and we cannot deny (Acts 4:16), with the saying: we cannot, meaning: we have no right. And the Apostle speaks of God and the Father: in them it is not possible to lie to God (Heb. 6:18), not blaming the almighty Power for any weakness, but depicting the greatest power, namely, that the Father of Truth is not accessible to lies. And in another place, reinforcing the same thought, he said: although we do not believe, He remains faithful: for He cannot deny Himself (2 Tim. 2:13). For this too is proof not of weakness, but of an all-surpassing power, with which the renunciation of the Divine nature from Itself is incompatible. If it is necessary to bring evidence of the Savior Himself, whose saying the heretics try to interpret maliciously, then listen to what He says: sons cannot fast until the bridegroom is with them (Mark 2:19), that is, this is not permissible, not decent, not becoming for them, not allowed, not recognized as appropriate. And since this is said in this sense, the saving goal is visible. And this: the Son cannot do anything about Himself (John 5:19) - it is not His weakness that expresses, but His greatest strength, namely, the fact that it is impossible to allow the Son to do anything contrary to the Father. Since the Jews suspected Him of being an opponent of God and appropriating the glory of others, He said this, as if saying: “Do not think that I am doing anything against the will of the Father, this is impossible. It is not my nature to do anything contrary to His intention. There is no reason why I should resist the Father.” And what he means by this is clear from what we said above, and it is also clear from the great humility with which He expressed himself. For what did he say? The Son cannot do anything about Himself. If he had said: “He does some things about Himself, and others not about Himself,” then perhaps it would not be absurd to understand that he said this out of weakness. If he said that he cannot do anything, then this very thing compels even those who would not like to understand anything sublime and noble to turn to a concept that is divine and worthy of that Divine Essence. He forces us to say to ourselves: He does nothing for Himself, but He did the greatest thing - that which is the main thing of all good, about which the patriarchs were sick, about which the Prophets predicted, about which the heavenly hosts were amazed. And the chosen vessel, the treasury of the Divine mysteries, the master of the sermon, cries out, saying: He who is in the form of God was not equal to God by admiration, but has made Himself less than the form of a servant (Phil. 2:6.7). He does nothing for Himself, yet He Himself clearly cries: and the Son wills what He wills, He will live (John 5:21). He does nothing about Himself, but nevertheless praised the centurion, who testified to His autocratic power and authority, confirming his opinion, so that what was said would be recognized not only by the decision of the centurion, but also by the determination of the Savior Himself. And to the leper, who loudly confessed that He could create, and in clear words asked only that He would: if you want, you can cleanse me, by clearly attributing perfect power to Him, the Lord responded, confirming his opinion with His decision: I want, be cleansed (Matthew 8: 2.3). He does nothing for Himself, yet He said to the Canaanite woman: Be thee as thou wilt (Matthew 15:28), rebuked the wind and the sea, opened the eyes of the blind, restored strength to the paralytic, raised up Lazarus. But if we attempted to present everything that proclaims the power of the Son, then, although we would want to finish, we would perhaps not be able to. Therefore, leaving this aside, we will draw a conclusion, judging by ourselves. He does nothing about Himself, yet we, who are more insignificant than anything can be, do a lot on our own: we avoid vice and follow in the footsteps of virtue. And if we did not do this on our own, then it would be unfair for us to endure punishment by sinning and receive crowns by being successful. You see that humility, abundantly expressed in the saying, convinces even the unappreciative to accept the height of what is said with pious understanding. And if you delve into the distinction itself, you will find that it is expressed exactly as we have interpreted it. For it is not said: the Son cannot do anything about himself if he does not receive power from the Father (this is how someone who really cannot create should distinguish himself if what was said expressed his weakness), but what does he say? If not the hedgehog sees the Father who creates. Do you see how he proclaims equality, equal powers and consubstantiality? 426. To the city governor Herod Those performing at a spectacle make the best, greatest effort not to make many people wise with their jokes, as you claimed, deceiving themselves and those listening, but to make many sin, because in the depravity of the spectators they find their prosperity. And if the audience became the best, their art would perish. Therefore, they will not dare and will not think about correcting those who fall, and they cannot, because their hypocrisy only serves to harm. An excellent doctor, arming himself with art to help a nature exhausted by illness, when various types of diseases besiege the body, begins with the treatment of what requires haste (for he who neglects the opportunity to save is clearly guilty of death), and leaves what allows for slowdown and delay for a later time, so that, having recognized himself as having conquered the latter, he will not be quietly defeated by the first, turning a seemingly won victory into defeat. So you, having combined the knowledge of healing souls with prudence, see what requires haste, because after healing this there will be hope of healing the rest. Bodily pleasures are seductive and powerful in order to enchant, deprive the mind of dominion and turn everything upside down. But if the irritable force helps reason and obeys it, like a bodyguard to a king, then they will be easily overcome. As soon as righteous anger is stirred up against them, they will not withstand the threat, will turn to flight in powerlessness, yielding victory to reason, which must win. This is the meaning of what the Songsinger commanded and what you wanted to know: be angry and do not sin (Ps. 4:5). 429. To the scholastic Nemissianus I consider the Greeks and Jews, and all those who compete with them, to be wicked and foolish people, because they claim that the Prophets said nothing about the Savior. Likewise, I do not consider those who attempt to attribute the entire Old Testament to Him as free from guilt, because they, too, in some way assist their opponents in their dispute with them. For, since they are accused of strainedly applying to the Savior what was not said about Him, they thereby arouse suspicion regarding what is truly and directly said about Him. One must not do this, but just as what is clearly said about the Savior must be attributed to Him, so what is said about other subjects must be applied to what is said about. This is the rule of truth and proof. Those who present as evidence something that does not belong to the case take away the force of what is directly related to it. A man worthy of respect, upright in morals, glorious in life (I will keep silent about the fact that he is adorned with a high rank, for this is a shadow and a dream), having met with me, he told me that he approached the venerable altar with the intention of communion of the Divine Mysteries, but when he saw you standing before him, a man of advanced age, a presbyter in rank, but still young in his lust and surpassing all those known chaotic life, retreated back, considering it obscene to accept the Sacred Mysteries from an unclean hand. I won’t say how mentally shocked I was when I heard this, but I will say how much I reproached him. “No harm, wise one,” I said, “does not suffer the recipient, even if the teacher seems unworthy. The Most Pure Mysteries do not accept defilement if the priest and all people exceed depravity. And if you don’t believe it, then imagine a raven, an unclean, child-hating animal, and it was he who fed the heavenly celestial Elijah.” I said a lot of other things, but I refused to write it for two reasons: so as not to give the letter unnecessary length and so as not to seem as if I was exposing your vices too much. Therefore, just as I reproached him, I also advise you to either correct yourself or leave the service of the venerable altar, so as not to drive away those who want to approach it with your actions. 431. Pavel. According to the words of Scripture: man shall not live on bread alone (Deut. 8:3) The Jews, for forty years eating manna - food, according to human reasoning, insufficient to strengthen the body - remained in the same vigor and strength, and perhaps they had greater strength, because it was not food, but the Divine charter that supported both souls and bodies. Therefore, the lawgiver said what you want to know: man will not live on bread alone, but on every word that proceeds from the mouth of the Lord. And Christ, reflecting the devil’s trick, opposed the same thing to him, and thereby overcame the power of the tempter. 432. Feone. About the Arians and Eunomians Heretics do not notice that they are caught by what they themselves are preparing, and by what they think of winning, they are decisively defeated. If the Son is a creature, then the word of pain (John 14:28) does not support their opinion. For that which is compared is called great, and not that which has incomparable superiority. Therefore, what is the comparison between the creature and the Creator? Let the wise men answer this. An important thing is an intelligent listener, who not only interrupts the flow of words with expressions of surprise, but also reflects [on] what is difficult to understand at first glance and can even bring something of his own. And that this is important is clear from the fact that God, threatening Jerusalem to take away other great and superior benefits, along with them also placed an intelligent listener (Is. 3:3), which he would not have said if it had not amounted to anything great. That is why the Inflower said: the ear of the hearer is a wise desire (Sir. 5:29), for it does not cause the wise man much labor and sweat, but requires from him only a reason and seeds, but for cultivation, understanding in the listener is sufficient. Let it be known to you, church of purity, that you are glorified throughout the city. And with the speed of completing the deed you made it even more wondrous. Although it is great in itself, its speed showed it to be great, or better yet, greatest, adorning the mercy and making it most pleasant. Therefore, shine with successes like this, it becomes you. 435. To the Sophist Arpocra. About the power of Divine preaching If the natural mind in a person is preferred to the knowledge of literacy, then is it surprising that the Apostles, being unlearned and unlearned, but filled with Divine wisdom, defeated dialecticians and rhetoricians? For if the reader may not know how to interpret what he read, and it is not impossible for someone who does not know the outline of the letters to know the meaning of what is written, then it often happens that the reader does not know the meaning, but the listener, having a sharper mind and being distinguished by his understanding, knows this meaning, without even knowing the outline of the letters. For those who are unable to understand what is contained in writing due to ignorance of the letters, they often clearly understand what others are reading. Therefore, if the natural mind takes precedence over learning, then how can Divine wisdom not prevail over verbal art? 436. To Bishop Lampetius. About the church in Athens (Acts 17:23) Since every word, recognized even by opponents, is irrefutable and indisputable, then we must speak with each people, starting with what is usual for them. This is what St. did. Paul, this treasure keeper of the thoughts of Christ, began his conversation with the Jews from the Scriptures, and with the Athenians - from the church. That’s why he said: I was lawless as I am lawless (1 Cor. 9:21). For, as if he had not heard the law, he offered an admonition, starting from the church, not because he recognized the church as more worthy of trust than the Scriptures, but because he conquered those who did not believe the Scriptures with their own teachings. An old proverb and custom, recognized as good by the courts of all people, command not to attack those who have fallen and not to beat those lying down, but to respect them as humble petitioners and give a helping hand to prisoners. I hear that even animals, in whom there is some pride, take revenge on the one who resists and show mercy to the one who yields. Therefore, if both people and animals have limits of enmity and war, which should not be transgressed, then do not be angry with the vanquished and do not attack those lying down on the ground as opponents. If, fearing that someone who was offended by you would be the first to file a complaint against you in court, you came up with an idea, ahead of him, to cover up your guilt and take away the reason for reproaches against you, then, truly, this is a wise (not to say just malicious) remedy. But if you did this in the hope of actually winning the case, then you did not act wisely. For it is impossible to get rid of condemnation for something of which one has already been convicted according to the untrue testimony of those who wrote the complaint. Know, venerable one, that this one, who considers himself one of my friends, without saying or reporting anything, because he knew that I would not tolerate and would not allow a long-term friendship to be violated, did what he did. Why is he excluded from our friendship? 440. Grammar of Hermias. In the words: the verb is to be wise and foolish (Rom. 1:22) You do not know that, as one might assume, the poets of those who cannot be distinguished by the advantages of a noble family exalted incredible fables about them. The feat of virginity is great, glorious, divine - it is a struggle against the innate voluptuousness of the body - it even makes it easier to work in other feats. Virginity will easily overcome covetousness, having no concern for bodily decoration, husband and children, for which the acquisition of money seems necessary to the unchaste. It will not have the need to indulge in crying, because it has not grown branches, along with which worries and tears grow. For children, while they are alive, are forced to take care of them, and when they die, they are forced to cry. Virginity does not know illness and mental anxieties, without being enslaved to the arrogance of her husband, without enduring the pangs of birth, close to death. Is anyone more glorified? - It doesn't envy. Is it loved by anyone? - Not exalted. He does not take revenge on the one who turns away from him, he does not flatter the one who hates him, and he does not turn away from the one who insults him. The deliverance from all these incurable evils is this struggle with the innate desire, possessing which, a person has everything said above under his control. Therefore, he who studied exactly the nature of human affairs wrote about those who endure all troubles, just so as not to give in to the fury of lust: they will have sorrow of the flesh, but you will have mercy (1 Cor. 7:28). But many, not respecting the apostolic council, as if not proven by the deed itself, but in reality defending voluptuousness, say that those who love marriage have no sorrow, but enjoy joys and pleasure. Many, having used the gift of speech to help and thinking about themselves that they are more courageous than those glorified for their virgin life, express in an unworthy manner that virginity is a sign of cowardice. For, according to them, those who have devoted themselves to a pious celibate life have blocked the path to the possibility of procreation and, remaining not involved in marriage and, in the absence of needs, cheerfully confronting the vicissitudes of human affairs, act in the same way as if someone, being incorporeal, began to boast that he was invulnerable. So, they say, they too, fearing an unexpected encounter with troubles, did not respect the law of childbearing, protecting themselves from vicissitudes by being childless and thereby acquiring invincibility. “And we,” the opponents of virginity say about themselves, “having surrendered ourselves to the unexpected impulses of vicissitude and going out to battle with it, we stand not outside the battle formation, not in the ranks of the lightly armed, but by exposing our lives to clouds of arrows and allowing them to freely hit us wherever they please, we protect ourselves against vicissitude by the fact that we remain as if not struck, and being vulnerable, and being struck, as if having received a blow from an arrow.” without a point. And when experiencing difficulties, affirming the opinion that virtue is not subject to vicissitudes, we present the most accurate proof of this.” So, collecting something similar to this, they argue against virginity and, although they are ashamed that they do not have such feats, they nevertheless think to present a plausible justification. But in fact, when distributing rewards, they learn what an obstacle to salvation the husband serves to the wife, and the husband – the wife and worries about his wife and children. And even now they are exposed, plunged into the depths of evil by the very thing in which some expected to taste joy and peace, and for which others hoped to be rewarded with great crowns. For how are they not subject to passions? What lows do fisheries not fall into? Which ones do not suffer displeasure without even feeling them? Which blessing does not pass them by? What is worthy of praise that remains with them? And I say this not reproaching those who loved an honest marriage (let that not happen!), but exposing to ridicule those who dare to prefer marriage to virginity with an unbridled and fickle tongue. For as far as heaven is from earth, and the soul is different from the body, so much is the difference between virginity and marriage. Virginity stands in the front row of the regiment, adorns the brow of the squad and erects brilliant victory monuments. And marriage, occupying the middle and being given as a support to the weakest, although it can save those who preserve it, it will not elevate them to the heights of virginity. Therefore, the spiritual law forbade the one entering into marriage and planting grapes to go out into battle with the spirits of evil (Deut. 20:6.7). Therefore, those bound by such bonds should not plan to enter into competition with those allowed from them (which is impossible). And for the rest of their lives, those who have given themselves over to the troubles of life and the adornment of the body, let them not think of receiving rewards equal to those who have dedicated themselves to the Lord and care for the Lord, but, keeping themselves in the proper rank, let them not arm their tongues against those who have reached heavenly heights. Marriage is not a bad thing (let that not be so!). On the contrary, a legal and proper marriage is a good deed. But the bad things that marriage entails are enough to weaken the pleasure that marriage brings. However, if he did not lead anything like that, then it would be unfair to compare him with virginity. I must also say what, no matter how much I rush, virginity does not allow me to escape, namely, that it curbs other passions, and marriage itself is caught up in other passions. For who, in order to provide food for his children, does not do all sorts of inappropriate things, and does not plunge into danger and into the sea, and into prey for wild beasts? So, they want to be called courageous and victorious! And who will tolerate this? What time will be enough for them to heal these ulcers? Who would not regret those wounded by so many arrows? Such a multitude of disasters surrounds them that it is impossible to imagine them with the mind or express them in words. Therefore, let them put an end to such speeches and do not arm their tongues against virginity, but let them honor him as a queen, let them submit to him, so as to have in him both a protector and an intercessor. If we use heavenly images, we can liken the sun to lovers of virginity, the moon to lovers of abstinence, and to the stars those who have loved and observed an honest marriage, especially according to the judgment of the godly wise Paul, who says: one glory is the sun, another glory the moon, and another glory the stars (1 Cor. 15:41). Only about the one who is stronger and above bodily passions I will say that he lives in the proper sense. But whoever has coupled himself with them and is greatly carried away by them will not only end up in a deep abyss, but also cannot live here because of the sorrows and fears and dangers that arise from them, and the darkness of their swarm. For is death expected? Before death, he already dies of fear. Is there a threat of insult, illness, poverty or some other unexpected event? He was killed and crushed by one assumption. But the one who masters passions is not like that: he stands above fears, dangers, and all vicissitudes, not because he does not endure anything (this may be impossible), but, what is much more important and more wonderful, makes victory - because he neglects their attacks, attacks and stinging blows. Although Cherimon, this, as you wrote, henchman of Eusebius, encouraged by the community with him, furiously indulges in every vice, does not know faith, but, without fear of untruth, abuses oaths (reconciles and remains a secret enemy, enters into and breaks treaties, swears and oaths turns into a pretext for deception), yet applauding this, in my judgment, and now on himself incurs guilt in these evil deeds, and subsequently suffers most of the punishment. For a priest, the adornment of virtue is wealth, chastity is pleasure, contentment with little is joy, the success of subordinates in virtue is joy. If someone, guided by rules contrary to this, boasts in the name of the priesthood, then he is not sacred and is not worthy of the right of authority. 445. To Presbyter Martyrius. About the Arians and Eunomians If the one depicting the Divine Birth will be guided in everything by human passions (which is not permissible to say), then he has the right to hear: “If you imagine passion at birth, then to me - and at creation; for even what is created (if I consider weak human thoughts) is not created dispassionately. And if you divinely accept what is proper to the purest Essence and leave aside everything that is not characteristic of it, then you will have to imagine in your mind (if your reason is sound) that, since this is how a mortal gives birth, then the Immortal gives birth differently, just as when creating, one creates with difficulty, and another without labor.” Having imagined this mentally, the many-readed mind, becoming as if inspired by God, putting aside all earthly images, rightly called the Son the radiance of glory and the image of the Hypostasis of the Father (Heb. 1:3), pointing to one coeternity, and to others to hypostasis. Since the first in others, perhaps, would have given rise to a non-hypostatic idea, the second was the Apostle’s depiction of the creative Hypostasis of the Hypostases. You, as you can see, do not pay attention to what happens even now, and therefore you proposed a question: for what reason, when Darius the Mede appointed three officials (and Daniel was one of them) to rule over the princes he appointed, Scripture, instead of comparing Daniel only with equals, compared him with much lower ones? For superiority over those in the same rank, you said, was enough to show superiority over subordinates. Now the Scripture says: and Daniel was over the officials and princes (Dan. 6:5), that is, he turned out to be wiser and more capable of governing not only the two highest, but also those following them. The solution to the problem is the following. It was possible for the king’s court not to be sound and often to appoint people as leaders who were not entirely fit. This often happens not only in kingdoms, but also in churches, and what is surprising for those in charge of worldly affairs to sin in something like this, when this foolishness has invaded holy affairs? And it is also possible that in many respects others are superior in understanding to the highest officials. Therefore, Scripture necessarily made a comparison of the righteous not only with them, that is, with the leaders of the military hordes, who place them where necessary, either during war or peace, but also with all others, crowning him not according to the opinion of the ruler, which is often sinful, but with the truth of the deeds themselves. For St. Daniel surpassed not only those who seemed wise to the king, but those who were truly wise. Therefore, the king set him over the entire kingdom (3), as in his deeds he turned out to be better than others. But others decided to use cunning and intrigue, because envy usually takes up arms against success. Be careful that your incomparable arrogance does not ever force the Divine nature, filled with condescension, to show its power, which can betray you to final destruction here, and subject you there to the most cruel punishments. He who is above the passion for money will not agree to act illegally either with those who are proud of wealth, or with those who fight the indomitable beast - I mean poverty - because he will not offend either the first by stealing money from them, or the last by violating the truth out of self-interest. Since flattery has the power to steal the mind not only of the courageous, but also of the prudent, I rightly assert that it is stronger than fear. For many are ashamed to give in to fear, and flattery gladly yields victory, indulging in it without reasoning or research. Do not be surprised, valiant one, and do not work beyond the measure of your thoughts, if even after barring freedom for Zosima, as you wrote, not with fences and doors that others could open, but with many and important accusations, he still speaks with impudence. Just as it is the custom of those who succeed to be humble after success, so it is the custom of those who sin to be exalted after their failures. If you want to have proof of this, look at these three youths, who turned out to be conquerors of fire for righteousness: what do they say? We have sinned, we have committed lawlessness, and we have not done righteousness (Dan. 2:29). And the Jews, when there was no sin they had not committed, and no shameful word they had not spoken, said: We have kept Your commandments and Your justifications, and now we bless strangers (Mal. 3:15). Therefore, do not be embarrassed and do not say anything discordant or discordant, knowing that this is what serves as proof of his extreme mental damage. Your deed is not worthy of a copper statue shining with gold, but of a life that has no end, because the first is destroyed by time, and the last is crowned by centuries that know no end. Both a word that cannot be carried out and a deed that cannot be expressed are useless. For in word and deed (even if this were not pleasing to those who unjustifiably regard good wisdom as something worthless and trampled upon) the right and bright life of the mentors is outlined. Whoever does and teaches, he will be called great in the kingdom of heaven (Matthew 5:19). If a comparison must be made between one and the other, then it is better to do without speaking than to speak without doing. Since forcing and forcibly attracting to piety those who are free is in fact not decent and does not seem so, then, using conviction where possible, enlighten those living in darkness with your life. Those who fall and do not dare to approach the sacred Mysteries are benevolent and can soon achieve the point of not sinning. And those who sin and dare to touch the most pure Mysteries with unclean hands, one of which, as you wrote, and Zosima, are worthy of countless punishments. For, according to the false word of Pavlov, they make themselves subject to the Body and Blood of the Lord (1 Cor. 11:37). Why does the devil not approach the former with such force, knowing that, although they fall, they, conscious of this, retain respect for the Divine, and on the latter, who sin and do not realize it or, although they are aware of it, neglect it and dare to touch the sacred Mysteries, the devil, rightly considering this a sign of complete insensibility and corruption, attacks with all his might. This is what he did with the traitor. For he entered into it, not because he neglected, as you think, the Master’s Blood, but because from the cunning of Judas he concluded that his illness was already incurable. Since Judas plots to betray, but does not refuse communion, the devil carries him away. And if I had seen him maintaining reverence for the Divine Sacrament and refusing, then perhaps he would have passed him by as if he were still sober. But since he saw that he was clouded by covetousness, that there was no longer any right thought in him, but that he was losing his temper from insatiable rapture, and moreover, he dared to touch something that in such a state should not have been touched, then, recognizing his insensibility, he completely entered into him. Then, most undeceitful tester of superior virtue, the right law of justice is preserved when the accusation is followed by a trial, the trial is followed by a conviction, and the conviction is followed by a sentence that determines the punishment according to the quality of the sin. 456. Martinian, Zosima, Maron and Eustathius About you, as I know, one might think that your hearing is blocked by despair, and like those who have long condemned themselves to punishment, you are irritated by those who give you the best advice. And I pray that you will sober up from this madness, not so that I will not suffer harm if you do not sober up (unless someone says this about my grief that comes from this, for in terms of retribution I will not tolerate any damage), but because your salvation is more desirable for me than the acquisition of rewards. If anyone does not believe me, then he will expose himself to the fact that he is far from being in the mood for friendship. And if the accused resorts to shamelessness and says that not a single person has succeeded in this, then he will be convicted by both the God-loving Moses and the wise Paul, one of whom begged to blot him out of the Divine Book if the Jews were not forgiven (Ex. 32:32), and the other wanted to be excommunicated from Christ, if only they would all believe (Rom. 9:3). If he also says: Do you really equate yourself with these men, then I will answer: in some virtues, being the least of almost all people (not to say that less than these two), I zealously adhere to one thing only - I wish that, as much as depends on me, everyone will be saved. 457. Bishops Hermogenes and Lampetius You wrote that Eusebius is very strong in reprimanding others, making false accusations and making up complaints that disagree with nothing, although he himself is more guilty of what he accuses others of and what he thinks to cover up with this trick. Therefore let him know that his wisdom will turn into ignorance. And this is all he can no longer hide, and precisely: by contriving to hide, he is even more exposed. Violent and frenzied carnal passions must be tamed, made obedient and submissive, and if they do not obey, then punished as much as possible. But you, as they say, loosen the reins and let them go where they want. They want to end in death and destruction. Therefore, in order not to plunge into the abyss of evils, take care to restrain their swiftness. If the reason in your soul was damaged from birth or died from some incurable diseases, then perhaps you would have an excuse for your actions. If this did not happen to you, and you allowed incomparable negligence to take over your reason, or, better said, to kill it, then you will not receive an apology from those who see this. For, having the opportunity to immediately revive your mind by applying proper care, you not only do not try to do this, but you also do not prepare anything for this to happen someday. For you, vice is so much preferred to virtue that it is not even considered a vice. Therefore, if you want to get rid of ridicule, perk up a little so that, having learned what kind of evil you have fallen into, try to get out of it. Many victors, having acquired subjects through courage, retained them through their love of humanity. And those whom they enslaved by force remained voluntarily in their power, because courage is skillful in acquiring what is not there, and meekness is more skillful in preserving what has been acquired. But now those who are famous for the fact that they are disciples of the meek Victor and warriors of the Heavenly King, with their arrogance, force, against their will, to flee even those over whom His original squads, through meekness and not against their will, acquired power for themselves. Those who, by their own free will, have subjugated to their power, those in power now, even if they did not want to, persecute with their arbitrariness, because they treat their subordinates like robbers and robbers, and not like shepherds. “So what should we do?” - you say. Nothing else but, while practicing virtue, expect Divine judgment. He who has chosen for himself the most abstinent life, content with little, is glorious and great in soul, but spends little on life, because, being worthy of much, he spends little. And whoever prefers a pampered life and chases a sumptuous meal is low and small in soul, does not have grace-filled gifts, but his maintenance is expensive, because, being worth nothing, he spends a lot. Why is it that the former, being content with little, considers himself to be the richest, while the latter, spending a lot, stretches out his nasty hands on the property of his neighbors and considers himself to be the poorest? Therefore, which sane person would not be jealous of the first and hate the second? 462. To Presbyter Feona. About Maron I was extremely happy to learn that your opponent, although he rushed at you as if ready to defeat you with the first blow, but defeated by your philosophy, was deposed as in the Olympic wrestling. 463. Ermin, Dorotheus, Most Serene Hierak He who practices virtue has a bright crown. And whoever succeeds without recognizing himself as successful has an even brighter crown for this very disposition. For the equivalent of success is for someone who has succeeded to not recognize himself as successful. It’s better to say when there is such a disposition, and small successes are made great, and when it is not there, great successes are diminished. Therefore, whoever wants to make his successes great should not recognize them as great, and then they will be great. Virtue usually adorns both prosperity and misfortune, and learning seems to be an adornment of the first and a refuge for the second. If it is possible to have both, it is good, but if you lack either one or the other, then it is better to choose virtue. For, in my opinion, it is preferable to be, and not to appear, only valiant. Those who have enjoyed seeing you say something wonderful about you, as if you, being an image of meekness and having a face blooming with modesty, with a majestic look of your eyes, prevent those who intend to commit sin from sin, proclaiming peace of mind to those who live rightly, and fear to those who live carelessly; You extend one to the offended, and arm the other against the offenders. So, take full advantage of these wondrous successes. The Lord Jesus Christ, together with other great and wonderful names, expressing, as much as possible, the splendor of His Divine nature, deigning to be called the Word, does not hate words, and, like Wisdom, does not reject wisdom, but only expels both words and wisdom from the sacred enclosures when vice is praised and idolatry is approved. If they do nothing of the kind, He allows them, and embraces them, and makes them fellow celebrants and table mates of the sacred hosts. It is not right to call the one who defeats external barbarians victorious, but the one who tames the internal warfare of voluptuousness. For many, having defeated the former, were shamefully and pitifully captured by the latter. Your friend, remaining in the great excitement of affairs and using all means, like pilots whose art was drowned by a storm, can barely hold on with prayers. Therefore, you too pray to overcome the storm. One must be neither arrogant nor flattering, but, restraining the excesses of both of these vices, remain free, without deviating into arrogance and without falling into servility. Learn, wise and well-spoken, what, as far as you can see, you hardly know, namely: if friends or enemies happen to be in disagreement with each other, then they do not argue in the same way. Friends argue as if they are hoping to reconcile, and enemies as if they are ready to wage an irreconcilable war. I call him modest and highly sophisticated who, having succeeded in great things, does not seek glory for great deeds, but hides his advantages in silence and does not rebel against his neighbors. For by what he did great, he showed a high way of thinking, and by what he hid, he showed a modest way of thinking. And the arrogant should be contrasted with the cowardly, and not the humble. He who dreams of earthly things thinks lowly; high - the one who seeks the worldly. Why is it that sometimes humility is born from a great and lofty mind, and arrogance from a small and meager mind? One who, although he falls, admits it and renounces his previous thoughts, should be called a sin-confessor, and not a humble-wise one. This was the publican. One should be called vain if he is ready to boast even of what he does not do; fame-loving - one who is proud of what he does; proud - one who, although he does it, boasts about it, and blasphemes others; magnanimous - one who endures prosperity modestly and adversity courageously; the cowardly is the one who behaves opposite to the magnanimous. Although the word, as you wrote, gave birth to applause, nevertheless, applause gave strength to the word, becoming a support for the one who gave birth to the word. But since applause, although it often strengthens the word, spoils the character of the one who utters it, leading him to negligence, I advise you to be prudent in giving thanks to God, who has given such grace. If you want to praise (for, as you said, it is impossible not to reward the words with applause), then, praising the word as you please, do not weave endless praises for me, so as not to make me careless. Equally, it seems to me, those who, seeing great successes, leave the truth in silence, sin because they are consumed by envy - the most cruel passion, not excusable for sane people - and those who recklessly praise those who do not deserve any praise, because they acquire the ignominy of flatterers, trying to praise those who need chastity. We all know that your meekness is not contemptible, and your courage is not indomitable, because cruelty is restrained by philanthropy. But that you must also put on other virtues in order to be glorified in everything, learn this from me. This terrible robber does not just attack those sailing on this storm-filled sea, but, having first tested and recognized the spiritual inclinations, then gets down to business and plots. For why did he prompt Judas not to fornication, but to betrayal? Because from the other side I saw him brought to a safe position, but in relation to covetousness he was creeping and unsteady. Through theft from the reliquary, he hoped to easily lead him to betrayal. Therefore, inquisitively finding out the aspirations, inclinations and passions of everyone, without missing a little time, not even an hour, then he supplies passions from the outside, and looks for the weak side in what he feels the person is especially inclined to. That is why the well-skilled must make himself safe from everywhere, for often the enemy has taken possession of even a life like a city surrounded by impregnable walls, having found one weak side and proving that the fortress of other walls is useless. 476. To the monk Elisha. About the Arians and Eunomians If Saint Daniel, seeing the Angel and admiring the beauty of what he saw, fell on his face (Dan. 8:18), amazed by the extraordinary nature of the spectacle, then what excuse will those who dare to enter into mediation between the Father and the Son and try to weigh the ineffable Nature with words have? I marvel at you, sanctuary of purity, not for the sake of the priesthood, but because you have achieved it in the right way. For many approached him irreverently; those who have rightly achieved honor and who have proven themselves to the end to be not only not subject to reproach, but also worthy of surprise, should rightfully be praised by everyone. And you, being one of those, watch over everything that concerns you with countless eyes, so that such a high virtue is not damaged by anything that is somehow left without attention. 478. To Presbyter Jerak. Against the pagans - about reading, about the grace of the inspired Scriptures and about the benefits of them. Divine and heavenly verbs appear to those who do not love the beautiful as mere simple letters, but for those who love to recognize the worldly, they are flowering meadows on which pure flowers grow abundantly, watered with heavenly nectar. For just the utterance of them is enough to cause amazement. And they convince those who understand not to remain in idleness, but force all spiritual feeling to be directed towards them, so that before the present is accurately examined, they desire the next one, and, having considered this, seek what is missing, and, having seen this third, have no more to be surprised at. Because those who comprehend, immersing their thoughts inside what is written, come to such great surprise and are filled with such great grace that oblivion overcomes in them what they were surprised at before, and they can no longer contain anything earthly, even if everything that others zealously covet flows to them. 479. To Magistrian Diogenes. In response to the words of Scripture: If you see the donkey of your enemy fallen under a burden, do not pass by, but raise him up with him (Ex. 23:5) And in the Old Testament, the wise one (since only from it, leaving the New Testament, do you take subjects for conversation with us), although not explicitly and not directly, but mysteriously, the gentlest Nature legitimized us to be reconciled with the enemy, saying: if you see the donkey of your enemy fallen under a burden, do not pass by, but raise him up with him. But if you are not able to penetrate into the depth of this saying, I will try to interpret it for you and reveal the intention of the legislator, because he legitimized this, not so much with concern for the animal, but most of all for the sake of the people themselves. An enemy who comes to raise a fallen animal will no doubt enter into a conversation with the enemy and say: “You raise it there, and I’ll raise it here.” Conversation is the beginning of reconciliation and the path leading to friendship. Therefore, Divine Silence tried to achieve three wonderful goals: first, so that the animal would not die, second, so that the owner would not suffer a loss, and third, so that the enemies would be reconciled and become friends. For to whom good has been done, even if he is more insensitive than stones, he will try to reward the benefactor, and the one recognized as a benefactor, of course, will no longer be considered an enemy. Do you see how ineffable Wisdom legitimizes everything, meaning goodness and philanthropy? Although others will consider what I am about to say to be an exaggeration (because, as I know, many lack nobility and courage), I will nevertheless express my thought. And I think some will approve of it. But if no one approves, let the truth be preferred. So what am I going to say? I have to put it briefly. Having done good to everyone, to be punished as having offended everyone is more pleasant than, having offended someone, to be crowned and praised as having done good to everyone. 481. To him. To what is said in Deuteronomy about the stars: what the Lord thy God divided with all his tongue (Deut. 4:19) What does it mean, you asked, what was said about the heavenly bodies: even the Lord your God divided with all his tongue? So, listen: the Lord divided for teaching, for admonition, for knowledge, so that the Creator, Who is invisible, may be known from the majesty and beauty of creatures (Wis. 13:5). He said this because the Jews, along with creation, were given the teaching of the law, which proclaims the Creator and Artist. If others think that the stars are divided to worship them, then they clearly show off their ignorance, because the entire Holy Scripture accuses and condemns those who dare to do this. Not a small, but, as far as possible, the greatest sign of virtue, you represent, valiant one, having decided to acquire good fame rather than accumulate great wealth. Therefore, if you remain firm in this thought, you will not lack people who will praise you and tell everyone about your prudence. Those who do not approve of those who are strong in speech, without hiding, dare to endure the reproach to which their mediocrity is subject to the gift of speech. Those who approve of those who are strong in speech when they stand for the truth, and those who condemn them when they act in concert with vice, know the nobility of humanity, honored by the gift of speech, and they are also not unaware of the vileness of the evil of those who do not righteously use the gift of speech. I cannot help but believe you, but I advise you not to be tempted, but to wait for an incorruptible Judgment. Having given similar advice, I stopped another hater of wickedness, who represented the same thing as you, fluttered in the same way and said: “The Apostles, as wise by the Spirit of God, and the Church, as the Sovereign Bride, adorned her so much that nothing bad disturbs her, and there is no longer such beauty that should be given to her by law. Nowadays, some of those appointed, I don’t know why, to the teaching department dare to make innovations, and, not respecting the charter, splendidly and piously founded by the Apostles, they prefer their own, thereby recognizing the original rank as less worthy of respect. The apostles reproachfully said to the one who hoped to buy apostolic dignity with money: let your silver be with you in destruction, for you did not expect the gift of God to acquire silver. There is neither part nor lot in this word (Acts 8:20.21). And these, most of all, to such people, that is, as if they bought the priesthood at auction, and handed it over. And this is not the most difficult thing, no matter how difficult it may be, but the fact that they think about this much more highly than others about honesty and non-covetousness. And when what others say seems reproachful to them, they immediately expose their apostolic dignity: not us, they say, but the episcopal dignity they insulted. And when it is necessary to do something required by duty, on the contrary, they do not display their rank, as if, when they are honored as Apostles, it is possible for them not to act as the Apostles did.” Therefore, he was convinced by our advice and, having heard that it was most indecent to enter into the study of what others are doing, putting aside one’s own bad deeds, he left me, putting a bridle on his tongue and condemning himself to silence. So make sure and turn the test from your teachers on yourself. In the proper sense, I call a holiday one that is not tainted by any shameful admixture, but is famous for its purity and virtues. Prudence, when it completely banishes the love of money, will serve to accurately verify the truth; and if this love is allowed, then it will not refuse to trade justice and make an unjust verdict. I know that someone often gave me the following advice: “Since success in great deeds is usually accompanied by great dangers, then, Isidore, use appropriate courage in speech. Sometimes, perhaps, those who do not know how to be ashamed of their sins will be ashamed, for it is not impossible for you to succeed. And if you endure unpleasant things, then you will endure together with the Prophets, Apostles and other saints, to be numbered among whom, if not because of success, then because of suffering, you, a person who is not outstanding from the crowd, should desire.” But I answered this, saying to myself: “You say other things well, and I am ready to listen to you, but how can I speak boldly? Should I express everything frankly or dissolve frankness with condescension? I know that some were healed by a strong reprimand, while others were embittered and driven to the point where they became even worse; others laughed at both the modest advice and the bold word, and treated it as nothing. Therefore, how can a person use one medicine for so many ailments? How can he heal errors arising from opposite ailments? That’s why I said to myself the same thing that I’m telling you now: “If you were the only one who had to fail in a business, then you should not suddenly take it up. And if Moses, Elijah, and John, God-loving men, did not bring benefit to people with advice and bold words, but therefore did not do worse than what was required of them, then leniency should be added to boldness, and healing should be left to the right hand of God. For almost people know all the bad things themselves, but they don’t want to know the good things, even when they hear them from others. 488. Alypius. About the one who was entrusted with the five talents The teaching of the Divine Scriptures, the best, is what the Lord calls the giving of silver for growth, and the manifestation of this teaching in deeds is the growth of hearing. For there is no benefit from hearing when actions do not agree with the doctrine taught. And that this is true is evident from the fact that punishment will follow for the one who teaches and does it if he does not speak, and for the one who listens - if he does not do it. 489. Archontius. To the words: I am dying all the days (1 Cor. 15:31) “I die all the days,” said the Apostle, “I die by the fact that I am preparing for death. For he who prepares for something, even if he does not actually endure it, then endures it through expectation and readiness. But deeds are mostly judged by the beginnings, and not by the completion, and the crown is woven for determination, and not for the end of the deed. If, as one can conclude, it is hidden from many that those who correctly devote themselves to wisdom die to the world, killing the love of voluptuousness in themselves, do not ignore this. One type of death is more obvious, while another is more difficult. To be able to be ashamed of what one should be - this actually eliminates shame, but not to be able to - exposes one to immortal shame. If those who, by fasting, reclining on the bare ground, and other austerities, curbed the body, and thereby tamed the unreasonable dominion of passions, but once only submitted to lust, do not deserve an apology, then what excuse will those who bring themselves to lewdness, stimulating it with luxury, find for themselves? One of which, they say, are you? 492. To Deacon Cassian. To the words: in the beginning was the Word (John 1:1) The theologian and lover of God John, in the true sense the son of thunder, in a God-speaking language, because he was moved by the Holy Spirit, proclaimed that the Hypostasis, personal property, eternity and Royal dignity of God's Word were not acquired by Him, but were essential to the Word, and by repeated repetition of the word “be” he expelled the concept: “from non-existent.” To the correctness of dogmas, O wise one, one must add wisdom in the way of life, if it is true - and it is truly certain - that faith without works is dead (James 2:20). When both are dissolved and in some way combined, then, then, precisely by combining both piety and virtue into one, the perfect and highest goodness appears. Since small causes often ignite great wars, I advise you not to sow sparks of curiosity. For excited disputes in souls that are in disagreement uproot all that is beautiful. 495. To Deacon Palladius. To the words: for your sake my name is blasphemed among the nations (Is. 52:5) Since you wrote, what does it mean to say: For your sake my name is blasphemed? - then I answer: since the Jews, having sinned, were handed over to captivity, and those who captivated them, attributing the victory not to God’s wrath, but to the power of their idols, concluded from this about the weakness of the Almighty Right Hand, then this is why this is said. For those who sinned and were taken into captivity became the culprits of such an assumption and such blasphemy. Or perhaps this was said because the Jews did the opposite of what they were commanded to do, as is probably the case with us today. Having received the command to love our enemies, we do not even love our friends; having received the command to strive in non-covetousness, we are not only not content with what we have, but are enriched by the misfortunes of others; Having the commandment to live in silence, out of love to interfere in other people's affairs, we disturb those living in silence. And not only do we do this, but we dare to teach others what we ourselves do not want to do. I’m keeping silent about the rest, because I don’t intend to say anything unpleasant. And people, hearing and seeing this, namely that we undertake to teach one thing, and do another, and thinking that we are laughing and joking about something that is not at all funny, therefore sharpen their tongues at the Providence of God, which will punish them, but more - us, as those who have become the perpetrators of such blasphemy. If we do everything that depends on us without neglect and with all diligence, then we must then call on God’s power for help. She will come and achieve victory by all means. If we have not done anything proper, then our calling is in vain; because it does not tolerate ridicule and does not come to those who willingly plunge themselves into the vast sea. You sin unforgivably, my best one, by serving the arbitrariness of Eusebius more than you should. Therefore, either, remaining in communication with him, put into him the feeling of an incurable illness, or retreat from him, trampling on his evil behavior. Everyone knows that in the Church, when it flourished and did not suffer from any illness, Divine gifts abounded, because the Holy Spirit ruled it, excited each of the primates, and made the Church heaven. But everyone also knows that when illnesses and rebellions touched the Church, all this left her; not only her talents were removed from her (it would not have been so terrible if this alone had befallen her), but also her life and virtue. And in order to pass over this in silence, having said about one thing, I will give an idea about the other. In words we have peace everywhere, but in reality it is nowhere. On the contrary, the Church has become like some kind of woman who has lost her former prosperity and has only signs of it. Her storerooms and arks of decorations are intact, but she has already lost her wealth, not due to the negligence of Him who adorned her in the beginning, but due to the malice of those who govern her affairs in a manner not proper. For some dare to sell, and others to buy, the priesthood, some do what, even if allowed, I would not dare to say, and others say what it is not permissible to even think about. Therefore, the Lord and Bridegroom of the Church rightly threatened such people with words, the meaning of which you sought to know: the master of that servant will come and spoil him, and share his portion with the infidels (Luke 12:46). But they recognize such a threat as a fable and such a sentence as the idle talk of a deceiver, although the world is already approaching the end and is ready to give rise to punishment. However, you, famous pupil of the Church, do not look at those who are in ruins, do not equate yourself with the careless, but make the light of knowledge even clearer, filling it with the valor of life. And wait for the Bridegroom, who will come with the virgins in soul and body and will punish those who by their deeds have insulted the dignity of virginity and the priesthood. With the readiness to fulfill what you prescribed, your friend came to you with joy, knowing well that what you commanded is aimed at piety and justice. Therefore, respecting his zeal, reward him with favor. 500. To Presbyter Martinian And I myself am not sinless, and I am not looking for friends who are sinless, because I will not find such, but I include one who has many and great successes and few and unimportant shortcomings (because, being a man, he must certainly be guilty of something). For those who despise great advantages for a small disadvantage do not take into account human nature and do not listen to the Apostle Paul, who gives the following advice: bear one another’s burdens, and thus fulfill the law of Christ (Gal. 6:2). For whoever does not tolerate a small lack will not be satisfied with the greatest prosperity, and will not fulfill the law of Christ, that is, love. If you say: the Old Testament does not say: love your neighbor as you love yourself (Mark 12:51), then I will answer: although the Old Testament was established by Christ Himself, but then, at His coming in the flesh, He added something more. He said: I give you a new commandment, that you love one another, as I have loved you (John 13:34). Love is also commanded in the Old Testament, but this: because I have loved you, Christ added, which is why he called this commandment new. It is one thing to love your neighbor as yourself, but another thing to neglect your own property in order to improve the affairs of your neighbor. Just as He Himself looked not at His own height, but at what was useful for people, and, humiliating Himself, deigned to take on the form of a slave in order to bring slaves into sonship, so He commanded each of us not to look at our own benefit, but to keep in mind the benefit of our neighbors. And if anyone thinks that by being condescending to his neighbor he will suffer harm, then let him know that this condescension will elevate him to the heights of honor. 501. Petru. Why did the law command lepers or other people suffering from involuntary diseases to be outside the sacred enclosures? That because of the poor build of the parents the child born is of a bad build, this is in accordance with reason and is always visible. But that the same thing happens from the incontinence of parents, this, although not visible to everyone, is also in accordance with reason. To be born weak from the sick and possessed by illnesses - there is nothing incongruous in this; but to be born this way from healthy people, however, devoted to intemperance - although in accordance with reason, is not obvious to everyone. Therefore, I think, the Prophet Ezekiel, along with other sins, put this: for a sinner to enter into his wife during menstruation (Ezek. 18:6). For he said this, although most of all because he protected what is proper to nature and considered it inappropriate to disturb his wife during her purification, but also so that parents would not become the culprits of vile diseases for those born. For the seed of the husband, mixed with the unclean blood of the wife, gives birth to bodies susceptible to various diseases and in some way imprinting the incontinence of the parents. Therefore, he says: if you care about the good constitution and health of those born and do not want to excommunicate them from the Church of the Lord, then be careful and know the time of communication, so that the children do not bear the signs of your intemperance. Although there are different types of intoxication among those who throw themselves furiously at wine and at money (one comes from wine and the other from money), the passion is the same, because both are equally overcome by inappropriate lust. A wine lover, the more cups he drinks, the stronger the desire to drink, and a money addict, the more he collects, the more he ignites the furnace of lust within himself. So, in this they are similar, but in another respect the lover of money sins even more. For, although the first is worthy of all condemnation, something in accordance with nature happens to him: wine, as something hot and flammable, increases the innate dryness and produces thirst in those who drink. But about the other (the money lover) I can’t even say why he constantly desires more, for when he becomes richer, then he especially feels himself in poverty. This disease is not clear and seems more like a mystery. Therefore, if, when they heal it, it becomes hardened and becomes much more severe from the invented medicine, then we will stop providing food to such a fire, and we will take away what has already been prepared, suddenly or little by little, so that, having become inextinguishable, it does not consume us here, and there it does not consign us to the inextinguishable fire. I think that everyone talks about the future by what they do. For no one who lived rightly and honestly, distinguished by valiant behavior, remains an unbeliever in the Judgment. But the careless, being tormented by an evil conscience, not wanting there to be both Judgment and reward, what they want, they teach this, not meaning the truth, but reinforcing their own desire. So, since the most famous of poets, poets, historians and philosophers preach the Judgment (because the private court, which happens here too, guarantees that there will be a universal Judgment), then let no one remain recklessly disbelieving in the Court, but expect crowns if he practices virtue, and punishment if he indulges in vice. 504. To Bishop Isidore. On the expressions: crown of summer (Ps. 65:12) and the ring of birth (James 3: 6), and about the creation of the universe Time is something circular: a day turned seven times becomes a week, weeks make a month, and months make a year, and time again returns to the same signs. For this reason, Scripture itself called it in one place the crown of summer, and in another - the stake of birth, because the circle, the crown, the wheel have the same appearance. The four seasons, I mean spring, summer, autumn and winter, holding hands in a way and going around the year, lead a beautiful round dance. For they were so wisely and harmoniously created by the best Artist God that the end of each time, gradually connecting with the beginning of another, passes unnoticed, insensitively and harmlessly to bodies. And so that what is said becomes clearer, let the word follow what is described. The extreme heat of summer does not suddenly give way to the extreme cold of winter, because this would harm the bodies, seeds and plants that are not able to endure the onset of a sudden change. But summer ends, giving way to autumn, and autumn, gradually and little by little becoming like summer at the beginning, and winter at the end, changes harmlessly from this latter. Then winter ends, giving way to spring, and spring, gradually and imperceptibly uniting with summer, transfers its rights to summer. 505. Zosima. To the words: nail Thy fear to my flesh (Ps. 119:120) You are worthy of laughter (what should I call you in order to touch your insensibility?) when you pray: nail my fear to your flesh. This is the prayer of those who, doing everything in their power: fasting, being content with little, pacifying the leaping of the body - ask in their feat to send them help from above, but not those who, like you, fatten the body with immoderate rapture, various pleasures of all kinds excite its leaping and the strength of their constitution overshadows the fighters. For you act as if, being in the arms of a harlot and loving her, you would pray that chastity would be given to you. This prayer is characteristic of those who soar above its nets, and not of those who bend themselves under its nets. Or how, throwing yourself from a ship into the boundless sea, will you begin to beg for salvation? Is this possible? Such a petition is characteristic of those who themselves have fulfilled everything that depends on them, and beg so that their own art does not drown in a storm, and not of those who throw themselves into the sea, and, moreover, in the face of excitement. Therefore, stop being luxurious. If you conquer the womb, then you will master what is from the womb, and you will not deserve ridicule, like a person who prays, asking to be given something that is the opposite of what he himself is seeking. You asked: what does it mean to nail Thy fear to my flesh, and, not knowing, you asked, perhaps something that you did not want to accept. Therefore, listen: pierce the flesh, kill them, make them motionless to lust, and instead of nails, let them nail, let them kill, let them crucify, and let Thy fear make them motionless to sin and not subject to its actions. So, having learned the interpretation, if you are luxurious, do not ask for it, or, if you ask, do not luxuriously. Moreover, not only is luxury prepared for you at home, but by shamelessly attacking other people’s meals, which, according to Solomon’s definition, is disgusting and pathetic, you fatten the flesh in an indecent way, for you are not doing this out of need, but even insulting satiety. A sincere lover of virtue will rightly implore the Divine to bring what he desires to fruition. And her irreconcilable enemy, even calling on God, will not be heard by Him. How can you, fattening your flesh with drinking and drunkenness, adding fire to the fire, inventing all sorts of new ways of voluptuousness, arousing and again calling to yourself dormant lewdness, say in your prayers: nail my fear to your flesh? Whoever, by fasting, reclining on the bare ground, and all-night vigils, exhausts his flesh and makes it submissive to the spirit, this prayer is very fitting for him. And who, like you, brings his flesh to the point of leaping, chases after feasts and drinking bouts that know no moderation, from which voluptuous desires boil, for him such a prayer is not only indecent, but ridiculous, or better yet, dangerous. For when he asks the Most Pure Mind for something he does not want to do, then he wants to deceive not only people, but also the Judge Himself. 508. To Deacon Isidore. What does it mean that it is written in the book of Song of Songs: sixty are queens (Song 6:7)? You asked what it means: sixty are queens, and so on? Therefore listen. Let the undefiled virgin Church, who maintains the right faith in God, have primacy, and let her be called a perfect dove (8), surpassing all ranks in dignity. If this is to be understood about activity, then let the following be said: sixty are queens—these are souls working for the sake of the kingdom. And the eighty concubines are souls kept from evil by fear of punishment. Youths, they are countless, are souls who maintain chastity and are zealous for the truth for some worldly reasons, souls who do what they should, not because they desire kingdoms, and not because they fear Judgment, but in order not to lose wealth, or glory, or any honor. One is the perfect dove - this is the supreme council of saints, doing good for the sake of good itself, doing what it should, not for the sake of reward, not out of fear of punishment, not for any worldly reason, but out of pleasing God. It is clear that, having God in her, she also has everything God has. Queens and concubines will be able to hear: thanksgiving to the kingdom and Gehenna, who prompted us to become valiant! But the dove will not hear anything like that, but will be pleased by everyone. 509. To the reader Epimachus. In response to what has been said: if anyone thinks he is wise, let him be (1 Cor. 3:18) You asked what it means to say what Paul said: If anyone thinks he is wise in this world, let him be, for he will be wise. Therefore, listen briefly. Conceit serves as an obstacle to success, which is why it is necessary to destroy arrogance and pompousness in oneself (and such is Hellenic wisdom, in which there is nothing solid and permanent), and then follow the Divine instructions. For if that which is puffed up is not destroyed, the solid food will spoil. And if you like, then my word will be presented as an example. Just as in the body, if excess gas accumulates in the belly, this harms digestion, so arrogance, if it blocks the entrance of the word, harms the health of the soul. The most solid foundation for health is humility, which our nature teaches. For it, like dust and ashes, speaks loudly about itself, from which it came, and by its very reality humbles the pride of those who suffer with arrogance. 510. To Bishop Isidore. In response to what the Apostle said: we pray to God, not to do you a single evil (2 Cor. 13:7) You wrote: what does this mean, said by the Apostle Paul: we pray to God, not to do you a single evil, not that we will appear skillfully, but that you will do good, but we will be unskillful? Therefore, listen briefly. The punishment imposed on those who sinned by word, such as on Ananias and Sapphira and on the blinded sorcerer, humiliated those who sinned, and made those who punished them glorious, famous and terrible. Therefore, this is what the Apostle says, namely: we do not want to become famous as a result of your evil behavior, but we will willingly remain in obscurity, if only you would become well-skilled. For those who want to bring their own virtue to light through the misfortunes of those punished, in my opinion, are not fathers or teachers, but destroyers, enemies and tormentors. 511. Isaiah. About Cain and Lamech Why, you asked, were Cain and Lamech, having committed murder, not equally punished, for one was punished and the other was forgiven? Because one, even when convicted, denied his guilt, and the other, even unconvicted, confessed. Although what constituted sin is equal in both, what followed sin is not equal in them. There is a Divine saying that commands: say away your sins first, so that you may be justified (Is. 43:26). Therefore, let us try not to sin, and if we sin, then by denying our guilt we will not make the punishment more severe for ourselves. 512. To Deacon Eudaimonius. Why did the youths in the oven command to bless God and everyone in general, and Daniel in particular? Why, you asked, did the three youths, having commanded to bless God to all people in general, command the same to Daniel in particular? Therefore, I answer: because some were under general Providence, while others were under private and preferential protection, and some had an innate law, while others had a written one. This passage is not now read in the songs of the three youths. 513. To Bishop Isidore. About the saying from the letter of James: the tongue is fire (James 3:6) What you are looking for, in my opinion, has two interpretations: one more lenient, and the other more strict. The tongue is fire, the world of untruth most of all because it is easy to move and very easily says a lot of bad things, and accuses, and slander, and swears falsely, and lies, and bears false witness, unjustly casts many into the fire, drives many under the sword and into the sea. Scripture usually refers to the multitude as the world. It is said: the world, that is, the multitude, does not know Him (John 1:10). Therefore, says the Apostle, the tongue is either a fire that unjustly burns up a multitude, or a container for a multitude of unrighteous fire. Many, contributing to vice, embellishing untruth, with a great ability to talk about evil and lawless actions and not lacking the right words, without knowing it, pronounce a verdict against themselves and in these words present evidence of their willfulness, inclined towards evil. Perhaps, while putting them on display, the Apostle said: the tongue is fire, a world of untruth, as if expressing that fiery eloquence, when it embellishes those who have suffered great falls, seems to be an embellishment of the truth. Therefore, the gift of speech should be used not to decorate vice, but to magnify virtue, which is most brilliant even without words. 514. To the scholastic Theodore. To the words: if your enemy hungers, feed him (Rom. 12:20; Prov. 25:22) Don’t you know, it seems that the new wisdom is more sublime than the ancient advice given to infants. For the rule is amazing for you: if your enemy is hungry, feed him; If he is thirsty, give him something to drink - he prescribes not something extremely great and courageous, but even something desirable. For a person to go to such an extreme as to need the compassion of an enemy, I believe, is worse than any calamity and any punishment. This is how many admitted it, saying: “I will not accept alms from my enemies.” So, if for those who do this it is in accordance with their desire, and for those who endure it it serves as punishment, then why are you surprised? And especially when it is not a simple benefit, but turns into great torment. For when you create this, you heap coals of fire on his head (Prov. 25:23). So, if the matter in itself turns into punishment, and it is done in order to apply new torment (those who explain the words of the inflower as follows are not worthy of attention: “you will warm the sovereign mind in it and make it perk up”; for then the inflower would not speak about the extreme hunger, but would command to use it at all times), then I, for my part, am surprised not by those who do this, but by those who, seeing their enemies in prosperity, they are not indignant at them, but praise them and pray for them, as the new wisdom prescribes, saying: love your enemies, do good to those who hate you, and pray for those who attack you and drive you out (Matthew 5:44). For there the need humbles, but here only the heartfelt disposition is tested. If the Apostle also used ancient advice, then it is obvious to everyone that his word was to the imperfect. 515. To Deacon Theodore. Why does Paul, having said: Do you want not to be afraid of power, after a few words says: Give him fear, fear (Rom. 13: 3.7)? It would not be appropriate to answer your letter, because you ask, without preliminary explanations and evidence, to interpret an apostolic saying, which is difficult to explain even after preliminary and lengthy reasoning. But since the power of love compels me (you should judge whether in short words I can catch the apostolic thought escaping from me), then I answer: what the Apostle said has the following meaning: if you, being a slave, are called to faith, then do not be embarrassed and do not be upset, as if slavery will harm you in this. And to prove that it is not at all dangerous, I will give you advice, even if you can become free, it is better to remain in slavery, because you will be subject to less responsibility when reporting, as serving not only the Lord, but also the carnal ruler. For from one who is called to faith and freed from sin, even if he is a slave, as from a freeman of the Lord (1 Cor. 7:22), since the Lord has freed him from sinful slavery, since he still has the obligation to correct his service to the carnal ruler, no strict account will be required. A free person, not obligated to anyone, being a servant of Christ, will be obliged to Christ in all respects, which is why he is subject to punishment more severely. So, let this be said in explanation of the apostolic saying. If you want to know this in the most extensive and evidence-based interpretation, read my letter, recently written to the bishop about this, and you will find out exactly. 516. Sirona. To the words: those who are called according to foreknowledge (Rom. 8:28) Every person wants to help and pay attention to those whom he sees not sleeping, not lazy, but ready, disposed and willing to do what they should. How can you, who are soundly asleep and not caring about your salvation, ask for irresistible help for yourself and are upset when you do not receive it? Let what is in your power precede, then what depends on your help will follow. Not only called by words, but also attracted by deeds, it will come as if by itself, because this help, raising up those who sleep, motivating those who do not want, will not leave those who have chosen virtue on their own, but will also help them, and their success will lead to a happy end. 517. To Presbyter Jerak. In response to the words: be determined to stand, so that you may be careful, lest you fall (1 Cor. 10:12) Nature, which reigns over all, threatens those who fall with punishment so that they keep the beauty of the soul intact, and extends its saving right hand to the fallen and gives forgiveness to those who repent. For he calls to the first: be sure to stand, and be careful, and not fall, and to others: the food of the alms does not rise (Jer. 8:4)? And to the last: behold, you are healthy, and sin not (John 5:14). The common enemy of all, as one suffering from arbitrariness, stripped the human race of its innate advantages and introduced a way of life contrary to virtue, when human powers became obedient to him. For on his own he would not have had such a will if he had not been strongly supported by the carelessness of those who were deceived. But since, according to the Creator’s love for mankind, our race had to again put on the weapons of virtue, God the Word descended to earth and, like an angelic robe, wove love for us, completing everything in it. For all those listed by type of success of virtues are in a single generic virtue, whose name is love. 519. To the scholastic Iron. To the words: Repay, honor is his honor (Rom. 13:7) And to the one worthy of honor, most learned man, one should not give honor that would show servility and arouse his favor (for there is a danger through this of falling into humiliation and disgracing oneself with flattery befitting some parasite), but with proper prudence, give as much honor as is proper. For you can repay your debt with decency. Having the opportunity to prove from all the Holy Scriptures that the affairs of the Jews are decisively destroyed and will not be restored, I will try to prove their complete destruction with the very same saying on the basis of which the Jew who argued with you assumed their restoration. For what is this scripture that the Jew thinks highly of? It is said: and the last glory of the church will be greater than the first (Hag.2:10). But before I begin the interpretation, I don’t know what to do: should I condemn him for ignorance or hate him for his evil character? For the ignorant must be taught, and the evil one must be rebuked. It would be better to say, since the interpretation will serve both as a teaching to the ignorant and as a reproof for the evil, let us consider the saying itself. Therefore I say: the king of Babylon destroyed the church built by Solomon and took the Jews into captivity. Therefore, when, upon returning from captivity, the Jews had to build a church, but there was no place to get money for this, God, encouraging them to have good hopes so that they would get down to business, said: My silver and my gold. And the last glory of this church will be greater than the first. Look into this with your mind. Zerubbabel began a secondary construction, and a prophetic word was spoken about him: with the hand of Zerubbabel he founded this church, and with his hands they will finish it (Zech. 4:9). The word foundation, just as it shows the complete desolation upon the return from Babylon, also indicates a secondary construction. Therefore, when the church was restored and brought into greater splendor than before, then again, after the Jews fell into sin by rebelling against Christ, it was delivered into the hands of the Romans, who razed it to the ground. So, if it should have been restored again, the Prophet would have said: the glory of this church will be second more than the first. But, having said: “more than the first,” the Prophet called the second glory the last. Why, just as there was no precedent for the first glory, so there will be no successor for the last. If he said: “the second is more than the first,” it would be fair to expect a third. And if he called the second last, then every path of shamelessness is blocked by him. 521. Dorotheus. In response to what has been said: the scribe sits in Moses’ seat (Matt. 23:2) Every word left idle is dead and useless, especially the word spoken by those who are honored with the high rank of the priesthood. The more conveniently they use the word, it would seem, the more those who pay attention to their lives do not believe it. Therefore, they must show a great transformation and a great change in themselves, striving and remaining in silence, not caring about their enrichment, if they want someone to turn their thoughts to them. For if they do this, not only will the affairs of their subordinates be improved, but they themselves will be glorified. And what was said so that the subordinates would not have any excuse for justification, namely: in the seat of Moses sits the scribe and the Pharisee; All squalor, if they tell you to observe it, observe it and do it, let them not present it as their own justification and to block the lips of others. For an imaginary justification will increase the accusation, not only preparing the inevitable punishment, but also reproaching him for folly. If it is useful for students to hear this, then it is not proper for teachers to say something that exposes their negligence to shame. For it is said: do not do them by deeds, for they say and do not do them. Christ, with the intention of not giving room for any pretext for justification, commanded to pay attention not to the life of teachers, when those who see it are presented with a reason for reproach, not to their private actions, if they do not agree with heavenly legends, but to one teaching taught in churches. Therefore, he also mentioned the seat of Moses the Lawgiver, because in this case they are not speaking their own, but borrowed from the Scriptures, and they themselves have no right to pronounce this, as it shows all their deceit. On the contrary, they should try, if possible, to cut off any pretext for reproach. If those who live well do not bring benefit to others, then this cannot in any way be blamed on them. Just as those who live badly do not participate in the rewarding of crowns prepared for those who are good, so those who live well will not have a share in the punishments with those who sin. And you improve what concerns you, I mean life and word. I demand this from you, and if you bring any benefit, I will rejoice with you, and if you don’t bring it, I will not deprive you of honor, but I will even crown you; because everyone will receive their reward according to the measure of their labor, and not according to the consequences of their labor. Keeping this in mind, let teachers and students strive for virtue, without giving room for any excuse. You left here with the intention of returning as soon as possible, but I don’t know why you stayed there longer than promised, perhaps for the benefit of those there, catching them and bringing them to Christ. Therefore, if our assumption is correct, announce it so that we can reflect the sorrow of your absence with the expectation of success. For she will easily yield you to those living outside our fatherland, without difficulty yielding even these very borders to the Sovereign glory. Those who clearly err in what is generally accepted cannot be trusted when they pronounce judgment on what seems to be subject to doubt. For if it is not permissible for those who love vice to talk about Divine justifications (God says to the sinner: What are my justifications? (Ps. 49:16)), then is it permissible to talk about dogmas for those who by their deeds offend these justifications? Therefore, if virtue guarantees piety, then one should try to have precisely that virtue by which piety will become reliable. For no one will believe someone who lives badly, because depravity offends right dogmas and does not allow them to be accepted. Therefore, one must adhere to both virtue and piety, since one serves as the foundation, and the other as the crown and decoration. You are deceiving yourself and do not have a correct judgment about matters, or I am deceived in the fact that I have a sound judgment. Therefore, if you are deceiving yourself, then resort to a strong Teacher, and you will find such a one if you look for it; You will look if you think about yourself that you don’t know anything. For conceit, I know, is the reason why you do not find a teacher. And if I am deceived, then prove your judgment with deeds. You will prove it if your life matches your word. 525. Zinon. In response to what was said in the Epistle to the Philippians: Showing honor to one another (Phil. 2:3). And what do the words mean: let this be understood in you, even in Christ Jesus (5)? The apostolic thought is remarkable and clear. But if it seems deep and incomprehensible to you, then I will try to explain it briefly. The Apostle, urging him to humility and saying, “Doing one another more honor to yourself,” added: Let this be wise in you, even in Christ Jesus, who is in the form of God, not by the admiration of being equal to God, but by making Himself lesser, having received the form of a servant (6–7). Therefore, if He was not equal to the Father, unless, because He was obedient to the command of the Greater, He did what He did, then the example is superfluous. If it is equal, as indeed it is equal, then what has been said is completely consistent and directly relates to humility. If He had considered being equal an unexpected acquisition for Himself, He would not have humbled Himself, so that humiliation would not become reprehensible and would not affect dignity. But since He was equal by nature, and the high birth belonged to Him in essence, and was not bestowed by goodness, He did not refuse to humble Himself. For a slave, even having received freedom and been honored with sonship, considering this dignity to be stolen or an unexpected acquisition, will not agree to fulfill the work of the servant. A real son, who has innate nobility and dignity, will not refuse to do anything like that, since there can be no room for any suspicion at all. For the first, former slavery gives rise to suspicion of his baseness; But in relation to another, innate nobility does not allow even born suspicion; the first may lose his sonship, while the other will never lose his innate nobility and dignity. 526. To the scholastic Theon. Why couldn't Ahab, having foreknew his death, save lives? You are extremely surprised, as you say yourself, why Achaab, having foreknowledge of his death, could not avoid it. But I am not surprised at this, because it is impossible to escape from justice. By stealing the minds of those who try to hide the truth, it makes those who intend to evade it fall into the nets that they themselves have prepared. 527. To Deacon Evtonius. To the Lord's Prayer: Our Father You seem to be amazed at the brevity of this prayer, but I have always been amazed and amazed by this lofty wisdom in short words. For if it is not difficult to pronounce words, then the same cannot be said about knowing the power of words. What is needed is not only a hearer of words, but also a doer of deeds. Therefore, I believe that the one who, without doing what befits a well-skilled son, dares to call the Lord Father, transgresses every limit of insolence; whoever, doing something that dishonors the name of God, decides to say: hallowed be thy name; who, serving as one of the first squires of the tormentor, dares to say: may your kingdom come, that is, may the victorious King come to those oppressed under the power of the tormentor, giving irresistible help in the fight against sin. And without actually doing anything pleasing to God, he still takes on the hypocritical appearance of virtue and says: Thy will be done, as it is in heaven and on earth. Having given himself up to luxury and extravagance, having put a lot in reserve, not only for food, but also for gluttony, he dares to pray: give us our daily bread (that is, either suitable for the soul, or sufficient for the flesh) today, while with a word today the Lord indicates concern for one day, because, raising the mental power of the soul to the highest wisdom, he determines the very time of petition. Then, although he himself is inaccessible and cruel, he says: forgive us our debts; He himself is vindictive and immensely vindictive, but he says: just as we forgive our debtors; plunges himself into temptation and lays out all sorts of paths leading to danger, but says: do not lead us into temptation - which seems ridiculous, or better yet, worthy of all indignation. But to willingly follow the enemy (because he is overcome not by violence, not by torment, but by deception) and to say: but deliver us from the evil one is beyond all mockery. And to express in words: for Thine is the kingdom, and the power, and the glory, but in practice to neglect the One who exudes all power and glory - this is completely unforgivable. Therefore, only those who, by a miraculous birth in Divine Baptism, according to the new and extraordinary law of pregnancy, show in themselves that they are true sons, have the right to say: Our Father. And to say: Hallowed be Thy name - those who do nothing worthy of condemnation. And this: Thy kingdom come - those who avoid everything that gives pleasure to the tormentor. And this: Thy will be done - those who show this by their actions. And this: give us this day our daily bread - those who renounce luxury and extravagance. And this: forgive us our debts - those that forgive those who have sinned against them. And this: do not lead us into temptation, those who do not plunge themselves or others into it. And this: deliver us from the evil one, those who are waging an irreconcilable war with Satan. And this: for Thine is the kingdom, and the power, and the glory - those who tremble at the words of God and show them in their very deeds. For the knowledge of prayer is successful to the same extent as the character and life of the one who prays is successful. 528. To Presbyter Athanasius. In response to the words: Why do you see the bitch that is in your brother’s eye, but do you not consider the beam that is in your eye (Matthew 7:3)? This seems to be a common ailment - to be not only blind to one’s own sins and vigilant to the misdeeds of one’s neighbor, to seek forced excuses for oneself, but to be strict and unforgiving judges for others; those who have truly freed themselves from self-love and adhere to the idea that justice must prevail, while sinning, pronounce on themselves the same sentence that they would pronounce on their neighbors. It’s better to say that they correct themselves through repentance, knowing that the incorrigible is worthy of death. Subjecting us to this strict test, Christ said: Why do you see the bitch that is in your brother's eye, and why do you not sense the beam that is in your eye? One who is inattentive to his own shortcomings should not be a strict judge of others. 529. To Presbyter Isidore. In response to what was said about Esau: You will not find a place for repentance, even if you seek it with tears (Heb. 12:17) You are surprised, you say, why Paul asserted that repentance, which he himself preached and which God crowned, had no power for Esau, for he says: you will not find a place for repentance, even if you sought it with tears. And I wonder why this is not clear to you. The Apostle said this not because the Judge did not respect repentance, but because he did not give a reward, that is, a blessing that belongs more to virtue than to seniority, to the one who sold it. And it would be unfair for us to agree that the award belonged to Esau by seniority. If the birthright had been taken away from him by force, then it should have been returned to him; if it was sold by him and was in the possession of the buyer, then it was unfair to take it away from the latter. Therefore, although not only Esau himself, but also his parent, wept bitterly about seniority, justice prevailed. And that this is really so follows from what was said about him: let no one be a fornicator or a defiler like Esau, who gave his birthright for one poison (16). For it is known that even after this, wanting to inherit the blessing, he was rejected. You see (I will not talk about the fact that the rights of seniority were sold), Esau did not strive in virtue, but, relying on the rights of seniority that he sold, he wanted to inherit the blessing that, as I said, belonged to virtue, which was impossible. And Esau, although with parental blessing he would have had the rights of seniority on his side, would not have received God’s blessings, because virtue is crowned by God. And since he legally sold his birthright, Jacob's victory was certain. For if someone, having sold a field, taken the price for it and brought the buyer into possession of the estate, subsequently, without returning, so to speak, the price taken (although the laws do not allow the one who returned it to take away the estate without the consent of the buyer, but let it be said: without returning the price), begins a dispute about the estate, then what law or what judge will award him victory, although he will shed many tears and utter thousands of complaints? Of course, no one will award. Therefore, Esau did not receive the reward fairly, firstly, because, not having labored in virtue, but desiring to inherit the blessing, he turned out to be unworthy of it; secondly, because he sold the award; thirdly, because it is rightly rejected due to the length of time. For if he had truly repented and made amends for all the defeats he had suffered, he would not have been despised by God, because God is rich and, abounding in other crowns, could adorn him. And if Esau could not return to himself the blessings he had sold, he would have been adorned with other crowns, and firstly, with the one that would have appeased God. But since he did not care about virtue, but desired the blessings that belong to virtue, he was justly unsuccessful. 530. Olympiodor. That the pagans thereby subvert their own teachings, thereby thinking to humiliate the teachings of Christians I am amazed that the pagans, who not only have not received education, but also ascribe to themselves wisdom and boast of the gift of words, are proud of dialectics, rely on conclusions, noticing contradictions in thoughts, but not noticing them in the things themselves, do not feel that by what they amaze the Divine preaching, they are thereby more ashamed of themselves. For to those who are overcome, the superiority of those who overcome them brings them some honor. They call Jesus a dead man, so that the crowd of gods they honor would be weaker than this Dead Man. They laugh at the Cross, so that their gods, mocked and defeated by the shameful Cross, will be ridiculed all the more. They mock the lack of learning of the Apostles, so that their notorious sages would be all the more clearly exposed to shame, having been overcome by the teaching of those who had learned nothing. They mock the venerable tomb of Christ so that their most famous churches, which give way to the tomb they ridiculed, will be subjected to greater ridicule. In general, they attack preaching, saying that it is of little importance, so that their famous teachings, which humble themselves before what is of little importance, turn out to be even more ridiculous. The pagans, without noticing it, overthrow themselves with their own words. For they humiliate the Divine Scripture, because it is written in a barbaric language, compiled using foreign word production, it does not contain the necessary conjunctions, there are unnecessary insertions that make it difficult to understand the meaning of what is said. But from this let them learn the power of truth. For why, to put it crudely, did it convince the eloquent? Let these wise men speak. Why, being full of barbarisms and solecisms, did it prevail over the error expressed in the Attic dialect? Why did Plato, the head of the pagan philosophers, not defeat a single ruler, but the Scripture set the land and sea in motion? Solecism is an incorrect linguistic turn of phrase that does not violate the meaning of the statement (for example, “What is the time”). The cross, ridiculed by idolaters, the best, crucified polytheistic delusion. Suffering brought to shame the destructive demons. Death killed death; The deadness of the flesh made the hopes of those who crucified them dead. The coffin buried the devil within itself, but the source of life rained down on everyone. Therefore, the divine preacher cries out: for I am not ashamed of the gospel (Rom. 1:16), because the gospel exceeds our desires. 533. To Comita Domitius about the same The very thing that you consider to be proof that the sermon is not Divine, proves its Divinity and supernaturalism. I will not even mention Plato, who said something that was beyond your hearing, namely, he presented his teacher as saying that eloquence is unworthy of philosophers and is a subject of competition for playful youths, for at my age it is indecent for me, as a youth, to appear before you, men, as a compiler of pretentious words. But I will present Homer as a witness, who is always on your tongue and says: “I am self-taught; God always put all sorts of songs into my thoughts, that is, he inspired speeches.” So, if the poet you idolize, having become a witness, or rather, in the true sense, a guarantee of what we are talking about today, confirmed that those who proclaim the Divine are not disciples of mortal people, and there is no need for them to be knowledgeable in such lessons, then why don’t you believe if the word of the Divine sermon was proclaimed by simple and unlearned men, but instructed by ineffable Wisdom? On the contrary, I think that you will no longer remain an unbeliever. For what you considered a disadvantage, you found an advantage. 534. To the sophist Asclepius. Worthy of hearing, an objection to a pagan about the resurrection of the Savior I remember that I once stopped the lips of a learned pagan who was talking to me in very great glory, and who was strong in speech with a few words. When he exposed suffering and the Cross and burst into loud laughter, I meekly answered him: “How can you prove that Christ was crucified?” everyone who heard this was amazed and wondered what I intended to do by saying this. And he, ready to easily delight in victory, answered: “It is said in the Gospels.” And I immediately objected to him: “But it is written in them that Christ was resurrected and entered into heaven. Therefore, if you believe the Gospels, then believe them when they say this and that. Otherwise, you are acting very absurdly, accepting one thing and rejecting the other. For is your hearing for reproaches open and very subtle, and blocked for the glorious and Divine, and especially because your so-called gods are defeated by the Crucified One? So, if He was crucified, then it is clear that He ascended into heaven. If you reject what is glorifying, then do not expose what is reproachful, because they depend on each other and cannot be separated.” When this was said, there was such applause that both I and he blushed; I - because the praise was beyond my dignity, and he - because he became bound by his own words. Having pointed out this, I think I have clearly answered the message of your prudence. 535. To the Most Serene Dorotheus. About the glory of the honorable Cross It is fair to call the Glorious Cross the support and adornment of not only the earth, but also the sky; because he supported all creation, when he brought joy to the worldly, and freedom to the earthly, and united what had been separated. 536. To the scholastic Theodore. About a life worthy of heaven If you wish to read the Holy Scriptures with good thought and rationally, you will strive to be filled not only with love for divine wisdom, but also with that commitment to dogmas in which a way of life worthy of heaven finds its foundation. Just as a philosopher is shown not by a cloak and a cane, but by freedom of speech and way of life, so a Christian is not shown by appearance and speech, but by character and life in accordance with the right word. 538. To the scholastic Iron. About the defilement with four-footed animals mentioned by the lawgiver (Lev. 18:33) and about the words: Depart from Me, all you who do iniquity (Ps. 6:9). Just as the well-known combination of heterogeneous living creatures in fables gave birth to monstrous bodies - a kind of Minotaur and Centaurs, of which the first devoured children in Attica, and the latter kidnapped other people's wives, so a community with the most vicious people gives rise to monstrous and indecent morals, almost comparable in insolence to the Centaurs. That is why the Songsinger drove them away from himself as far as possible, saying: Depart from Me, all you who do iniquity, for their association generates considerable harm concerning the soul itself, which is most precious of all. Therefore, if, as others claim, fables became a thing and the legislator legalized what you want to know, prohibiting communication with animals and punishing it with death so that monstrous bodies would not be born and deplorable spectacles would not multiply, then we will marvel at the foresight of the legislator. If, as others say, which I myself believe, fables mean a confusion of different morals (for, as they say, God did not allow anything that happened in the beginning to be lost, but whatever happened is preserved), then this can be seen in the following saying: good customs are corrupted by evil conversations (1 Cor. 10:33). The sons of the Songsinger, the elder Ammon and the younger Absalom, also let us see this, both living shamefully and ending their lives in misery. One, inflamed with love for his sister, who had the same father, and ashamed to enter into communication with the one who was so close to him, reported his passion to one of his imaginary friends. And he not only did not extinguish his passion, did not restrain him from committing a crime, did not say: “Do not introduce into life unprecedented phenomena,” but he invented a way for him to commit a crime. Therefore, having committed it, he suffered extreme punishment, and his half-mother brother and his scolded sister, through the hands of the servants, put the scolder to death. Thus Ammon ended his life shamefully and miserably. Yes, and they subjected him to punishment by Absalom, either out of love for autocracy or out of rancor against his father (because he not only did not punish Ammon for insulting his daughter, but also had an aversion to the one who took revenge and, begging, did not accept him before his eyes, as he was later brought to this by the wisdom of the military leader), rebels against his father and entrusts him to the one who gave him bad advice to pervert the statutes nature and scold the laws of communication. So much evil from a community with the most vicious people! But both this and the one who gave him the advice did not escape punishment; and both were punished. Therefore, lest we do or suffer something similar, let us avoid conversation with the wicked. 539. To Monk Peter. To the words: If it is possible from you, have peace with all men (Rom. 12:18) There is, wise one, both holy warfare and peace, worse than any irreconcilable warfare, according to what has been said: I am jealous of the wicked, the peace of sinners is in vain (Ps. 72:5). For even robbers enter into agreements with each other, arming themselves against those who have done them no harm; and wolves gather in a pack when they thirst for blood; and the adulterer with the adulteress, and the fornicator with the harlot, live in peace. Therefore, do not believe that peace is good everywhere. It is often worse than any war. When someone makes peace with those who slander Providence and enters into agreements with people who are unfit for life, who plot intrigues and harm the common life, then he settles somewhere outside and far from the limits of the world. This is why Paul said: If it is possible from you, have peace with all men; for he clearly knew that sometimes this was impossible. 540. To Deacon Evtonius about the same We should not be irreconcilable with those who are being reconciled, but moreover, to the extent that it depends on us, we should also be reconciled with those who are irreconcilable, unless piety suffers harm. This very thing is what the God-wise Paul commands, saying: If it is possible from you, have peace with all men. For having accurately known and known the nature of things, knowing that many do not refuse to wage constant warfare with lovers of virtue, he demanded that which depends on us, even if others, no matter what we do, begin to challenge others to hidden warfare, either arming themselves with piety, or opposing virtue. 541. Petru. About what is said in Scripture: do everything with advice (Sir.32:21) Those who are governed more by irritability, for the most part, have an unhappy end, and those who are governed by prudence, those who consider their bodies to be instruments of it, are not deprived of glory for their wonderful deeds. This is what the inflower said, ordering everything to be done with advice, because imprudence is dangerous. Whoever wants to taste pure joy must first think and then move on to words and deeds. Since it is not easy to return what was said or done, you must believe the source who says: do everything with advice, if you do not want to torment yourself with repentance night and day, and by the very act of justifying this advice. 543. About the three books of Solomon: Proverbs, Ecclesiastes and Song of Songs Since you wanted to know about the order of the three books of Solomon, then know that one teaches moral virtue, the other shows the vanity of the work of those who are carried away by the things of life, and the last shows the love of the Divine in a soul trained in the above. That is why these books are arranged, one in first place, another in second place, and the last in third place. Whoever, having become a disciple of a priest, has succeeded in morality, when he begins the Song of Songs, will no longer crawl into carnal and ordinary love, but will soar to the Most Pure and Divine Bridegroom, Who makes blessed those who are wounded by love for Him. Therefore, I advise young people to touch the third scripture not before having already succeeded in the first two. For even according to the mysterious regulations, it is indecent, or better yet, reckless, to penetrate into the sanctuary for those who are also unworthy of the vestibule. Just as in the Old Testament church the outer courtyard was accessible to everyone, but the inner Holy, surrounded by barriers and accessible to some, was not accessible to the unsanctified and unclean, but even those who had an impeccable life were not allowed to enter the interior of the Holy and the Holy of Holies, except for one bishop, who had sanctified himself for this and had put aside all mortal stains, so young people should behave in relation to these books. First, they must be adorned with the valor of morals and then touch upon what is inaccessible to many. For if those who should remain outside the fence, without being initiated, recklessly and forcefully approach the divine mystery, they will suffer extreme punishment. 544. Petru. About the fact that one should not give alms before men (Matthew 6:1) I marvel at your indiscretion, borrowed from others; for I don’t think that you yourself have reached such great folly, and thought that those who give alms, but do it for show, are worse than those who do not give. And what opinion I myself have about this, I’ll tell you. In the proper sense, he is merciful who does good but does not disclose the misfortunes of the afflicted. If someone does good for the sake of good itself, he deserves a greater reward than he who does it for the sake of reward. And if he does it for the sake of the Divine reward, he will be placed in the second row. And if he does it for the sake of praise, then he will receive what he did for. But whoever does not do what is due, neither for the sake of goodness itself, nor for the sake of God’s reward, nor for the sake of human praise, is, in my opinion, not even a person, but an evil demon. So, for what reason do you, having listened to the Divine word commanding not to do alms before men, without agreeing to do anything out of love for glory, accuse those who do something out of ambition? As much as he who maintains chastity for the sake of human glory is superior to someone who does not remain in chastity even for the sake of glory, he who does it out of love for glory is just as much better than he who does not do it at all, because the former is ashamed of people, and the latter is not ashamed of either people or God. 545. Mark. Why does the Apostle put the drunkard and troublemaker on a par with the greatest sinners (1 Cor. 6:10)? Do you wonder, as you say, why the Apostle put the drunkard and the harasser on the same level with adulterers and those who fell into nasty sins? Therefore I say: if the Apostle had expressed that they would be subjected to the same punishment as them, then an explanation would have to be demanded; if he said that, like them, they would be deprived of the kingdom, then for what reason does what he said seem to you a riddle? For it is one thing to say that they will be left outside all honor and glory, and another to say that they will suffer the same punishment. And the Apostle did not say that they would suffer equal punishment (which, perhaps, you considered said, not understanding the saying), but says: they will not inherit the kingdom of God, - that is, they will certainly remain outside of glory, but will be condemned according to the quantity, quality and multiplicity of sins; because the accuracy of the Divine Judgment is great. 546. To His Serene Highness Hierak. Why was Elijah fed by a raven? I know, O wise one, that the Source of goodness, in the intention of softening the just indignation of the Jews, the Prophet, who sent famine upon them in order to curb the satiety that gives rise to vices, arranged so that he himself was fed by a raven, a bird that hates its children, gives birth, but does not feed them. Why does the Songsinger, although about all creation, which, according to the natural law, turns their eyes to the Creator, said: the eyes of all trust in You, and You give them food in good season (Ps. 145:15), especially mentioned the ravens, saying: to the one who gives their food to the cattle, and to the chick of the corvids that calls Him (Ps. 146:9). That is, although everyone is fed primarily by Divine Providence, it primarily feeds the raven chicks, about which their parents do not have care and who are fed by small animals flying near the nests. Through them, God seemed to give Elijah advice not to indulge too much in indignation and, in comparison with the philanthropy of a bird that hates its children, not to seem even more inhuman. The raven, by My command, feeds you, and you, completely surrendered to indignation, lose sight of what philanthropy rightfully requires. 547. To Presbyter Daniel. What does it mean when it is said: the fathers have a bitter taste, but the teeth of their children set the teeth on edge (Ezek. 18:2)? Know, best of all, that the words: the fathers poisoned the tart, and the teeth of their children set the teeth on edge, are not a definition of Scripture, but a sentence by the court of the wicked Jews. Having sinned more than their ancestors, they thought that they were being punished for them, and they said so. The divine and incorruptible Judge, imagining that they were being punished not for others, but for themselves, said: As I live, says the Lord, even if this parable is still spoken (3), which the Jews invented, deceiving themselves and those who listen, because everyone dies for his own sin. The soul that sins will die (4). 548. To the presbyters Jerakus and Dionysius About the chaste Susanna in the book of the Prophet Daniel When these incontinent lovers, immersed in passion, approached the most chaste Susanna (debauchery and drunkenness taught them disorder), then she, who was among the students, taught the imaginary teachers the Divine and incorruptible court. Since lustful love inspired murder, and passion did not listen to rational words, she cried out, trying to keep the precious treasure of chastity intact and inviolable. And when she achieved what she wanted, they did not succeed, in which they should not have succeeded, then they wrote the accusation that justice required to write against them, but the unexpected verdict turned the blame on themselves. Therefore, if Eusebius, as you wrote, proud of his rank as a teacher and daring to do the impermissible, does not accept advice, falsely presenting the dignity of episcopacy, and not virtue, then do not become negligible, for both here and there for everything he has done, he will receive a worthy retribution. 549. To the reader Dorotheus. To the words of Scripture: even if we understand according to the flesh of Christ (2 Cor. 5:46) Since Christ called those who do the will of the Father brethren and pointed to carnal kinship, and precisely not having kinship in the spirit (Matthew 12:49), this is why, perhaps, the Apostle said: even if we understood Christ according to the flesh, but now we understand no one (2 Cor. 5:16), as if to say: if we who believed from the Jews were first proud of our kinship with Him according to the flesh, then Now we boast not in Him, but in our closeness to Him in the qualities we have acquired through virtue. That’s why he said: Be imitators of me, just as you were imitators of Christ (1 Cor. 11:1). And this seemed to express the thought: I boast more of imitation than of closeness in the flesh. 550. Pavel. That it is necessary to overthrow the conceit of those who fall, but do not consider themselves fallen, and to show leniency to those who admit their fall Know, best one, that no one can hide from the bright and vigilant Eye if he does something in secret, for everything is naked before Him, even if it seems hidden. Therefore, those who sin and do not repent will be received by certain ever-flowing rivers, bubbling with terrible fire, the flow of which is an agitated flame, prepared for torment. Therefore let us fear God, for He is terrible, and let us honor Him, because He is good. Let us ask Him for what is proper for Him to give, and what is useful for us to receive, for He is ready to heed this. When we fall, we will repent, because He is beneficent and accepts those who repent sincerely. But let us not be at all careless, for He is omnipotent and cannot be deceived. On the contrary, let us love Him with all ardor, because He is condescending towards those who love Him, according to the measure of their love. 551. Alypius. To the words: Arise, let us go from here (John 14:31) So that, being held on earth by prejudice, by this most difficult passion, from which it is difficult to get rid of, we would not be deprived of heavenly rewards, the Savior said: get up, let's go from here. For, having added His power to this commanding voice and freed His sincere disciples from arbitrary passions, He resettled them into a worldly host. 552. To Orion. To the words: or is there taste in vain words (Job.6:6)? Know that, although the disease is growing stronger, conquering our strength, bringing us closer to death, ready to excommunicate the soul and kill the body, however, being at all concerned, we now wished to interpret what you wrote. I think what has been said: or is there taste in vain words? – has two meanings. It indicates either that false reproach does not extend beyond the ear, since it does not touch the heart of the person who heard it, or that the word should be seasoned with moderation so that it is both pleasant and nutritious for well-meaning people and touches the hearts of those who hear. And let the salt of the one giving advice be the evidence of the words of the Divine, the fear of Judgment and the word of the kingdom, making the admonition stronger, more effective and nourishing and delivering healthy and suitable food not only to those who can fully digest it, but also to those who are little capable of it. 553. To Deacon Evtonius. In response to what the people said to Herod: the voice of God, not man (Acts 12:22) Know that those who know you did not find what you proclaimed strange. But those who did not know you recognized you, and those who envied you began to be consumed by this disease even more, and they suffered such a punishment that you could not have inflicted more on them. Therefore, if you want to fill some with joy again, impart more accurate knowledge to others, and punish others, then show new increments of your good character. But enough about this. And since you wrote: “For what reason, when others flattered Herod beyond his dignity and said: the voice of God, and not man, he was punished?” - then I say: for the reason that he did not reprimand and did not reject the wicked and insane flattery, for by the very fact that he accepted flattery, he taught them greater wickedness. It is likely that they too, if not immediately, were subsequently punished; and even if they escaped punishment here, they cannot escape it there. 554. Feone. To the words: those who are called according to foreknowledge (Rom. 8:28) Divine grace, united with human zeal, saves a person. Why is it that he who had the speaking Christ within himself (2 Cor. 13:3) said: He makes good things for those who are called according to foreknowledge. For it is not the calling alone (all are called, but not all obeyed), but also the foreordained will of those who are called that brings about salvation, because the calling was not forced and involuntary, but voluntary. 555. That sin is heavier than death; to the words: the patterns of sin are death (Rom. 6:12), and: let not sin reign in you (Rom. 6:25), and also: the sting of death is sin (1 Cor. 15:56) Sin is much more painful than death; why Paul, more skilled than anyone else in distinguishing such things, called sin a king, and death a quitrent, as if subordinating the latter to the former. He called him king not because of his dignity (for there is nothing more vile than sin), but because of the great obedience of those captured by him. For if the pattern of sin is death, then let not sin reign in you, which is more painful than death to those who have understanding. If I had a choice and it was possible, then I would choose better to die without sinning than to not die after sinning, so, in my judgment, the latter is more terrible than the former. For death will be destroyed by resurrection; why does the one who sins (let's say presumably) gain nothing without dying, even if he suffers punishment after the resurrection? And with another strong example the Apostle makes this clear, saying: the sting of death is sin. Therefore, just as no one is afraid of a snake or a scorpion, which does not have teeth or a sting with which to inject poison, so one should fearlessly accept death if it were not introduced by sin. If death were suffered for virtue, it would even be pleasant. Don't you consider this impossible? Take as witnesses the martyrs who loved death as the beginning of immortality. 556. To the scholastic Dionysius. In response to what was said: Whatever you want, let men do it for you, and you do it for them (Matthew 7:12) Those worthy of praise are those who are guided by the innate law and do what they should. For human nature in itself has an accurate and incorruptible judgment of virtues, to which Christ also referred as a source of admonition and advice, saying: whatever you want, let men do to you, so do you to them. Then, showing that this is the rule of both piety and love for mankind, he said: for this is the law and the prophets. But since our nature has fallen and darkened the traits of virtue, a written law was given. And since it was also violated, the correction was entrusted to the face of the Prophets. When they began to deny, saying: the physician of Babylon, and did not heal (Jer. 51:9), - the One who planted the seeds of virtue in nature, and taught the law, and preached through the Prophets, comes to earth. Therefore, with the coming of the Heavenly King, it became necessary that dogmas befitting heaven be legitimized, and in the sacred Gospels, as if in royal decrees, a way of life was prescribed that was appropriate and more pleasing to the Angels than to people. 557. To Subdeacon Paul about the same The Ineffable Wisdom, so that we would not enter into disputes, searching for what virtue is, having placed each person’s own will as the basis for the most perfect work, said: Whatever you want, let men do it for you, and you do it for them (Matthew 7:12). Therefore, if you have the rule of virtue within yourself, then do not seek it from others, but use your home treasure. 558. To the Sophist Arpocra. That heresies are born from lust or prejudice Lust is the cause of all evil; it, attempting to overthrow what had been established not only in ours, but also in ancient times, forced terrible battles to be raised. Some, having learned Pythagorean silence, rejected those who thought highly of eloquence. Lovers of Homer denigrated Plato's followers, and Platonists accused Homer's admirers of impiety. The followers of Aristotle went against the Platonists, and the Stoics took up arms against the Aristotelians. There is no place here to mention the Epicureans who dared to become defenders of vice. And in the art of medicine they followed the same thing. For those who followed reasonable principles disgraced those who adhered to known methods of treatment, and the latter armed themselves with the former. Some said that the roots of illnesses are numerous and varied, which is why they used various aids, first exploring the roots of illnesses and then blocking the sources of illnesses. And others determined that there are only two causes of disease - retention and outpouring, which is why they decreed into law that it should either be cleansed or stopped. But empiricists laughed at both. And if I wanted to talk about mutual disagreements among poets, poets and historians, then a lot of words and time would be wasted. And this is not at all surprising; because when those who exalt themselves in the name of wisdom did not hesitate to raise a cruel war among themselves, did the poets and poets have time to care about the world? They were not in harmony with the disciples of Socrates, who approved of abstinence, justice and chastity, while Plato, having ridiculed the flair in conversations, was himself ridiculed by the cynics for them. Among the latter was Lucian, who composed conversations against almost everyone both named and not mentioned by us. The Platonists approved of him because he exposed the gods invented by the poets to ridicule, and the poets called him a blasphemer because he cruelly ridiculed the gods they deified. Therefore, which of the defenders of paganism will dare to say that many heresies have arisen among Christians, seeing that among themselves the same multitude of them have been generated (to tell the truth) by covetousness? If it is expelled from among people, then there is hope that everyone will gather unanimously and Orthodoxy for the divine sermon. 559. Peter the scholastic about the same Either from lust, I think, or from prejudice - two passions that are difficult to overcome - heresies were born. For those who did not deign and considered it intolerable for themselves to be among the subordinates, were disgusted with remaining in the established way of thinking, and sowed the seed of a new teaching. Why are you surprised that many heresies arose after the coming of the Savior in the flesh, when the devil, having clearly and directly heard that he would be judged and punished for everything, sowed these heresies in order to have many accomplices in the punishment? But there were quite a few of them before the coming of the Savior. For some of the people did not even think that there was a Deity, while others believed that there was a Deity, but did not provide for anything; others - that although It provides for, but only about heavenly things, and still others - that not only about heavenly things, but also about earthly things, however, not about everything, but about what has superiority, for example, about kings and rulers. Some spoke about free will, others about fate, and others argued that everything is arranged by chance. Some considered it a pious act to worship idols; others - to marry their mothers; some - to sacrifice people, and others - animals: some - oxen, and some - camels; others even devour each other. But if I began to show and list everything, then perhaps they would not believe me, but they would not expose me to a lie. So, if our race has always been at odds with itself and did not adhere to a single opinion (for from time to time lovers of innovations and revolutions appeared among people, overthrowing what was established and legitimizing what they liked), then why do you marvel if even now those intoxicated with lust for power strenuously contradict what is Divine and above reason. 561. To Deacon John. What does what is said in the message of St. Apex mean? Judas: lovely stars, for whom the darkness of darkness is reserved forever (1:13)? If only you had written to me about the desire to know for what reason it is said: the stars are lovely, and the darkness of darkness is reserved for them forever, then perhaps accusing you of ignorance, but answering briefly that darkness is reserved for people, and not for the stars, and I would have gotten away with it. But since many of those considered wise people sought to know the same thing and, having subsequently learned it after many studies, recognized it as very important, I will not condemn you at all, but will try to interpret it with all clarity. So, I say that the writer of the epistle is talking about people whose falls are inexcusable, and not about stars and clouds, waves and trees, which the writer cites as examples, accusing people of willingly enduring what they have by nature. For just as the clouds of arid waters, driven by the winds, and the trees of barren trees, about which it is said that they die twice (12), will not be punished, and the waves will not foam in their shame, as foolish and devoid of sense, so the stars, called wandering, will not inherit darkness. People who sin willfully inherit it. These examples are also given about them, so that what has been said has the following meaning: these people in question are like wandering stars, who have turned aside from the straight path and are walking the path opposite to it. That is why darkness is reserved for them, that is, not for the stars, but for people, for the Apostle, as I said before, is not talking about stars or clouds or waves, but about people who have fallen into brutality, debauchery and arrogance, and by their behavior causing harm to those who come close to them. And to explain that this is really so, if you like, let’s continue our speech. So, those knowledgeable in this assert something that is unconvincing and doubtful for ordinary people, for it contradicts the evidence and evidence of sight. It is they who say that the planets, although they have their own movement from west to east and strive to accomplish it, but, overcome by the opposite and faster movement of the large stars, move to the west. And to explain this they present the following example: when the wheel rotates quickly, an ant, moving in the opposite direction, does not make as much rapid movement, because it is overcome by the faster movement of the wheel, and the planets are in the same relation to the movement of large stars. What exposes those who reason in this way, namely, that they either worship the stars as gods, or equate them to ants, only having noticed, I will now pass over in silence (for I hasten to talk about something else), and I will deal with what is the subject of research. So, although knowledgeable people claim this, however, since Scripture uses the name “planet” either in the proper or figurative sense, or following popular usage, for my part I believe the following. The sun, moon and other five stars, not known to many (prominent, brilliant, twinkling, fiery and luminous) are included among the planets, and those who are more foolish than you, gave them the names of some who were strong on earth and lived shamefully, however, ended their lives in earthly glory, but the sun flows around the northern and southern countries in latitude annually, the moon - monthly (from which, I think, the word originated “month”: not because the moon becomes crescent-shaped (μηνοειδη), as others think, but because it fulfills the rule given to it every month, for the moon is called a month); and all the others, according to their circles and paths, complete this rotation. That is why they are called planets and wandering stars. However, whether this or the previous interpretation is true, this glorifies the knowledge of the Creator, who placed them in this order and gave them the law, as He Himself says: I commanded the stars (Is. 45:12). The hymnist, showing that although the Divine commandment was violated on earth, since people indulged in lawlessness, it was nevertheless preserved in heaven, said: forever, O Lord, your word abides in heaven (Ps. 119:89). If others, because of what was said: the commandments to the stars, claim that they are living, rational and free beings (for I know that this was taught not only by some of the unbelievers, but also by those who believed), then I consider research about this unnecessary and useless, for it is said: do not seek those who are superior to you, and do not test those who are strong; even as you are commanded, understand this, for you have no secret needs (Sir.3:20.21). I neither approve nor condemn this. But I’ll say better that Scripture expresses itself in this way about unreasonable and insensitive things, saying: the Lord commands with heat (John 4:8), and: the Lord commands with a cloud (Ps. 77:23), and: the Lord commands the worm (John 4:7). Therefore, whether these are intelligent living beings, as others say, or balls of fire, or flat and round bodies ignited by ethereal fire, or spherical eruptions of fire, or incandescent bodies (for some of the philosophers have argued this too), or some kind of receivers of immaterial and supermundane light, I will not insist on this, since, I think, this does not in the least lead to a valiant life. But I will say that not only in relation to the soul, when it deviates from the path of virtue, but also in relation to the body, when it sins, the word “delusion” is used in Scripture. For it is said: a man saw Joseph going astray on the way (Gen. 37:15), and again: and I made him go astray along the path that is not passable, and not along the way (Ps. 106:40). Therefore, it is not surprising if the movement of the seven stars, going back and forth around the north and south, in comparison with the flow of the large stars passing the same path, was called by some an error. Therefore, if they follow their path correctly and harmoniously, then why should they be punished? And if the pagans say (which is not permissible to say) that the planets were not created and do not have a cause of existence, then all the more will they be convicted of their correctness and orderliness, because orderliness proclaims the Chief of Officials. If they do not believe this, let them hear what Plato says: “The Creator of this universe is good,” and what Euripides says: “Both the sun and the night are in the service of mortals.” And, having listened, let them put an end to such wickedness. If, however, - which is indeed the case and which was recognized by the Greeks, and the Jews, and the Christians, and everyone who is not devoid of reason and meaning - the large and small planets have a Creator and Creator who controls their movement and harmony, according to which the seasons of the year and night occur, then it is clear that their amazing and very correct course is impeccable. And if it is impeccable, why should they be punished? If they were living, intelligent beings and having free will, as others believe (and we will assume this presumably in order to prepare them for greater reproof), even in this case it would not be fair for them to suffer punishment. If they went wherever they wanted and did what they wanted, then there would be a basis not only for this position, but also for another, according to which the planets are the perpetrators of evil, and then in justice they would have to be punished. But if they eternally carry out the course prescribed for them, then they should not be called the perpetrators of evils; this would be both wicked and unreasonable. If, however (as some claim, and which I will not say affirmatively, for it is absurd to speak boldly about something unknown) we assume that the planets serve as omens, then in this case they are not subject to punishment, just like the Prophets who predicted the evil deeds that the Jews were to commit in the future. For they were not accomplished because they were predicted, but because they were predicted because they had to be accomplished. The malice of the Jews became the cause of the prophecy, and not the prophecy became the cause of the malice. Therefore, with such a complete elimination of any contradiction, it became clear to everyone that the writer of the epistle was not talking about stars, nor about waves, or clouds, or trees - this is shown by the main idea of ​​​​the entire epistle - but about sinned people, to whom the darkness of darkness is preserved forever, for the Apostle, having begun with examples, ended with those about whom he is speaking. That is: Saturn, Jupiter, Mercury, Mars and Venus. 562. Polychrony. In response to what was said in the Epistle to the Romans: God gave them up to an unskillful mind to create, etc. (Rom. 1:28). You wrote: for what reason did God give them over to an unskilled mind? Therefore, I will say: if you read what follows, you will recognize and get rid of all bewilderment, for it is said: filled with all unrighteousness (29). The Apostle, having called every vice by this generic name, in the following words lists the types of vices. Therefore, if He betrayed those who were already filled with iniquity, and not in order to be fulfilled, then did He do anything inappropriate? But if you think this is unclear, although it is clear, then I will try to interpret it more clearly. The Apostle did not say: “since they were betrayed, they were fulfilled,” or again: “betrayed in order to be fulfilled,” but he says: betrayed those who were fulfilled, that is, he left, depriving them of His help, like a military leader, he leaves soldiers who do not obey his orders, but who by their own free will yielded victory over themselves, depriving them of His wisdom. Since they themselves had filled themselves with every vice, God justly gave them up for abandonment, not forcibly bringing them into an unskilled mind, but allowing them to indulge in it. 563. To Deacon Feology. In response to what is said in Scripture: They do not do these things themselves (Rom. 1:32) Again you forced us to look for the apostolic treasures, for you said: what do the words mean: not only do they themselves do this, but they also deign to do it? And he added: is it really worse to deign than to create? For what reason did Paul put the words in this order? And, having somewhat gathered our wits in order to catch the fleeing apostolic thought, we answer: listen. Others, not understanding what was said, but, like you, perplexed and thinking that the apostolic words were distorted, interpreted them as follows: not only those who do this are worthy of death, but also those who deign to do it (for so, they said, it was read in the ancient list). Therefore, creating will be more important than deigning. And I, without arguing that the apostolic books are damaged in this place and without attacking those who have not understood (perhaps, conceding an advantage to me in this, they have an advantage in another and have understood something that never occurred to me), but having said what I think, I will leave the decision to future readers. Therefore I say: since it is much worse and more deserving of punishment to praise those who sin than to sin, it is rightly said: not only do they do this, but they also deign to do it. Whoever, having sinned, condemns sin, will be able to correct himself over time, having in condemning sin very great help in order to repent; and whoever praises vice deprives himself of the help of repentance. So, since permission to sin is the fruit of a corrupted heart and soul, incurably sick, then the one who praises sin is rightly called much more lawless than the one who sins. For one will very soon escape from sin, while the other will not escape at all, no matter what verdict the readers make. 564. Ammonium. To the words: glory and honor and peace to everyone who does good (Rom. 2:10) You ask why St. Paul said: glory and honor and peace to everyone who does good, first to the Jews and to the Greeks, and yet did not mention the Christian at all? So, know that the Apostle Paul is talking about those who lived before Christ’s coming in the flesh, because, having occupied himself with them, he had not yet touched upon the times of grace. Here he calls Greeks not idolaters, but pious people who lead life according to the innate law, without Jewish rites, preserving everything related to piety, such as Melchizedek, Job, Cornelius were. 565. To the reader Epimachus. To the words: without the law sin is dead (Rom. 7:8) Since you wanted to know why without the law sin is dead, I say: Ap. Paul wants to express by this that sin was not fully known. For he does not mean that those who sin did not know at all that they were sinning, in which case they would be punished under the law without reason and some would become the prey of water, and others of fire, but that although they knew, it is nevertheless inaccurate; That's why they were punished, but not so severely. 566. To Presbyter Ischirion. To the words: the passions of this present time are unworthy of the glory that desires to be revealed in us (Rom. 8:18) The Apostle Paul, this valiant military leader, who did not disgrace the definition by which he was awarded Divine ordination, who showed a life that competes with grace, inspiring those leading truly sacred warfare and at the same time not allowing them to think highly of themselves, since the reward of crowns exceeds their exploits, according to the duty of a military leader, he cried out: for I cannot breathe, for the passions of the present time are unworthy of who wants glory to appear in us. He said to appear, showing that although the fighters now have glory, it is hidden, awaiting labor from the victorious. If it saddens us that glory has not yet appeared, then let this bring joy even more to the passions and demons who are destroying the strongholds. For the future age is destined to have the greatest glory, exceeding with great abundance both the word, and the mind, and the present state. The Apostle did not simply say: the passions of the present time, but with the intention of showing that not only in quality, but also in quantity, these sufferings are inferior to rewards, for the former end with this life, and the latter extend to immortal centuries. Since he could not express this in words clearly and in detail, he called them glory, which, in our opinion, is most desirable for us, because it seems to us the height of virtues. Since God the Word deigned to become human, tamed the previously agitated human passions, made the flesh a refuge of virtue and cast evil hordes under the feet of His disciples, justly established the most difficult feats and prepared heavenly and premium rewards, then justice requires that those defeated blame themselves for their defeats. For if the victory that is already prepared for us does not then find those who know how to win and shows its strength in a few, then the reason for defeat is in those who do not want to acquire victory through labor. 568. To him. About the same thing, namely, that faith without works does not save a person God the Word, having come here, demanded faith, but justified by grace, because it was impossible for those who betrayed themselves to be saved by their righteousness. And this was proven by the Psalmist and the Chosen Vessel, one by confirming that there is none righteous, not one (Ps. 13:3), and the other by decisively saying that all have sinned and fallen short of the glory of God (Rom. 3:23). God rightly demanded the highest righteousness from those who believed. Therefore, in the absence of grace, grace justifies, but to those who are justified it gives the law to engage in good works, since it is impossible to be saved by faith alone. For it is necessary that works be assessed by faith, and faith be animated by works, because without works it is dead (James 2:26). 569. Komit Ermin. Why is everything Divine distinguished from everything else by the name fire? You asked: why does everything almost Divine differ from everything else by the name fire? God is called fire (Deut. 4:24), and Angels are called a flame of fire (Ps. 103:4); The Gentiles appeared to the apostles like fire (Acts 2:3), and it was said: burning in the Spirit (Rom. 12:11). So, I think the reason for this is the abundance and richness of fire, because from one lamp it kindles thousands of lights and is not diminished, but can again kindle the same and a greater number of other lights. Fire is far from the path leading to bodies, because it only rises upward from earthly things; bodies love the earth, and fire loves the sky; bodies know the desire to descend, and fire is the path to grief. For just as stone and water do not know the path to the mountain, so fire does not tolerate the path down. 570. To Deacon Theognostus. About reading, against the Greeks; about the grace of the inspired Scriptures and the benefits thereof I was often surprised at those who composed conversations and wrote extensive speeches in that they were extremely concerned about their own glory, using a high and over-taught style, and did not care about the benefit of future listeners, about which they should have taken the most care. For from the fact that writers gain so much fame for themselves, nothing will come to others, but if others benefit, then there will be a great increase in virtue. But since they meant themselves, they did not pay attention to others. Why do they blame the Divine Scripture for the fact that it uses a syllable that is not rich and decorated, but low and simple. We, on the contrary, accuse them of self-love, because, having desired glory for themselves, they cared very little about others, and Scripture, in the true sense of the Divine, frees us from these accusations, arguing that it cared not about its own glory, but about the salvation of future listeners. If they are pleased with the lofty manner of speech, then let them know that it is better to learn the truth from an ignoramus than to learn a lie from a sophist. For one expresses himself simply and briefly, while the other often covers up the beauty of the truth with obscurity, and, dressing up a lie with beautiful speech, dissolves poison in a golden vessel. If truth is combined with beautiful speech, then although it may be of benefit to learned people, it will be of little use and benefit to everyone else. That is why Scripture has presented the truth in simple language, so that the ignorant and the wise, and children and wives, may learn, for the wise do not suffer any harm from simple speech, but the greater part of the universe will suffer harm from adorned speech. Therefore, if anyone had to be taken care of, then most of all the majority. And since Scripture has taken care of everyone, this clearly proves that it is Divine and heavenly. To command and to permit, the best, are not the same thing. One thing is prescribed as obligatory in any case, for example: do not commit adultery, do not kill, do not steal - and all this; and the other is allowed according to some consideration. One is legalized, and the other is not prohibited. And I will prove this with the Scriptures. The apostles did not preach or legitimize circumcision, but they allowed it, not because it should have been so, but because there was a need for wise condescension. Otherwise, they would not have allowed it, or, if it had required compliance, they would have observed it from the beginning. And about those who are treated to the unbelievers, the Apostle Paul said: if anyone calls from the unbelievers, and you want to go, eat everything that is offered to you (1 Cor. 10:27). I don’t command, he says, to go, but, if you want, I don’t forbid; the former is a matter of law, and the latter is a matter of permission. 572. Why was it written on the church: to an unknown God (Acts 17:23)? They say there were two reasons why in Athens it was written on the church: to the unknown God. Some argue that when the Persians took up arms against Hellas, the Athenians sent a messenger Philippides to the Lacedaemonians to ask for help, which is why the vision of Pan that appeared on the Parthenian Mountain, although it accused the Athenians of neglecting him, nevertheless promised to help. Therefore, the Athenians, having won, built a church and inscribed: to the unknown god. Others say that an ulcer visited Athens and burned them so badly that it did not spare even the thinnest fabrics. And since, by serving their imaginary gods, they did not receive any benefit, then, thinking that perhaps some other God, to whom they did not honor, had sent a plague, they built a church and a church, inscribed: to the unknown God, and, having made sacrifices, were immediately healed. Borrowing this from the Athenian teachings themselves, Ap. Paul conquered the Athenians, who thought highly of their wisdom. That is why we, the best ones, are easy to understand and easy to overcome, because we arm ourselves against each other, having a common enemy as our leader. We should, united together with each other, take up arms against him, but we together take up arms against each other and have him as our leader, eager to destroy both sides. But it’s easy to complain to anyone, but to say how we can stop fighting with each other is the job of an adviser. So, I say: this comes from the fact that we consider wealth, and glory, and everything that fades in life, like grass, to be great. And if we taught ourselves to recognize this as worthless and unimportant, which it really is, then we would not bring upon ourselves for this irreconcilable hostility and secret warfare, but would love peace and love, for the sake of which all warfare, and struggle, and quarrel come to an end. 574. Kasianu. That God is not the author of evil Many, distinguished by physical beauty, also shone in soul. And if you don’t believe this, then look at the most chaste Joseph. He was kind in appearance and very handsome in appearance (Gen. 39:6), as the Scriptures and the Egyptian woman who lusted after him with fury testify about him. But he shone even more with the virtue of chastity, extinguishing in himself the flame inherent in age (Joseph was not made of stone), and trampled on the autocracy of a woman’s affection, and this affection, in my opinion, is more powerful than fear. It is also necessary to bring to mind that the caresser was a mistress, seducing with her decoration and laying aside the tunic of voluptuousness; a woman is a vita, strong in charming the inattentive, this is an old weapon of the devil, with which he has brought down many courageous ones. However, it turned out that Joseph was above all these tricks. And if you want to see a wife crowned with chastity, then look at the noble Susanna, in a young body with indescribable beauty, she exposed the lewdness of the elders and did not destroy her treasure - chastity. If many denigrate the beautiful and the good, then do not be surprised at this: firstly, they think that they are denigrating those who used beauty poorly; secondly, many people slander because they feel obliged to speak ill of others; thirdly, many people, since they are not able to penetrate to the very soul, try to hurt the decoration that surrounds people from the outside. And this (since nothing prevents us from using the same examples again) is evidenced by the same Joseph, slandered by his brothers and mistress, and the same Susanna, condemned by the elders. But the unhypocritical Judge crowned both Joseph and Susanna. Therefore, I blame not beauty, but the vile soul that lives in a beautiful body and disgraces it. 575. To the scholastic Iron about the same Unreasonable success in business most often leads to disgrace, while success in accordance with reason often leads to a good end. However, some of those who achieved dominion not through reason, having modestly accepted the spirit of happiness, deserved praise, while others of their fathers and ancestors who were famous for their fame turned their honor into shame. Therefore, we must blame more the arbitrariness of those who use dominion immoderately. 576. To Bishop Eusebius. About the Ark of the Covenant, about the atonement, about the Cherubim, about the manna and about the rod of Aaron The ark of the covenant and the atonement that served as the roof of the ark gave clear signs of a person preserving the words of God, enjoying God’s favor towards him and being protected by Divine powers, as the Songsinger says: Thy words are hidden in my heart (Ps. 119:11). That is why he said: in the shelter of Your wing you covered me (Ps. 16:8), just as from the Divine powers the Cherubim with their wings guarded the ark and the purification, and in a more natural sense, they allowed us to see the clear signs of Christ, who fulfilled the law, who became a cleansing for our sins (1 John 2:2), because He, who fulfills the law, cleanses the sin of the world. As the secret of the Master's verbs says, God has ordained purification (Rom. 3:25), so that in His blood He might show His own truth. For He gave the Only Begotten as the price of redemption, so that grace would have a basis, because, having accepted the one sacrifice for all and exceeding the dignity of all, He destroyed enmity, and canceled condemnation, and introduced sons to sons, and adorned them with countless blessings. And the Cherubim, like the throne and chariot of God (for he who sat on the Cherubim appeared (Ps. 79:2)), made it clear that the One for whom the church was built is incontainable and indescribable. Cherubim were placed as a sign of His royal dignity. Since a church that is not crowned with an image has no meaning, and the Leader and Creator of the Cherubim is above all nature and human thought, Scripture indicated this by depicting the All-King Lord on the ark as the throne. Manna indicates that the keeper of the Divine laws will partake of divine food and divine pleasure, and the vegetated rod of Aaron indicates that those who transgress these laws and approach the priesthood incorrectly will be chaste. 577. To Deacon Mina. About the captivity of the Jews When the notorious church and the famous capital of the Jews, which had won many wars without shedding blood, was razed to the ground by Roman fire because they dared to commit unprecedented insolence against Christ, then the Jews themselves were scattered throughout the universe as captives. For He who was mocked by them, although he could have destroyed them, did not do so for many reasons. First, by giving them time to repent; secondly, so that the Jews would see those who had come to fulfill His saying: Behold, your house is left desolate (Matthew 33:38), and this: not to leave one stone upon another, lest it be destroyed (Matthew 24:2). Thirdly, so that they, seeing His shining glory everywhere, would be wounded and, reflecting that during their ancestors, when they served idols, they killed children, killed the Prophets, they did not tolerate anything like that, but, being chaste, were again returned to their homes, but now they are suffering irrevocable captivity, they would know the truth. If they are not brought to their senses by such events, then, due to the punishments there, they involuntarily confess the truth, when repentance will not bring them any benefit. If you want to know what was rewarded to the wicked Jews who furiously rebelled against Christ, read the story of the capture of Jerusalem, written by Joseph, although a Jew, but a lover of the truth. And you will see Divine punishment, of which there has been no example during all time from the beginning of the human race to the present day. And so that no one would remain disbelieving in the incredible and extraordinary misfortunes of the Jews, to depict their incomprehensible sufferings, the truth prepared not some foreigner (then, perhaps, it would be better to say, of necessity, would not deserve trust), but a fellow tribesman and a zealot. 579. Presbyter Iron. In response to what is said in Scripture: the kingdom of heaven is like a pea seed (Matthew 13:31) The art of interpretation presents everything that is said to us in clearer terms, and the listeners are attracted by it, like the sound of a lyre. Especially when the study is not about something ordinary and well-known, but unknown to many, and when the wisdom of those who are speaking is obvious, which arouses lust in those listening, because what is not too ordinary is attractive. I said this because you asked, what does it mean to liken the kingdom of heaven to a pea seed? The sown word of the Divine Sermon is short in comparison with the teachings that have ever been taught by supposed sages, and is proclaimed in the most concise sayings, not only in truncation, but also in simplicity of speech. But, being cultivated, the word grows, expands and turns out to exceed every word that has ever aroused surprise, because it generates truth, and does not decorate a lie. There is nothing higher than truth. That is why those who exalt themselves by the name of philosophers, having said goodbye to their teachings, want to enjoy the shadow of God and resort to it. For how many Pythagoreans, who were teachers of arrogance and contempt, became disciples of this word? How many Platonists, putting aside the exaltation of their eloquence, established themselves under his shadow? How many Aristotelians, having reduced the wisdom for which they were famous to nothing, wished to join the ranks of those obedient to the word? 580. To Deacon Eutonius. About Joseph's virtue The Egyptian woman loved the young man, and the young man loved chastity. Therefore, having caught him, she did not use her prey, although she used all the nets that serve to master the catch, and he took advantage of the prey, avoiding all her nets. For the enemy fought with the Egyptian woman, and with Joseph the Lawmaker of chastity. 581. To the reader Arsenuphius. About Joseph's virtue I am very glad that you are happy with the stories about Joseph. For whoever glorifies the chaste clearly makes it clear that he himself is a lover of chastity. We are accustomed to praise those types of virtue most of all towards which we are disposed with the greatest sincerity. And you, being a lover of purity, also note that virtue is something superior, even if its ascetic has fallen into slavery. For Joseph ruled over his brothers in his father's house, because in his parent he had a lover of his morals. He was also a leader in Egyptian slavery, although he was sold, because for the good behavior that Divine grace invested in him, he enjoyed the favor of the one who bought him. He also ruled over his mistress, or better yet, over voluptuousness, which reigned royally among many young men. He was also in charge of the prison, although he was accused of adultery, because he had the favor of the chief of the prison guard, who gave him command over the prisoners there, to whom, as I think, he was sent as a doctor for the disasters there. For for what reason was a cruel, inexorable man, who derives benefit from the misfortunes of others (which are almost all prison guards), entrusted the prison to the most quiet and meek man, who did not gain any profit from this, but kindly healed the sorrows of either just or unjust prisoners with kind words and advice? On the contrary, Divine grace is clearly visible in this, crowning virtue everywhere. Joseph was also in charge in the royal palaces when the Egyptian autocrat changed autocracy into royal power itself, because he ceded everything but the name to Joseph. He ruled over the brothers a second time, when, not recognizing that he was a brother, they worshiped him as a king. He was also in charge of Egypt, when he fed this nourisher of other countries, who was preparing for death, according to Divine Providence. Joseph also ruled over himself with the highest authority, turning out to be exalted in humiliation and humble in exaltation, not servile in shame, but free, and in decent things - the most zealous and non-lazy. For, neither in his father’s house, nor in the Egyptian’s, did he rise to madness, seeing that everyone loved him; did not expose the mistress of lust, having in his beauty a reliable witness of her love, when the favor of the master was ready to help him, who, for an accusation that required the death penalty, without even punishing Joseph with a scourge, threw him into prison. If anyone thinks that Joseph was wise because it was impossible to take revenge, let him imagine in his mind whether he took revenge when he became king? So, the slandered one did not denounce, and the one imprisoned, when the leadership there was entrusted to him, did not think highly of himself and trample on others, but, as much as he could, lightened the burden of their sorrow, concluding for himself and about them that perhaps they too were thrown into prison unjustly, for it is customary for everyone to pronounce judgments about others based on what they themselves experience. Joseph was especially skilled in this, having presented experiments of virtue everywhere, being tempted like gold in fire and showing signs of his kindness. And what am I saying about Joseph’s stay in prison, where in every person who is not extremely insensitive, some kind of humility and meekness are generated, inspired either by conscience, or by the place itself! And in the royal palace he was not convicted of anything, but even there he showed the same meekness, feeding the Egyptians and extending the hand of salvation to those who came from everywhere, and not only not taking revenge on his brothers, but also doing good. This is the virtue that made both the slave generous and the king humble! Here is a virtue that has shown its signs in everything! Here is virtue, not humiliated in adversity, but modest in greatness! Here is a virtue that does not yield to the heights of lust and is not upset by slander! Here is a virtue that used everything royally, and voluptuousness - autocratically! Here is virtue, reduced to the need to speak about itself and ashamed to express the truth, as if it were placing the crown of chastity on itself! For Joseph did not reveal the malice of his brothers and the love of the Egyptian woman, but said: I was stolen from the land of Hebrew by a thief, and here I did nothing evil, but threw me into this ditch (Gen. 40:15). Therefore, the Lawmaker and Patron of Chastity rightly awarded him the crown, making him eminent among the ancients and venerable for subsequent generations. 582. To the reader Arsenuphius. In response to what was said about the Apostle: This vessel was chosen (Acts 9:15) “This is the chosen vessel,” Christ said about Paul when he handed him the apostolic sermon. For He would not have given His Church, for which He shed His precious blood, to such a teacher who would not subsequently bring from himself virtue commensurate with grace. I would not have uttered this testimony without seeing in it zeal corresponding to the greatness of the matter. He wanted the sermon to spread everywhere, strengthened not only by the word, but also by the morality of those preaching. Miracles can give way to evil suspicion, and a right life stops the lips of the devil himself. Therefore, those who intend not to make any concern for the right life should not think that preaching was won only by miracles, because everything that those preaching did and said was facilitated by their life, which did not present any reason for reproach. If even now the mentors in their lives competed with the apostolic life, then perhaps miracles would be performed, and even if they were not performed, then their lives would be enough to enlighten those who see. 583. To Magistrian Nemesius. In response to the words: “All things, as the Lord has spoken, let us do and hear” (Ex. 19:8). And one more thing: a spiritual person does not accept the Spirit of God (1 Cor. 2:14), and also: an evil tree cannot produce good fruit (Matthew 7:18). Perhaps you consider the words spoken by the Jews, who neither do nor say anything right, to be absurd. But since the Lawgiver did not reproach them for this, I think that this means: what should be done by learning, we learn by doing. And therefore it is well said: whatever the Lord has spoken, let us do and listen. Students who learn something new rightly listen first and then do it, but those who decide to fulfill the Divine commandments learn by deed, because knowledge is delivered not so much by word as by deed. For indeed, the ascetic of virtue in the very feat learns virtue and learns in some way that it is most useful, most decent, most protects us and is legitimized for benefit. And that's enough about this. What has been said: an evil tree cannot produce good fruits does not destroy the power of repentance, but ridicules obstinacy in doing evil. What remains evil cannot bear good fruits, but having changed into virtue, it will bear these fruits. If the Savior spoke about trees, then let your word have power. And if about people and trees He presented as an example (and what is nature for trees is will for us), then may your assumption be refuted. For what kind of tree does Ap seem to you? Peter? Is it good? But how did he renounce? Are you angry? But how does the whole earth and sea sing of his exploits and victories? What kind of tree does Judas represent? Are you angry? But how was he awarded the apostolic honor? Is it good? But how did he betray Christ? And if I begin to consider all the changes that have taken place in people, then, without noticing it, I will introduce a lot of unnecessary speeches. Therefore, leaving you to collect this in the scriptures, I will move on to the interpretation of the apostolic saying. A person is spiritual, although he does not accept the Spirit of God, but he does; because the Apostle did not say: “he will not accept,” but says: he does not accept. And he also says: “He cannot understand,” but did not say: “He cannot understand.” Just as if someone, looking at a red-hot iron, says: “It cannot be cold,” yet it can become so, so in what has been said one thing belongs to the present time, and the other to the future. 584. Athanasius. That it would be useless for us to have knowledge of everything. I also consider what you call strange to be wise. If everything were obvious to us, what would we use our understanding for when there was nothing to look for? But even if everything were implicit to us, then even in this case our understanding would become vain due to the impossibility of finding anything. Nowadays, through the explicit, the implicit is also comprehended in some way. And even if it escapes our understanding, then in this case it brings us benefit, overthrowing our arrogance. 585. Eulogy. About the incomprehensible The comprehensible is easy to grasp, as not requiring much effort, but the incomprehensible, although with great difficulty, is nevertheless perceptible; The completely incomprehensible, as completely elusive, only gives trouble to those who dare to go fishing. And those who make an attempt, at any time, to catch what is in no way perceptible, do not achieve their goal. It is bad to act unjustly, but it is even worse to pronounce an unjust sentence. The first leaves the offended person hope for help, while the other, confirming the insult, takes away this hope. So, let us not act unjustly and, if we become judges, we will not pronounce an unjust sentence. 587. To the scholastic Iron. To the words: They confess God and put away their works (Titus 1:16) One can assume, wise one, that you do not know what everyone knows. You asked what it means: they confess God, but their deeds are put aside? And that everyone knows this, and not only the students of the sacred words, but also those who have never read the Scriptures, even Demosthenes testifies to this, saying: “Every word, if not accompanied by action, seems to be something vain and empty.” And external legislators punish those judged for desecration of the sacred, not according to their words, but according to their deeds. Christ, presenting two sons of one father, who listened and promised to go into the vineyard and do, but did not go, reproached, and approved of the one who did not promise, but did, because intentions are no longer valued by words, but by what is done. For example, you confess that there is a God, and you speak beautifully, because He really exists, but this word is not important if it is not evidenced by deeds. For if, confessing that there is a God, you act as only one who thinks that there is no God could act, does not your deed refute your word, and does not your morality refute what you affirm? Therefore, by what you do, confess that there is a God, so that both your word and your morality may be preached; and then the hearers will be convinced. If you stand by your word, and do not speak about what you should do, I do not agree that this word will be able to convince your listeners if you do not act as you should. 588. Pavel. To the words: an eye for an eye, etc. (Exodus 21:24) It can be assumed about you that you do not know that in the law and what appears to be inhuman breathes meekness. And to legitimize: to give an eye for an eye is not cruel and not inhuman, but at first glance it is full of justice, and according to proper understanding, as I said, it turns out to be full of love for mankind. For the Legislator rightly prescribed this, in order to discipline the one who begins the task with the fear that he will suffer, and thereby curb malice. 589. Panellinia. About what was said in the book of Exodus: ask your neighbor for vessels of silver, and gold, and so on. (Ex.11:2) And this, as you say, offered to you by those competing with you, breathes the highest truth. Since the Egyptians did not give proper wages to the Jews who worked for a long time; then the Source of justice arranged it so that they paid involuntarily. Therefore he said: let each one ask his neighbor and his wife for vessels of silver and gold. If he had commanded this to those who were not working, then perhaps others would have the right to consider this unjust. And if he commanded that those deprived of their freedom take revenge for this by appropriating their property, then I am ready to assert that not only was the Egyptians not treated unfairly, but they were not even given a proportionate punishment. For what is the comparison between the taking away of property and the taking away of freedom, for which those with intelligence willingly give not only property, but also life? 590. To Presbyter Zoilus. About oblivion And the godly Paul, adorned with spiritual gifts, took considerable care in reading. That is why he wrote to his famous disciple: attend to the reading (1 Tim. 4:15). For he who has tasted Divine wisdom is afraid to lose it, when the memory not only is not enriched, but also loses what it has acquired through oblivion. And this ability, if not treated every day, is most often lost, not tolerating idleness and excuses. Not knowing this, or better yet, indulging their ignorance, many laugh at the learned and wise, not knowing that Wisdom is most amused by the wise disciples. 591. Filter. About what is said in the law: Thou shalt not have mercy on the poor in judgment (Ex. 23:3) The legislator, curbing both the gluttony of the authorities and the addiction of poverty to interfere in other people's affairs, legitimized: do not have mercy on the poor in court. He does not teach inhumanity by this, but he prevents him from evil, so that poverty is not used for evil by interfering in other people's affairs. If he forbade mercy on the beggar who is fighting the beast that does not listen to anything - poverty - then all the more he curbed the gluttony of the rich. 592. Alypius. About reading; against the pagans; about the grace of the inspired Scriptures and the benefits from them And for those who believe that everything is limited to real life, I think it is more fitting to end life than to live an ignorant life. And if this is true in relation to them, then even more so in relation to us, who have a goal in eternity and are obliged to refine our understanding daily with Divine words. 593. To the sophist Arpocra about the same And with regard to literature, people's desires are varied. Some of them love the ancient Attic syllable; and others prefer to speak clearly in Attic speech, reasoning like this: what is the use of Attic speech when what is said is, as it were, covered in darkness and there is a need for others to bring it to light? Some are amused by epic, others by the gravity of tragedy, and others by the loquaciousness of comedy, and still others by the flowery style of rhetoric. But even they do not agree, because they approve: some - the high style of Plato, some - the sedateness of Thucydides, some - the simplicity of Socrates, and some - the strong speech of Demosthenes, because he is believed to have nourished himself with all the verbal arts and surpassed everyone in speech that is strong, amazing, passionate and persuasive. And another loves the open and smooth way of speaking of Lysias for everyone; others find the syllable of Isaeus more suitable for a judicial style than the syllable of Socrates, and more sublime than the syllable of Lysias. Others prefer the clarity and purity of Aeschylus. Therefore, when there are so many different opinions, I don’t dare say whether any writer can be liked by everyone. Therefore, whoever has fame in mind, let him write as he pleases. And sacred and heavenly words, since they are spoken and written for the benefit of all mankind, are dissolved in clarity; because those who delight in other beauties of words (and there are not many of them) do not suffer any harm from clarity, as soon as they understand the meaning of what is said. However, those who practice agriculture, the arts, and other everyday affairs benefit from clarity, knowing in the shortest moment what is decent, what is just, and what is useful. For the Divine moral teaching has been reduced to such brevity that according to it the will of each person serves as the limit of virtue. It is said: whatever you want, let men do to you, so do you to them. This is the law and the prophets (Matthew 7:12). What is in comparison with this virtue, with this brevity, with this clarity, Plato's conversations, or Homer's leaf, or the codes of legislators, or Demosthenes' books, or the suddenness of tragic events, or comic content? Let those who laugh at the simplicity of speech judge the law and pronounce an impartial verdict. How many conversations did the most learned Plato write, wanting to show what justice is? And he ended his life without expressing anything clear, without convincing anyone, even having lost his freedom itself. How much did Aristotle write refuting Plato and ridiculing his teachings? But he did not bring the slightest benefit, except that he brought to light the art of verbal debate. How much did the Stoics write to protect themselves from Aristotle? But their teachings also faded away. Therefore, let them compare the clarity of Divine words with the named sages and stop their idle talk, accept the Divine way of speaking the Scriptures, which does not mean piety, but the benefit of those listening. Do not fight, friend, with shadows: while firmly defending something unimportant, do not bring yourself to the point of suffering damage in the greatest and most important thing. Do not be like those who devour a camel and strain out a gnat (Matthew 23:24). 595. To Presbyter Daniel. To the words: you are blessed when people revile you, etc. (Matt.5:11) All insults are mostly inflicted on us not for Christ’s sake. Sometimes we ourselves cause them, either by offending others, or by doing something else bad. And sometimes, although they insult us for Christ’s sake, they are true and not false. Therefore, the highest degree of satisfaction requires two conditions: that the insults be both false and for the sake of Christ. If one or the other is lacking, then, although one or the other will not be destroyed or become invalid (for this is inconsistent with anything), it will not lead to the highest bliss. If they slander us even for the sake of Christ, but these insults are justified, the reward is taken away. If not for the sake of Christ, but the reproaches are false, then again the reward is not the highest. In both cases, a reward is given, but not the same as what we will receive if we have both. By saying: For my sake, Christ teaches us to think about ourselves humbly, not at all highly, and in accordance with the dignity of the creature. For it is proud for us in all this to assume that the goal is not God, but to do it for our own sake, as if we were worth the troubles associated with the greatest exploits and extreme dangers. 596. To Deacon Elijah. In response to the words: with the same things, judge nothing before the time (1 Cor. 4:5) I know that some maintain chastity, being busy with the desire for freedom in something else, and others, by natural disposition, incline their thoughts towards this preservation, and others, out of sheer piety, lead a pious life. Others pray to God for prosperity. Some, intending to commit a lie, use injustice to cover up this injustice, while others have their own hearts as a guide in the pursuit of justice. Therefore, if I, a person of little understanding in understanding, am able to comprehend that many have not planted the roots of goodness on virtue, but, having something else in mind, have honored the good, then the ineffable Wisdom, the ineffable Understanding, leading everything before it came into being, will agree to pronounce judgments on the branches when the properties of the root are opposite? I don't think so. On the contrary, having subjected to precise examination the roots, and the beginnings, and the inclinations, and aspirations of the soul, he will pronounce a verdict according to his own impartial court. With this, I think, the passage you proposed in the Apostle is explained: by the same thing, before the time, judge nothing. It is clear that this is said either about matters that are not obvious and difficult to examine, or about dishes, the eating or not eating of which is indifferent, as is also stated in the Epistle to the Romans by St. Paul spoke at length. Regarding obvious deeds, he himself pronounced judgment and ordered judgment; for them he excommunicated himself and ordered them to be excommunicated from the Church. And with regard to hidden matters, he commanded to wait until the Lord comes. For it is in no way consistent to assign the dignity of a Judge, to pronounce a sentence without a trial and not provide it to the rule of truth. 597. To Presbyter Paul. In response to the words: Why are you more likely to offend (1 Cor. 6:7)? When someone, as you wrote, irritates the soul to the point of recklessness with the desire of someone else, deciding not only to act unrighteously, but also to justify himself with what is written: why not naturally offend? - then let him hear, if he has ears and has not blocked them with the love of money: since this is written to me, then it is written to you not to take away someone else’s. Therefore, let the apostolic council not be a pretext for covetousness for you. Do not think that the Apostle, by giving me advice to endure deprivation, thereby gave you the right to offend. For me to be offended is to bring salvation; and taking away someone else’s property will bring you punishment. 598. To Presbyter Martinian. About the tetrarch Herod, about the Baptist and about Herodias Many important, but many great crimes were committed by the tetrarch. He was a ferocious branch of a fierce lion. As if afraid that he would not be considered the illegitimate son of his father, who beat up babies in Bethlehem, he created such a deplorable spectacle that he almost became like his parent. And he is called, as I think, a tetrarch not only because he owned a fourth part of the kingdom, but also because he possessed four main types of vice. For, firstly, contrary to the law, he takes Herodias as his wife. Then, convicted by the Baptist, instead of becoming chaste, he throws into prison the one who has not broken the law, but who exposes the law-breaking. And then, intending to kill him, he is afraid of the people, not being afraid of the impersonal Eye. After this, Herod imprudently and immoderately swears to the daughter of the one who was the cause of everything and thought to prepare for herself a worthy part of the marriage, swearing to give everything she asked. At the same time, he does not determine in advance what he will give in accordance with law and justice; on the contrary, he reasons so thoughtlessly that he even promises half of the kingdom, without thinking that it is much harder to violate justice than to lose the kingdom. Then, under the pretext of loyalty to the oath, Herod exceeds all oath-breaking. For in a criminal matter it is better to break a bad promise by doing good than to do evil by imaginary fidelity to an oath. Or better yet, it was all a cover of fear. Like a crafty servant who feared the master’s reproof, Herod feared the Baptist. For the true ruler is the one who does what he should, and not the one who is clothed in scarlet and strong in arms. Therefore, using an oath as a cover for fear, and instead of a wall to his arbitrariness - the danger of imaginary perjury, he rushed to kill. He did not, as many did, assemble something resembling a trial, present accusers, bribe witnesses. For he knew that he was punishing not the one who does injustice, but the one who brings it to shame. Here one, as if wanting to hide the accusation, commits an atrocity without any judgment, and the other does not remain silent, but shouts even louder, for throughout the entire sunflower he still cries out: you are not worthy to have a wife for your brother Philip (Matthew 14:3.4). But you wanted to know the reason why you are not worthy. There is more than one reason for this, as they say. According to some, Herod clearly violated the law of Moses. For when his brother had seed, he took his wife, and this was not permitted by the law, which gave permission to take the wife of a childless brother and have her until he restores the seed to the deceased. For childlessness was considered the greatest evil, because in this case the memory of the dead seemed to completely fade away. But why did the daughter, having left her parent, act in concert with the adulterer and the adulteress and make efforts to kill the one who stood up for the one who gave birth to her? Let's assume that the mother was intoxicated with passion, why did the daughter also participate in the crime? And others, including Josephus, claim that Herod had Herodias as his wife while her husband was still alive and had a daughter. So Joseph, in the eighteenth book of history, says that Herodias, after the birth of Salome, conceived the merger of hereditary rights, entered into marriage with Herod, who was at odds with his brother, born of the same father. But another may object to Joseph as follows: why does John accuse Herod not as an adulterer, but as having entered into an illegal marriage? And to this another may object that Herodias may have been divorced from her husband by a letter of divorce. But another will again say to this: why does John call what is permitted by law lawlessness? For the Gospel law has not yet been given, according to which such a combination is recognized as adultery. Others say that Herod, having killed his brother, because he wanted the kingdom, took for himself his wife, whom he had loved for a long time. But even this will be countered with a ready denunciation: why didn’t the Baptist reproach him for murder? And this, it seems, is as much more criminal as fratricide is more terrible than other murder. So, whether it was the first, as I think, or the second, or the third reason for the reproof, let us glorify this courageous and undaunted man for the fact that he exposed and died as a defender of the Divine laws. And if someone says: “Why was he allowed to endure this,” then I will answer that he did not suffer any harm from this. If it is absolutely necessary to depart from this life, then much more blessed is he who departs in glory. Moreover, Divine goodness gives sinners time to repent. But if they do not repent, he determines the most severe punishments. For, as some say, vice, reigning in the world, opposes good, dreaming of gaining the upper hand. Why a wicked man rebels against a valiant man is easily understood. Nevertheless, I will clearly illustrate this with one example: when He came to earth, the champions of untruth armed themselves against the King of Truth. But they are so caught and so humiliated that He is glorified everywhere, and those who thought that life is not effective are defeated in all sentences. 599. To Presbyter Martian. Why did Christ, going to the Cross, forbid wives to cry? You asked why Christ, when he walked or was led to the Cross, forbade wives to cry for Him, whereas this, although a matter of ignorance, was also a sign of goodwill. Therefore I say: since His suffering was not involuntary and not against His will, compassion rightly seemed to Him to be an insult. For compassion is unpleasant and not worthy of approval when someone suffers of his own free will. You might be interested in: