Беседа 17

Delivered to the Bishops at the Lateran Springs. Reading the Holy Gospel: Luke 10.1–9. Luke 10.1–9. After this the Lord also chose seventy other disciples, and sent them two by two before Him to every city and place where He Himself wanted to go, and he said to them: The harvest is plentiful, but the laborers are few; Therefore, pray to the Lord of the harvest to send out laborers into His harvest. Go! I send you out like lambs among wolves. Do not take a bag, a scrip, or shoes, and do not greet anyone on the road. Whatever house you enter, first say: peace to this house; and if the son of peace is there, then your peace will rest on him, but if not, then it will return to you. Stay in that house, eat and drink what they have, for the worker is worthy of reward for his labors; do not move from house to house. And if you come to any city and they receive you, eat what they offer you, and heal the sick who are in it, and say to them, The kingdom of God has come near you. 1. Our Lord and Savior, beloved brethren, sometimes exhorts us in words, and sometimes in deeds. For His very works are commandments, because when He silently does something, then He makes it clear what we should do. For here He sends disciples to preach in twos, because there are two commandments of love, namely: love for God and neighbor; and there can be no love less than between two. For no one is said to have love for himself. The Lord sends disciples to preach in twos, because by this He silently inspires us that one who does not have love for another should not take on the responsibilities of a preacher. 2. But it is well said that “He sent them two by two before Him to every city and place where He Himself wanted to go.” For the Lord follows His preachers, because the sermon precedes, and the Lord comes into the abode of our soul when words of exhortation come to Him, and through them the truth is accepted in the mind. That is why Isaiah says to the same preachers: “the voice of one crying in the wilderness: prepare the way of the Lord, make straight in the desert the paths of our God” (Isaiah 40.3). That is why the Psalmist tells them: “Exalt Him who walks in the heavens” (Ps 67.5). The Lord ascends to the west because from where He suffered, from there He manifested His greater glory through the Resurrection. He ascends precisely to the west, because with the Resurrection he trampled upon the death he suffered. So, we pave the way for “He who ascended to the West” when we preach His glory to your souls, so that He Himself, after He who walked, would illuminate them with the presence of His love. 3. But let us listen to what the Lord says to the sent preachers: “And he said to them: The harvest is plentiful, but the laborers are few; Therefore, pray to the Lord of the harvest to send out laborers into His harvest.” For the many harvests there are few laborers, because without great sorrow we cannot say that there are many who would hear about good deeds, but not enough who would talk about them. The world is filled with priests, but in God’s harvest it is very rare to find a worker, because, although we accept the priestly office, we do not fulfill the duties of this office. But consider, beloved brethren, consider what is said: “Pray the Lord of the harvest to send out laborers into His harvest.” You pray for us, so that we can work worthily for you, so that the tongue does not tire of exhortation, so that, after we have taken the place of preaching, our silence does not condemn us before the Righteous Judge. For often the tongue is pierced by the preachers’ own wickedness, but often, due to the guilt of those present, the words of the sermon are not offered to them. The tongue stumbles from the preachers’ own wickedness because the Psalmist says: “But God says to the sinner, Why do you preach My statutes” (Ps 49:16)? And vice versa, the voice of the preachers is silenced by the vice of those present, as the Lord says to Ezekiel: “And I will cleave your tongue to your throat, and you will be dumb, and you will not be an accuser of them, for they are a rebellious house” (Ezekiel 3.26). Clearly He says, as it were: “The word of preaching is taken away from you because when the people angered Me with their actions, then they became unworthy of exhortation to the truth.” But it is difficult to determine for whose exact vice a preacher’s word is taken away. But it is definitely known that the Shepherd’s silence is harmful, sometimes for himself, but always for those ahead. 4. But, oh that we would then fulfill the duty of our place in the innocence of life, when we have not sufficient power to preach! - For it is added: “I am sending you like sheep in the midst of wolves.” But many, when they accept the rights of rule, are inflamed to torment their subordinates, rule with horror and harm those whom they were supposed to be useful. And since they do not have inner love, they want to seem like masters; they completely forget that they are fathers; the place of humility is changed to the exaltation of dominion - and if they are affectionate in appearance, then they are fierce inwardly. The Truth once speaks about them: “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves” (Matthew 7.15). We need to think about the opposite of all this, because we are sent “like sheep among wolves” so that, while maintaining a sense of innocence, we will not be subjected to the sting of malice. For the one who takes the place of a preacher should not inflict evil, but endure it, so that with his very meekness he can tame the anger of fierce people and heal the sinful wounds of others, even if he himself was wounded by insults. And if sometimes the jealousy of righteousness prompts someone to become angry with his subordinates, then the anger itself must have a basis in love, and not in cruelty, so as to respect the external rights of admonition, and internally love with fatherly love those whom, outwardly, as if persecuting, he punishes. The ruler does this well when he cannot love himself biasedly, when he does not desire anything worldly, when he does not bend his soul under the weight of earthly pleasure. 5. That is why it is added: “do not take a bag, nor a scrip, nor shoes, and do not greet anyone on the road.” For a preacher must have such trust in God that, although he is not at all concerned with the content in this life, he nevertheless knows that he has it in order to occupy his mind with the temporal, and not lose concern for the Eternal for others. He is not even allowed to greet anyone on the way in order to show with what haste we must continue on the path of preaching. If anyone wanted to understand these words figuratively, then there is money tied up in the “vagina,” and tied money is hidden wisdom. So, anyone who has the word of wisdom, but neglects to pass it on to his neighbor, has, as it were, money tied up in a bag. Therefore it is written: “hidden wisdom and hidden treasure - what is the use of both?” (Sir 20.30)? But what is meant by “piroy” (bag), if not the heaviness of the age? And what does “boots” mean in this place, if not examples of dead works? So, whoever accepts the duty of preaching is unworthy to bear the burden of the duties of this age, so that, having burdened his neck with it, he will not find it difficult to straighten it for heavenly preaching. He should not look at examples of foolish deeds, lest he think that he is strengthening his deeds with dead skins. For there are many who defend their own wickedness by the wickedness of others. Since, they reason, others have done something, they think that they are allowed to do the same. What else are these people doing if they are not trying to strengthen their legs with the skins of dead animals? But everyone who greets on the way greets according to the occasion of the path, and not according to zeal for the desired salvation. So, whoever preaches to those who listen about salvation not out of love for the Heavenly Fatherland, but out of the pursuit of rewards, he, as it were, welcomes them on the way, because by chance, and not by zeal, he desires salvation for those who listen. 6. It follows: “Whatever house you enter, first say: peace to this house; and if the son of peace is there, then your peace will rest on him, but if not, then it will return to you.” Peace taught through the mouth of a preacher will either rest in the house if there is a son of peace in it, or it will return to the same preacher, because either someone will be predestined to life and will follow the heavenly word that he hears; or, if no one wants to listen, the preacher himself will not be left without fruit, because peace returns to him, since a reward from the Lord is given to him for the work of doing. 7. But the One who forbade the carrying of a bag and sack allows one to be supported and nourished by the same sermon. For it is added, “stay in that house, eat and drink whatever they have, for the worker is worthy of reward for his labors; do not move from house to house." If our world is accepted, then it is worthy that we remain in the same house, “eating and drinking,” that they have, in order to have an earthly reward from those to whom we offer the rewards of the Heavenly Fatherland. Therefore, Paul, looking at this very thing as a small thing, says, “if we have sown spiritual things in you, is it great if we reap bodily things from you?” (1 Cor 9.11). And it is remarkable that it is added: “for the worker is worthy of a reward for his labors,” because the very means of maintenance are already considered a reward for the work, so that here the reward for the work of preaching begins, which is complemented there by the vision of the Truth. In this matter, we need to think about the fact that for one of our deeds two rewards are given: one on the way, the other in the Fatherland; one supports us in labor, the other rewards us upon resurrection. So, the reward we receive at the present time should make us strive more intensely for the next reward. So, every ancient preacher had to not preach in order to receive a reward in this time, but in order to receive a reward in order to have the power to preach. For whoever preaches here in order to receive a reward or praise or a gift, he without a doubt deprives himself of the Eternal Reward. But whoever wants to please people either by what he says, so that love is aroused by his words, not for him, but for God, or receives earthly rewards in the continuation of his preaching in order not to become tired of preaching due to lack, there is, without a doubt, nothing preventing him from receiving a reward in the Fatherland, because along the way he incurred only costs. 8. But what do we (which, however, I cannot say without sorrow, what we, Shepherds, do - we, who receive a reward, and yet are not at all workers? - Because we receive the fruits of the Holy Church as an annual reward, but for the Eternal Church we do not work by preaching. Let us think what kind of condemnation is worthy of receiving a reward for work here without labor. Here we live from the offerings of believers - but how much do we work for the souls of believers? - We accept as our reward that that believers have brought to atone for their sins, but we do not, as we should, use efforts or prayers or preaching against the same sins. We hardly find anyone openly justifying himself. And also (what is more important), if sometimes there is a powerful person in this world, then, perhaps, the errors of this person are extolled with praise so that, if they begin to say the opposite, he will not in anger deprive the gift that he gave. But we must constantly. remember what is written about some: “They feed on the sins of My people, and their souls long for their iniquity” (Hosea 4.8). Why are they called devouring the sins of the people, if not because they bless the sins of the wicked, so as not to be deprived of temporary rewards? But we, who live from the offerings of believers, which they make for their sins, if we eat and remain silent, then, without a doubt, we consume their sins. So, let us think about the importance of the crime before God of eating up the price of sins and not doing anything against sins by preaching! – Let us listen to what is said in the voice of blessed Job: “If my land cried out against me and its furrows complained against me; if I ate its fruits without payment and burdened the lives of the farmers” (Job 31.38, 39). For the earth cries out against its ruler when the Church rightly rebels against its shepherd. And its reins cry when the hearts of those listening, fertilized by the voice of the sermon and the power of reproof from previous fathers, see something that makes them cry for the life of the shepherd. The good owner of this land never eats its fruits without money, because a prudent shepherd pays the talent of speech in advance, so as not to accept the reward of maintenance from the Church for his accusation. For then we eat the fruits of our land for a price, when, accepting church benefits, we labor in preaching. For we are preachers of the future Judge. So, who will proclaim the coming Judge if the preacher is silent? 9. Then we need to think about how everyone, as much as he can, as much as he has the strength, tries to proclaim to the Church he is in charge of both the fear of the future Judge and the joy of the Kingdom. And whoever does not have sufficient power to convince everyone together with one and the same voice of exhortation, must edify everyone one by one, as much as he can, edify with private conversations, with a simple exhortation to look for fruit in the hearts of his children. For we must certainly think about what is said to the Holy Apostles, and through the Apostles to us: “You are the salt of the earth” (Matthew 5.13). So, if we are salt, then we must correct the souls of believers. So, you shepherds, think that you are shepherding the animals of God. It is about these very animals that God is spoken of through the Psalmist: “Your living creatures live on her” (Ps 67.11). And often we see that a stone of salt is placed on living animals so that they will lick this stone of salt and improve. So, the priest among the people should be like this stone of salt among the living beasts. For the priest must try to decide what to say to each individual, how to exhort each one, according to his condition, so that those who have communion with the priest will be seasoned with the taste of Eternal Life, as if touched by salt. For we are not the salt of the earth if we do not correct the hearts of those who listen. This seasoning for the food is delivered to the neighbor by the one who does not deprive him of the word of the sermon. 10. But we truly preach the truth to others when we prove what we preach by deeds, when we ourselves are imbued with Divine love, and we wash away the daily stains of human life, which cannot possibly proceed without guilt, with tears. But then we truly regret ourselves when we carefully review the actions of the preceding Fathers so that, from their obvious glory, our life seems despicable to us in our own eyes. Then we are truly contrite when we carefully study the commandments of the Lord and try to perfect ourselves through what, as we know, those whom we honor have already been perfected. That is why it is written in Moses: “And he made the laver of brass, and the socket thereof of brass, with graceful images adorning the entrance of the tabernacle of meeting” (Exodus 38.8). Moses supplies a brass laver in which the priests must wash, and enters the Holy of Holies, because the Law of God commands us to wash through contrition so that our uncleanness is not unworthy to discern the purity of the mysteries of God. This laver, it is well said, is made from the mirrors of the fasting women who were constantly located at the doors of the Tabernacle. Because the mirrors of fasting women are God’s commandments, into which holy souls always look and notice whether there are any stains of uncleanness on them. Evil thoughts are corrected, and, as it were, shining faces are corrected according to the reflected image, because when they carefully delve into the commandments of the Lord, then without a doubt they recognize from them both what the Heavenly Man can like in them, and what cannot be liked. As long as they arrive in this life, they cannot in any way enter the Eternal Tabernacle. However, the fasting women remain at the doors of the Tabernacle, because holy souls, even when they are still burdened by the weakness of the flesh, watch with unceasing love as they enter the eternal entrance. So, Moses made a laver for the priests from the mirrors of women, because the Law of God offers a laver of contrition for the stains of our sins, when it allows us to see those Heavenly Commandments with which the holy souls pleased the Supreme Bridegroom. If we look at them diligently, we notice spots of our inner image. And noticing the stains, we are crushed by the sorrow of repentance; when we lament, we seem to wash ourselves in a laver made from the mirrors of fasting women. 11. But at a time when we grieve for ourselves, it is very necessary to have concern for the lives of those entrusted to us. Therefore, the grief of contrition should strike us in such a way that it does not, however, deflect us from guarding our neighbors. For what is the benefit if we, loving ourselves, leave our neighbors? Or, on the contrary, what is the benefit if we, loving or jealous of our neighbors, abandon ourselves? – For the decoration of the Tabernacle is commanded to present “scarlet, especially spun” (Exodus 25.4), so that in the eyes of God our love would be colored with love for God and neighbor. But whoever purely loves the Creator truly loves himself. So, scarlet is especially spun when the soul is inflamed with love for itself and its neighbor through love for the truth. 12. But, meanwhile, we need to know that zeal for righteousness against the wicked deeds of our neighbors should be used in such a way that the virtue of meekness is not destroyed in the heat of reprisal. For the priest’s anger should by no means be rash and stormy, but should be calmed by the importance of the intention. So, we must both tolerate those whom we correct and correct those whom we tolerate, so that, in the event of a lack of one of these two (qualities), the priest’s action does not result in either irritation or indulgence. For this is why, when the church was built, lions and oxen and Cherubim were depicted in sculpture on its foundations. Because the Cherub is the fullness of knowledge. But what does it mean that neither lions without oxen nor oxen without lions are supplied on the foundations? For what else does the foundation in the church mean, if not the priests in the Church? When they take care of management, then, like the foundations, they seem to hold the weight imposed on them from above. So, Cherubim are depicted on the foundations, because it is required that the minds of the priests be filled with knowledge. But through lions the horror of ferocity is depicted, and through oxen the patience of meekness. So, neither lions without oxen nor oxen without lions are depicted on the foundations, because in the priestly breast the virtue of meekness must always be preserved along with the fear of severity, so that anger is dissolved by meekness, and the same meekness, so that it does not reach the point of weakness, ignites zeal in government. 13. But why are we talking about this when we see that many are still burdened with the most cruel deeds? For I speak to you, Bishops, with tears, because we have learned that some of you ordain for rewards, sell spiritual grace and collect temporary benefits from the iniquities of others, with the harm of sin. Why doesn’t it come to your mind that the voice of the Lord, commanding, says: “Freely you have received, freely give” (Matthew 10.8)? – Why don’t you imagine before the eyes of your mind that our Redeemer, having entered the church, overturned the seats of those selling doves and “scattered the money from the money changers” (John 2.15–16)? For who are the sellers of doves in the church of God today, if not those who in the Church accept bribes for ordination? – It is through this ordination that the Holy Spirit is brought down from heaven. Consequently, the dove is sold, because the laying on of hands, through which the Holy Spirit is received, is sold for money. But our Redeemer overthrew the seats of the pigeon sellers, because he denied the priesthood of such sellers. That is why the sacred canons condemn the Simonian heresy and command that those who seek payment for the degrees of priesthood conferred should be deprived of the priesthood. - So, the seat of the dove sellers is overturned when those who sell spiritual grace either before people or before the eyes of God are deprived of the priesthood. There are many other evils in primates that are only hidden from human eyes. And for the most part, priests present themselves to people as saints, but are not ashamed to appear vile in their own eyes, before the eyes of the inner Judge. The day will come, truly it will come - it is not far off - on which the Shepherd of Shepherds will appear and will bring out the deeds of everyone, and the One who through the primates punishes only the crimes of the subordinates will angrily condemn the vices of the primates personally Himself. That is why, having entered the church, He personally made a scourge from ropes and, driving out the wicked merchants from the House of God, overturned the seats of the pigeon sellers (John 2.15–16); because, although He punishes the crimes of subordinates through the shepherds, He personally punishes the crimes of the shepherds Himself. This is the only thing people cannot believe, because it is done in secret. Truly that Judge will come, before Whom no one can hide himself with silence, Whom it is impossible to deceive by denial. 14. There is something else, dear brethren, that in the life of the shepherds greatly upsets me, but so that what I assert may not seem offensive to anyone, I equally blame myself, although, being forced by the necessity of the barbaric times, I remain very reluctant to do so. For we have fallen into external pursuits, and have accepted one thing out of honor, and express the other by the duty of activity. We abandon the ministry of preaching, and to our punishment, as I see, we are called Bishops - we who hold on to the name of honor, and not power. For those who have been entrusted to us abandon God, and we remain silent. They wallow in wickedness, and we do not extend our hands of correction to them. Every day they die from many iniquities, and we casually watch as they rush to hell. But when can we improve someone else's life if we neglect our own? For, occupied with worldly concerns, we internally become more insensitive, the more zealous we seem to be towards the external. Because the soul, from the habit of earthly concerns, becomes insensitive to the desire for heavenly things; and when, by its very habit, it becomes hardened by the influence of this age, then it cannot soften towards what pertains to the love of God. Therefore, the Holy Church speaks well about its weak members: “They made me watch over the vineyards, but I did not guard my own vineyard” (Song 1.5). For the vines are our actions that we perform in our daily work. But being placed as guards “in the vineyards,” we do not preserve our grapes, because when we become entangled in external actions, then we neglect to fulfill our duty. I, beloved brethren, think that God suffers no more from anyone than from priests, when he sees that those whom He has appointed to correct others set themselves examples of wickedness when we ourselves sin, who have the duty to curb sins. Often, and more importantly, priests, who should be distributing their property, even steal someone else’s property. They often laugh if they see someone living humbly and abstinently. So, consider what should be done with the flocks when wolves are their shepherds? For those who take charge of the flock are those who are not afraid to make ambushes for the flock of the Lord, from which the flock of God must be protected. We do not desire any benefit for souls, we spend every day in our own pursuits, we desire earthly things, with a tense mind we strive for human glory. - And since we, for the very reason why we are exalted above others, have greater freedom to do anything, then we turn the service of the received blessing into a reason for ambition, we leave the work of God, and are busy with earthly affairs; We occupy the place of holiness, but become entangled in earthly affairs. What is written has truly been fulfilled for us: “And whatever happens to the people, so will it happen to the priest” (Hosea 4.9). For a priest does not differ from the people when he does not surpass the activities of his people by any merit. 15. Let us call upon the tears of Jeremiah for help; let him discuss our death and, crying, let him say: “how the gold darkened, the beautiful color changed; the stones of the sanctuary were scattered at the head of all the streets (or squares)” 1 (Lamentations 4.1). “The gold has darkened” because the life of priests, once shining with the glory of virtues, is now disapproved of for low deeds. “The beautiful color has changed,” because the disposition towards holiness through earthly and despicable deeds reached the ignominy of contempt. But the “stones of the Sanctuary” were kept within and were not taken upon the bosom of the High Priest except when he, entering the Holy of Holies, appeared in the Sanctuary of His Creator. So, we, beloved brethren, are we not “stones of the Sanctuary,” because we are obliged to always appear in the Sanctuary of God; there is no need for us to be visible from the outside, that is, to be visible in external affairs? But these “stones of the Sanctuary scattered at the head of all the streets (or squares),” because those who, by life and prayer, should always be inside, by wicked life spend time in the marketplaces. Now there is almost not a single secular matter that priests do not do. So, when those placed in a holy state are engaged in external affairs, then, as it were, the “stones of the Sanctuary” lie in the courtyard. Since the word: “street (or square)” from Greek means latitude, the stones of the Sanctuary are “in the streets (or squares)” when pious people walk the broad paths of the world. Not only “in the streets (or squares),” but also “scattered at the head of all the streets (or squares),” because they perform the affairs of this world at will, and yet they seek the highest honor of spiritual title. So, (the stones of the Sanctuary) scattered at the head of all the streets (squares), because they lie there, not fulfilling their duty, and want to be honored for their visible holiness. 16. You see with what sword the world is cut, you see from what daily persecution the people die; What is this for, if not primarily for our sinfulness? Behold, the cities are devastated, the camps are scattered; Churches and Monasteries were destroyed, fields were turned into desert. But we, who should have been its leaders to life, are the culprits of death for a dying people. For because of our sinfulness the crowd of people was destroyed, because, due to our negligence, they were not trained for life. What shall we call the souls of people, if not the food of the Lord, when they were created in order to be digested in His body, that is, to strive for the increase of the Eternal Church? But we had to be the seasoning for this food. For, as we said a little ahead, the preachers sent are told: “You are the salt of the earth” (Matthew 5.13). So, if the people are the food of God, then the priests must be the seasoning for this food. But since when we stop using holy preaching and teaching, salt loses its strength, it cannot season the food of God, and therefore that which, due to our stupidity, is not preserved, is not accepted by the Author. So, let's think about the one who repented, having once been converted by our word, who corrected his behavior from our reprimand, who abandoned luxury at our instruction, who abandoned the love of money, who gave up pride? Let's think about what benefit we have done for God, who, having accepted the talent, were sent by Him to work? For He says: He gave them ten minas and said to them: “Use them until I return” (Luke 19.13). Now He is already coming; Here He demands profit from our purchase. What profit of souls will we show Him from our work? How many handfuls of souls will we present before His Face from the sowing of our word? 17. Let us imagine before our eyes that terrible day on which the Judge will come and settle accounts with his servants, to whom he entrusted the talents. They will see Him in terrible majesty among the hosts of Angels and Archangels. A multitude of the elect of all, including the wicked, will be brought to this magnificent trial, and each will declare what he has done. Peter will appear there with converted Judea leading him. There is Paul, leading the whole world, so to speak. There is Andrew, there is John, Thomas, leading them before the face of their King; the first - Achaia, the second - Asia, the third - India. There all the rams of the Lord's flock will appear with the profit of souls, who with their holy sermons lead the flock devoted to them to God. So, when so many shepherds with their flocks appear before the eyes of the Eternal Shepherd, then what will we say - the unfortunate ones who, after serving with nothing, return to our Lord, who bore the name of shepherds, but cannot point to the sheep that we should have raised? “Here we are called shepherds, but we don’t bring the flock there.” 18. But is it really true that when we are careless, Almighty God abandons His sheep? - Not at all, for He Himself personally shepherds them, as promised through the Prophet (Ezekiel 34.15), and He teaches all those predestined for life with blows of admonition, a spirit of contrition. Although through us believers come to holy purification, are blessed by our prayers and through the laying on of our hands receive the Holy Spirit from God, they themselves reach the Kingdom of Heaven, and we, through our negligence, strive down. The chosen ones, purified by the hands of the priests, enter the Heavenly Fatherland, and the priests themselves rush to hellish punishments with an ungodly life. So, what do we liken evil priests to, if not the water of Baptism, which, having washed away the sins of the baptized, sends them to the Kingdom of Heaven, and then itself flows into unclean places? Let us be afraid of this, brethren; May our very service be consistent with our work! Let us think daily about the remission of our sins, so that our lives do not remain devoted to sin, through which Almighty God daily absolves others from their sins. We will constantly discuss what we are, we will discuss our position, we will weigh the burden that we have accepted. Let us daily give ourselves the reports that we will give to our Judge. And we must take care of ourselves in such a way that we do not neglect our neighbor, so that everyone who has fellowship with us may be seasoned with the salt of our conversation. When we see someone idle and absent-minded, we must exhort him to try to curb his wickedness through marriage, so that he may learn, through what is permitted, to overcome what is not permitted. When we see a married man, we must exhort him to use worldly care in such a way that he does not prefer it to the love of God, so that he fulfills the will of his wife in such a way as to prevent anything displeasing to the Creator. When we see a cleric, we must admonish him to live in such a way as to set an example for the laity so that the very opinion of our Faith does not suffer from his vice, if anything disapproving is rightly noticed in him. When we see a monk, we must admonish him so that he always has respect for his title before his eyes: in deeds, in conversations, in his thoughts, so that he completely leaves behind the things that belong to the world and in his character represents before the eyes of God what his title shows to the eyes of men. If anyone is already holy, then let him be encouraged to grow (in holiness), and if someone is still wicked, then let him be exhorted to correct himself, so that he who has fellowship with the priest will leave him seasoned with the salt of his words. This, brothers, you carefully discuss with yourself, instill this in your neighbors; prepare the fruit for presentation to Almighty God from the service that you have taken upon yourself. But what we say will be more easily received from you by prayer than by word. God, who is pleased to call us shepherds among the people, grant, we pray to Thee, that we may have the power to be in Thy sight what we are called in human language, our Lord I. Christ, to Him belongs all glory, honor and worship forever and ever! Amen. You might be interested in: