Alphabetical index

Alphabetical index of 1 items contained in two editions of the words of the teacher. Simeon the New Theologian and in the translation of hymns, also in the “Ascetic Word of Elder Simeon the Reverent” contained in the 3rd volume of the Works of St. Simeon NB. (Roman numeral I means the first issue, II means the second issue 2, and the Roman numeral III conventionally denotes the translation of the hymns. Arabic numerals everywhere mean pages) A B C D E F G H I K L M N O P R S T U V X C H E Y Adam. About the creation of Adam (I, Homily 45th, § 1, p. 367 et seq.). Adam was created with an incorruptible body, however material, and not yet spiritual, and was installed by the Creator as an immortal king over the incorruptible world (I, Homily 45th, § 1, p. 370). As soon as Adam was created, he received the grace of God (I, Homily 51st, p. 464). After the Fall, grace retreated from him (I, Homily 1, § 1, 2, p. 22; Homily 18, § 1, p. 167; Homily 22, § 2, p. 202; Homily 36, § 1, pp. 301–302). About the Fall of Adam and its consequences (I, Homily 1, § 2, 3, p. 23; I, Homily 45, § 1, 2, pp. 370–373; II, Homily 66, § 2, 3, pp. 144–148). Adam's crime was pride (I, Word 1, § 1, 2, p. 21; Word 31, § 1, p. 268; Word 37, § 2, p. 308) - and unbelief (II, Word 66, § 4, p. 150). How great was Adam's sin? (I, Homily 1, § 1, 2, pp. 21, 22). Through unbelief, Adam lost spiritual knowledge and fell into carnal, passionate knowledge (I, Homily 25, § 1, p. 226). Through the Fall, Adam became deaf, blind and insensitive to everything spiritual (I, Homily 35th, § 1, pp. 294–295). God's sentence to Adam (I, Homily 1, § 1, 2, p. 22). For the punishment and repentance he suffered in life, Adam was later glorified by God more than before (II, Homily 66, § 3, p. 149). About the first and second Adam (Christ) (I, 2nd Homily, § 4, p. 31; 15th Homily, § 3, p. 148; 29th Homily, § 4, p. 252; 24th Homily, § 1, p. 219; 45th Homily, § 3, p. 375; cf. III, Hymn 34, pp. 149–150). See sinner, eyes. Angels. On the Creation of Angels (III, Hymn 40, p. 179 and Hymn 44, p. 206). Angels are the second lights (III, Hymn 46, p. 214). They are motionless towards evil (I, Homily 1, § 2, 3, p. 23) - why? (I, Homily 36th, § 1, pp. 301–302). The angels did not know the first coming of the Lord to earth, much less do they know the second coming (I, Homily 45, § 10, p. 410). The angels, who had God in their minds, having seen the fall of Satan, were enriched with even greater knowledge and the light of the Holy Trinity (III, Hymn 28, p. 126). Angels see only a ray of glory or the glory of glory, and not the very nature of God (III, Hymn 16, p. 81; Hymn 40, p. 179; Hymn 59, p. 273). Angels know God from God's actions (III, Hymn 42, p. 195). The work of Angels is doxology (II, Homily 76, p. 282). Anthony the Great. During the persecution, Anthony left the desert (I, Sermon 47, p. 426). About his spiritual work (II, Homily 81st, § 2, pp. 346–347). Apostles. see fire, Holy Fathers, descent. Arseny the Great. About his spiritual work (II, Homily 81st, § 2, 3, pp. 347–348). Vigil is not only the work of monks, but also of people in general who are busy with business (III, Hymn 43, p. 203). About vigil as a feat or a means for acquiring grace (I, Homily 16th, § 2, pp. 151–152; Homily 44, § 2, pp. 357–358). Silence is the most perfect of the ascetic virtues (II, Word, 85th p. 427). It preserves virtues and cuts off all kinds of useless roots (III, Hymn 18, p. 88). What should be the work of a silent person? (II, Homily 85, pp. 428–430). Silence is not inaction (II, Homily 85, pp. 431–433). Not all those who are silent know the purpose of silence and its mystery (II, Homily 85, p. 432). Those who leave silence for the sake of pleasing God no longer fight demons (II, Homily 85, pp. 433–434). Carelessness. The harm of inaction and carelessness (II, Homily 55th, § 1, p. 19). Dispassion. What is true dispassion? (II, Active and Theological Chapters, § 165, p. 562). On the dispassion of body and soul (II, Homily 84th, § 1, p. 398), (Active and theological chapters, § 58, p. 524). Dispassion is not achieved immediately (II, Homily 76, p. 281). Is it possible for a person to be completely dispassionate? (II, Homily 80th, § 6, p. 339; Homo 83, § 1, pp. 381–382), (Active and theological chapters, § 57, p. 524). It is a gift of God (II, Homily 88, p. 464). For his sake, all ascetic work happens (II, Homily 83rd, § 1, p. 382). Who overcomes all passions and achieves passionlessness? (II, Homily 66th, § 6, p. 171). What is a passionless person like? (II, Homily 83rd, § 4, pp. 387–389; Homily 83rd, § 5, p. 392; Homily 83rd, § 5, pp. 395–396); (Active and theological chapters, § 118, p. 545); Active and Theological Chapters, § 180, pp. 567–568). Only the dispassionate can speak about dispassion, but those possessed by passions are unable to understand it (II, Homily 84, § 1, pp. 396–398). Those who have dispassion love him and are loved by him (II, Homily 84, § 1, p. 397). There are many saints, but few dispassionate ones (II, Sermon 84, § 1, p. 398; Sermon 84, § 1, p. 401). Without being completely united with love, a person cannot be passionless (II, Homily 84th, § 2, p. 419). The dispassionate one sees in himself the miracle of the bush (II, Homily 88, p. 461). Passion does not approach dispassion as darkness approaches light (III, Hymn 10, p. 63). He who loved dispassion gained life (III, Hymn 29, p. 127). The passionless one’s body is completely dead, but not soulless (III, Hymn 29, p. 127); Wed (II, Active and Theological Chapters, § 169, p. 563) (see flesh, body). On spiritual, dispassionate seeing and hearing (III, Hymn 12, p. 69; Hymn 19, pp. 89–90; Hymn 41, p. 193). Is shame characteristic of the dispassionate? (III, Hymn 58, p. 263). Good. God is every and only good (III, Hymn 3, p. 36). God the Father is the source of good things, but every good thing is the Son, through the Spirit, who distributes them to all according to their dignity, to Angels and people (III, Hymn 42, p. 196). The highest good for us is the grace of Christ (I, Homily 40, p. 332). What benefits are awarded to those who have become perfect? (II, Homily 84th, § 2, p. 419); (Word 84th, § 1, pp. 404–405), (III, Hymn 38, pp. 167–169) (see patience). By not fulfilling the commandments, everyone deprives himself of deities. good (II, Active and Theological Chapters, § 150, p. 557). The blessings of heaven are incomprehensible (III, Hymn 8, p. 57). The eternal goods are the Father, the Son and the Holy Spirit - the Holy Trinity (II, Homily 60th, p. 77). See Son of God. Goodness is something higher than being (I, Homily 39, § 5, p. 327). It is the fruit of the Holy Spirit (I, Homily 39, § 5, pp. 327–328) (see law). Goodness was lost by man in Adam and returned to us through Christ (I, Homily 1, § 4, p. 27). The goal of all exploits is to preserve the blessings given to us (I, Homily 56, p. 30). From the Holy Trinity we have both being and well-being (II, Homily 60, p. 90). (I, Homily 56th, p. 30). Grace is a spiritual power that enlightens and strengthens the soul (I, Homily 14th, § 1, p. 134). Grace is the mental power of the Holy Spirit, bestowed on her by faith alone, and not for works (I, Homily 36th, § 1, p. 301) (cf. salvation). (III, Hymn 32, p. 137). The grace of God, given for faith, is the mercy of God (I, Homily 18th, § 3, pp. 171, 172). The knowledge of Christian truth (1 Tim. 2:4) and the truth itself (John 1:17) is nothing other than this very grace (I, Homily 18th, § 3, p. 172). About the great and mysterious gift of grace (I, Homily 39th, § 5, p. 326). Grace gives life to the soul, as if it were the soul of the soul (I, Homily 14th, § 6, pp. 138–139). Grace in itself is inexhaustible, but in a person it either increases or decreases (I, Homily 51st, p. 467). Kindling in the soul, grace makes itself felt in the spirit (cf. fire) (I, Homily 40, p. 332) (see feeling). The grace of the Holy Spirit is not given to anyone without revelation and mental vision (II, Homily 57th, § 4, pp. 46–47). Grace retreats in secret, not allowing a person to feel it (I, Homily 51st, p. 467). To whom does God give grace? (I, Homily 17th, § 5, p. 164; Homily 18th, § 2, pp. 168–169). Grace is given according to the measure of faith (I, Homily 18th, § 3, p. 170, Homily 30th, § 5, p. 265). Why does grace retreat from a person? (I, Homily 17th, § 4, pp. 162–163; Homily 22, § 1, p. 201). What are the signs of receiving grace? I p. 258; I, Homily 51, p. 463). A sign of nakedness from grace (I, Homily 33rd, p. 280). About the actions of the grace of the Holy Spirit on the soul (I, Homily 14th, § 6, p. 139), (II, Homily 54th, § 2, p. 15). Everyone must seek grace by all means (I, Homily 38th, § 2, p. 318); Wed (I, Homily 22, § 2, pp. 203–204) (see exploits). Without grace, a person can neither think nor do anything good (I, 4th Homily, § 2, pp. 46–47; 4th Homily, § 3, pp. 53–54), (III, Hymn 56, p. 254). Without grace it is impossible to be saved (I, Homily 15th, § 3, p. 149). Without grace, the soul cannot resist the devil (I, Homily 14th, § 5, p. 138). Without grace, no one can avoid sin, nor fulfill God’s commandments, nor repel demons (I, Homily 18, § 1, p. 168; Homily 20, § 1, p. 182; Homily 22, § 3, p. 204; Homo 30, § 2, p. 261). Grace is the foundation of all virtue (I, Homily 18th, § 2, pp. 168–170; Homily 37th § 4, p. 310). He who has not received the grace of Christ and has not recognized it intelligently present in his soul, bears the name of Christian in vain (I, Homily 18th, § 3, p. 171; Homily 22, § 3, p. 204; Homily 51st, p. 466). It is impossible for anyone to be saved in any other way than by receiving divine grace (I, Homily 18th, § 3, p. 172). For the sake of giving us grace, Christ came to earth, was crucified and died (I, Homily 18th, § 1, p. 167; Homily 22, § 2, pp. 201–202). The highest good for us, that is, the grace of Christ, is (for the first time) granted to the soul through St. baptism (I, Homily 40, p. 332; Homily 22, § 2, p. 202). How is grace given after baptism? (I, Homily 22nd, § 2, pp. 203–204). Grace not only gives forgiveness of sins, but also strength not to sin again (I, Homily 23rd, p. 211). He who has grace in himself has eternal life (I, Homily 23, pp. 216–217) (cf. kingdom of heaven). Grace is a cure for mental death and a mental resurrection from the dead (I, Homily 24th, § 3, p. 225). The grace of the Holy Spirit frees a person from all passions and renews the soul and body (II, Homily 65, p. 132; Homily 88, p. 457). Those who have the grace of God within themselves learn everything by it and with it they can do everything (II, Homily 83rd, § 4, p. 387). Grace St. The Spirit is the wedding garment (II, Homily 83rd, § 5, p. 394). Through the grace of the Holy Spirit we are made children of God (II, Homily 84, § 2, p. 415). Grace has the goal of leading the human race to deification (II, Homily 88, pp. 476–477). The grace of the Holy Spirit is given to the soul as a betrothal and pledge (II, Active and Theological Chapters, § 88, pp. 534–535). This betrothal of the Holy Spirit is inexplicable (II, Active and Theological Chapters, § 92, p. 536). (III, Hymn 59, pp. 269–270). Grace is perceived as the heart is cleansed and vice versa (II, Active and Theological Chapters, § 94, p. 537) (see evil, heart). The treasure of grace is preserved in the soul by fulfilling all the commandments (I, Homily 50th, § 2, p. 458) (see treasure), (II, Active and theological chapters, § 95, p. 537). The grace of the Holy Spirit floats in the soul like light (III, Hymn 17, p. 85). He who has the grace of the Holy Spirit has acquired the honest Trinity (III, Hymn 38, p. 166; Hymn 59, p. 271); (I, Homily 45th, § 9, p. 396). Deities the light of the Spirit (i.e. grace), not having a proper name, is called by different names according to the inner state of a person (III, Hymn 40, pp. 182–183). Grace and works (I, 4th Homily § 3, p. 49; 21st Homily, § 2, p. 196; 22nd Homily, § 1, p. 200; 39th Homily, § 5, p. 326–327), (II, Homily 58th, § 2, pp. 65–66; Homily 88th, p. 464). (cf. victory). Grace and Freedom (I, Homily 26th, pp. 235–236; Homily 44th, § 3, pp. 362–363); (I, Homily 44th, § 3, p. 362) (cf. autocracy, patience). See healing, Holy Spirit, confession, truth, baptism, communion, enlightenment, priesthood, salvation. Piety is the true Christian faith (I, Homily 28, § 3, p. 248; Homily 37, § 6, p. 314). Real piety consists not only in not doing evil, but also not thinking about it (II, Active and Theological Chapters, § 163, p. 562). The measure of humility is the measure of piety and the measure of pride is the measure of wickedness (I, Homily 37, § 4, pp. 310–311). Beatitudes, Beatitudes. How does one who strives zealously ascend to the heights of deification and bliss? (II, Homily 83rd, § 3, pp. 384–385). Why will the future blessedness of the saints be complete and all-perfect? (I, Homily 52nd, § 1, pp. 478–479) How should one compare one’s condition with the Beatitudes. (I, Homily 3rd, pp. 33–36); (II, Sermon 70, pp. 204 – 208; Sermon 82, § 3, pp. 359–360). See Baptism. Fornication is the most evil enemy of the effectiveness of the Holy Spirit (I, Homily 34th, § 2, p. 292). Wealth. You cannot bear both wealth and the cross (I, Homily 21st, § 2, p. 194). On the vanity of wealth (III, Hymn 11th, pp. 64–65). What is true wealth? (III, Hymn 11th, pp. 66–67). Divine knowledge (knowledge of God). Knowledge of God is the true witness of piety and vice versa (I, Homily 4th, § 3, p. 52); Wed (II, Homily 82nd, § 8, p. 380). There are five types of knowledge of God (I, Homily 29th, § 5, p. 259). True knowledge of God gives birth to humility (I, Homily 31st, § 6, p. 272) (cf. humility). From whom and in what way do believers learn theology? (II, Homily 59th, § 3, pp. 70, 72); Word 60th, pp. 82–83). How is it possible for us to know God? (II, Homily 61st, p. 100). It is impossible to know God in any other way except by faithfully fulfilling the commandments and contemplating the light (II, Homily 61st, p. 101; Homily 63rd, § 3, p. 116). True knowledge of God is not taught through teaching and external wisdom (II, Word, pp. 328–329). How can one achieve knowledge of God? (II, Word 60th, p. 88; Word 80th, § 7, p. 343). Without the grace of the Holy Spirit, it is impossible to know God, much less teach others... (II, Homily 87, pp. 455–456). Revealing to the rational soul, God is known by all its feelings together (I, Homily 52, § 1, pp. 474, 476) (see feeling). The more one knows God, the more one becomes impoverished in the knowledge of everything else (II, Active and Theological Chapters, § 135, p. 553). God is known to those who are worthy, insofar as it is revealed to them (II, Active and Theological Chapters, § 159, pp. 560-561). It is impossible for creatures to know the Creator as He knows Himself (III, Hymn 28, pp. 125–126; Hymn 59, pp. 268–269) (see Creator). The knowledge of God for everything that exists is life (III, Hymn 59, p. 126). For the glorious, rich and proud, neither God nor God’s creations are unknown, but for those who have been distracted by this, through the Holy Spirit the clearest knowledge of the Creator is given (III, Hymn 51, pp. 238–240). See Holy Spirit, mind. Teaching of God. Indwelling a person, God teaches him everything not by word, but by deed and experience (II, Homily 65th, p. 134; Homily 79th, § 1, p. 317). About men taught by God (II, Active and theological chapters, § 117, p. 545; Active and theological chapters, § 132, p. 551; Active and theological chapters, § 145, p. 555). (III, Hymn 59, pp. 269–270). Having the Spirit as a teacher, they do not need teaching from people, being taught by God inexpressible mysteries (II, Homily 61st, p. 101), (III, Hymn 59th, p. 268). See Holy Spirit, Scripture (II, Active and Theological Chapters, § 132, p. 551), contemplation. Godlikeness. For the sake of man’s likeness to God, God became man (I, Homily 2, § 4, p. 32). Likeness to God is manifested in virtues, especially in love for mankind (I, Homily 2, § 4, pp. 31–32; Homily 30, § 4, p. 264). Through the acceptance of grace, a Christian comes into likeness to God (I, Homily 20, § 1, p. 182). Uniting with God spiritually and physically, a person becomes God-like, as if trinitarian by grace - from body, soul and Divine Spirit (I, Homily 25th, § 2, pp. 228-229), (II, Homily 83rd, § 4, pp. 386-387). God makes like Himself those who are born of Him (I, Homily 49, p. 446). See the image of God, the seal of Christ. Mother of God. Just as God created a wife from Adam’s rib, so later He borrowed His flesh from the Ever-Virgin and Mother of God Mary (I, Homily 45th, § 3, pp. 374–375). In the thing itself, the Matter of Christ is Holy. Mother of God, and we, if we want, can become His mother and brothers by grace (see saints) (I, Homily 45th, § 9, p. 397). All saints are sons of the Mother of God, Her servants and relatives, and for what reason? (I, Homily 45th, § 9, pp. 398–399). Theology. About those who talk about God and study the Fathers of the Church not for spiritual benefit, but in order to gain praise from their listeners and be called theologians (II, Homily 60th, p. 76). Only one who fulfills the commandments can theologize correctly (I, Homily 10th, § 4, pp. 89–91). No one should theologize with false knowledge alone, without receiving the grace of the Holy Spirit (II, Homily 60, p. 85; Homily 61, p. 92; Homo 83, § 5, p. 393). It is extremely foolish for anyone who, without purification, attempts to theologize (II, Homily 60, pp. 87–88, 89). In order to theologize, one must first be born spiritually (II, Homily 61st, p. 93). He who has received God into himself will himself become theologian and will understand all theologies well (II, Homily 82, § 6, pp. 366–367); (Active and Theological Chapters, § 132, p. 551). Theologizing does not suit a penitent and vice versa (II, Active and Theological Chapters, § 134, pp. 552–553). One who has not seen the Deities. light and one who has not become God by adoption is not allowed to teach others and theologize (III, Hymn 47, p. 222). God, Divinity. God is an invisible Spirit, immortal, unapproachable, inconceivable (I, Homily 49, p. 446), (III, Hymn 37, p. 157). God is limitless light, and what is in God, and what is from God is light (II, Homily 62, pp. 106–107); (I, Homily 25th, § 12, p. 228); (II, Homily 59th, § 3, p. 72), (III, Hymn 40th, p. 182; Hymn 45th, p. 208). (see light). And those who are worthy to see God all see Him as light (I, Homily 38th, § 2, p. 318). (III, Hymn 32, p. 138). But He is far from any material light, being brighter than light and more brilliant than any radiance (III, Hymn 44, p. 206). God is incomparably higher than everything created (I, Homily 1, § 3, p. 25). God is the source and giver of every good (I, 15th Homily, § 3, p. 146; 19th Homily, § 3, p. 178; 52nd Homily, § 1, p. 472), (III, 42nd Hymn, p. 196; 45th Hymn, pp. 209–210). The Divinity is one, but being all good, it is called by many names (III, Hymn 45, p. 208) (cf. feeling). The Divinity is one being and three hypostases (I, Homily 30th, § 1, p. 260); (III, Hymn 36, p. 154). One must know that God exists, but it is impudent and senseless to seek out what He is (I, Homily 30, § 2, p. 260); (II, Word 60th, p. 76); Word 61st, p. 93). It is not useful to study the nature of God (III, Hymn 40, pp. 181–182, 179–180). To what extent and how are we allowed to talk about God? (II, Word 60th, pp. 80–81; Word 60th, p. 76). The divine nature is completely ineffable and unthinkable (II, Homily 60, p. 78). It is incomprehensible not only for people, but also for Angels (II, Homily 61st, p. 99); (III, Hymn 42, pp. 195–199). Not only is the being of God incomprehensible, but even His works (III, Hymn 42, p. 198). God is completely ineffable and supreme (III, Hymn 52, p. 242). However, He has essence (III, Hymn 47, p. 221). Even Moses was not worthy to see the face of God (III, Hymn 38, p. 165), and even John the Baptist and the apostle were not worthy to see or know the nature of God. Paul (III, Hymn 59, p. 273; Hymn 42, p. 198). The difference between God and man is immeasurably great (I, Homily 30th, § 2, p. 260); (III, Hymn 14, p. 75; Hymn 51, p. 238). God is above every mind, name and word and is not anything that exists (II, Homily 61st, p. 100; Homily 62nd, p. 105); (III, Hymn 46, p. 212). None of the people knew either the name of God or His nature (III, Hymn 35, 154). The name of God is still unknown to us, except for the name “He who is”; God is ineffable and has no name III, Hymn 59, p. 272). No word can express God, only the mind grasps Him through love (III, Hymn 39, p. 170). God is by nature inexpressible (III, Hymn 40, p. 178; Hymn 40, p. 183). God is neither inside nor outside of creatures, but everywhere in everything (III, Hymn 41, pp. 184–185, 188; Hymn 44, p. 206; Hymn 58, p. 259). The Deity is visible and perceptible to man only in part, like one ray of the sun or like a drop from the sea (III, Hymn 41, pp. 186–191; Hymn 42, p. 196). See the vision of God, the Holy Fathers, the Creator, the Trinity. Disease. The initial, root disease is decay, other diseases are secondary (I, Homily 6, § 3, pp. 66–67). About illnesses of the soul and its healing (I, Sermon 6, § 2, pp. 64–65). He who is sick in soul does not feel his illness (I, Homily 31st, § 2, p. 269). Just as darkness does not pass without light, so the illness of the soul does not pass without Christ (I, Homily 36th, § 3, pp. 305–306). See mind. Divine marriage. How did the mysterious marriage of God take place in the new covenant? (I, Homily 45th, § 9, pp. 392–394). How is Christ united in immaculate marriage with every faithful one? (I, Homily 45th, § 9, pp. 394–396), (III, Hymn 58th, pp. 262–263). Combining with souls spiritually, in a manner decent to God, Christ makes them incorruptible, and they have the whole of God within them (III, Hymn 58, p. 264). Wed. Church. Swearing. The life of all people is warfare (III, Hymn 8, pp. 52–53). Why are the demons fighting against us? (I, Homily 44th, § 1, p. 356), (II, Homily 73rd, p. 233). Internal warfare of demons is much more terrible than external warfare (II, Homily 73rd, p. 238). No one can get rid of it (II, Homily 73rd, pp. 238–239). How to lead spirits. fighting with enemies? (III, Hymn 33, p. 141). The soul, not seeing the Deities, the light, wages an irreconcilable and unsuccessful battle with the prince of darkness (III, Hymn 43, p. 201). In visible things, the Creator prefigured mental warfare (III, Hymn 59, p. 276). See autocracy. Future life The entire future is inexplicable and unthinkable (I, Homily 45th, § 10, p. 405). In the future life will have no other resting place except God or the kingdom of heaven (III, Hymn 27, pp. 120–123) (see kingdom of heaven.). On the state of the righteous and sinners in the future life (I, Homily 27th, p. 244); Word 45th, § 5, p. 383; Word 45th, § 10, pp. 411–413; III, Hymn 27, pp. 120–123). The saints will know each other in the future. life (I, Homily 45th, § 10, pp. 405–418) (see especially pp. 411, 413); (Word 45, § 10, pp. 417, 418). In the present life is the beginning of future glory and torment (II, Homily 57th, § 4, p. 49). See saints. Poverty and poverty are defined by God to man as an inevitable temporary punishment (I, Homily 7th, § 2, pp. 71–72). Those who try to avoid them at all costs go against God and are subject to eternal punishment (I, Homily 7th, § 2, pp. 71–72). A true Christian cannot be without deprivation and need (I, Homily 7th, § 2, p. 72) (cf. temptation). Basil the Great. Mention of him (I, Homily 47th, pp. 427, 428), (III, Hymn 38th, p. 167). References to his works (II, Homily 63rd, § 6, p. 123; Homily 64th, p. 126). Vision of God. About what is still in the present for those who wish. in life it is possible to see God (I, Homily 36th, § 1, pp. 300–301). (II, Word of the 80th, § 6, 7, pp. 340–341); Wed (I, Homily 3, p. 43). Evidence of this from St. Scriptures (II, Homily 63rd, § 1, pp. 110–113). (III, Hymn 2, pp. 31–32). Every one who is pure in heart sees God in this present life (II, Homily 63rd, § 1, p. 111), (III, Hymn 2, p. 31). Rev. Simeon says this not from fiction, but from the experience of his own contemplation (II, Homily 63rd, § 3, pp. 115–116). This thing was, and is, and will be possible for all those who keep the commandments of the Lord (II, Homily 57, § 5, pp. 58–59). The worthy, while still in the body, clearly see God, not at all in a ghost or imagination of the mind, but by the very truth of a divine and terrible matter (III, Hymn 3, p. 36). The faithful have always seen and see God and have Him with them, the Creator of all things, co-existent and dwelling with them in the darkness of this life, like the unapproachable sun and like an unquenchable lamp (III, Hymn 58, p. 260); Wed (III, Hymn 59, p. 266, Hymn 39, p. 175). But it is impossible for anyone to see God all or completely, and why? (III, Hymn 14th, pp. 74–75; Hymn 16th, pp. 81–82; Hymn 39th, pp. 170) (see God, contemplation, Creator). How can you see God? (I, Homily 39th, § 1, 2, pp. 322–324); (I, Homily 21st, § 2, p. 197). How does a person usually see God? (II, Homily 57th, § 5, p. 59; Homily 63rd, § 4, pp. 117–118). Just as no one has seen his father before he was born, so no one will see God unless he is first born of Him (II, Homily 80, § 7, p. 341). Why don’t we see the Lord intelligently and contemplate the light of His Divinity? (I, Homily 35th, § 2, pp. 300–301). Who has seen and sees the Holy Spirit and Christ? (II, Homily 63rd, § 3, p. 121). If here we are still worthy to see Christ - this Divine Light, then we will not die forever (I, Homily 19th, § 4, pp. 180–181). See crying, beauty, light, mind. Attention should be as inseparably connected with prayer as the body is with the soul (II, Homily 68, § 1, p. 179), (I, Homily 16, § 5, 6, pp. 156–8). The life and death of the soul depends on the war between attention and thoughts (II, Homily 68, § 2, p. 180). God requires from us only that our heart be purified through attention (II, Homily 68th, § 4, pp. 190–191); Wed (II, Active and Theological Chapters, § 49, p. 521). Re-creation, restoration. Christ restored human nature (I, Homily 15, § 3, p. 148; Homily 45, § 9, p. 397), (II, Homily 57, § 1, p. 35). About the mystery of the re-creation of the human race and the mystery of the renewal of human souls (I, Homily 45th, § 9, p. 397). This re-creation is served in the baptismal font (I, 1st Homily, § 3, p. 24; 24th Homily, § 3, pp. 221, 225). How is rational dignity restored in a person? (see kingdom of heaven. (I, Homily 44th, § 4, p. 364). See baptism. Will. One is the will of the flesh, the other is the will of the Spirit and the other is the will of the soul (III, Hymn 6, p. 45). How weak is man's will in the matter of salvation? (I, Homily 44th, § 3, p. 362). He who does not do the will of God, but only his own, not only cannot be saved, but it is also impossible to be faithful and be called a true Christian (I, Homily 52nd, § 2, p. 488). The cross is nothing more than the cutting off of one’s will (II, Homily 72, § 1, p. 220). He who does the will of the servants of God does the will of God (II, Homily 78th, § 3, p. 309). On the complete cutting off of one’s will (I, Homily 50th, § 1, p. 451); (II, Homily 81, § 3, p. 354; Homily 83, § 2, pp. 382–384; Actual and theological chapters, § 179, p. 567), (III, Hymn 1, p. 23). It is counted by God as martyrdom (III, Hymn 3, p. 38; Hymn 18, p. 87; Hymn 33 and 34, pp. 145–146). Whoever cuts off his will, God grants him His will, making it indelible in his heart (II, Active and Theological Chapters, § 110, p. 542). Incarnation, the economy of the incarnation. What is the great mystery of the economy or the incarnation of the Son of God and how was it accomplished? (I, Homily 8th, § 3, p. 79; Homily 18th, § 1, p. 167; Homily 30th, § 2, p. 261); (Word 45, § 3, pp. 374–375). (III, Hymn 2, pp. 27–28); Hymn 23, p. 108; Hymn 58, pp. 259–260). What unspeakable goodness did God show in him? (I, Homily 45th, § 9, p. 393) (see David). God became man for the sake of raising death (I, Homily 28th § 2, p. 247). The Son of God became incarnate for the sake of giving us grace (I, Homily 8, § 3, p. 79; Homily 18, § 1, p. 167; Homily 30, § 3, p. 261; Homily 38, § 2, p. 317); (II, Homily 70th, p. 207) - and for the sake of the deification of man (I, Homily 10th, § 3, p. 88; Homily 51st, p. 466); (II, Homily 63rd, § 1, p. 109; Active and theological chapters, § 120, p. 547) (see deification). Having assumed flesh, He gave us the Divine Spirit (I, Homily 82, § 8, pp. 375–376; Homily 84, § 1, p. 398). (III, Hymn 2, p. 31; Hymn 31, p. 133; Hymn 58, p. 260). The work of the incarnation of the Son of God is ineffable and incomprehensible for all Angels and for all created nature (III, Hymn 59, p. 278). How is this sacrament accomplished in every Christian? (I, Homily 82nd, § 8, pp. 377–378). See Son of God. Resurrection. About the death of the body before physical death and about the resurrection of souls before the resurrection of bodies (II, Homily 79th, § 1, pp. 316–317; Active and theological chapters, § 170, p. 563). The resurrection of the soul in this life is its union with the Holy Spirit or with Christ (I, Homily 4, § 2, p. 47; Homily 29, § 5, p. 256, Homily 42, p. 345). What do the words mean: having seen the Resurrection of Christ, but not believing? (I, Homily 42, p. 346). Many believe in the Resurrection of Christ, but few see it purely (I, Homily 42, p. 346). When and how is the resurrection of Christ mentally accomplished in us? (I, Homily 29th, § 5, pp. 255–257; Homily 42nd, pp. 344–347). (II, Homily 44th, § 2, p. 357); Wed (III, Hymn 38, pp. 168–169). About the general resurrection of the dead (I, Homily 1, § 4, pp. 380–381; Homily 52, § 2, p. 484). (II, Homily 75th, § 4, p. 278). Then the flesh will be swallowed up by the soul (I, Homily 4, § 4, p. 55). What will the resurrected souls and bodies of the righteous and sinners be like? (III, Hymn 46, pp. 218–219; Hymn 8, pp. 54–55). See saints, body, mind. Medicine, doctor's office, doctor. Without being a healer of the soul, a person can in no way fulfill the will of God (I, Homily 24th, § 3, p. 225). About healing our sick nature (I, Homily 6th, § 3, pp. 66–67). Our spiritual infirmities can be healed by the one Physician of souls and bodies - Christ (I, Homily 6, § 3, p. 67; Homily 12 § 1, 2, pp. 121, 124); Wed (III, Hymn 1, p. 19). There is only one cure for them - the acceptance of the grace of God or the Holy Spirit (I, Homily 12th, § 1, p. 123; Homily 13, § 1, p. 127); Wed (III, Hymn 10, p. 62). The physician for the sick human nature and the doctor and healing are all Christ the Lord (I, Homily 23, p. 214). See mind. Time. The present time is the time of labor, and the future is the time of crowns (III, Hymn 2, p. 35). See purchase. Maintaining. Through unbelief, Adam lost spiritual knowledge and contemplation of God and fell into a carnal, passionate knowledge, which is the darkness of ignorance and for which the spiritual, the deities, are incomprehensible. knowledge (I, Homily 25th, § 1, pp. 226–228). What is spiritual awareness like? (I, Homily 49, p. 442) (see Scripture). By whom and how does the door of this knowledge open for us? (I, Homily 49, p. 444); (II, Homily 59th, § 3, p. 70). Humility and Christ-like living are the path to ascending to the heights of the spirit. knowledge (II, Homily 60th, p. 88). See knowledge of God, knowledge, light, contemplation, mind. Faith, unbelief. About faith as the initial virtue (I, Homily 50th, § 1, p. 451); (II, Homily 84th, § 2, p. 409), (III, Hymn 43rd, p. 202). Faith is used in seven meanings (I, Homily 18th, § 1, pp. 167–168). We can offer nothing to God for salvation except faith (I, Homily 35th, § 2, pp. 297–298). Faith in Christ is a new paradise (I, Homily 26, p. 240). One must believe not only in Christ, but also in Christ, that is, in all His words (I, Homily 30, § 3, p. 262). (II, Homily 74th, § 4, pp. 244–245). The measure of faith and unbelief is revealed in the fulfillment of the commandments (I, Homily 30, § 5, p. 265). He who truly believes in Christ does His commandments and vice versa (I, Homily 39, § 3, pp. 324–325) On faith, hope and love (I, Homily 84, § 1, pp. 402–403, 404); (II, Homily 53rd, § 1, p. 5; Homily 63rd, § 1, p. 112; Homily 45th, § 10, p. 414). Faith and works; an inextricable connection between them (I, Homily 18th, § 1, p. 168; Homily 18th, § 3, pp. 170–171; Homily 75th, § 3, p. 266; Homily 84th, § 1, p. 408). Why is faith without works dead? (I, Homily 39th § 3, p. 325; Homily 81st, § 2, pp. 347–348), (II, Homily 54th, § 2, p. 15). Believing not only without godly deeds, but also having deeds that are hateful to God should not be called dead faith, but unbelief and wickedness (II, Homily 47, p. 357). Faith together with works is superior to signs and wonders (I, Homily 85th, p. 435). What kind of faith does God require of us? (I, Homily 84th, § 1, pp. 403–404). What does true faith in Christ consist of? (II, Active and Theological Chapters, § 1, 2, p. 508). How does it lead to renunciation of the world? (II, Active and Theological Chapters, § 4, 5, p. 509). When was it more convenient to believe in Christ, during His earthly life or at the present time? (I, Homily 47th, pp. 424–426) (see Son of God) (II, Homily 84th, § 2, p. 424). Faith and knowledge (II, Word 60th, p. 82). The fruit of faith is holy and unevening light (II, Homily 80, § 4, p. 336). Unbelief drives away the Deities. Spirit (III, Hymn 34, p. 149; cf. (III, Hymn 51, pp. 238–239). Unbelievers, little faith or half-faith do not and cannot see the hidden power of our faith (I, Homily 42, p. 347). See patience. The faithful, the unfaithful is called and is the one to whom the grace of the Holy Spirit is entrusted (I, Homily 1, § 3, pp. 25–26; Homily 8, § 1, p. 80; Homily 18, § 1, p. 168; Homily 30, § 4, pp. 263–264; Homily 40, p. 330; Word 51, p. 463). Who is truly faithful and who is unfaithful? (I, 22nd Homily, § 3, p. 205; 23rd Homily, pp. 216–217; 24th Homily, § 3, pp. 222–223; 30th Homily, § 4, pp. 262–263; 39th Homily, § 2, p. 323; 45th Homily, § 10, p. 404), (II, Homily 57th, § 4, p. 47; Homily 87th, p. 451). Loyalty to the commandments serves as a line of division between the faithful and the unfaithful (I, Homily 24th, § 3, p. 223). What is a true believer like? (I, Homily 48th, pp. 435–441). Are there many true believers? III, Hymn 46, p. 215). See will, knowledge, Christian, Church. Anger and lust are the main passions (I, Homily 14th, § 3, p. 135). At first they were not passions, but became such as a result of the corruption of the mind (see mind) (I, Homily 24, § 2, pp. 219–220). Pride is the first sin, the source and root of all evil and the cause of the fall of man (I, Homily 44, § 3, p. 361; Homily 15, § 2, p. 146; Homily 44, § 1, p. 357). She is the cause and root of all sins and all spiritual passions (I, Homily 15th, § 2, p. 146; I, Homily 50th, § 1, p. 450). Pride is the greatest evil, lie, blindness, the edge of madness, etc. (I, Homily 31st, § 2, pp. 268, 270). Pride is born from ignorance of oneself (I, Homily 31st, § 2, pp. 268–269; § 6, p. 273). How does the devil maintain pride in a person? (II, Homily 87, p. 449). The proud is sick, insensitive (I, Homily 31st, § 2, p. 269). Not every sinner is unclean before the Lord, but he who is high-hearted (I, Homily 37th, § 4, pp. 310–311) (cf. piety). Why doesn't God give grace to the proud? (I, Homily 66th, § 1, p. 141). See meekness, weakness. Gregory the Theologian. Mention of him (III, Hymn 38, p. 167). Links to his words and sayings (I, Homily 57th, § 4, p. 55; Homily 45th, § 7, p. 389; II, Homily 83rd, § 3, p. 385; Homily 84, § 2, p. 423); (II, Active and Theological Chapters, § 70, p. 529); (III, Hymn 41, p. 192). Excerpts from his work (I, Homily 47th, pp. 429–430); (II, Homily 56th, p. 27; Homily 57th, § 4, p. 53). Sin is for the soul what illness is for the body (I, Homily 5th, § 2, p. 63). Sin is death (II, Homily 67th, § 2, p. 174). Every sin not mourned and not confessed is a mortal wound (II, Homily 73rd, p. 239; Homily 78th, § 3, p. 305). When a person is wounded by sin, then through this ulcer, like a worm, the devil enters into him (II, Homily 80, § 6, p. 339) (see evil, repentance (II, Homily 80, § 6, p. 339). About the power of original sin over us (II, Homily 83, § 5, p. 396, Word 84, § 2, p. 423; cf. (III, Hymn 1, 18–19; Hymn 4, p. 55; Hymn 19, p. 179). Sin is committed both by our will and not by ours (I, Word 64, pp. 125–126). (I, Homily 64, p. 126). The devil mixed the law of sin with human nature (I, Homily 74, § 6, p. 251). Man loves sin not from himself, but through the action of Satan (I, Homily 76, pp. 283-284). 3, p. 301). Man suffers incomprehensible violence from sin and the devil; into what a pitiful and unnatural state has he come from this (I, Homily 78, § 3, pp. 303–305; Homily 69, p. 200) Abstinence from sin is not the work of man, but of the grace of God (I, Homily 80, § 1, p. 328–329). When does a person become susceptible to evil? (I, Homily 88, p. 465). Man sins in four ways (I, Homily 64, pp. 127–128). We sin a lot without knowing it (II, Homily 72, § 3, p. 223). Sin is not only a sinful deed, but also a thought and desire (II, Homily 55, § 2, p. 20; Homily 66, § 5, p. 164; Homo 73, pp. 235–236; Homo 75, § 2, p. 261). About the so-called minor sins (I, Homily 87, p. 451); (II, Homily 66th, § 6, pp. 169–170; Homily 73rd, p. 236). Our sins, like a wall, separate us from God (II, Homily 60, p. 84). Sinner. How are we all born from our forefather Adam? (I, Homily 66th, § 4, pp. 151–152); Wed (I, Homily 78th, § 2, pp. 295–296). The sinner does not know and does not feel the illnesses of his soul (I, Homily 58th, § 1, pp. 63–64). Different types of sinners; they all sin because they do not have the fear of God (I, Homily 74th, § 4, pp. 245–246). Those who sin are not children of God and have not yet received Christ (I, Homily 74th, § 4, p. 247); (cf. (I, Homily 75th, § 2, p. 258). As long as we sin, we falsely call God our Father, having the devil as our ruler and bearing in ourselves traits of similarity to him (I, Homily 74th, § 6, p. 251). See future life, resurrection, torment, judgment, Church. David is king. The immeasurable condescension of God in the incarnation of the Son of God from the Daughter of David, a double criminal (I, Homily 83rd, § 5, p. 393). How are all believers in Christ one house of David? (III, Hymn 58, pp. 260–261) (cf. Church). How do all the erupted ones re-enter it? (III, Hymn 58th and 59th, pp. 264–265). Spiritual gifts. Their difference from virtues (II, Homily 88, p. 464). Each person has been given his own spiritual as well as natural gift from God according to his dignity (III, Hymn 56, p. 253). What spiritual gifts does God give to a Christian? (I, Homily 15th, § 2, pp. 145–146). In whom is spiritual talent increasing and who is losing it? (I, Word 40th, pp. 330–331). A careless person cannot receive the gifts of the Holy Spirit (II, Homily 75th, § 3, p. 267). God is angry when someone hides the gift of spirits given to him (II, Homily 89, p. 471); (I, Homily 11th, § 1, pp. 94–95). See feeling. Devil, demons. The devil is an evil mental spirit (I, Homily 22, § 4, p. 205), an evil mental force that has departed from God (I, Homily 24, § 1, p. 217), a mental molester (I, Homo 14, § 4, p. 136). By circling a person’s mind, the devil corrupts right thoughts (I, Homily 66, § 5, pp. 154, 156; Homily 18, § 2, p. 170). The ruler of the world, the devil, plays with the world like a small bird (II, Sermon 67, § 2, p. 177). When and how did he become the prince of peace? (I, Homily 78th, § 3, p. 303). Why is the devil called the prince of peace and the prince of darkness? (II, Homily 82nd, § 8, pp. 375–376). Having fought against people for many years, the devil became very skilled in this warfare; he fights with five wiles (I, Homily 81st, § 3, pp. 355–357). What did the devil do with his wiles? (III, Hymn 14, p. 73). How does he seduce and offend all people? III, Hymn 8, pp. 52–53). It is impossible to get rid of it otherwise than through the Lord I. X. (I, Homily 81st, § 3, p. 357). Who does the prince of darkness rule over and what soul despises and tramples him? (III, Hymn 43rd, pp. 201–202). Who can the devil work on? (I, Word 70th, p. 205). The devil cannot stand the co-presence of the glory or grace of God in a person (III, Hymn 21, p. 100; Hymn 31, p. 134). Why do demons defeat humans? (I, Homily 78th, § 3, p. 302). How does the devil try to expose a person’s soul from the grace of God? (I, Homily 65th, p. 132). How do demons affect the human soul? (I, Homily 72nd, § 2, pp. 220–221). How does the devil trap a soul into slavery for himself? (I, Homily 65th, pp. 134–135); Word 66th, § 1, p. 137); Wed (I, Homily 66th, § 4, p. 152). Why is the kingdom of the devil growing stronger and what are the members of this kingdom? (I, Homily 74th, § 6, p. 253). About the tyranny of demons over those who fall into their hands (I, Homily 76th, pp. 279–280). With the strengthening of sinful habits, Satan completely enters a person and takes possession of him (I, Homily 33rd, pp. 283–284). Why can the human soul become worse than demons? (II, Homily 56, p. 29); Wed (I, Homily 73rd, p. 237). (III, Hymn 39, p. 175). Transformed into an angel of light, the devil cannot, however, communicate joy and peace (II, Homily 85, pp. 430–431). On cowardice, relaxation, insurance and despondency from demons (II, Active and theological chapters, § 47, pp. 520–521). See sin, evil, passions. Good, good deeds. Even after the fall, some natural good qualities remained in man (I, Homily 14th, § 6, p. 140). It is not enough not to do evil, but one must also do good (I, Homily 20, § 1, p. 182). It is impossible to be saved with faith alone without works (I, Homily 48, pp. 433–434). Christ produces everything good in the believer: He is in him to fight, and to conquer, and to pray, and to revere, etc. (I, Homily 4, § 3, p. 49; Homily 13, § 3, p. 131) (cf. victory). Without Christ it is impossible to do anything truly good (I, Homily 31st, § 6, p. 273; Homily 16th, § 4, p. 153). Without God's help, man, like an instrument without a master, can neither think nor do anything good III, Hymn 56, p. 254). Good deeds and virtues performed without the grace of God are imputed by God to nothing (I, Homily 66th, § 6, p. 169). All our good deeds and exploits are necessary not for God, but for us (I, Homily 66th, § 5, pp. 159–160). When performing them, one should look not at the quantity of what has been done, but at whether it is accepted by God (I, Homily 17th, § 2, pp. 160–161). Good is good only by will (III, Hymn 17, p. 86). Although, no one in the world became good (III, Hymn 26, pp. 116–117). By what deeds should we serve and please God? (III, Hymn 33rd, pp. 142–143). See faith, exploits, salvation. Virtue is nothing other than the fulfillment of the will of God (I, Homily 57th, § 4, pp. 47–48). Every good deed that happens according to the commandment of God is called virtue (II, Homily 88, p. 464). All virtues are like a body, the legs of which are humility, and the head is love (I, Homily 70, pp. 206–207). On the mutual connection between virtues (II, Homily 82nd, § 3, pp. 359–361). The main virtues are: humility, love and reasoning (II, Homily 72nd, § 4, p. 226). The main commandments and virtues contain all the private commandments and virtues (II, Active and Theological Chapters, § 132, p. 551). A virtuous life copes only with the power of God (I, Homily 75th, § 2, p. 259); Wed (I, Homily 30th, § 4, p. 264). He who does not acquire virtues will not eradicate passions (II, Sermon 78, § 1, p. 295); Wed (II, Homily 78th, § 2, pp. 296–297). As one who is to become a vessel of grace, man must be composed of all the virtues (I, Homily 87th, pp. 451–452); (II, Homily 78th, § 3, p. 313). Virtues are acquired through blood (II, Homily 67th, § 2, p. 359). All virtues are a duty, not a merit (II, Homily 67th, § 2, p. 174). Virtues in themselves do not give sanctification to the soul (I, Homily 66th, § 5, p. 162). All virtues are the path to the light, and not the light itself (II, Homily 87, p. 455), (III, Hymn 43, pp. 202–204). What are virtues like without the grace of the Holy Spirit? (II, Homily 59th, § 1, pp. 67–68; Homily 78th, § 3, p. 304, Actual and theological chapters, § 96, p. 537). Every thing in the world, every creature should teach a person virtue or warn against passion (III, Hymn 59, pp. 276–277). A complete list of virtues that make a person a perfect husband (II, Homily 84th, § 2, p. 409 ff.); (II, Homily 87, p. 451). See feats, path. God's patience. Since God will judge later, he is now very long-suffering (III, Hymn 8, p. 52). House construction. see incarnation, Son of God, Trinity. Spiritual father, confessor. see spiritual father. Spirit Bearers. Who and what are they? (II, Active and Theological Chapters, § 174, p. 565), (III, Hymn 59, pp. 267–268). Spirit-bearers speak from the Spirit (II, Homily 63rd, § 6, pp. 121–122). What does the Holy Spirit say in them and what does he do to them? (III, Hymn 4, p. 40). See deification, saints, perfection. The Holy Spirit is eternal life, eternal God, proceeding from the eternal God and Father (I, Homily 1, § 3, p. 26); (II, Homily 61, p. 95; Homily 62, p. 105), (III, Hymn 3, p. 39). The Holy Spirit is the seed of Christ and the kingdom of heaven (II, Homily 69, p. 202). (see kingdom of heaven). Deities The Spirit is love (III, Hymn 2, p. 31). The Holy Spirit gives life to the soul, as the soul gives life to the body (I, Homily 37, § 4, p. 310; Homily 38, § 2, p. 317), (II, Homily 78, § 3, p. 305) (cf. grace). Dwelling in us, the Holy Spirit makes us new and alive from the old and dead (II, Homily 78th, § 3, p. 305); Wed (I, Homily 38th, § 1, p. 317). He alone creates believers as sons of God (II, Homily 87, p. 452) (see deification). There are many types of influence of the Holy Spirit (I, Homily 3, p. 36). About the fruits of the Holy Spirit (I, Homily 2, § 2, p. 29) (see gifts of spirits). Just as he who has precious stones knows their appearance and size, so he who has the fruits of the Holy Spirit knows the power of each of them and who has them (II, Homily 80th, § 5, pp. 336–337). The Holy Spirit is not contemplated sensually, but as intelligent light (I, Homily 19th, § 2, p. 174). How does He come and act on a person? (I, Homily 19th, § 2, p. 174). On whom did Christ abundantly pour out and is now pouring out the Holy Spirit? (III, Hymn 23, p. 108; Hymn 59, p. 267). The Holy Spirit does not dwell in the insensible (I, Homily 40, p. 330). He palpably dwelt in the martyrs (II, Homily 57th, § 4, p. 49). The Holy Spirit will continually dwell in the saints throughout the age of ages (II, Homily 63rd, § 5, p. 121). The Holy Spirit, opening our minds, teaches us the knowledge of the Father and the Son (II, Homily 59, § 3, pp. 70, 72, 73). Raising the mind to heaven, the Holy Spirit reveals to it the mysteries of God (II, Homily 60, pp. 89–90). Without the Holy Spirit, no one can learn the knowledge of God himself or teach others (II, Homily 87, p. 455). Through the Holy Spirit the believer learns everything, even if he is unlearned and simple (III, Hymn 59, pp. 269–270; Hymn 34, pp. 147–148). What is blasphemy against the Holy Spirit? (II, Homily 64, pp. 126–127; Homily 89, p. 474). See Son of God, Trinity. The soul is an intelligent force, individual, simple, ever-moving (I, Homily 24, § 2, p. 220; Homily 13, § 1, pp. 126–127). The human soul is the verbal image of the Word (III, Hymn 34, p. 146.) The human soul is a united invisible force between the visible, and a mental force between the corporeal; beginning to be here, she does not cease here, but passes away as if she were immortal (I, Homily 27, p. 242); (II, Active and Theological Chapters, § 151, 152, p. 558). On the state of the soul in the body and outside the body (I, Homily 27th, pp. 242–243). The soul and mind are created by God by nature unchangeable, but in their will they incline towards good or evil (I, Homily 43rd, p. 350) (see changes). The soul is in the whole body and controls it (II, Homily 83rd, § 4, p. 386). On the union of the soul with the body (I, 4th Homily, § 1, pp. 44–45), (II, 83rd Homily, § 4, p. 386), (Active and theological chapters, § 151, p. 558); Wed (III, Hymn 44, pp. 206 – 207). (see mind). Being among the imperishable and the perishable, the soul is drawn first to heaven, then to earth (III, Hymn 44, p. 207). About the three powers or parts of the soul: rational, desirable and irritable (I, Homily 14th § 2, pp. 134–135); (II, Homily 61st, pp. 93–94; Homily 89th, p. 480); Active and theological chapters, § § 20, p. 513). About their normal and abnormal state (II, Homily 84th, § 2, pp. 409–411). The soul without the Spirit of God is as inactive as the body without the soul (III, Hymn 52, p. 242). (see grace, Holy Spirit, death). Signs of a “living” soul (I, 4th, Word § 2, 3, pp. 47–48). Why does the soul get sick? (I, Homily 24th, § 2, p. 220). Why is she puffed up and scattered? (III, Hymn 11th, p. 64). On the state of the soul after death (I, Homily 19, § 4, pp. 179–180). Nothing in the world should be preferred to the good of the soul (III, Hymn 33, p. 143). What does it mean to “destroy” your soul and what does it mean to “gain” it? (I, Homily 19th, § 2, pp. 175–176). See word, mind. Doing. On bodily and spiritual work (I, Homily 21st, § 2, p. 197); (Word 34th, § 2, pp. 290–292), (II, Homily 85th, p. 431). External work with all its achievements is good only with internal, secret work; otherwise it is nothing (III, Hymn 50, pp. 235–236). What kind of work is done among spiritual people? (see perfection) (III, Hymn 41, p. 191). See saints. Eucharist. see communion Unity with God. About complete unity with God or with Christ, which occurs by deed and experience, with feeling, vision and contemplation (II, Homily 54th, § 1, p. 10); (Word 61st, p. 101); (Word 84th, § 2, p. 418), (III Hymn 17th, pp. 83–84; Hymn 58th, p. 261). This unity is the same as the unity of the Son of God with the Father (I, Homily 25, § 2, p. 229; Homily 45, § 6, pp. 385, 387), (II, Homily 89, p. 473) (cf. communion) - and like the unity of husband and wife (I, Homily 45, § 6, p. 388) (see marriage, Church). (III, Hymn 20, p. 92). God has no fellowship with the unrighteous, the passionate and the evil (II, Homily 55th, § 2, p. 20). When man is stripped of everything and becomes one, then God, the One, having found one, unites with him and adores him (III, Hymn 22, p. 104). How is Christ imagined in the believer, and how does he see and feel Him in himself? (II, Homily 57, § 5, p. 59; Homo 80, § 4, p. 336). About the fruits of mystical communion with Christ (I, Homily 31st, § 6, p. 273). Through baptism and communion, Christ dwells and essentially unites with the faithful, a unity that did not exist in the Old Testament (III, Hymn 24, p. 109). See saints, treasure: cf. friendship with God. Bishop. On the dignity and power of bishops (III, Hymn 50, p. 228). What should be the person who assumes apostolic dignity? (II, Homily 88, pp. 460–462). How much is being with the Lord preferable to being a bishop and how dangerous is it to take upon yourself to shepherd human souls? (II, Homily 82nd, § 7, pp. 368–372). Characteristics of modern teachers Simeon of the bishops (III, Hymn 50, pp. 229–230). See rector, pastor, priesthood. Heresy. Those who separate the Son of God from the Father by deed or thought in either case fall into heresy (III, Hymn 59, pp. 273–274). What current human opinion distorts all the Divines. The Scriptures and the whole economy, being worse than all heresies? (see charm) (I, Homily 47th, p. 428; Homily 47th, p. 431), (II, Homily 64th, p. 127) (cf. light III, Hymn 45th, p. 209); feeling (II, Homily 57th, § 4, p. 47). Sacrifice, atoning sacrifice. The suffering and death of Christ were an atoning sacrifice for the sin of Adam (I, Homily 1st, § 3, p. 24; Homily 38th, § 3, p. 319). Having offered Himself as a sacrifice of atonement, the Son of God again bestowed grace on man (I, Homily 22, § 2, pp. 201–202). The meaning of His atoning sacrifice for those who died before His coming and for those born after the coming of Christ (I, Homily 37th, § 5, pp. 311–312). There are two sacrifices for which God has mercy on every person and the whole world (I, Homily 31st, § 4, 5, pp. 270–272). What is a true sacrifice, offering, and gift to God? (III, Hymn 50, p. 228). Life (earthly, spiritual, eternal). The whole life of a person is a struggle with death (I, Homily 31st, § 2, p. 269). About different lifestyles; in each of them the life led by God is blessed (II, Active and Theological Chapters, § 100, p. 539). Both in ordinary and in spiritual life, with a unity of purpose, a difference in ministries is noticed (II, Active and Theological Chapters, § 101, p. 539). Our most important task is a godly life (I, Sermon 39, § 4, p. 326). There is nothing better in the world than to live a spiritual life, being content with what is necessary (I, Homily 19th, § 3, p. 178). Life in God is superior to all the blessings of this world (II, Homily 58th, § 2, p. 65). Having received new spirits in baptism. life, one must also sense this mysterious life (I, Homily 37, § 7, p. 315). What is eternal life? (II, Homily 52nd, § 2, p. 481); Wed (I, Homily 1, § 3, p. 26). Eternal life is bought by arbitrary death (II, Homily 82nd, § 2, p. 359). See Holy Spirit, mysteries, patience. Law. At first, in paradise, man had no need for teaching and law, neither written nor spiritual, since he was holy (I, Homily 2, § 1, p. 28). After man sinned, became blind, lost his mind and became senseless, he was given a law that would show what is good and what is bad (I, Homily 2, § 2, pp. 28–29). After the coming of Christ, man became, as it were, light and again no longer needs any written law, because the Divine grace of Jesus Christ brings him fruitful well-being, that is, love, joy, peace, etc. (I, Homily 2, § 2, p. 29). The old law could not heal the soul from passions (II, Homily 66th, § 1, p. 141). How did Christ fulfill the law and the prophets? (II, Homily 66th, § 1, p. 141). Being twofold, man also needs a twofold law (III, Hymn 3, p. 37) (see commandments). About those who live above the law (II, Homily 79, § 2, pp. 317–318). Pledge. The elect and saints receive the firstfruits or pledges of future blessings from here on, in the present. life, yet they will receive the promise after death (II, Homily 57th, § 4, p. 54); Word 63rd, § 4, pp. 118–119; Word 84th, § 2, p. 419; Word 89th, p. 478). The pledge and seal from here is still given to the sheep on the right hand (III, Hymn 27, p. 119). The pledge of the kingdom is the Deities. Spirit (III, Hymn 2, p. 35). The grace of the All-Holy Spirit is given to the souls of believers; as betrothal and pledge; comparison of the soul with a bride betrothed to the groom (II, Active and Theological Chapters, § 88, pp. 534–535). The commandments, understood spiritually, constitute a spiritual law, which is fulfilled bodily through the body (III, Hymn 3, p. 37). All the commandments of Christ were given to us in opposition to sins (II, Homily 66th, § 1, p. 141). “Keep the commandments of God, or better said, keep yourself through the commandments” (I, Homily 26, p. 240; cf. (I, Homily 50, § 1, pp. 452–453). Whoever considers the commandments of Christ unfulfillable, slanders Him; all the commandments of Christ are easy and fulfillable even in the midst of the world (I, Homily 75th, § 2, p. 263), (II, Homily 56th, p. 26; Homily 56th, p. 30; Homily 57th, § 3, pp. 39–40). Why must one keep all the commandments, not despising even the slightest (I, Homily 50th, § 1, pp. 451–456). he who does the commandments of Christ in every transgression of the commandments denies Christ, and he who does the opposite confesses Him (I, Homily 30, § 6, pp. 266–267). He who transgresses even one commandment of Christ does not believe in Him and deprives himself of eternal life (I, Homily 39, § 2, 3, pp. 323–325). even if he saved the world, he himself will not be saved, but will be alien to God and far from the sheep of Christ (III, Hymn 33, p. 143). He who transgresses the commandment is an enemy to himself and to God (I, Homily 3, p. 41; Homily 29, § 5, p. 255); (II, Homily 82nd, § 8, pp. 376–377). Another is to fear God and another to fulfill His commandments, another is not to sin and another is to do the commandments (II, Homily 84, § 1, pp. 400–401). Without Deities and strength, a person cannot fulfill the commandments in any way (I, Homily 12th, § 2, 3, pp. 124, 127). Such power is imparted in the sacraments of baptism, communion and repentance (I, Homily 51st, pp. 461–462). The commandments of God are light and life (II, Active and Theological Chapters, § 11, p. 511). It is impossible for those who transgress them to see the light of the commandments (II, Homily 80, § 2, p. 333). About the power of God’s commandments when they are fulfilled (II, Homily 92, p. 503). Those who do the commandments, as they are zealous in fulfilling them, will receive one or another reward for contemplating God (II, Homily 61, p. 101). About reward for fulfilling the commandments and punishment for breaking them (II, Homily 87, p. 441). See virtue, opy, Scripture, love for mankind. The health of the soul consists in not craving any sin (I, Homily 15th, § 2, p. 146) (see the kingdom of God). It is freedom from the three main passions (I, Homily 23rd, p. 214). Mental health is not achieved through our own labors, it is the fruit of the Christian faith and is given by the grace of the Holy Spirit (I, Homily 6th, § 2, p. 65); (II, Homily 78th § 3, pp. 304–305). What is the most visible sign of a healthy soul? (I, Homily 6th, § 3, p. 68). The health of the soul should be the main concern for a person in real life (I, Homily 12th, § 2, p. 125). All exploits happen for the sake of the health of the soul, that is, healing from passions, otherwise they are in vain (I, Homily 23, p. 216; Homily 12, § 2, p. 124). Only healthy souls will enter the kingdom of heaven (I, Homily 12th, § 2, p. 124). See joy. Evil, evil. By nature, no one has ever been evil: God is not the Creator of evil creatures, but of very good ones (II, Homily 75th, § 2, p. 257). Binding ourselves more and more with sins, through sinful habit we become, as it were, naturally evil (II, Homily 73rd, p. 229). To the degree of evil a person does, he has in himself a demon, small, or great, or many, and to the extent of virtue, this or that grace of God (cf. treasure) (I, Homily 22, § 4, p. 206). See sin, devil, baptism. Knowledge. see knowledge, faith, science, knowledge. Change (soul, mind and body). What changes and why do they occur in the soul and mind? (I, Homily 43rd, pp. 348–350). On changes in the body, natural and from demons (I, Homily 43rd, pp. 352–353). Close connection between changes of soul, mind and body (I, Homily 43rd, p. 354). The reasons for these changes are understood only by those who strive in virtue, and changes in the mind are understood only by those who are dispassionate and perfect (I, Homily 43rd, p. 353). Because of all these daily changes, everyone needs to establish a standard for their life for the unhindered passage of virtues (I, Homily 41st, § 2, p. 335). Temptation (and sorrow). It is extremely necessary and salutary for a Christian to submit to temptations and tribulations (I, Homily 7th, § 4, pp. 73–74). In temptations and sorrows, thanking God is as necessary for us as breathing air (I, Homily 7th, § 4, p. 74). Just as iron without fire, so the soul cannot be cleansed without temptations and sorrows (I, Homily 21st, § 2, p. 194). Those who wish to be partakers with Christ of His glory and kingdom must joyfully endure all temptations, reproaches and dishonor (I, Homily 50th, § 2, pp. 456–460). No one can enter the kingdom of heaven in any other way than through the narrow gates of temptation and sorrow (I, Homily 21st, § 2, p. 195). Who can bear temptations and sorrows without sorrow? (II, Active and Theological Chapters, § 115, p. 544). See patience. Confession. Through confession of sins, prayer, blessing and the laying on of the hands of the priest, the grace of the Holy Spirit comes and the resolution of sins is given (I, Homily 11th, § 3, p. 116; Homily 22, § 2, pp. 203–204; Homily 24, § 3, p. 225; Homily 51st, p. 462), Until someone acquires light of the Holy Spirit, cannot lead others, accept other people's thoughts and confess (II, Homily 59th § 2, p. 68). About the power to knit and decide: whose property is it? (II, Homily 79th, § 3, 322–323; Homily 85th, p. 430; Homily 85th, pp. 434–435) (see priesthood). Through confession they choose a spiritual father for themselves (I, Homily 11th, § 3, pp. 114–115). See father of spirits, friendship with God. Expirations. What are the causes of nocturnal discharge? (II, Active and Theological Chapters, § 133, pp. 551–552). True. Why has man lost the truth and is doomed to search for it? (I, Homily 37th, § 1, pp. 307–308). When and how does it become available to us again? (I, Homily 37th, § 1, p. 308). Truth is from God, is contained in the word of God and is comprehended by the grace of Christ, and in what way exactly? (I, Homily 38th, § 1, p. 307). Truth is nothing other than the grace of Christ (I, Homily 22, § 1, p. 201; Homily 18, § 3, p. 172). The truth of God is more than the mind and word of man, God is immutable, present and living (II, Homily 62, p. 108). John Chrysostom. Mention of him (I, Homily 47th, p. 427), (III, Hymn 38th, p. 167). Links to the words of Chrysostom (I, Homily 35th, § 2, p. 297), (II, Homily 66th, § 1, p. 142). John Climacus. References to his writings (II, Homily 69, p. 196; Homo 75, § 4, p. 272), Excerpts from them (I, Homo 15, § 2, p. 143), (II, Homo 68, § 4, p. 189). The end of the world. Until the upper world is filled, that is, the body of the Church becomes complete, the end will not come (I, Homily 45, § 7, p. 389) and so on. Just as during the flood water drowned all people, so at the end of the world fire, like a sea of ​​fire, will cover the entire earth (II, Homily 66th, § 5, p. 154). Divine beauty amazes every mind, strikes the heart, wounds the soul, leads thoughts into a frenzy and kindles within the fire of love for God (III, Hymn 20, p. 94; Hymn 52, p. 242). More about the inexplicable and ineffable beauty of the face of God or God's glory (III Hymn 8, pp. 55–56; Hymn 12, p. 68), (III, Hymn 24, p. 112; Hymn 28, p. 126; Hymn 31, p. 131). It darkens all vision and surpasses sight (III Hymn 42, p. 194). See contemplation. The cross is a sign of common salvation, the fellowship of man with God (I, Homily 1, § 4, p. 26). The cross is the greatness, glory and strength of Christians (I, Homily 1, § 4, p. 26). Demons are afraid of the image of the cross (I, Homily 1, § 4, p. 26). The cross, in proportion to the grace given to it, gives the soul strength, strength, meaning and divinity. wisdom (I, Homily 1st, § 4, p. 27). The cross follows the deeds of self-sacrifice; by this we mean sorrows, temptations and the most arbitrary death of Christ (II, Homily 72, § 1, p. 220). See will. Baptism. In baptism we are cleansed with water dissolved by the Holy Spirit, we receive the grace of the Spirit, we are quickened by souls and appear as if resurrected from the dead (I, Homily 1, § 3, p. 24). Those who are baptized are anointed with myrrh (I, Homily 1, § 3, p. 24). The font of baptism is the bath of rebirth, true renewal and complete restoration of fallen human nature (I, Homily 24, § 3, pp. 225, 221). Regenerating a person with the Holy Spirit, baptism reunites him with God, restoring all spiritual powers and brings the baptized person to the state of the primordial Adam (I, Homily 37th, § 4, pp. 309–310), (III, Hymn 3rd, p. 37). Immediately after baptism, the soul of a person receives the grace of Christ and through it Christ is imagined in it (I, Homily 51st, p. 464). Those who are baptized put off the former corruption of sin, like an old garment, put on Christ and are made sons of God by grace (I, Homily 49, p. 448; Homily 21, § 2, p. 190; Homily 35, § 2, pp. 299–300). (II, Homily 57th, § 4, p. 45). But they put on Christ not in ignorance, not in insensibility, but with feeling and knowledge (III, Hymn 47, p. 221). He who has put on Christ through baptism cannot sin (I, Homily 40, p. 329). Baptism has great power, making those who are capable of evil motionless, or at least immobilized by evil and flexible by good (I, Homily 51st, p. 461; cf. Homily 51st, p. 465), for which purpose Christ gave us the sacrament of communion (I, Homily 51st, p. 462) (cf. commandments). Through baptism we are freed from slavery to sin and the devil, we become free and enter under the protection of the Holy Spirit. Angels (II, Homily 66th, § 4, p. 153). However, in baptism we do not yet receive perfect grace (II, Active and Theological Chapters, § 83, p. 533), (III, Hymn 3, p. 37). What are infants like after baptism and why are they soon deprived of the grace of sonhood? (II, Homily 87th, pp. 442–444). A person usually loses the grace of baptism in his youth (I, Homily 19, § 2, p. 176; Homily 51, p. 464). Blessed are those who die immediately after baptism, but even more blessed are those who live holy after baptism (I, Homily 4, § 3, p. 48). Those who received baptism and lived it unworthily will be condemned more than those who were not baptized (III, Hymn 3, p. 36). Meekness and humility are signs of reconciliation of the soul with God (I, Homily 8th, § 3, p. 80). Meekness and humility show a person’s closeness to God, while pride and anger show the opposite (I, Homily 31st, § 6, p. 272). See bliss, humility. Spiritual purchase. What does it mean to redeem time? (explained Eph. 5:16). (I, Homily 34th, § 1, 2, pp. 285–290) (see patience). What does it mean to atone for the intelligence of the soul, the chastity of the body, etc.? (I, Homily 34th, § 2, pp. 290–292). When and how the valuable beads of the Spirit are bought (I, Homily 34th, § 2, p. 292), (III, Hymn 2, p. 32 et seq.). Evilness is the root and source of sin, it is the seed of the wicked sower, which produces very many branches of evil (III, Hymn 2, p. 25). Love is the head of all virtues (I, Homily 20th, § 2, p. 184), (II, Homily 84, § 2, pp. 414–415), (III, Hymn 60, p. 280). The first of all virtues, their queen and mistress, is love; she is the head, clothing and glory of them all (III, Hymn 2, p. 31). Our faith is built on it, hope is based on it, and without it nothing that exists has happened or will ever happen (II, Homily 53rd, § 1, p. 5). Love has many names and many deeds, but its essence is one and completely incomprehensible to everyone (II, Homily 53rd, § 1, p. 5). Love is the action of the Spirit, or better, His essential presence (III, Hymn 47, p. 220). Love is not a name, but a Divine essence (III, Hymn 47, p. 220). Love is Christ and our God (II, Homily 84th, § 2, p. 415); Wed (II, Active and Theological Chapters, § 2, pp. 559–560); (III, Hymn 18, p. 88). Christ is called and is self-existent and hypostatic love (II, Homily 82nd, § 6, p. 367); (Word 91st, pp. 500, 502). Love is the Divine Spirit and the all-perfecting light (III, Hymn 2, p. 27). She is fire and light (III, Hymn 2, p. 29) (see fire). The commandment of love is the greatest and most important (I, Homily 20, § 1, pp. 183, 184). Love is above all; without it, not one of the virtues, nor all of them together, will bring any benefit (III Hymn 2nd pp. 28–29). You can’t go anywhere without love (III, Hymn 59, p. 277). Without love, all labor is vain and useless (II, Homily 53rd, § 2, p. 8). Without it, the five greatest gifts are in vain (1 Cor. 13:1-3), and why? (I, Homily 20th, § 2, pp. 184–185). Without love it is in no way possible to be saved, and why? (III, Hymn 2, p. 30). Love is the end of the law, the teacher of the prophets, the successor of the Apostles, the strength of martyrs, the inspiration of fathers and teachers, the perfection of all saints (II, Homily 53rd, § 2, p. 7). In love, which has two stages, the whole law, old and new, is combined (I, Homily 20th, § 3, p. 185). He who does not have love cannot be considered a disciple of Christ or a Christian; and whoever has acquired only love has ascended to the very height of perfection (I, Homily 20, § 1, p. 183); (III, Hymn 18, p. 88). Love is the throne of the cherubim, bearing God (I, Homily 22, § 5, p. 207). Love is not something that can be easily corrected and something that is easily acquired (I, Homily 20th, § 1, p. 183). (III, Hymn 18, p. 88). Idifying love is a gift mysteriously given to the worthy (III, Hymn 18, p. 88). The fruit of love grows on the tree of fear, which is uprooted by it (III Hymn 2, pp. 26–27). Love is poured into our hearts by the Holy Spirit, but no one can see it or receive it unless they maintain firm faith in Christ and perform all the virtues (II, Homily 84th, § 2, p. 415). Perfect love comes after the appearance in us of Christ the Savior (II, Homily 63rd, § 1, p. 112). There cannot be love in a person’s soul if there is no faith and hope in it (II, Homily 63rd, § 1, p. 112). (see faith). How is love for Christ born in the soul of a Christian? (I, Homily 13th, § 3, p. 132). (II, Homily 58th, § 1, pp. 61–63). To love Christ means to fulfill His commandments (I, Homily 20th, § 1, p. 181). Whoever prefers the love of God to everything, it multiplies in his soul day by day and becomes a miracle of miracles in him (II, Homily 58, § 2, p. 64). Being outside the world, love takes both the mind and soul of a person there (III, Hymn 2, pp. 27, 29–30). Love for God surpasses and obscures all human love and desire (II, Homily 82, § 6, p. 368; Homily 84, § 2, pp. 425–427); (III, Hymn 12, p. 68; cf. (III, Hymn 22, p. 105). What are those who have acquired love as their head? (II, Homily 84, § 2, p. 416). In the hearts of saints, passionless, love does not diminish and does not cease (II, Homily 84th, § 2, p. 422). The holy love of all the faithful - the saints, from first to last, penetrates, unites and binds into a golden chain (II, Active and Theological Chapters, § 157, pp. 559–560). What kind of love should one have for all the faithful? (II, Active and Theological Chapters, § 61, p. 525). It is in no way possible for a person to think of love for everyone and for his enemies unless the love of God is first poured into his soul (II, Homily 84, § 2, pp. 417–418). He who loves his enemies and prays for them in a short time achieves great prosperity (II, Active and Theological Chapters, § 20, p. 513). The root of love is humility (I, Homily 20, § 2, pp. 184–185) (see virtue, humility). About the internal connection between them (I, Homily 22, § 5, p. 207). What are the signs of true love for God and neighbors? (II, Homily 77th, p. 286). Pleasing those who have acquired love (II, Homily 53rd, § 2, pp. 5–6). Examples of great love (II, Homily 54th, § 1, pp. 10–11). Covetousness. God created earthly goods for common use, but covetousness deprived many of them of the use of them (I, Homily 21st, § 1, p. 188). Mary of Egypt. A brief account of her life, and how was she saved if she did not give physical alms? (I, Homily 68th, § 4, p. 187). Another mention of her (II, Homily 77, p. 290). Mark the Ascetic. Some chapters from his book about spirits. law (II, Homily 56, pp. 22–23). Deadness, dead spiritually. About the signs of spirituality. deadness (I, Homily 39th, § 4, p. 325, Homily 29th, § 5, pp. 255–257); (III, Hymn 17th, pp. 82, 86). Just as a body cannot live without a soul, so our soul without the Holy Spirit is dead (II, Homily 78, § 3, p. 305). He who has not received the Holy Spirit is dead (III, Hymn 34, p. 149). The soul remains dead and insensitive until it unites with Christ (I, Homily 42, p. 345). While the body is alive, the soul is dead and motionless to every commandment of God (II, Active and Theological Chapters, § 27, p. 515). On the complete deadness of the soul (I, Homily 14th, § 2, p. 135). If we have not accepted the feeling of eternal life, then we are dead (II, Homily 57th, § 4, p. 48). Those who are dead in soul are not Christians, but infidels (I, Homily 29, § 5, p. 258). We all, as sinners, died and are dead (II, Homily 78th, § 3, p. 305). Most people, being insensitive to everything, are dead before death and in hell (III, Hymn 51st, p. 238). About the spiritually dead, the blind, the deaf: they walk and live, but like cattle (III, Hymn 34, p. 149). It is impossible for the dead to accept life except through fulfilling the commandments of God (II, Homily 54th, § 2, p. 15). The spiritually dead are insensitive to the Divine. word (II, Homily 76th, p. 284). Such a person not only cannot do the will of God, but even hear it (II, Homily 78th, § 3, p. 308). See insensibility, feeling. Almsgiving, distribution of property. About almsgiving as one of the means for salvation (I, Homily 16th, § 3, pp. 151–152; Homily 44th, § 2, pp. 357–358). How should one first of all fulfill the commandment of almsgiving (Matt. 25:35–36, 40)? How did the ascetics who retired into the desert fulfill it, and who does not fulfill it? (I, Homily 21st, § 1, 2, pp. 185–191); Wed (I, Homily 25th, § 2, p. 231); (II, Homily 57th, § 4, pp. 52–53). All deeds done for the sake of God and mercy towards one’s neighbor are good if a person first of all has mercy on himself (III, Hymn 50, p. 228). Why does Christ command us to give alms? (II, Homily 69th, pp. 191–193). For salvation, the distribution of property alone is not enough, but we must sacrifice ourselves entirely to God (I, Homily 21, § 2, pp. 194–197; cf. (III, Hymn 2, pp. 32–33). There will be no benefit for us from the distribution of property and travel to holy places if we are not cleansed by repentance and tears and do not receive the grace of the Holy Spirit (II, Homily 66th, § 1, pp. 139–140; Homily 70th, pp. 200–202). § 123–130, pp. 548–550). Why does the Lord take for Himself the face of every poor person? (II, Active and Theological Chapters, § 126, p. 549). Only the merciful, who have distributed everything to the poor, are reliable owners of property (III, Hymn 11, pp. 64–65). Peace, lay people. God created two worlds, visible and invisible (II, Active and theological chapters § 151, p. 558; Active and theological chapters, § 176, p. 565). What is the incorporeal world? (III, Hymn 28, p. 122). “The world” is not the things of the world, but sins, addiction to things and passions (II, Homily 66th, § 5 p. 162). Wed (II, Homily 83rd, § 1, p. 382). (III, Hymn 1, p. 16); On the vanity of the world (III, Hymn 11, p. 65); Wed (III, Hymn 25, p. 113). We have the “world” alive within us (I, Homily 3, p. 39). What does it mean to “hate the world”? (I, Homily 3, p. 40). How does faith in Christ lead to renunciation of the world? (II, Active and Theological Chapters, § 1, p. 508). What should one beware of and what should one do if one wishes to withdraw from the world? (II, Active and Theological Chapters, § 6, 7, pp. 509–510). What is true withdrawal from the world? (II, Homily 66th, § 5, pp. 161, 163). Who is the crucified or dead one like to the world? (II, Homily 79th, § 1, p. 316); (Active and Theological Chapters, § 168, p. 563). About the life-giving mortification of the world (II, Sermon 82, § 1, pp. 358–359). Why do believers overcome the world? (II, Homily 89, p. 480). Christ defined the commandments for everyone in general, and not specifically for monks and especially for the laity (I, Homily 11th, § 3, p. 109). Not only for monks, but also for laity it is possible to always repent and cry, pray and excel in all virtues (II, Homily 66th, § 1, p. 142). See commandments, paradise, creature, Creator, man. Moses. see God, Simeon the Reverent. Prayer is a conversation with God (I, Homily 8th, § 3, p. 78). Types of prayer (I, Homily 8th, § 3, pp. 78–79). First you must learn how to pray and what to ask for in prayers (I, Homily 16th § 6, p. 158). And this requires a lot of time and labor (I, Homily 8, § 2, p. 76). About the benefits of prayer and what should prayer be like? (I, Homily 8th, § 3, pp. 76–77; Homily 16th, §5, 6, pp. 156–158). Just as the body needs air to breathe, so the soul needs constant remembrance of God. i.e. prayer (I, Homily 8th, § 3, p. 77). The person praying must be aware of what he is praying for and conform his life to the words of the prayer (I, Homily 29, § 2, pp. 249–250, Homily 29, § 4, 252–253). There is no greater sin than to pray without the fear of God and reverence (I, Homily 8, § 3, pp. 77–78; Homily 9, § 1, pp. 81–82; Homily 28, § 3, p. 249). It is impossible to pray not only with the lips, but also with the mind without the enlightenment of the Holy Spirit (I, Homily 9, § 1, p. 82; Homily 44, § 3, p. 363); (II, Active and Theological Chapters, § 181, p. 568): why? (I, Homily 16th, § 4, pp. 154–156) (cf. mind). Eight classes of persons in need of the prayer of the Church (I, Homily 15th, § 1, pp. 141-142). You need to pray for your neighbor in accordance with his state of mind, otherwise the prayer will not be heard by God (I, Homily 15th, § 2, pp. 142–145). Why doesn't God always give us what we ask for? (I, Homily 15th, § 2, p. 145). On the power of the Jesus Prayer (I, Homily 30th, § 5, p. 265); (II, Homily 68th, § 4, pp. 188–189). There are three forms of attention and prayer by which the soul is elevated or brought down (II, Homily 68th, § 1, p. 179) (see attention). Signs of the first image of (beautiful) prayer (II, Homily 68, § 2, pp. 180–181). Signs of the second image of prayer (which occurs only in the head) (II, Homily 68, § 3, pp. 182–183). Why don’t the first and second types of prayer lead to prosperity? (II, Homily 68th, § 4, pp. 189–191). The third image of (heartfelt, grace-filled) prayer is associated with perfect obedience to the spirits. father and cutting off the will (II, Homily 68th, § 3, pp. 183–184). To achieve it, it is necessary to maintain a clear conscience in everything (II, Homily 68th, § 4, pp. 184–185). This image of prayer consists in the inexorable abiding of the mind in the heart during prayer (II, Homily 68th, § 4, pp. 185–186). All the saints were engaged in this prayer work. fathers (II, Homily 68th, § 4, pp. 186–187). Without it it is impossible to establish yourself in any virtue, but with it it is easy to acquire everything! (II, Homily 68th, § 4, pp. 186–187). How can you learn it? (II, Homily 68th, § 4, pp. 187–188). What is the correct way to do prayer? (II, Homily 68th, § 4, pp. 189–190). Its beginning must certainly be the taming of passions (II, Homily 68th, § 4, p. 189). On unceasing mental prayer (I, Homily 50th, § 1, p. 451); (II, Homily 73rd, p. 237; Homily 76th, p. 281; Homily 84th, § 2, p. 409). (III, Hymn 1, p. 23). He who has acquired it has all the commandments about prayer fulfilled. (II, Active and Theological Chapters, § 132, p. 551). On verbosity and laconicism in prayer (II, Active and theological chapters, § 181, p. 568). On the Lord's Prayer (II, Active and Theological Chapters, § 183, p. 569). An example of a prayer rule (I, Homily 32, p. 277). See psalmody. Silence is one of the virtues, especially necessary for a monk (I, Homily 50th, § 1, p. 451). (II, Homily 71st, p. 211); (III, Hymn 1, p. 23). Monk, monasticism, monastery. The perception of the angelic image is the second baptism of repentance (I, Homily 51st, p. 465). Monks are persons who have entered into second agreements and covenants with God (II, Homily 73rd, p. 234). What should a monk be like and what should his work be? (III, Hymn 20, pp. 91–93; Hymn 17, p. 224). A true monk is in no way alone, while all other people, on the contrary, are alone, and why? (III, Hymn 20, pp. 91–92). What vows does a monk take? (II, Homily 73rd, p. 232). As one who has given himself up to martyrdom, he must remain in suffering until death, holding on to the love of God alone (III, Hymn 33, p. 144) (see martyrs). Having renounced the world and his will, the monk no longer has power over himself (III, Hymn 33, p. 145). Why does a monk join a monastery? (II, Homily 74th, § 4, p. 247). Monks should live in a monastery, as if on a secluded island (III, Hymn 33, p. 145). Having accepted monasticism, we (the monks) put on only the clothes of the soldiers of Christ, but have not yet become such (II, Sermon 78, § 3, p. 299). Until we receive health of soul (dispassion), we are more like various sick and ailing people lying in hospitals and hospices than working for the Lord (II, Homily 78th, § 3, pp. 303–304). Monastic (true spiritual) life is the art of the arts and the science of the sciences (II, Homily 71st, p. 209). How should a monk behave in a church? (II, Homily 69th, pp. 197–198; Homily 71st, pp. 209–211). A monk must force himself to ensure that not a single service takes place without tears (II, Homily 71st, p. 210). How should a monk behave during meals? (II, Homily 71st, pp. 213–217). Monks were given the law of strict abstinence not only during fasting, but also for the entire duration of their lives (II, Homily 77th, p. 288); Wed (II, Active and Theological Chapters, § 12, pp. 511–512). Predilection for small things makes monks enemies of God (II, Homily 66th, § 5, p. 164). How, through attachment to his family, does the enemy try to divert the monk from the path of salvation? (II, Homily 74th, § 1, p. 241; Homily 74th, § 6, pp. 249–253); Wed (III, Hymn 33rd, pp. 144–145). About monks who are pious only in appearance (II, Homily 75th, § 2, pp. 262–263). On false love and false brotherly fellowship between monks (II, Homily 75th, § 2, pp. 263–264). See the world, novice, npekoslovie. Relics. Why do the relics of saints exude healing? (I, Homily 4th, § 4, p. 54). Carnal wisdom does not allow us to live according to God (I, Homily 34th, § 2, p. 291), makes us not desire any deprivation and suffering (II, Homily 81st, § 3, p. 354). See mind. Wisdom, wisdom. About the wisdom of this world and about the wisdom of God (III, Hymn 29, p. 127). All creatures speak about the wisdom of the Creator (III, Hymn 59, p. 276). (cf. the Creator (II, Homily 84th, § 2, p. 423). Those who have perfected themselves in divine knowledge strive to incite others to good deeds and true knowledge (II, Actual and theological chapters, § 119, pp. 546–547). He who has not laid the foundation for wisdom from the fear of God is wild, blind and dead (I, Homily 39th, p. 546-547). § 3, p. 324). External wisdom does not comprehend the mysteries of God and its disciples are people taught by God (I, Word 24, § 2, pp. 221–222), (II, Word 80, § 1, pp. 328–330, Active and theological chapters, § 117, p. 545). being wise will never penetrate into the mysteries of God unless he first humbles himself and becomes buoyant in the feelings of his heart (II, Active and Theological Chapters, § 116, p. 544 See science, Scripture, knowledge, fear, mysteries). Hellish torment, eternal. We are not born into this world for eternal torment, for hellish fire is prepared for the devil and other demons (I, Homily 4, § 3, p. 53) (cf. joy). Eternal torment awaits those who are not spiritually born (II, Homily 87, p. 445). At the second coming of Christ, sinners will be overcome by great fear and trembling, indescribable sorrow and torment (II, Homily 90, pp. 486–487). Having no Deities in their minds and hearts. The spirit will be sent away into eternal darkness (III, Hymn 59, p. 270). He who does not see the intelligent light and dies by feeling will be, as it were, eternally dying in agony (III, Hymn 41, p. 193). No one knows what hell will be like (III, Hymn 8, p. 57). Where will the afterlife torment of sinners come from? (I, Homily 4th, § 3, p. 52). Just living in the darkness of their flesh, as in a barrel, will be worse for them than any punishment (III, Hymn 46, pp. 217–218). Scorched and condemned by their conscience, sinners will have unspeakable torment and unspeakable sorrow forever (III, Hymn 27, p. 123). The abyss that separates the righteous from the sinners will be more terrible for those who fall into it than any torture and torment (III, Hymn 27, p. 120). The torment of sinners will correspond to the severity of their sins (III, Hymn 46, p. 219). See future life, fire, fear. Martyrs, martyrdom. About the forty martyrs and about the martyr Eustratius (II, Homily 57th, § 4, p. 49). (see Holy Spirit). How can those who wish to undergo the feat of martyrdom every day? (II, Homily 57th, § 4, pp. 49–51). Those who die hourly by their own will are martyrs by will alone, without persecutors, fire or swords (III, Hymn 33, pp. 145–146). See will, monk. Hope. Faith is combined with hope, and hope accompanies love (II, Homily 63rd, § 1, p. 112) (see faith, love.). He who is not convinced of salvation in his heart by the grace of the Holy Spirit will never acquire shameless hope (II, Homily 75th, § 4, p. 278); Wed (III, Hymn 30, p. 129). See crying. Punishment. When the soul sins, God punishes the body (explained 1 Cor. 5:5) (I, Word 33rd, p. 283). The temporary punishment of man by death is not abolished until the end of the age, and eternal punishments for sins are abolished, but only in this age (I, Homily 38th, § 4, pp. 319–321). See torment, decay. Abbot of the monastery, abbot. On the difficulty and responsibility of the abbot's ministry (II, Sermon 88, p. 463). (III, Hymn 30, p. 130). The abbot of the monastery must have all the virtues and especially grace-filled gifts (II, Homily 88, p. 463). What qualities should he have? (II, Word 88, pp. 466–467). On the teaching, pastoral and other duties of the rector (II, Sermon 88, pp. 465–469). The abbot must treat each of the brethren according to his spiritual progress and position in the monastery (II, Sermon 88, pp. 465, 468). Not only the silent one, but also the superior of many (whether a bishop, abbot, or deacon) must, according to the commandment of God (Matt. 6:25, 32), be careless regarding everyday needs (II, Active and Theological Chapters, § 53, pp. 522–523). See shepherd. Science. Neither wisdom, nor knowledge, nor even science is Divine light or a reflection of this light (III, Hymn 43, p. 202). At the judgment of God, nothing from earthly affairs and things will bring any benefit, not even knowledge of more external sciences (III, Hymn 42, p. 199). see mind. Sky. On the creation of the visible, the material (III, Hymn 41, pp. 189–190; Hymn 44, p. 206) See Creator. Ignorance, like a thick blanket, lies on the intelligent eyes of money lovers (I, Homily 11th, § 3, p. 108); Wed (II, Homily 83rd, § 4, p. 387). On the great ignorance and unbelief of insensitive Christians (III, Hymn 17th, p. 83); Wed (I, Homily 42, p. 347). See knowledge, repentance, darkness. Disbelief. see Adam, faith, ignorance, delusion. Infirmity. What are the weaknesses of our fallen nature? (I, Homily 12th, § 1, 2, pp. 122, 124). God mixed man’s very desire to be saved with weakness in order to avoid even a trace of pride (I, Homily 44, § 3, p. 361). See illness, sin. Non-covetousness. What is true non-covetousness? (II, Homily 78th, § 3, p. 307). About non-covetousness as one of the virtues (I, Homily 18, § 3, p. 171, Homily 50, §, p. 451), (II, Homily 84, § 2, p. 409; Homily 87, p. 455), (III, Hymn 43, p. 202). Insensibility, insensibility. People do not feel their great illness (I, Homily 14th, § 1, p. 134; Homily 27th, pp. 243–244). In what blindness and insensibility are we? (II, Homily 73rd, p. 229; Homily 79th, § 3, p. 324); Wed (II, Homily 54th, § 2, p. 11). Complete insensibility is worse than despair (II, Homily 74th, § 2, p. 242). Insensibility is the death of the soul (I, Homily 31st, § 2, p. 269). A sick soul does not feel its illness, but the more sick it becomes, the more insensitive it becomes (I, Homily 31st, § 2, p. 269). He who has not intelligently put on Christ is insensitive and blind (II, Active and Theological Chapters, § 36, 37, p. 517). If, when we put on Christ and receive communion, we do not feel it and do not see Him as the light of the world, then how are we different from the dead? (II, Homily 57, § 4, pp. 55–56; Homily 63, § 6, pp. 123–124; cf. (III, Hymn 20, pp. 94–95). The veil of insensibility lies not only on the hearts of unfaithful Jews, but also on all those who do not keep the commandments of the Gospel (II, Homily 65, p. 132); cf. (III, Hymn 47, p. 223). The soul of a person who has entered the path of salvation first of all throws off this veil of insensibility (II, Homily 65, p. 131). Spiritual poverty, poor in spirit. see bliss, humility. see bliss, Novice monk. Warnings to those who have entered the monastery (II, Active and Theological Chapters, § 12–13, § 15–17, pp. 511–512). The novice monk must surrender himself in everything to the will of his spiritual father (II, Active and Theological Chapters, § 15–19, pp. 512–513). What should the daily life of a new monk be like? (II, Homily 71st, pp. 209–218). Instructions to a novice monk or the path of ascent to perfection (III, Hymn 18, pp. 87–88, 89–90). It is not useful for a beginner to give alms (II, Active and Theological Chapters, § 16, p. 512). See cry, thoughts, perfection, contemplation. Deification. To reach the measure of the age of fulfillment of Christ and to become Gods by grace - this is the one goal for which we were born as people (I, Homily 4th, § 3, p. 53). God so strongly desires to make us Gods from people that for this purpose he came down to earth and became incarnate (II, Homily 78, § 3, p. 314). Bringing man and the entire Christian people to deification - such is the will of God for us (II, Homily 89, p. 477). The Son of God became the son of man for this purpose, in order to make us men sons of God (II, Active and Theological Chapters, § 120, p. 547). He became man for the end in order to make us Gods (II, Homily 63rd, § 1, p. 109). God did not become man so that they would only believe in Him and worship Him, but so that we too might become partakers of the Divine nature (I, Homily 51st, p. 466). Having partaken of humanity, He gave us the communion of His Divinity (I, Homily 45th, § 3, pp. 375–878). (II, Homily 92, p. 506); (III, Hymn 14, pp. 75–76) (cf. incarnation). Having assumed human nature, Christ deified him and raised him to the height of His glory (III, Hymn 2, p. 28; Hymn 47, p. 221). Being God by nature and invariably becoming man, He made man by nature through the Holy Spirit God by adoption and by grace (III, Hymn 49, p. 226). Just as Christ was made like us in everything except sin, so we are made like Him by grace (I, Homily 35th, § 2, pp. 297–298); Wed (I, Homily 44th, § 4, pp. 366–367). Dwelling in us, God transforms, creates and transforms us in the image of His Divinity (II, Homily 80, § 4, p. 336). Christ divinely changes those who show faith through works, making them incorruptible, immortal, children of God and heirs of God, His brethren and joint heirs and Gods by grace (II, Homily 84, § 2, p. 416), (III, Hymn 4, p. 44; Hymn 23, p. 108; Hymn 58, p. 260). The Holy Spirit refines them, renews them, decorrupts them in soul and body, makes them a new creation and Gods by grace, completely like Christ (III, Hymn 34, p. 148; Hymn 34, p. 151). Such are made God-bearing, God-like, sons of God, light and suns shining in the World (II, Homily 90, p. 483); (III, Hymn 4th and 6th, pp. 41, 45). Having become Gods by adoption, they see God by nature, have Him as their dweller in themselves and themselves dwell in Him (III, Hymn 47, p. 221). Such are made members of Christ and Christ their members (III, Hymn 58, p. 261). They are no longer masters over themselves, but organs of the Holy Spirit who dwells in them (II, Homily 90, p. 489). After death they will coexist with God as Gods; now they are only inferior to Him in that they are bound by the body, which is like a prison for them (III, Hymn 20, pp. 93–94; Hymn 23, p. 108). After the resurrection, they will be like not only the Angels, but the Lord of the Angels Himself, Christ the Lord (II, Homily 57th, § 5, p. 58); Wed (II, Active and Theological Chapters, § 140, p. 554). Those who have accepted the realm to be children of God are made and then forever remain Gods by grace, and will never cease to be such (I, Homily 82nd, § 8, p. 376). Uniting with the soul, God makes it all Divine light and God, and it shines like God (II, Homily 82nd, § 3, p. 360); (III, Hymn 46, p. 217). It is just as impossible to tell about a deified soul as it is about the nature of the Divine (III, Hymn 22, p. 105). Having become all fire in the soul, the deified person also transmits to the body from the light acquired within, just as fire transmits its effect to iron (II, Homily 83rd, § 3, p. 385). By partaking of the Divine Light, the body becomes fire by communion and shines, like the soul (II, Homily 78, § 3, p. 312); (III, Hymn 46, p. 217) (see Simeon NB.). Then God, soul and body constitute one man, created in the image of the Trinitarian Deity and merited to be God by grace (II, Homily 83rd, § 4, pp. 385–387). Just as the Word did not become illusory and did not become man in ignorance, so man is made God by grace, not by word or thought, but by deed, experience, with intelligent contemplation and mysterious knowledge (III, Hymn 46, pp. 215–217). All changing, the deified remains, however, invariably twofold - God by grace, but by nature man (III, Hymn 47, p. 222); Wed (III, Hymn 1st, pp. 21–22). Such a person gets rid of passions, but not from natural bodily needs (II, Active and Theological Chapters, § 98, p. 538). Those who have achieved deification are not only freed from passions and are themselves holy, but they also look upon all the faithful as saints, clothed in Christ and made Christ (II, Homily 87, p. 457) (cf. Symeon the Reverent III, Hymn 58, p. 263). The taking of Elijah into heaven and the translation of Enoch were only symbols and images of the New Testament deification of man, which is incomparably superior to the first (III, Hymn 23, pp. 107–109). What must one do to become God by grace? (III Hymn 46th, p. 217). Having become man, Christ did not then make all people Gods through this, but only through faith and observance of His commandments, through baptism and Holy Communion. Mystery He gives life to everyone, that is, His Divine Spirit (III, Hymn 3, p. 39), (I, Homily 78, § 3, pp. 297–299). See communion, salvation, creature, mind. Image of God. Just as God is one and at the same time is all good, so man in one soul has a mind, a word, and a single feeling that combines all feelings (I, Homily 89, pp. 472–474). Having created us in His image and likeness, God was pleased to show us, albeit gloomily, what is above us, through what is in ourselves: how the soul, mind and word were created in man at the same time and all three together are one, being of one nature and being; so God, the Creator of the image, is tripartite, and in the consubstantial and consubstantial Trinity, no one person was before the other (II, Homily 60, pp. 83–84). The three-part soul is the image of St. Trinity: coexistence, equivalence, unfused and indivisible soul, mind and word and their relationship are the image of the coeternal, consubstantial, unfused and inseparable existence of the Father, Son and Holy Spirit with Their personal properties (II, Homily 61st, pp. 93–98), (III, Hymn 34th, pp. 146–147). Through the image of God, man alone is human, rational and Divine (III, Hymn 50, p. 235). Just as God has power over the universe, so man has dominion over earthly creatures and reigns over the passions (III, Hymn 43, p. 201). He who does not control the five senses is not in the image and likeness of God (I, Homily 6th, § 3, p. 68). After the Fall, man ceased to be in the image and likeness of God and began to be in the image and likeness of the devil (I, Homily 57th, § 4, p. 45). (cf. kingdom of God). See godlikeness, deification, man. Catechumen. Not only the infidel, but also everyone who does not see the glory of the Lord should be called catechumens (II, Homily 80, § 3, p. 335). Divine Fire, Gehenna. God is a fire that goes around everywhere, looking for substance for itself, that is, a good heart and will, in order to fall inside it and be kindled (II, Homily 78th, § 3, p. 311). (III, Hymn 1st, pp. 15–16). What is this Divine fire? (III, Hymn 1st, p. 16) (cf. Light III, Hymn 8th, p. 49). It does not scorch the soul, but it does not burn without the soul feeling it (II, Homily 78, § 3, p. 311). He amuses and ignites the unbearable flame of love (III, Hymn 7, p. 49, Hymn 21, p. 99). The substance for the Divine fire is virtues, while passions extinguish it (III, Hymn 1, p. 17). It is kindled in us through doing the commandments (I, Homily 3, p. 38). Like Deities. Is fire perceptible to the soul and united with it? (III, Hymn 1st, pp. 17–18). First, he ignites the substance of passions in the soul, and then, essentially uniting with it, begins to shine in it, making it light by communion (II, Homily 78th, § 3, pp. 311–312); (III, Hymn 1, p. 23). About the wonderful action in man of the Divine fire of love (III, Hymn 21, p. 99; cf. III, Hymn 5, p. 44, Hymn 39, p. 176). This Divine fire teaches all spiritual knowledge and wisdom, as the Apostles and God-bearing fathers taught them (II, Homily 78, § 3, pp. 312–313); Wed (III, Hymn 1, p. 23). How can one receive a spark from the Divine fire or a precious pearl? (III, Hymn 1st, pp. 22–23). Fire has to test all people (I, Homily 48, p. 441). The fire of Gehenna cannot burn anyone except those who will pass on to another life, having unhealed souls (I, Homily 12th, § 2, p. 125). The thorns and thistles of sin are the forerunners of the fire of hell (II, Homily 55, § 2, p. 20). For those who are in the darkness of passions, the Divine light will appear as an unbearable fire; He will appear not all spiritually, but as if incorporeally - bodily, as Christ appeared in this teaching after the resurrection (II, Homily 57th, § 2, p. 37). See the end of the world, torment, heart, judgment. Experience. The soul, through long experience, acquires the right to mature and the right to march (I, Homily 24th, § 2, p. 221). Invisible Divine things cannot be studied in words alone, but one must strive through many illnesses and labors to come to a state of contemplating them and learn to understand them from deeds and experiences (II, Homily 65th, p. 136); Wed (III, Hymn 41, pp. 192–194; Hymn 59, p. 275). The Spirit of God alone shows them by deed to the one with whom he unites (III, Hymn 22, p. 103). He who is illuminated by Him learns everything, understands the grace of the Spirit and sees the hidden mysteries, just like a blind man who has received his sight or like someone who has entered a dark house with a candle (III, Hymn 59, pp. 269–270); Hymn 22, pp. 103–104). Rev. Simeon offers to be convinced by experience of the power of his words regarding the sacrament of communion (see communion (I, Homily 52, § 2, p. 482) and baptism (I, Homily 52, § 2, p. 482); (III, Hymn 47, pp. 221–222). See teaching of God, vision of God, unity with God, deification, Holy Fathers, humility, contemplation, treasure, kingdom of God, feeling. Tool, weapon. The members of believers must be instruments of Christ, otherwise they become instruments of the devil (I, Homily 36th, § 3, p. 306). The Lord gave us the commandments, as some instruments through which He creates and renews us (I, Homily 45th, § 10, p. 408). Just as a master makes his own tool for every task, so every person is created by God as a tool for a certain type of activity (III, Hymn 56, p. 253). Just as a tool cannot act without the hand of man, so man cannot act without the hand of God (III, Hymn 56, p. 254). He who is mired in passions is entirely an instrument of the devil and, being in his hand, like a sword in the hand of the one holding it, cannot resist him (III, Hymn 56, p. 255). Revelation. see knowledge of God, teaching of God, Paul the Apostle. (I, Homily 52nd, § 1, pp. 470–482), Scripture, mysteries. Renunciation of the world. see world. Cutting off the will. see will. Spiritual father, confessor. The spiritual father is the steward of grace (I, Homily 14th, § 5, p. 138). An experienced confessor is like a skilled physician (II, Homily 83rd, § 5, pp. 390–391). Who can be a spiritual father and about self-proclaimed teachers (II, Homily 87, pp. 446–448; Homily 81, § 3, pp. 453–454). A passionate person cannot reason about the affairs of the brethren dispassionately, just as a blind person cannot see sensible things (II, Homily 87, p. 457). Without the grace of the Holy Spirit it is impossible to be a teacher and leader of others (II, Homily 87, pp. 455–457). Just as it is impossible for children to be impregnated and born without a father, so it is impossible for one who does not have spirits to be born again. father born again (II, Homily 87, p. 445). Anyone who has resorted to repentance and wants to learn the gospel life should seek an experienced spiritual father, dispassionate and holy (II, Homily 65, p. 129). Active and Theological Chapters, § 32–33, pp. 516–517). When looking for a spiritual father, we must diligently take care to find a true disciple of Christ, and not a deceiver (I, Homily 11th, § 2, pp. 98–99). God always helps those seeking salvation in this case (II, Homily 61st, pp. 99–101). But without God’s help it is impossible to find a true teacher for yourself (I, Homily 11th, § 2, p. 102). Signs of true and false teachers (I, Homily 11th, § 3, pp. 104–106) (cf. teacher). Without a spiritual father and teacher, it is impossible for a person to keep, as he should, the commandments of God and not to be caught in the snares of the devil (I, Homily 11th, § 3, p. 108). The spiritual father must be revered as an Apostle of Christ and as Christ Himself (I, Homily 11th, § 3, pp. 118–120). Words of spirits. the father must accept them as if they came from the mouth of God, remembering that from fulfilling them is life, and from disobedience is death (II, Homily 65th, pp. 129-130). See confession, obedience, contradiction, priesthood. Holy Fathers. We were taught the inspired teaching from the beginning by the Apostles of Christ and the divine fathers (II, Homily 60th, p. 90). God-bearing fathers and teachers received the Deities. fire and, having been taught it, burned and destroyed all heresies (II, Homily 78th, § 3, p. 313). In St. on the fathers, the grace of the Holy Spirit shone abundantly, dispersing the darkness of heresies; their godly writings still shine more than the rays of the sun (I, Homily 47, p. 427). The theologians of our Church in their teaching set forth only that which serves to expose heresies, and not that which would explain the Divine nature (II, Homily 61st, p. 99). The God-wise fathers speak and affirm only what they first knew from experience, before they became enlightened in their minds from blissful dispassion (II, Homily 84th, § 1, p. 398). The God-enlightened fathers did not teach anything and did not convey anything to us that they themselves had not previously fulfilled in practice (II, Homily 53rd, § 1, p. 4; Homily 88th, p. 459); Wed (II, Word of the 80th, § 2, p. 332). Mention of Rev. Anthony, Savva and Euphemia (I, Sermon 47, p. 426), (II, Sermon 69, p. 200). A list of some other ascetic fathers who left the scriptures (II, Homily 68, § 4, p. 187). See theology, prayer. The eyes are bodily, intelligent. Since there are two suns and two lights, and man himself is twofold, he has two eyes, sensual and intelligent (III, Hymn 41, p. 192). The immaterial soul uses its bodily eyes as if it were two windows (III, Hymn 44, p. 207). After the Fall, Adam’s intellectual eyes were darkened and, having received his sight with carnal eyes, he began to look passionately at everything visible (I, Homily 72, § 4, p. 226). Smart eyes are opened by the grace of the Holy Spirit (II, Homily 57th, § 4, p. 44). He who has acquired new eyes and new ears does not look at the sensual sensually, but spiritually, as an image of invisible things, he listens only to the one living word of God (II, Homily 65th, p. 133). (III, Hymn 19, pp. 89–90); Wed (II, Active and Theological Chapters, § 137, p. 553). To see in this way is a miracle of miracles (III, Hymn 19, p. 90). He who looks and listens spiritually recognizes from a person’s words and even by the appearance of his face the state of his soul (II, Homily 79, § 4, pp. 325–326); Wed (II, Word of the 80s, § 7, p. 342) (see feeling). See dispassion, communion, blindness, mind. Paul is the apostle of the mouth of Christ (I, Homily 20, § 2, p. 184), (II, Homily 57, § 5, p. 59), the secret place of heavenly things (III, Hymn 34, p. 150). What are those ineffable verbs that the ap heard? Paul? (I, Homily 52nd, § 1, pp. 470 et seq. pp. 471–472); (Word 52, § 1, pp. 475, 477); (Word 52, § 2, p. 482). See God, Thekla. Shepherd. Herding the verbal sheep is a multi-saving task, as the completion of love, but everyone should not take it up thoughtlessly (II, Homily 82, § 8, p. 372). What should it consist of? (explained John 21:15–17); (II, Homily 82nd, § 8, pp. 373–374). No one should seek leadership over others, and who and when can accept it? (II, Homily 82nd, § 8, pp. 378–380). Woe to those who undertake to shepherd verbal sheep, not having the grace of Christ and not seeing the fruits of the Spirit in themselves (II, Homily 88, pp. 459-460). It is better to be a good flock than to be a shepherd over those who do not want to (III, Hymn 26, pp. 113-117). The shepherd must teach and instruct, but not force anyone (III, Hymn 26, p. 116). See bishop, rector, priesthood. Sadness. About sadness (according to Bose), as one of the virtues necessary for acquiring grace (III, Hymn 1, p. 23); (II, Homily 75th, § 4, p. 274). For a lover of God, even a small deprivation of contemplation brings the same sadness that the soul of a sinner experiences when separated from the body (II, Active and Theological Chapters, § 99, pp. 538–539). See crying, repentance. The seal of Christ, the likeness of Christ. The Chief Shepherd Christ seals His sheep with His seal (see pledge), and death and the devil do not rule over the souls sealed with it (I, Homily 3, p. 33). The latter cannot bear to see in a Christian a sign of the seal of Christ (I, Homily 3rd, p. 33), (III, Hymn 21st, p. 100); Wed (III, Hymn 31st, p. 134). This seal is her sign of the grace of the Holy Spirit, the sanctification of the Holy Spirit (I, Homily 3, pp. 32, 36); (III, Hymn 47, p. 221). It manifests itself in the imprint on the soul of the beatitudes of Christ (I, Homily 3, pp. 31–32). In the future The life of a Christian will not be tested whether he has performed any exploits or good deeds, but whether he has any likeness to Christ, and if he does not, then he will not be admitted into the kingdom of heaven (I, Homily 3, p. 264) (cf. Christian). What is likeness to Christ? (I, Homily 2, pp. 31–32). It is established through the fulfillment of the commandments: whoever fulfills the commandments of Christ becomes in His likeness, because Christ is imagined in him (I, Homily 30th, § 4, p. 264). And over whom Christ did not reign through virtues, he is not like Him and is unworthy to enter the kingdom of heaven (I, Homily 2, p. 32). See the kingdom of heaven. Divine Scripture. On the benefits of studying the Scriptures (I, Homily 34, p. 285); (II, Homily 73rd, pp. 236–237). It is for us a medical science (I, Homily 6, § 3, p. 66), a spiritual mirror (II, Homo 57, § 4, p. 43; Homo 70, p. 204). Within him are hidden the thoughts of the grace of the Holy Spirit (I, Homily 34, p. 285). The Gospel of Christ and other Divine Scriptures have within themselves hidden eternal life and ineffable heavenly blessings (I, Homily 49, p. 443). Reading Scripture depends on us, understanding what we read is not entirely up to us, but also from the grace of God, but holding in mind and remembering what we understand is the work of God’s grace alone (I, Homily 8, § 1, p. 75). Few correctly understand the meaning of the Divine Scriptures (II, Active and Theological Chapters, § 60, p. 525). Those darkened by passions distort and misinterpret all Scripture, not being able to understand anything divine and spiritual (I, Homily 25, § 1, p. 228). What is written in the books of Scripture is not revealed to everyone who reads it, but only to those who have repented with all their souls and have cleansed themselves well (II, Homily 60th, p. 86). What is read in Scripture is truly known only when it is fulfilled by deed (II, Homily 78, § 3, p. 308). Who is not allowed to read the Divine Scripture, much less enter the church of God and stand with the faithful? (II, Homily 87th, pp. 452–453). The knowledge of the Divine Scriptures is like a chest, tightly closed, which cannot be opened by any human wisdom (I, Homily 49, p. 442). Hidden in the letter of Scripture are the Divine mysteries, which are revealed only by God or the Holy Spirit and not otherwise than through the doing of commandments and virtues (I, Homily 49, pp. 444–445). The power of the Divine Scriptures is not available to those who rely on mere study and knowledge of them without the most precise observance of the commandments (II, Homily 87, pp. 445, 447). Who is like one who has memorized all the Scriptures, but has not tasted their sweetness? (I, Homily 49th, pp. 443–444, 447). Such a one, even if he had the whole Scripture in his mouth, cannot comprehend the mysterious and Divine glory and power hidden in him, unless he fulfills the commandments of God and is not worthy to receive the Comforter, the Spirit of truth (I, Homily 49, p. 447). Many tears, great fear, great patience and unceasing prayer are required so that the power of even one Master’s word will be revealed to us and we will know the great mysteries hidden in small words (II, Homily 73rd, p. 237). Consciously having within himself the knowledge of God who gives men, and having acquired as an interlocutor the One who inspired those who wrote the Divine Scriptures, he has gone through all the Holy Scriptures, has collected all the benefits that can come from reading it, and no longer has the need to read books, but he himself is for others an inspired book, bearing new and ancient mysteries written by the finger of God in it (II, Actual and Theological Chapters, § 132, p. 551). Crying, tears. From birth itself it is natural for a person to cry and, on the contrary, it is unnatural not to cry, not to weep and not shed tears; where can you see this? Tears are inseparable companions of our lives. Just as food and drink are necessary for the body, so are tears for the soul (I, Homily 47, p. 430); Wed (II, Homily 54th, § 2, p. 12). For centuries it has not been heard that any soul who has sinned after baptism was cleansed without tears (I, Homily 47th, p. 429). Just as it is impossible to wash a dirty dress without water, so it is impossible to cleanse the soul from sinful filth without tears (II, Homily 75th, § 4, p. 268). Without crying and tears there can be no true repentance, no humility, no acquisition of the Holy Spirit, no contemplation of God and knowledge of God (II, Active and Theological Chapters, § 71, pp. 529–530; Homily 75th, § 4, pp. 269–270); Wed (I, Homily 3, pp. 35, 37). Without tears, the soul can neither purify itself nor ascend to the height of contemplation and see the light or God (I, Homily 21st, § 2, p. 197); Wed (III, Hymn 50th, p. 233) Whoever wants to cut off passions and acquire virtues can achieve this only by crying and tears (II, Hymn 75th, § 4, p. 270). The fruit of doing the commandments is tender contrition with weeping, which bears the fruits of all virtues and is the queen of virtues (II, Homily 75th, § 4, p. 268). Blessed lamentation is the king and commander of all virtues (II, Homily 75th, § 4, p. 271). Crying is born from spiritual poverty or humility, which it also nourishes and grows (I, Homily 3, pp. 34–35); (II, Homily 65, p. 131); Wed (II, Actual and theological chapters, § 73, p. 530), (Active and theological chapters, § 162, p. 562). Tears are the first fruit of repentance (II, Homily 75th, § 4, p. 276). From crying and humility, consolation and joy flow into the heart, with which the undoubted hope of salvation increases (II, Active and Theological Chapters, § 72, p. 530); (I, Homily 3, p. 35). But imaginary humility and crying without humility are devoid of the sweetness of the Spirit and do not have firm hope (II, Active and Theological Chapters, § 74, pp. 530–531). Crying has a dual effect: like water, it washes away the filth of passions and, like fire, it ignites love for God in the heart (II, Active and Theological Chapters, § 77, p. 531); Wed (III, Hymn 21st, pp. 98–99). About the fruits of weeping (I, Homily 3, pp. 35–37; Homily 3, pp. 41–42; Homily 19, § 3, pp. 178–179), (II, Homily 73, p. 233). What benefit does humility and lament bring to beginners? (II, Active and Theological Chapters, § 78, pp. 531–532). Is it possible to cry every day? (I, Homily 47th, pp. 429–430); (II, Homily 70, pp. 204–205; Homo 75, § 4 p. 270; Homo 84, § 2, p. 424). Whoever does not cry every day shows the disorder of the soul and its death from famine (I, Homily, 47th, p. 430) Why does it happen that some people do not quickly and easily come to contrition and cry, while others quickly and easily? (II, Homily 75th, § 4, pp. 257–259). (see arbitrariness). One who always feeds the belly extensively cannot perceive crying (II, Homily 75th, § 3, p. 266). According to Simeon the Studite (Blagoveinago), a person must live his whole life crying, and die crying, if he wants to be saved (I, Homily 47th, p. 430). A person has a duty not to let a single day pass without tears, and if he does not have them, then seek them with all his soul while he is alive (II, Homily 75th, § 4, p. 273). There is no use in crying once because it cannot cleanse us; We must cry every day, without ceasing, until the end of our lives, as the Lord commanded us (Matt. 5:4; Luke 6:21) (II, Homily 75th, § 4, p. 277). Christ said: blessed are those who weep, and those who did not weep, i.e. those who always, every day and every hour cry (II, Homily 70, pp. 204–205). Constant repentance with bitter tears gives birth to pure repentance, transforming bitter tears into sweet ones, instilling unceasing joy in the heart (II, Homily 75th, § 4, p. 277). (see tenderness). About joyful crying or sweet, carefree tears (I, Homily 3, p. 35; Homily 47, p. 429); (II, Homily 54th, § 2, p. 12; Homily 60th, p. 86; Active and theological chapters, § 75, p. 531); Wed (II, Homily 91st, p. 500; Homily 92nd, p. 504); (III, Hymn 21st, p. 99). Everyday crying is sweeter than food and drink; he first of all removes from the world and teaches the knowledge of what is transitory and abiding (III, Hymn 18, p. 88). By themselves, without the grace of the Holy Spirit, tears are completely useless (III, Hymn 43, p. 203). Continuous tears cleanse the soul from all loves and addictions and make it the dwelling place of the All-Holy Spirit (I, Homily 3, p. 35; Homily 21, § 2, p. 196). About the wonderful effect of incessant tears (I, Homily 3, pp. 36–37). When tears cleanse the soul and blot out all its sins, then the grace of the Holy Spirit comes into it. Spirit and even more sweetly intoxicates it with tears of tenderness, with which the soul is mentally nourished, becomes ever stronger and multiplies the fruits of the Spirit (I, Homily 21st, § 2, p. 198) (cf. purity). About the saving work of crying: crying and tears must be kept as a commandment of God, and carefully kept in the heart (I, Homily 47th, p. 431); Wed (II, Homily 70, pp. 204–205) (see monk). He who sheds tears instead of blood is a martyr (III, Hymn 13, p. 71). See alms, thoughts, communion, Simeon NB. Flesh. Earthy, passionate flesh binds our soul and makes it motionless to fulfill the commandments (II, Homily 84th, § 1, p. 402). She enslaves us to the law of sin (II, Homily 84th, § 1, p. 403). When the flesh becomes dead (to the world), then it leaves us to live the rest without any precipitation or obstacle on its part (II, Homily 79, § 1, p. 317). See resurrection, body, mind. Victory, winner. In deeds of faith and piety, it is not the one who acts who wins, but the one who suffers and endures to the point of death (I, Homily 40, p. 331). Christ, having been crucified and tasted death, defeated His murderers and the world and now gives some of His victorious power to those who suffer for Him; such is the mystery of Christianity, for not everyone himself enters heaven, but Christ with everyone, that is, everyone through the Divines. grace (I, Homily 40, pp. 331–332). In spiritual warfare, Christ Himself conquers with the members of believers, as with weapons; He is a warrior and a conqueror (I, Homily 36th, § 3, pp. 306–307); Wed good. Feats. Christ wants us, having felt the extreme misery of our condition, to force Him through exploits and suffering to deliver us from hell (I, Homily 22, § 1, pp. 199–200). Since after baptism we fell into sins and lost the first grace, our own labor is necessary in order to get rid of sins and again receive the grace of God (I, Word 22, § 1, p. 200) (see repentance (I, Word 37, § 6, p. 313). The entire feat of a Christian should be directed towards acquiring the Spirit of Christ and bearing the fruits of the Spirit (I, Homily 2, § 2, p. 30). Every asceticism and good deed occurs so that the soul can partake of the Divine light (III, Hymn 43, p. 204). The soul of a Christian is faced with two great feats: the first - in order to receive the grace of the Holy Spirit, the second - in order not to lose it; exhaustion (I, Homily 4, § 3, pp. 50–51) (cf. well-being). Everyone must first strive in order to receive the grace of God, without which all work is in vain (I, Homily 22, § 2, p. 203). Whoever strives not for the sole purpose of either receiving grace through baptism or returning it through repentance, but thinks that he is performing glorious virtues and good deeds that are valuable in themselves, he toils himself in vain (I, Homily 18th, § 3, pp. 171-172). All exploits are in vain if they are not performed for the sake of one thing: to free oneself from passions and partake of the shrines of God (I, Homily 16th, § 2–4, pp. 150–153); Wed (I, Homily 2, § 4, p. 32) The devil and demons sometimes even promote exploits, as long as a person does not perform them for the designated purpose (I, Homily 16, § 3, p. 152). All good deeds and exploits in themselves without grace are nothing (I, Homily 37th, § 4, p. 310). (II, Homily 58th, § 2, p. 66). (see goodness, virtue). All labors are means for two great ends: the propitiation of God and thanksgiving (I, Homily 44th, § 2, pp. 358–359). Those who do them not for these two purposes, but simply as good deeds, sin and die sinners (I, Homily 44th, § 2, p. 359). What happens to those who labored, although for a long time, but willfully and with pride? (II, Homily 74th, § 5, pp. 248–249). The various exploits we perform serve for our own good, but do not yet deliver any good to others, much less to God (II, Homily 78, § 3, pp. 300–301). At what times was it more convenient to pursue asceticism, in the times of the ancient saints? fathers or later? (I, Homily 47th, pp. 426–427). See work, health, friendship with God, mind. Cognition. About the wretchedness of our knowledge and speech (III, Hymn 29, p. 127). Everyone should know God, himself and the demons (I, Homily 24th, § 3, p. 222). The Lord, according to the measure of faith and obedience to Him, gives to faithful souls pure and true mental vision, that is, knowledge of what is truly good and what is evil (I, Homily 24th, § 3, p. 223). What is needed for this smart vision? – (comparing it with bodily vision) (I, Homily 24, § 3, pp. 222–223, 223–224). Anyone who is unfaithful and considers himself wise, knowing nothing, thinks that he knows and is wise about the right; although he knows something, it is not good, which is worse than any ignorance (II, Homily 60, p. 87). Those who have not acquired a sound mind and spiritual feelings do not have the discernment to discern even human affairs, and not just Divine ones; There is no one among them who could see and distinguish things well as they truly are (II, Homily 79, § 4, p. 326). (see feeling). If we do not destroy the wall of our sins by repentance, then not only will we not be able to know God, but we will not even know that we are human (II, Homily 60th, pp. 84, 86). See vision, faith, knowledge of God, truth, enlightenment, self-knowledge, mind. Repentance is the knowledge of one’s sins (II, Homily 67th, § 2, p. 174). Repentance is the second baptism and why? (II, Homily 64th, p. 128; Homily 54th, § 2, p. 13); (III, Hymn 3, p. 37). The grace of baptism returns to us in repentance, which now remains for us the only path to salvation (I, Homily 19th, § 2, p. 175; Homily 37, §5, 6, p. 312). Without repentance, not a single person would be saved (I, Homily 26, p. 241; Homily 35, § 2, p. 299). (II, Homily 58th, § 2, p. 65; Homily 66th, § 1, p. 137). Why did God give repentance to man after the Fall? (I, Homily 10th, § 3, p. 86). God placed in the middle of paradise, that is, the congregation of believers, a tree of repentance, so that those falling from eternal life would return to it in the brightest glory (I, Homily 26, p. 241). Through the sacrament of confession and repentance, God gave everyone the power to rise from the fall of sin and come to the same or even greater glory (I, Homily 35th, § 2, p. 299). With what love does God accept a repentant sinner? (II, Homily 57th, § 3, pp. 40, 41). What true repentance should be manifested in and examples of it (I, Homily 32, pp. 274–275). To receive forgiveness of sins, in addition to sincere repentance, the repentant is also required to have a firm intention not to fall into the same sin again (I, Homily 32, p. 275); Wed (III, Hymn 52, p. 52). The penitent must turn his entire feat to the healing of his spiritual infirmities (I, Homily 12th, § 1, p. 121). Why is secondary cleansing through repentance combined with labor and sweat? (I, Homily 37th, § 6, p. 313). What is the true form of repentance? (II, Homily 67th, § 1, 2, pp. 172–175; Homily 69th, pp. 195–197). Whoever truly repents, God gives him health of soul and his heart disease transforms him into indescribable joy and joy (II, Homily 67th, § 2, pp. 175–176). (see lamentation (II, Homily 75, § 4, p. 277). How does repentance heal a sinful ulcer? (II, Homily 73, p. 339). Through repentance, the filth of sins is washed away, after which there is the communion of the Holy Spirit (II, Actual and theological chapters, § 84, p. 533). The warmth of repentance and tears, like fire, burns away all sinful filth and makes the soul completely pure (II, Word 77, p. 286). Through the resolution of sins in repentance, we again perceive the power of God for all good (I, Word 22, § 1, p. 201) (see commandments). Repentance disperses our ignorance and leads us to the knowledge of things, first human, and then Divine (II, Homily 60, p. 86). Removing the veil of ignorance from the mind, repentance brings a person into great fear and humility (I, Homily 11th, § 3, p. 110). Repentance is the door that leads a person out of darkness and into the light (II, Homily 79, § 2, p. 319). As a person repents, he gains boldness and attribution to God (I, Homily 35th, § 2, p. 299). One must renew oneself with repentance every day and every hour (II, Homily 73, pp. 237–238). It is good to repent every day, as the commandment commands; for the words: repent, etc. (Matt. 3:2) entrust us with work that is not limited by time, but always (II, Active and Theological Chapters, § 84, pp. 533–534); Wed (I, Word 50th, § 1, p. 451). See confession, spiritual father, trial, penance. Thoughts. What is the reason for the inconstancy of human thought? (I, Homily 27th, p. 242). What is a person’s state of thought here, such will be the fate of the soul there (I, Homily 27th, p. 242). One can be freed from corruption in thoughts only by the power of our Lord I. X. (I, Homily 16th, § 3, pp. 151–152). The ascetic must abstain not only from evil deeds, but also from thoughts (II, Active and Theological Chapters, § 21, pp. 513–514). Evil and shameful thoughts are nets that envelop the souls of those who delight in them (I, Homily 50th, § 1, p. 450). Evil thoughts are to the mind what a covering is over the eyes; Without freeing yourself from them, you cannot see the intelligent light, our Lord I. X. (II, Active and Theological Chapters, § 22, 23, p. 514). Passionate thoughts must be immediately reflected, like a stream of infectious air and the sting of death (II, Homily 73rd, p. 236). A novice monk must confess his thoughts to his spiritual father every hour or at least every day (I, Homily 24th, § 1, p. 218). Through constant confession of thoughts, a contrite heart and tears are acquired (I, Homily 21st, § 2, p. 198). See post. Obedience to the truth is a distinctive property of the rational nature (I, Homily 44th, § 3, p. 362). About obedience as one of the virtues (I, Homily 50th, § 1, p. 451), (II, Homily 84th, § 2, p. 409). (III, Hymn 1, p. 23). What kind of obedience should one have to one's spiritual father? (II, Homily 72nd, § 3, pp. 221–224). (III, Hymn 18, pp. 87–88, 89) (cf. dissent). On the necessity and benefit of obedience to the spiritual father (II, Active and Theological Chapters, § 44, pp. 519–520). Obedience to the will of the spiritual father gives rise to denial of oneself and death to the world (II, Homily 84, § 1, pp. 401–402). God rejoices in nothing more than our prompt obedience in fulfilling His will (II, Active and Theological Chapters, § 10, p. 510). The story of a certain young man George (see Simeon NB.), who was spiritual for faith and obedience alone. his father and his conscience were honored to see the Divine light (II, Homily 56, pp. 21–25). Fasting is the law and command of God (II, Homily 76, p. 282). About fasting as a feat or a means necessary for salvation (I, Homily 16th, § 3, pp. 151–152; Homily 44, § 2, pp. 357–358), (III, Hymn 1, p. 23). What posts are established by the Church? (I, Homily 32, p. 277). One must fast not only in the first week of Great Lent, but also in the rest (II, Homily 76, p. 279). Fasting is the beginning and foundation of all spiritual work (II, Homily 76, p. 281). Fasting is a doctor of souls; its beneficial effect on body and soul (II, Homily 76, p. 280); Wed (II, Homily 34th, § 2, p. 290). Fasting tames the tongue and stops the paralysis of thoughts (II, Homily 69, p. 193; Homily 76, p. 280). Whoever lives according to the Gospel can always eat and live on bread and water alone, and at the same time be even stronger and healthier than those who eat extensively (II, Homily 69, p. 199). See monk, penance. Lust. see lust, anger, passions, body. The righteous. see future life, resurrection, saints, judgment. Holiday, celebration. What is a reasonable and godly celebration of holidays? (I, Homily 41st, § 1, p. 334; Homily 41st, § 3, pp. 339–340). Mere visible, sensory celebration does not bring much benefit (I, Homily 41st, § 2, pp. 335–336). The spiritual meaning of what happens on holidays (I, Homily 41st, § 3, pp. 336–338). If a Christian celebrates the holidays as he should, then his whole life will turn into a continuous celebration (I, Homily 42, p. 343). Idle talk is an unnatural passion (II, Homily 77, p. 291). See word. Foreshadowing. How should Divine foreknowledge be understood? (I, Homily 26th, pp. 235–236). It is not the reason for the victory of some people and the destruction of others (I, Homily 26, pp. 235–237). From the foundation of the world God foresaw all those who believed and those who would believe (I, Homily 26, pp. 240–241). See predestination. Predestination. Perverted understanding of Divine foreknowledge and predestination (I, Homily 26, p. 232). God has not determined that sinners should not have the power to repent if they choose (I, Homily 26th, p. 237). But He has predestined from the ages that everyone who wants to believe and be baptized and receive Holy Communion. Mysteries, will be justified and become partakers of eternal life (I, Homily 26, p. 240). All saints are foreknown and predestined, numbered and named in heaven (I, Homily 45th, § 8; pp. 391–392). Disclaimer. What harm does someone who likes to contradict himself cause? (II, Active and Theological Chapters § 29–31, pp. 515, 516). A monk should never contradict spirits to the point of death. to his father (II, Active and theological chapters, § 38–42 pp. 518, 519). Charm, (seduction). The devil tries to position us so that in self-deception we attribute to ourselves what belongs to grace (I, Homily 4, § 3, p. 50). One of the main charms is to inspire sinners that they commit sin of their own free will, and not by suggestion and attraction from the devil (I, Homily 22, § 4, pp. 205–206). Signs of charming prayer (II, Homily 68th, § 2, pp. 180–181). Whoever prefers reading to prayer is in delusion (I, Homily 8, § 2, p. 75). About the destructive charm of unbelief that it is even now possible to receive the Holy Spirit, see the Divine light or God and be like the ancient saints (III, Hymn 51, p. 238); Wed (III, Hymn 20, p. 94; Hymn 27, p. 119), (II, Homily 87, pp. 451–452; Homily 87, p. 458; Homily 89, pp. 475–478). See spiritual father, path. Wisdom see wisdom. The advancement of the soul is its advancement in humility (I, Homily 17th, § 6, p. 165). There will be no end to the success of the saints in the next century, and the fullness of God’s light will be for them an abyss of prosperity and a beginning without end (III, Hymn 27, p. 122). See godliness, humility, excellence. Addiction. Worldly cares and passions extinguish the warmth of the heart (II, Active and Theological Chapters, § 63, p. 526). See monk. Parable. Why did the Lord teach in parables? (I, Homily 51st, pp. 467–469). Parables are images of spiritual things (I, Homily 51st, p. 469). Explanation of the parable of the mustard seed (I, Homily 51st, pp. 469–470); (III, Hymn 2, pp. 34–35). See the kingdom of heaven. Communion. Christ grants cleansing of sins through baptism, and deliverance from sins through communion (I, Homily 46, p. 422). In the Eucharist, bread and wine are truly made into the body of Christ and Blood by the influx of the Spirit and the power of the Most High (III, Hymn 30, p. 129). The bread in it is mysteriously an inconceivable and unapproachable light, just as wine is mysteriously light, life, fire, living water (I, Homily 41st, § 5, p. 342). The visible bread and visible wine in the Eucharist are those blessings which the eye has not seen, and about which the ear has not heard, the human mind has not thought (I, Homily 52, § 2, pp. 482–483). From the nature and being of His ever-present Father, Christ gives to His saints in communion the grace of the Spirit, that is, Divinity, and from the being and nature of His Mother He gives His flesh (I, Homily 45th, § 9, p. 398). In the sacrament of communion, Christ gives us his own deified flesh, the same flesh that He received from the Virgin Mary (I, Homily 45th, § 9, pp. 396, 398–399; Homily 52, § 2, p. 485). His flesh is not only flesh, but flesh and God are inseparable and unmerged and, like flesh, is seen with bodily eyes, but according to Divinity is seen only with the mental eyes of the soul (II, Homily 57th, § 4, p. 56). By eating this flesh, we have within us the entire incarnate God, our Lord I. X., the Son of God and the Son of the Virgin, sitting at the right hand of the Father (I, Homily 45th, § 9, p. 396). Taking Holy Communion Mystery, we essentially hold and taste the flesh of Christ and drink His blood, we hold and taste God inseparably and unmerged (III, Hymn 39, pp. 170–171). Each of the particles in the Eucharist is the whole Christ (I, Homily 45th, § 9, p. 400). However, through communion Christ is not known as being in us bodily, as He was in the Most Holy. Virgin, but is incorporeal, and unites with our being and nature, and deifies us (I, Homily 45th, § 9, p. 396). Christ renews and creates those who partake, sincerely unites them with Himself and, penetrating them, like fire makes iron Gods by grace; this is what the prophets, kings and righteous people before Christ desired (I, Homily 37th, § 5, p. 312; cf. III, Hymn 1, p. 22). Through the sacrament, Christ dwells in us and begins to dwell as light, and we behold the glory of His Divinity (II, Homily 57th, § 4, p. 46). The flesh of Christ, being deified and full of life, makes those who eat it partakers of life and immortal (III, Hymn 23, p. 109). By receiving communion, the believer becomes a partaker of the nature and being of God, is in body above the incorporeal, becomes a son of God, an heir of the Divine and God by adoption and by grace (III, Hymn 49, p. 226). Through communion we become co-corporeal and intimate with Christ, we become His kinsmen, flesh of His flesh and bone of His bones, and we become accomplices of His glory and Divinity (I, Homily 1, § 3, pp. 24–25; Homily 41, § 5, p. 341; Homily 45, § 3, p. 377–378; Word 45, § 6, p. 388; Word 45, § 9, p. 396); Wed (III, Hymn 59, pp. 260–262). Through communion we have the same unity and life with Christ by grace, which He Himself has with the Father by nature (I, Homily 52nd, § 2, p. 484). communion? (I, Homily 33rd, p. 284). Who is not worthy to receive Holy Communion? Tain? (II, Homily 75th, § 4, pp. 275–276). When does one receive communion worthily and when unworthily? (I, Homily 33rd, pp. 284–285; Homily 41st, § 4, pp. 340–341). He who receives communion worthily is awarded remission of sins, receives eternal life and becomes a son of light and day (I, Homily 32, p. 278). The sanctity of Divine communion reveals great power in such, crushing sin and cleansing the soul from the inclination and lust for sin (I, Homily 26, p. 283) (see commandments). Those who worthily approach St. To the mysteries, Christ gives a tangible sense of His gracious presence (I, Homily 41st, § 6, p. 343; Homily 52, § 3, p. 485). Whoever, when receiving communion, does not feel that he has lived an immortal life, receives communion only in appearance (I, Homily 41st, § 5, p. 342). (II, Homily 87, p. 450); Wed (III, Hymn 9, pp. 60–61). In the Eucharist, Christ makes the bread with His spiritual body, which for the unworthy is uncontrollable and elusive, and His blood is an unapproachable fire. (III, Hymn 9, pp. 60–61). What are those who unworthily approach communion exposed to? (I, Homily 32nd, p. 278; Homily 33rd, pp. 280–283). The devil quickly breaks into them and enters their heart (I, Homily 48, p. 440). Woe to the one who receives communion unworthily, and woe to the priest who gives communion to an unworthy person! (I, Homily 33rd, pp. 280–281). Not only the one who unworthily partakes of the body and blood of the Lord is subject to terrible condemnation, but also the one who... after communion it does not bear good fruit, and why? (I, Homily 46th, pp. 422–423). About the fact that one should never partake of the most pure Mysteries without tears (II, Homily 75th, § 1, pp. 255–256 et seq.) What should anyone who wishes to do this do? (II, Homily 75th, § 4, p. 272). See unity with God, friendship. Second coming. How did the prophets and apostles prophesy about the terrible day of the Lord and the second coming of Christ? (II, Homily 63rd, § 5, p. 120). The coming of the Lord has come and always comes to the faithful, and is present in all who wish: Christ does not have to come to us, because we are not the sons of darkness, but the sons of light and the day of the Lord (II, Homily 57th, § 4, p. 53). It will be impossible for anyone to endure the day of the coming of the unapproachable God and the deprivation of His glory (I, Homily 52, § 2, p. 486). See Angels, torment, judgment. Arbitrariness. Every person is contrite and humble, or hard-hearted and insensitive, not by nature, but by his good or evil will (II, Homily 75th, § 2, p. 259). Our will alone is enough to call us to the height of perfection: where our will is ready, there is no longer any obstacle (II, Homily 78, § 3, p. 314); Wed (II, Homily 92, p. 503) (see patience). God looks more at the disposition and will of our souls than at bodily labors (I, Homily 42, p. 344). Providence of God. The Father and the Son have unceasing work and providence for peace (III, Hymn 42, p. 197). The difference between God's providence about Angels and people from the providence about other creatures (I, Homily 44th, § 4, p. 365). God's providence extends to all creatures, even to the mosquito and the spider (III, Hymn 41, p. 188). Prophet. On the contemplation of the prophets (I, Homily 52nd, § 1, pp. 474–475, 477). See communion, advent. Education. The soul must first of all seek light or intellectual enlightenment (II, Homily 69, p. 203). Divine things cannot be understood or remembered by anyone without the enlightenment of the Holy Spirit (I, Homily 8th, § 1, p. 75). Having received enlightenment from above, one must be humble, merciful to others and compassionate; otherwise it will hide and again leave him in darkness (I, Homily 17th, § 6, pp. 165–166). See prayer, self-knowledge. Psalmody. The soul of psalmody must be humility, otherwise it is vain and useless (I, Homily 17th, § 5, pp. 163–164). Travel to holy places. see alms. The path of salvation. What is the right, saving path of Christian spiritual life? (I, Homily 37th, § 7, p. 315; Homily 44th, § 3, pp. 362–363; Homily 52, § 2, pp. 480–481). The inevitable path to the kingdom of heaven is the gradual passage of the virtues (the Beatitudes) in their natural order (cf. virtue (II, Homily 87, p. 455); (III, Hymn 43, pp. 202–204); whoever does not follow them is outside the royal path and is in delusion (II, Homily 82, § 4, p. 361). Word 74th, § 5, pp. 247–248). See beginner, kingdom of heaven. Slavery, servant of God, slave of sin. God created no one a slave, but all free (I, Homily 5th, § 1, p. 60). On the origin of slavery and mercenarism (I, Homily 24th, § 1, pp. 217–218). From the time Adam became a slave to sin, all people until the end of the age are slaves, except those who are freed by Christ (I, Homily 5, § 2, pp. 61–62). We have become slaves of the devil of our own free will and voluntarily surrender to him (III, Hymn 8, pp. 52–53). No power can free us from slavery to the devil except the one and only Christ the Lord (I, Homily 24, § 1, pp. 218–219). God wants man to be His servant according to his will (I, Homily 5th, § 1, p. 60) (cf. service). Who are the servants of God or the soldiers of Christ? (II, Homily 77th, p. 293 ff.). Who are the faithful servants, who are the wicked and lazy, and who are the enemies of God? (II, Homily 78th, § 3, p. 299). Can anyone think that he is working for the Lord who has not yet seen Him and has not learned from Him? His will? (II, Homily 78th, § 3, p. 308); Wed (II, Homily 78th, § 3, p. 310). Like the poor who receive alms, we, poor because of our sins, can never say that we work for God who has mercy on us (see monk) (II, Homily 78th, § 3, p. 302). When can we be counted among the Lord's workers? (II, Homily 78th, § 3, pp. 303–304). Only those who have become perfect men and are numbered among the soldiers of Christ are rightly called servants of God (II, Homily 78, § 3, p. 313). See devil, autocracy. Spiritual joy. About unspeakable joy, for which alone people are born and die (I, Homily 4, § 3, p. 52) (cf. torment). The health of the soul brings indescribable and eternal joy, which in darkness surpasses all earthly joys (II, Homily 67th, § 2, pp. 175–176). What pleasure does the sweetest wine of contrition (tenderness) give to a person? (II, Homily 67th, § 2, pp. 177–178); Wed (III, Hymn 10th, pp. 62–63). With what joy and bliss is the one in whom God dwells filled? (II, Homily 82nd, § 5, pp. 364–365). The light of God's face, shining in the soul, drives away sadness and brings down joy (III, Hymn 3, p. 36). Contemplation of the face of God is joy (III, Hymn 3, p. 36). That ineffable and inexplicable joy that the servants of Christ have will never be known, understood or seen by any of those who are not closely united with Christ (III, Hymn 14, pp. 77–78). See cry, repentance, treasure. Distribution of property. see alms. Reasoning. see virtue. Paradise. In the beginning there was no paradise, but this whole world was like a kind of paradise, albeit material and sensual (I, Homily 45th, § 1, pp. 367–368). Why didn't God create heaven on the seventh day and after? (I, Homily 45th, § 1, pp. 369–370). When and how does the soul become a mental paradise? (III, Hymn 52, p. 241); Wed (II, Active and Theological Chapters, § 107, p. 541). See sorrow, creature. Molestation. Since the fall of Adam, all the natural powers of man have been corrupted (I, Homily 14th, § 4, p. 136). When and how are body and soul corrupted? (I, Homily 4th, § 2, pp. 45–46). Corruption of the soul is a deviation to crossroads from straight and right wisdom (I, Homily 4, § 1, p. 45). After the Fall, all creation, together with man, was naked from the Divine light and became corrupted (I, Homily 36th, § 1, p. 303). See devil, thoughts, death, passions, mind. Parents. Why does Christ speak about hatred of parents (II, Homily 87, p. 444). See monk. Autocracy, freedom. Autocracy is seen in having the mind always elevated and clinging to the one Lord (I, Homily 5th, § 1, p. 58). At first, God gave the first parents autocracy, but since they freely obeyed the devil, they became his slaves, to whom their descendants were enslaved not by coercion or violence, but of their own free will (II, Homily 57, § 1, pp. 34–35) (see slave). Man was autocratic when he was free from sin; Having betrayed his freedom, he, along with freedom, lost autocracy and became a slave of sin (I, Homily 5, § 1, p. 60). From the previous autocracy he had nothing left except one desire and the search for freedom (I, Homily 5th, § 2, pp. 60, 61, 62). There is only enough autocracy left in us to seek the Doctor (I, Homily 22, § 4, p. 206). Neither natural passions (bodily needs) nor mental ones are in the hands of human autocracy (I, Homily 5, § 1, pp. 58–59). Man is now both free and slave (I, Homily 5, § 1, p. 59). Christ, by coming to earth, liberated our race from the action of the devil and through baptism again returns autocracy to us (II, Homily 66th, § 4, pp. 152–153). But even after baptism we are not transformed from nature, it only frees us from the tyranny of the devil, but does not take away our free will; after baptism, our will is either to remain in the commandments of Christ or to return to the devil again (II, Active and Theological Chapters, § 121–122, pp. 547–548). Having honored us with autocracy, God does not force us to do good, so as not to violate our reasonable dignity and not reduce us to the rank of the dumb (I, Homily 26, pp. 235–236) (cf. good, the kingdom of God). To be saved from defeat in demonic warfare is not in our power, but to remain in death or not to remain is in our power (II, Homily 73rd, p. 239) (see victory). Among people there is no one free and autocratic, except Christ alone and the freeman of Christ (freed by Christ) (I, Homily 5th, § 2, pp. 61–62). Signs of non-autonomy are seen in the earthly man, and signs of autocracy in the heavenly man (I, Homily 5, § 2, p. 62). About freedom in Christ: how does Christ free us from slavery? (I, Homily 5th § 2, pp. 62–63). What is true freedom and who is truly free? (I, Homily 24th, § 1, p. 218). Where the Spirit of the Lord is, there is freedom from demons and from all passions (I, Homily 8th, § 3, p. 81). See grace. Conceit is a great evil (I, Homily 27, p. 244). It comes from insensibility and ignorance (I, Homily 25th, § 2, p. 230). The glorious, rich and proud have created empty self-conceit for themselves, like a dwelling, having clothed themselves in it as in glory (III, Hymn 51st, pp. 238-239). Self-knowledge. Every person from an early age, before he knows anything else, must be taught to know himself (I, Homily 31st, § 2, p. 269). Every person needs to know himself that he is nothing; whoever does not know this cannot be saved by Almighty God Himself (I, Homily 31st, § 3, p. 270). Everyone must know that he is Adam in order to be Christ (I, Homily 38th, § 1, p. 316). How should one constantly delve into oneself? (II, Homily 70's, pp. 203–204 ff.) Self-knowledge leads us to the depths of humility (II, Homily 60's, p. 85) (cf. pilgrimage). Having well known that he was created from nothing and entered this world naked, man also comes to know his Creator (I, Homily 41st, § 1, p. 333). He who has not first known himself cannot in any way know anything spiritual and divine (II, Homily 80, § 7, pp. 342–343). He who does not know himself cannot know the Creator and cannot be called not only faithful, but even human (III, Hymn 41, p. 194). It is difficult to know oneself, and very few know themselves (II, Homily 61st, p. 92). There is no way to know oneself without enlightenment from above (I, Homily 17th, § 5, pp. 163–164). See light, conscience, mind. Freedom. see autocracy. Divine Light. Just as sensual creatures need light, so intelligent creatures need intelligent light, without which it is impossible to lead a life pleasing to God (I, Homily 18th, § 1, p. 165). From God our Father pours forth a light unapproachable for all sinners, but approachable for the righteous, which, shining in them, becomes for them inexplicable joy, peace, etc. (II, Homily 84th, § 2, p. 419). The Divine light has always shone and shines in those who have been purified (II, Homily 89, p. 481). This Light, which has risen in the world, shining, cries out and cries out: I was the light of the World, I am and will be, and I want to be visible, and for this I came into the world (III, Hymn 51, p. 240). The Divine Light penetrates everywhere and shines everywhere; for all that, he is not visible to the souls of unbelievers and is visible only to those who are faithful to Christ (I, Homily 24th § 3, p. 222). (III Hymn 36th, p. 154; Hymn 41st, p. 188). There are very few who seek the Divine light and come to a clear contemplation of it (III, Hymn 36, p. 153). God (Light) does not shine anywhere else except in those souls with which He unites before the end; if it shines for others, it is like an unapproachable fire. With all this, here and there the Light for souls is the same (III, Hymn 17th, p. 84). There is not one God who dwells in the light, and another light is His house, but one and the same is both the house and the one who dwells in it, just as one and the same is both light and God (II, Homily 59, § 3, p. 72). Intelligent Divine light makes us partakers of the grace of seeing God; and what is this light? (I, Homily 39th, § 2, pp. 322–323). He is an immaterial ray from the Immaterial (III, Hymn 18, p. 88). The Light of God is the Holy Spirit itself (II, Homily 82, § 8, p. 379; Homily 89, p. 481), (III, Hymn 3, p. 39). Having mysteriously overshadowed a person, the Divine light enlightens the eyes of the soul and clearly presents to it the beauty of salvation and the shame of the sinner (I, Homily 44th, § 3, p. 362). Where there are tears with true knowledge, there is the illumination of the Deities. light, and where the radiance of this light is, there is the bestowal of all blessings (I, Homily 3, p. 37). The hidden light of Divine knowledge, without which it is impossible to pray undistractedly, is a certain mental force that gathers the moving mind (I, Homily 9, § 2, p. 83). The light of knowledge is not only knowledge without light... this light gives birth to knowledge in us (II, Homily 63rd, § 3, p. 116). Knowledge is not light, but light is knowledge (II, Homily 79, § 3, p. 322). No one can say anything true about him if he does not see this light in advance with the intelligent eyes of his soul (II, Homily 63rd, § 3, p. 116). Even the Angels cannot express the great Divine miracle of the great Light (III, Hymn 1, p. 20). The soul cannot stand the brilliance of the unveiled Divine light and hides under the cover of the sensual (II, Active and Theological Chapters, § 93, p. 536). The intelligent light of the Holy Spirit, coming with all calmness and joy, is the beginning of eternal light and bliss (II, Homily 72, § 4, p. 225); Wed (II, Homily 86th, § 2, p. 439). Mental light comes tangibly and with whom it connects, it likens them to itself and makes it light (III, Hymn 17, pp. 85–86). About the contemplation and actions of the Divine Light, how it is seen and what it produces in the soul? (II, Homily 63rd, § 3, pp. 117–118; Homily 86th, § 2, p. 439); (III, Hymn 8, p. 49; Hymn 23, 106–107; III, Hymn 37, pp. 157–158). He becomes visible, transforming according to the perception of each person (III, Hymn 40, p. 182). Before being illuminated by Divine light, the soul cannot know itself; seeing him, he knows where she is and in what state (III, Hymn 1, p. 18). Whoever unites with the Divine Light, He will teach him everything and will reveal everything and reap how useful it is for him to learn (III, Hymn 1, p. 23). Without seeing the unceasing light, we cannot free ourselves from passions, nor acquire virtues, nor tangibly perceive the Holy Spirit, nor see God (II, Homily 75th, § 4, p. 277). Those who do not know the contemplation of the Divine light have not yet been born into the light of God, or better yet - stillborn miscarriages (II, Homily 79, § 3, p. 322). He who says that he does not see the Divine light at all, and even more so who asserts that this is impossible, rejects all Scripture and the economy of Christ (III, Hymn 45, p. 209) (cf. heresy, feeling (II, Homily 57, § 4, p. 47). Such a one is blind and dead (III, Hymn 41, p. 188; Hymn 45, p. 209). What should be the one who wants to see the Divine light? (III, Hymn 59, pp. 279-280). God, visions of God, obedience, contemplation, sun, judgment, Son of God, mysteries, Trinity, darkness, mind. Holiness. see saints, perfection, salvation, purity. Saints. The praise of the saints consists of two of these: the Orthodox faith and virtuous life, and the third is the gifts of the All-Holy. Spirit (III, Hymn 1, p. 17). On the bodily and spiritual work of the saints (II, Homily 81st, § 1, 2, pp. 345 ff.) The saints are dead to the world and the world is dead to them (II, Actual and theological chapters, § 173, 174, pp. 564, 565). What is the life of the pious, the faithful and all the saints? (III, Hymn 44, p. 207). There is no communication either between the spiritual (saints) and the worldly, or between the worldly and the spiritual: between them there is the same division as between light and darkness (II, Active and Theological Chapters, § 174, pp. 564–565). What are the saints like who still live at peace with their bodies, but are filled with love and dispassion? (II, Homily 84th, § 2, p. 422). The saints have no envy (II, Homily 63rd, § 2, p. 114; Homily 80th, § 2, p. 334). None of the saints from time immemorial became holy without being enlightened in mind by the Holy Spirit (II, Homily 87, p. 447). He who does not have the Holy Spirit cannot be called holy (II, Homily 55th, § 1, p. 18); (III, Hymn 17th, p. 85). When is a person a saint? (II, Homily 55th, § 1, p. 18). It is impossible for us to become saints in one hour (II, Sermon 66, § 1, p. 138). Neither God nor the saints are visible to those who have not been purified (III, Hymn 46, p. 216). Those who pretend to be virtuous are considered by many to be passionless and holy, but truly saints are not distinguished from other people (II, Active and Theological Chapters, § 79, p. 532). Who can recognize a spiritual and holy man? (II, Sermon 79, § 4, p. 325; Sermon 80, § 7, p. 342) (see eyes). By what signs are saints recognized? (II, Word of the 80s, § 5, p. 337). All saints are truly members of Christ God and all together, from the beginning of the world to the end of it, constitute one body (see Church) (I, Homily 45th, § 5, p. 383) seq. (cf. deification). All saints from generation to generation, being bound by love, by the union of the Holy Spirit, consistently form a kind of indestructible golden chain (II, Active and Theological Chapters, § 156–157, pp. 559–560). All saints were and are born of Christ (I, Homily 45th, § 9, pp. 398–399). The saints all conceive and have Him in their souls, by grace (I, Homily 45th, § 9, p. 398) (cf. Theotokos, marriage). Although God rests in the saints, the saints also live and move in God (III, Hymn 20, p. 93). The souls of the saints are still in this world renewed, changed and resurrected, and their bodies will become incorruptible during the general resurrection (I, Homily 45th, § 5, pp. 382–383) (see body). On the future union of the saints with Christ (I, Homily 45th, § 10, pp. 411–412). The future glory of the saints will be the same as the glory of the Son of God (I, Homily 45th, § 10, p. 413). Those who say that it is now impossible to imitate the ancient saints and keep the Gospel commandments are heretics, atheists and antichrists (I, Homily 47th, pp. 427–428), (II, Homily 87th, pp. 451–452). (see heresy). The ancient saints were the same people as we are, and had nothing special before us except good will and zeal for every good thing, patience, humility and love for God (I, Homily 47th, p. 429). Mention and list of some St. women, St. patriarchs and metropolitans (II, Sermon 66, § 5, pp. 156–157, 159). See future life, resurrection, predestination, perfection, knowledge, mind. Priesthood. On the continuous hierarchical succession of clergy in the Church (I, Homily 11th, § 1, p. 97). Before receiving the communion of Divine grace, no one should ascend to the teaching chair, and why? (I, Homily 51st, p. 466). First, one must know well the mysteries of God and then accept spiritual virtues and teach others (II, Homily 59th, § 3, pp. 74–75). He who is spiritually blind should neither become a leader of others, nor make another a leader (II, Homily 79, § 4, p. 325). About those who, not knowing the sacraments of grace, accept ordination and become teachers (II, Homily 79, § 3, pp. 321–322; Homily 83, § 5, pp. 393–395; Homily 88, pp. 459–460). Whoever has not yet become a student, as he should, and yet admires the dignity of his teachers, will receive a punishment a thousand times greater than that of robbers and murderers (II, Homily 87, p. 453). (III, Hymn 50, pp. 233, 234). What qualities must one have in order to decide to accept the dignity of the priesthood? (II, Homily 88th, pp. 461–462), (III, Hymn 50th, pp. 232–233). The affairs of clergy are characteristic of the dispassionate, and their ministries belong to the saints alone. servants of God (II, Homily 83rd, § 5, p. 393). The power to bind and decide, to officiate and to teach is the property not just of all priests (not those who only accept election and ordination from people, often buying it for money), but of those who perform the priesthood evangelically, with the spirit of humility and live an impeccable and virtuous life (II, Homily 79th, § 4, pp. 322-323). What should it be like to offer a bloodless sacrifice to God? (III, Hymn 38, pp. 167, 169). A priest must be pure not only in body, but also in soul, not involved in any sin, humble not only in appearance, but also in inner mood; coming St. meal, he must mentally contemplate the Divinity, and not only contemplate, but must acquire and have Christ as an indweller (II, Active and Theological Chapters, § 183, p. 569). In order to celebrate the liturgy worthily, one must lead a life in the body that is, as it were, super-angelic and become closest to God to the Angels themselves (III, Hymn 30, p. 130). It is great and terrible and above all glory and splendor to celebrate the liturgy of St. with a clear conscience. Trinity (III, Hymn 38, p. 166). A servant of Christ must both live as He does and, imitating Him, be completely non-covetous (III, Hymn 50, p. 233–234). See ministry. Friendship with God. The friendship of God with the soul is the intimate visitation of God to it (I, Homily 16th, § 5, p. 157). What are the signs of friendship between the soul and God? (I, Homily 16th, § 6, p. 157); Word 17th, § 3, pp. 161–162); Wed (I, Homily 44th, § 2, p. 358). Who became friends with God? (II, Word 70th, p. 207). The state of a soul that has achieved friendship with God (I, Homily 21st, § 2, p. 198). In prayer and deeds, a Christian must first of all seek friendship with God (I, Homily 17th, § 3, pp. 161–162). This friendship is achieved through faith, confession and communion of St. Tain (I, Homily 16th, § 5, p. 157; Homily 17th, § 4, p. 162). See union with God. A contrite and humble heart is the only sacrifice acceptable to God; by it all sinners and all the righteous have been saved, are being saved, and will be saved (I, Homily 31st, § 4, pp. 270–271). II, Homily 58th, § 2, p. 66). Without him, all exploits and labors are in vain; it is the basis for climbing the ladder of virtues, it is the reason for the gift of miracles, it is the resurrection of souls before the general resurrection (I, Homily 31st, § 5, p. 272) A pure heart is a contrite and humble heart (I, Homily 17th, § 5, p. 164). What makes a pure heart is not one, not two, not ten virtues, but all together; but they cannot make him pure without the influence of the Holy Spirit (II, Active and Theological Chapters, § 82, pp. 532–533). He has a pure heart who not only is not disturbed by any passion, but also does not even think about anything bad or worldly, even if he wanted it, the name is the memory of God with uncontrollable love (II, Active and theological chapters, § 164, p. 562; Active and theological chapters, § 167, p. 563) (cf. piety). When the Divine ray or fire, falling into the heart, touches it and ignites in it, then it will purify the mind and raise it to heaven, and the heart will sanctify and unite with God, making creation inseparable from the Creator (III, Hymn 1, p. 23). For those who die without cleansing the heart and seeing God, the final decision is doubtful (II, Homily 75th, § 4, p. 277). No one can have an empty heart, but has one of two things in it: either the grace of the Holy Spirit, or the evil devil (see treasure) (II, Homily 80, § 6, p. 337). See attention. Simeon the Venerable New Theologian. The attitude of his parents, brothers and friends towards him, and the wondrous ways of God’s Providence in his life (III, Hymn 39, pp. 172–174). About his life before accepting monasticism (II, Sermon 56, pp. 21–27; Sermon 91, p. 492). As Rev. Does Simeon talk about the sins of his youth and, in general, about his falls into sin? (III, Hymn 31, pp. 135-136; Hymn 2, p. 24; Hymn 8, pp. 50-51; Hymn 30, p. 128; Hymn 37, p. 132; Hymn 39, pp. 171-172). How does he talk about his conversion, about his spiritual father and his leadership? (II, Homily 56th, pp. 31–32; Homily 86th, § 1, pp. 435–436; Homily 90th, pp. 485–486; Homily 91st, pp. 492–496). (III, Hymn 35, p. 152; Hymn 37, 161–164; Hymn 53, p. 244). Through the prayers of his Rev. Simeon was deemed worthy to receive the Holy Spirit (II, Homily 81st, § 3, pp. 351–354; Homily 86th, § 1, pp. 436–437; Homily 89, pp. 478–479). (III, Hymn 51, p. 237); Wed (I, Homily 11th, § 1, p. 94); (II, Homily 64, p. 128). What does Simeon say about his abbot and priesthood? (III, Hymn 53, p. 244; Hymn 26, pp. 113–117; Hymn 30, pp. 129–131); (II, Homily 89, p. 473; Active and Theological Chapters, § 184, p. 569). What love Rev. Simeon had concern for the brethren and how did he care about their salvation? II, Homily 73rd, pp. 228–229, Homily 77th and 78th, § 1, pp. 292–293). (III, Hymn 24, pp. 111–112). How did he seek God and struggle? (III, Hymn 22, p. 102–103; Hymn 39, p. 176; Hymn 46, pp. 213–214); how did you strive for solitude and silence and how did you love God? (III, Hymn 21, pp. 95–97; Hymn 22, p. 105; Hymn 49, p. 225); How did you cry incessantly? (II, Homily 91st, p. 500). How they slandered the Rev. Simeon? (II, Homily 63rd, § 4, p. 119; Homily 80th, § 6, p. 340; Homily 87th, pp. 457–458). (III, Hymn 51st, pp. 237–238). What does he say about his exile and suffering, and how did he deal with temptation and tribulation? (III, Hymn 15, pp. 79–80; Hymn 19, p. 91; Hymn 30, p. 129); (II, Homily 57th, § 3, pp. 41–42). Visions and contemplations of St. Simeon (II, Homily 56th, pp. 24–25; pp. 437–439), (III, Hymn 3rd, sts. 38–39; Hymn 6th, pp. 46–47; Hymn 13th, p. 70; Hymn 27th, p. 118; Hymn 31st, p. 131–133; Hymn 32, 137–138; Hymn 40, pp. 177–178; Hymn 46, pp. 211–212, etc.). As Rev. Did Simeon contemplate God at the beginning and come to perfection? (II, Word 90, pp. 486–489). How he gradually ascended to a more and more perfect contemplation of God (II, Homily 91st, pp. 495-498). Mysterious conversation with Rev. Simeon with God (II, Homily 91st, pp. 498–499); Wed (II, Homily 92nd, p. 504), (III, Hymn 6th, p. 46). What high perfection, glory and deification did St. Simeon? (II, Homily 91st, p. 496, p. 500); (Word 92, p. 505). (III, Hymn 1, 19–22; Hymn 7, p. 48; Hymn 8, p. 56; Hymn 28, pp. 123–124; Hymn 29, p. 127; Hymn 39, p. 175–177; Hymn 58, p. 261); and how deeply did he humble himself? (II, Homily 92, pp. 505–506); (III, Hymn 31, p. 132; Hymn 39, p. 175; Hymn 50, p. 227; Hymn 53, p. 244; Hymn 54, p. 247). What great gifts and blessings was the Rev. Is Simeon from God and how does he give thanks for them? (II, Sermon 90, p. 482 seq.; Sermon 91, p. 491 seq.; Sermon 92, p. 503). (III, Hymn 39, pp. 174–176). Like the reverend himself. Simeon talking about his teaching? (II, Homily 87, pp. 457–458; Homily 89, pp. 475, 477–479); Wed hymns. 2nd, 17th, 46th and 51st. See Simeon the Reverent, treasure, passion. Simeon the Venerable Studite or the Blessed is the spiritual father of Simeon NB. (II, Homily 81st, § 3, pp. 351, 352, 353); Wed (II, Homily 86th, § 1, p. 435 ff.) With his exploits he surpassed the ancient saints, and through his patience with the temptations of sorrows he became like many great martyrs, for which he was glorified by God, became passionless and holy and was worthy to receive the grace of the Holy Spirit (II, Homily 81st, § 3, pp. 351, 353; Homily 55th, § 1, p. 17); Wed (II, Homily 86th, § 1, p. 435). Simeon the Reverent had the gift of clairvoyance (II, Sermon 86, § 1, p. 435). What perfect purity and dispassion did he achieve? (III, Hymn 58, p. 263). In what vision was he shown to his disciple Simeon NB? (II, Sermon 56, p. 25; Sermon 90, p. 485). To the latter, Simeon B. promised deep grace from God (II, Homily 86, § 1, p. 437 ff.; cf. (III, Hymn 51, pp. 237–238). Simeon NB. calls him an Apostle and disciple of Christ (II, Homo 91, pp. 495, 496; Homily 92nd, p. 502), (III, Hymn 49, p. 225); and in one of the hymns (37th) he depicts Simeon B. under the image of Moses, as a great wonderworker and bold man of prayer before God (III, Hymn 37th, pp. 161–164); 214; Hymn 53, p. 244). abandoned his works, writing an entire book, despite the fact that he did not study science (II, Sermon 81, § 3, p. 351; Sermon 75, § 1, p. 255) (see II, Ascetic Sermon, pp. 571–593). Sayings of Simeon N.B. (I, Homily 47th, p. 430) (see lamentation). (II, Homily 75th, § 1, p. 255; Homily 81st, § 3, pp. 350–351; Homily 81st, § 3, p. 354; Homily 86th, § 1, p. 436). What prompted Rev. Simeon NB. talks about his spiritual father Simeon B. and glorify him? (II, Homily 81st, § 3, pp. 352–353). See Simeon N.B. Sorrow. In paradise, man did not know sorrows, but had great happiness (I, Homily 7th, § 1, p. 70). God, out of extreme love and with a providential purpose, surrounded fallen man with sorrows and disasters (I, Homily 7, § 1, pp. 69–70). God sends us sorrows so that we learn to be humble and not proud (I, Homily 31st, § 3, p. 270). Christ did not abolish man’s first punishment for Adam’s crime, that is, death and need for everything, but imparts the strength to graciously endure all kinds of hardships and sorrows; therefore, the Apostles, ascetic martyrs and all true Christians endured them with joy, asking themselves only patience (I, Homily 7th, § 3, pp. 72–73). He who has humility endures all sorrowful things with joy (II, Homily 70, p. 204). To receive the blessings of grace, one must love sorrow and bodily distress, all suffering and temptation (I, Homily 19th, § 3, p. 177). See temptations, patience. Glory. God has a glorified glory, which none of the heavenly ranks dares to look upon without fear (III, Hymn 8, p. 54) (cf. Angels). Below her is Rev. Simeon means the Holy Spirit (III, Hymn 37, p. 132). Explanation of the song: Glory to God in the highest (I, Homily 29th, § 5, p. 254). In every good deed, word and thought, the goal should be to please God and His glory (I, Homily 30th, § 6, p. 267). Reasonable beings, Angels and people, were created rational for this purpose, so that they would know their Creator, always glorify and give thanks, not only for themselves, but also for other creatures (I, Homily 44th, § 4, p. 365). We can glorify God by what the Son also glorified Him with, that is, by imitation of the passions of Christ (II, Active and Theological Chapters, § 113, pp. 543–544). The glory of Christ is the cross and passion (III, Hymn 47, p. 223). Imitation of them makes a person a partaker of the glory of Christ (II, Homily 81st, § 3, p. 356); (III, Hymn 13, p. 72, Hymn 15, p. 79); Wed (III, Hymn 36, p. 156) (see tempted). On the vanity of earthly glory and wealth (III, Hymn 11, pp. 64–65). Worldly glory without any other deed is already sin (III, Hymn 39, p. 172). One who has not tasted Divine glory cannot despise earthly glory; love for human glory does not allow the soul to either humble itself or blame itself (III, Hymn 50, p. 232); Wed (III, Hymn 59, p. 265). He who has approached God and become deified cannot desire human glory or luxury, for they are shame and dishonor for him; his glory and joy and wealth is God the Trinity (III, Hymn 12, p. 69). Those who seek human glory will be condemned as idolaters, and whoever does not seek glory, but only accepts it with joy, will be condemned as a fornicator (II, Homily 55th, § 2, p. 20); Wed (II, Active and Theological Chapters, § 103, p. 540). Voluptuousness. The habit of voluptuousness is destroyed by reading the Divine Scriptures and skill in good deeds (II, Homily 92, p. 503). Word. About our inner word (II, Word 60th, p. 83). The mind and soul, without mixing, pronounce the inner word for (other) people and remain just as inseparable, unchanging and completely unfused (III, Hymn 42, p. 199). The words of men and the word of God (I, Homily 52nd, § 1, pp. 470–171); (II, Homily 62, p. 108). The words of the saints are the words of God, and not human, and the words of God are the words of life (II, Homily 76, p. 283) (see body). An idle word is not only a useless word, but also one that we speak before we have done it through deeds and have known through experience what we are talking about (I, Homily 45th, § 10, p. 418). Serving God. What is true service and worship of God in spirit? (I, Homily 15th, § 3, p. 147). We must render to God not only visible service, but also invisible - with mind and thought, which is most fitting for Him (I, Homily 8, § 3, p. 78; Homily 9, § 1, p. 82). God never forces the unwilling, but wants His servants, and mercenaries, and friends to serve Him freely, with fear and love (III, Hymn 33rd, p. 144) (cf. autocracy). Before the time, one should neither seek nor accept any service (in the Church) (II, Active and Theological Chapters, § 107, pp. 541–542). One should not resist moving to another ministry if it pleases God (II, Active and Theological Chapters, § 108, p. 542). See Church. Blindness, spiritually blind. On spiritual blindness (I, Homily 25, § 2, p. 230); (II, Homily 87th, pp. 446–447; Active and Theological Chapters, § 23–25, pp. 514–515). All those who see only with bodily eyes and only this sensory light are blind (II, Homily 57th, § 4, p. 44), (III, Hymn 43rd, p. 202). A blind man with intelligent eyes cannot know either himself, his condition, much less God (II, Homily 87, p. 446). The blind in relation to one God is blind in everything, but the one who sees in the one God sees through Him himself, and everything, and everyone (II, Active and Theological Chapters, § 35, p. 517; Homily 79th, § 4, p. 327). Those who sit in the darkness of pleasure, seeing, do not see the Divine glory and, hearing, do not understand the commandments of God (III, Hymn 12, p. 69). Sinful defilement causes spiritual blindness and here and there deprives the Divine light (III, Hymn 20, p. 94). Like the blind who do not see the sun, sinners in the future life will not see the Divine light, being deprived of Divine knowledge and feeling (III, Hymn 27, p. 123). See Adam, pride, law, deadness, insensibility. Death. Since a person has a body and a soul, he has two deaths: one death of the soul, the other death of the body, as well as two immortalities - mental and physical (I, Homily 1, § 2, p. 22). Just as the death of the body is the separation of the soul from it, so the death of the soul is the separation of the Holy Spirit from it (I, Homily 1, § 2, p. 23); (Homily 4, § 1, p. 44) (see, grace, Holy Spirit). Death and corruption of the body is a likeness to death and corruption of the soul (and an indicator of them) (I, Homily 4, § 1, p. 44). The body was first corrupted and then died, but the soul is the opposite (I, Homily 4, § 1, pp. 44–45) (see corruption). The removal of the soul from God is death for it (II, Homily 77, p. 288). After the coming of Christ, death is not abolished, but trampled upon and despised (I, Homily 4, § 3, p. 48). After the general resurrection, it will be completely abolished and swallowed up by grace (I, Homily 4, § 4, p. 56). Death is the conclusion of life and will come after it. a state of inactivity when no one can do anything either good or evil (III, Hymn 27, p. 119). On Mortal Memory (II, Active and Theological Chapters, § 64, pp. 526–527); (III, Hymn 1, p. 23). She is the originator of humility (III, Hymn 18, p. 88). Talking and reasoning about death is useful and salutary for everyone (III, Hymn 59, p. 275). See sin, corruption. Humility, humility. Humility is the queen of virtues; all passions disappear from him, with which the horde of demons is driven away (III, Hymn 2, p. 25). Through the humility of Christ, Christians become kings: they reign and dominate over passions and demons (I, Homily 31st, § 6, p. 273). Humility is the cause of life and immortality (I, Homily 31st, § 6, p. 273). Humility is, as it were, an inconspicuous treasury, built in that mind that is convinced that only by the power of the grace of Christ there are good qualities in it (I, Homily 2, § 4, pp. 31–32). Virtues can be firm only when they have humility as their foundation (see virtue) (II, Homily 87, p. 450). Humility is the indescribable beauty of our souls, for which there is no name and only from experience it is known to those who have acquired Christ as an indweller within themselves, for humility is He Himself; for those who have at least some conceit, humility is completely unknown (III, Hymn 8, p. 58). Our Lord I. X. humbled Himself even to the point of death on the cross, so that those who believe in Him would borrow humility from Him (I, Homily 31st, § 6, pp. 272–273). A Christian who has not acquired the humility of Christ, so that it constitutes his natural property, is far from Christ (I, Homily 31st, § 6, p. 273). The right and perfect measure (for a person) is the measure of humility or spiritual poverty, so that, without completely despairing of oneself, no one in the world; do not consider yourself worse, and therefore always cry and sob and despise everything visible (III, Hymn 8, p. 57); Wed (I, Homily 11th, § 3, p. 109). The depth of humility must correspond to the extent of a person’s sins (I, Homily 31st, § 5, p. 271). The father of humility is a mind enlightened by the grace of Christ and clearly seeing its weakness (I, Homily 31st, § 6, p. 273). How does a person come to the depths of humility? (II, Word of the 80th, § 7, pp. 343–344); Wed (I, Homily 11th, § 3, pp. 110–111). It is another thing to speak humble words, and another thing to have humble wisdom; It is in our power to think about this and do that, which disposes us to humility, but St. humility is a gift of God (II, Homily 84, § 1, p. 399): Where there is true humility, there is the depth of humility, and where there is humility, there is the radiance of the Holy Spirit (cf. purity) and God with wisdom and knowledge of His mysteries, there is the kingdom of heaven and the hidden treasures of knowledge of God with a feeling of spiritual poverty (I, Word 3, p. 35) (cf. knowledge of God). Humility is mainly rationality, while pride is the opposite (I, Homily 31st, § 3, p. 270). Humility is knowledge and consciousness of one's human weakness (I, Homily 17th, § 4, p. 163). On the fruits of humility (II, Homily 58th, § 2, pp. 66–67); Wed (III, Hymn 37, p. 160). Any deed not done with humility and spiritual intelligence, whatever it may be, does not bring a person any benefit (II, Homily 78th, § 3, p. 297). To the extent that a person is contrite and humble, he is enlightened by grace (I, Homily 17th, § 6, p. 165); Wed (I, Homily 17th, § 2, p. 161) (cf. piety, meekness, prosperity). See love, cry, heart. Perfection, improvement. How does one who keeps the commandments gradually ascend to the heights of perfection? (II, Word of the 80th, § 2, 3, pp. 331–136). The human condition is at the height of contemplation and perfection (I, Homily 21st, § 2, p. 198); (II, Homily 67th, § 2, pp. 177–178); (Word 84th, § 2, p. 419, Active and theological chapters, § 149, p. 557). What virtues make up the spiritual body of perfect age in Christ? (II, Homily 84th, § 2, pp. 408–417). This age has no end; its fullness is death for Christ and His commandments (II, Homily 84th, § 2, p. 417). It will never be possible for us to achieve the complete perfection of the shrine (II, Sermon 66, § 1, p. 138). Since it is impossible for those who are cultivating to find the end of the world, their purification is endless: no matter how much they purify, it will always seem to them only the beginning of purification (III, Hymn 4, p. 42). Spiritual men are constantly running from top to bottom and from bottom to top, for improvement is endless (III, Hymn 41, p. 191). The saints, who live here in the flesh and have passed on there in God, know well that their improvement will be endless and their success in eternal glory (III, Hymn 27, p. 122) (see success). Those who show themselves to be perfect men, without having been created as such, are like children who put on the weapons of warriors (II, Homily 84th, § 2, pp. 420–421). It is not useful to talk about the last degrees of perfection to beginners and those still possessed by passions (II, Active and Theological Chapters, § 160, p. 561). See dispassion, good, spirit-bearers, kingdom of God. Conscience must be kept pure in relation to God, to one’s spiritual father and to other people, as well as to the things of the World, so that it does not convict us of anything (II, Homily 68th, § 4, p. 185). (see prayer). To the one who examines himself, conscience will certainly tell the real truth, if he is not overcome by arrogance and pride (I, Homily 45th, § 10, pp. 409–410). Contemplation. When and how does the soul come to contemplate the mental light? (I, Homily 45th, § 10, pp. 414–417). Just as one who stands on the seashore sees only a small part of the waters, so one who is worthy to see God does not see the entire abyss of His glory, but only as much as is possible for him (II, Active and Theological Chapters, § 141, p. 554). (III, Hymn 41st, pp. 189–190). Those who are worthy to contemplate God see only the light of God’s glory or Divine insights, just as those sitting inside a house see the sun’s rays penetrating into it, without seeing the sun itself (III, Hymn 41; pp. 186–189; Hymn 42, p. 196); Wed (III, Hymn 59, p. 265). Admiration of the mind or ecstasy (frenzy) during contemplation occurs not among the perfect, but among beginners, and why? (I, Homily 45th, § 10, pp. 413–414 ff.) About the contemplation of beginners and those who remain in a state of contemplation for a long time (I, Homily 45th, § 10, pp. 416–417) (see mysteries). Those who succeed in spiritual perfection, being enlightened by grace, see mentally the glory of the Lord and are taught knowledge after knowledge, ascending from the contemplation of existing things to the knowledge of super existing things (II, Active and Theological Chapters, p. 555); II, Homily 84th, § 2, p. 417). How do those who have come to perfect virtue contemplate God? (II, Word 90, pp. 488–480) (cf. Simeon NB.). He who has reached the height of contemplation comes into complete ignorance (of what is outside of God) (II, Active and Theological Chapters, § 146, pp. 555–556). Having united with God by faith and having known Him through the practice of virtues, the mind comes into contemplation and sees wondrous and glorious miracles: becoming the light itself, in a sober, wakeful state it sees the Light of all, that is, God, now away from itself, now within itself, etc. (I, Homily 19th, § 1, p. 173); Wed Word 4, § 3, p. 49) (see Simeon NB). The treasury of Christ in themselves, they invisibly contemplate His beauty, seeing the simple light of His Divinity, hold Him uncontrollably, etc.; they can never be satisfied with His vision, beauty and sweetness (II, Homily 84th, § 2, p. 425). The contemplation of mental light is more desirable than the entire universe (III, Hymn 6, p. 47) (see joy). A monk who has ascended to the height of spiritual contemplation is like a poor man approached by the king and enriched by him (II, Active and Theological Chapters, § 59, pp. 524–525). For the lover of God, who clearly sees the ineffable blessings, even a small deprivation of contemplation seems like death (II, Active and Theological Chapters, § 99, pp. 538–539); Wed (II, Homily 84th, § 2, pp. 425–427). Those who contemplate the Divine Light are outside the world and even outside the body, but finding themselves again in the world and remembering contemplation, they cry and lament like a nursing child, wanting to be satisfied again with heavenly bread (III, Hymn 25, pp. 112-13); Wed (III, Hymn 41, pp. 192–193); Hymn 58, p. 260). Those who are worthy to see God call contemplation knowledge and vice versa, and hearing is called sight and vice versa (I, Homily 52, § 1, p. 474) ff. (see prophet, feeling). Just as a building cannot have a roof without a foundation, so before doing the commandments there can be no contemplation (III, Hymn 59, p. 274). If we allow even the slightest thought of unbelief or double-mindedness or the slightest passion and do not despise completely real life, being ready even for martyrdom, then we will never come to contemplation and experimental knowledge of the mysteries of God (II, Homily 57th, § 5, p. 60). See God's vision, light, perfection. Treasure. He who, through labor and doing the commandments, has acquired a good heart, has within himself the whole Divinity, which is a good treasure; and those who have not cleansed their hearts through tears and repentance have the devil living within them, who is an evil treasure (II, Homily 80, § 6, pp. 338–339); Wed (I, Homily 22, § 4, p. 206; II, Homily 84, § 2, p. 424). God is not only visible and contemplated, but also taught and dwells as an invisible, uncontrollable and intangible treasure hidden in the depths, which neither a thief can take away nor a robber steal (III, Hymn 21, p. 97). In whom God dwells, he consciously carries within himself the Creator of all things, like an inexpressible treasure, unspeakable, etc., like a light that exceeds all light (II, Homily 82, § 4, pp. 363–364). Whoever has been enriched by heavenly treasure - the coming and indwelling of Christ in him, knows from experience what joy he received from this (II, Active and Theological Chapters, § 139, p. 554; cf. Hymn 21, p. 97). The treasure of grace is preserved in us by the exact observance of all the commandments and, being observed, keeps us completely unharmed (I, Homily 50th, § 1, p. 453). About the ineffable treasure that St. Simeon himself found it and shows it to others (II, Homily 89, pp. 478–479). Sun. There are two luminaries: the sensual and visible sun, giving light to the eyes of the body, and the intelligent luminary, the Sun of righteousness, our Lord I. X., giving light to intelligent eyes (I, Homily 24th, § 3, pp. 223–224; Homily 46th, p. 421); (III, Hymn 41, p. 192). And what the sun is for the visible and sensible, God is for the invisible and mental (II, Homily 4, § 3, p. 53; Homily 87, p. 558). Distinction between them and their actions (II, Active and Theological Chapters, § 153, pp. 558–559); Wed (III, Hymn 4, pp. 42–43). Christ is the intelligent Sun, enlightening only rational souls (II, Homily 79, § 4, p. 324). Being the Sun hidden for all mortal nature, God rises in His servants, being visible to them and making them light (III, Hymn 4, pp. 41, 42–43). He who always looks with his mind and heart at the intelligent Sun of Truth can no longer imagine anything earthly, but sees one God in everything (II, Active and Theological Chapters, § 182, p. 568) Dreams. What the soul does in reality, it dreams about in its sleep (II, Active and Theological Chapters, § 176, p. 566). Who has true dreams and who has false ones? (II, Active and Theological Chapters, § 178, pp. 566–567). Our salvation lies in the fact that the great Light of the future age has appeared, the kingdom of heaven has descended to earth or the King of all has come, etc. (III, Hymn 14, p. 77). Through what miraculous means did the Lord accomplish and is accomplishing the work of our salvation? (II, Homily 66th, § 4, pp. 152–153). Christ hungers and thirsts for the one salvation of all people, which is the removal from all sin and the doing of all commandments and virtues (I, Homily 21st, § 1, p. 186); Wed (II, Homily 89, p. 480). Before us are two opposite limits: life and death, and two worlds: the present, visible and temporal, and the future, invisible and eternal, and two opposite agents in them: God and the devil; What must we do to be saved? (II, Homily 82nd, § 8, p. 375). The goal of all who live according to God and the salvation of every soul is to please Christ the God and to be reconciled with God the Father through the reception of the Holy Spirit; without this, all labor is in vain and all our doing is vain (II, Active and Theological Chapters, § 102, pp. 539–540). The salvation of all lies in the single mercy of God (I, Homily 13th, § 2, 3, pp. 128–129, 131, 133); Word 44th, § 3, p. 361). All those who died in holiness and virtue were saved for free, and not for good deeds, and those who die after this will all be saved for free (II, Homily 58th, § 2, p. 65). How does man's participation in the work of salvation manifest itself? (I, Homily 44th, § 3, pp. 361–362). Salvation is possible for a person only when he becomes right and partakes of the holiness of God (I, Homily 13th, § 3, pp. 129–130). It is impossible for anyone to be saved without firm faith in God and in the words of God and without love for God and people (I, Homily 18th, § 1, p. 168); Wed (III, Hymn 3, p. 41). Christ cannot have mercy on any of those who, although they believe in Him, did not first know that the very grace of Christ is mercy and salvation. It is impossible for anyone to be saved in any other way unless he receives Divine grace, which has the power to deify him or make him God by grace (I, Homily 18th, § 3, p. 172); Wed (III, Hymn 29, pp. 127–128). It is impossible to be saved by bodily virtues alone without the love and grace of the Holy Spirit (II, Homily 54th, § 2, p. 15). Just as those who think to be saved without difficulty will not be saved, so are those who hope to arrange salvation with their own mind and their own strength (I, Homily 44th, § 3, pp. 360–361). Only those who have partaken of the Divinity of Christ will be saved... and those who are saved are all saints (III, Hymn 14, p. 76). What is the salvation of all those who are saved or the only way of salvation? (III, Hymn 3, p. 41). See commandments, repentance, path of salvation, mind, feeling. Stephen the New Martyr. About the persecution that happened during St. Stefan Novago (I, Homily 47th, pp. 426–427). Wandering. Knowing oneself convinces a person that he is a wanderer for everything earthly, and even more so for everything heavenly (I, Homily 41st, § 1, p. 333). What is true pilgrimage? (II, Homily 71st, pp. 211–212); Wed (III, Hymn 18, p. 88). It is one of the virtues (II, Homily 84th, § 2, p. 409). About the wanderers of the world, because they are God’s, that is why the world hates them (III, Hymn 35, pp. 152–153). Passions are not innate to human nature (I, Homily 24, § 2, p. 219). Evilness and passions and without sinful deeds are darkness (II, Homily 57th, § 4, p. 51); Wed (III, Hymn 3, p. 38). From passions, there is soaring and darkness in the head, and the eyes of the mind are blinded (III, Hymn 36, p. 153) (see darkness). Someone whose mind is darkened and whose feelings are all passionate is like someone who is sick with his eyes... he cannot realize that he is sick, and does not even allow the possibility of rising above passions (I, Homily 49, pp. 447–448). Those possessed by passions consider illness itself to be health and, being convinced that it is impossible for a person to be completely cleansed of passions, they do not believe that anyone is passionless (II, Homily 80th, § 6, p. 339; Homily 83rd, § 5, p. 391; Homily 84th, § 1, p. 398; Homily 87th, § 452). Passions are set in motion by demons, and hearts are corrupted under demonic influences (II, Sermon 66, § 1, pp. 137–138). Through passions, demons gain power over us (II, Homily 78th, § 2, p. 295). What is the tyranny of evil lusts and passions like, and how does the Lord free a person from them? (II, Homily 84th, § 1, p. 402). Rev. Simeon, speaking about his passions, depicts them in the image of animals (III, Hymn 23, p. 106–107); (III, Hymn 36, p. 155). However, the soul cannot be forcibly drawn towards them (I, Homily 43rd, p. 351). About natural (bodily) and mental passions (I, Homily 5, § 1, pp. 58–59) (see self-power). It is not the body that seeks passions, but the soul through the body, finding it pleasant (I, Homily 43, p. 351). About the three most important passions: voluptuousness, love of money and love of glory, which enslave a person to the devil (I, Homily 16th, § 2, p. 150). How are they naturally born in a person? (I, Homily 23rd, pp. 208–210). What is the power and tyranny of these passions? (I, Homily 23rd, p. 211). They are the snares of the devil and the bonds of the World (I, Homily 23, pp. 210, 213). Usually a person possesses one of the three passions primarily, but not exclusively, and meanwhile condemns those who have another passion (I, Homily 23, pp. 215–216). Only one who is clothed in Christ or who maintains grace is able to remain unenslaved by these three passions (I, Homily 23rd, p. 210). Whoever possesses each or any one of them completely does not have communion with God - Most Rev. Trinity, even if he endured all kinds of suffering and exploits (I, Homily 16th, § 2, p. 150). He who is enslaved to these three passions, or even to one of them, cannot free himself from them, even if he wanted to, because this liberation is in the hands of Jesus Christ, the Son of God, who received authority for this from His Father (I, Homily 16th, § 2, pp. 150–151; Homily 23rd, pp. 209–210) (see autocracy). Whoever is enslaved to even one passion cannot obey the commandment of the Lord, which prohibits it, having another master over him (I, Homily 50th, § 1, p. 449). No one possessing any passion, even the slightest, can have Christ living in himself through the grace of the Holy Spirit (II, Homily 57, § 4, p. 51). Anyone defiled by any kind of passion does not have the wedding garment and is expelled from the kingdom of heaven (I, Homily 45th, § 9, p. 402). And one passion is enough to plunge us into hell (II, Homily 66th, § 6, p. 169). If a person sincerely loves God and stands firm in this love, then no passion will prevail over him (I, Homily 43rd, p. 352). To overcome passions and sinful habits, one must acquire the virtues that are opposite to them (I, Homily 32, p. 276); Wed (II, Homily 78th, § 1, p. 295) (see virtue). A person can overcome passions, but (himself) cannot eradicate them, so as not only not to do evil, but also not to think about it (cf. heart) (II, Active and Theological Chapters, § 163, p. 562). See dispassion, health of soul, cry, exploits, humility, darkness, Christian. The fear of God is one of the virtues (I, Homily 50th, § 1, p. 451); (II, Homily 84th, § 2, p. 409). There is nothing greater and more perfect than the fear of God (II, Homily 56, p. 27). How to understand the saying: the fear of the Lord is the beginning of wisdom? (I, Homily 39th, § 1, p. 322). What effect does the fear of God and the fear of judgment have on a person? (II, Homily 67th, p. 178, Active and theological chapters, § 65, p. 527), (III, Hymn 2nd, pp. 26–27). He who has the fear of God puts demons to flight and is not afraid of evil people, whom he amazes with his wisdom (II, Active and Theological Chapters, § 52, p. 522). What benefit does the fear of eternal torment bring to a person? (II, Active and Theological Chapters, § 69, pp. 528–529). When and how does the fear of God grow in a person’s soul? (III, Hymn 2, pp. 25–26). See sinner, love, wisdom. Court. The word about the future judgment is difficult to explain (II, Homily 57th, § 1, p. 33). About the second coming and judgment (I, Homily 45th, § 5, p. 383). What is the terrible day of the Lord? (II, Homily 57th, § 1, pp. 33–34). The manifestation of the Divinity of Christ is a judgment for those to whom It appears (II, Homily 57th, § 1, p. 35). The Day of the Lord will open for those possessed by unbelief and darkness of passions, and not for the sons of light and days, which now, being baptized with tears, are judged by Divine fire and the Spirit (II, Homily 57th, § 2, pp. 36-37). There are two convictions: one here for salvation, and the other there for condemnation; What does both consist of? (II, Homily 79th, § 2, p. 319). Whoever here, in this life, is judged by the court of repentance, has nothing to fear from any other torture (II, Homily 79, § 2, p. 319). But for those who do not want to be judged now, then the light that is now hidden will be revealed, by the action of which they will be revealed before the face of God and before everything else (II, Homily 79th, § 2, p. 319). What then will the state of sinners be like? (II, Homily 79th, § 2, pp. 319–320). Then every deed, good and bad, every word and every thought from the time of birth to death will be manifest in every person (II, Homily 79th, § 2, p. 320). How will the trial take place? - the word of the Lord will then condemn everyone who has not kept it... sinners will condemn themselves, becoming self-judges of their own deeds (III, Hymn 42, pp. 199–200). How will the sinners be separated from the righteous? (III, Hymn 14, p. 75; Hymn 42, p. 200); Wed (I, Homily 45th, § 10, p. 412). At the Last Judgment, God will contrast sinners with the righteous, who will condemn them, and in what way? (II, Homily 66th, § 5, pp. 159–160, 165; Homily 66th, § 6, p. 168). God will judge sinners for not asking Him for the grace-filled power not to sin (I, Homily 36th, § 1, pp. 301–302). See science, fear. Son of God, God the Word, our Lord Jesus Christ. The image of the Father is the Son, and the image of the Son is the Holy Spirit (I, Homily 52nd, § 1, p. 480). About the eternal inexplicable birth of the Son from the Father and His perfect equality with the Father (III, Hymn 59, p. 271); (II, Homily 61st, p. 494); Word 60th, pp. 76–80). About those who say that the Father is before the Son, since He is greater than the Son and His author (II, Homily 60th, pp. 76-78). The Father is the author of the Son in the same sense as we say that the mind is the author of the word, the source of the stream, the root of the branches (II, Homily 60th, p. 78). The Son of God is born from the Father indivisibly and ineffably, as He alone knows (III, Hymn 59, p. 268). The Word is not separated from the Father either by thought or deed, but only by hypostasis or person (III, Hymn 59, p. 266, Hymn 59, pp. 277–278). It comes from the Father, like a word from the mind, is separated from Him, like a voice from a word, and It became incarnate as a written word (III, Hymn 59, p. 271). Why is the Holy Spirit called the mouth, and the Son the Word? (I, Homily 52nd, § 1, p. 471). The Son of God is seen and contemplated by the Holy Spirit, and neither the Son is revealed to anyone without the Spirit, nor the Spirit without the Son (I, Homily 52nd, § 1, p. 480). The Only Begotten Son of God, having come to earth, became incarnate, taking on perfect humanity in order to be perfect God and perfect man... And behold, man! there was no other like this, there is not and there will not be (I, Homily 1, § 3, p. 23; Homily 45, § 9, p. 394). The Word, through the assistance of the Spirit and the favor of the Father (cf. Trinity), became an invariably perfect man; being by nature uncreated by God, It became created in an ineffable way and, having deified what was perceived, in two actions and two wills showed a double miracle: visible and invisible, contained and uncontained, appearing as a creature among all creatures (III, Hymn 2, pp. 27-28) (see incarnation). Christ so closely united the Divinity with humanity that these two, extremely divergent, became one person, although they remained unmerged and unmixed (I, Homily 2, § 2, p. 29). A brief summary of the teaching about the face of Christ and the work of salvation completed by Him (the economy of Christ) (I, Homily 18th, § 1, pp. 167–168); Word 30th, § 2, p. 261). Christ is one, perfect God and all-perfect man, whole: flesh, soul, mind and Word, the whole man and God in two essences, two natures, two actions and two wills, and in one hypostasis, God together and man, one from the Trinity (III, Hymn 51, p. 240; Hymn 50, pp. 228-229). Christ took all human things to our glory; He was all man and truly all God... whole in all members (III, Hymn 58, p. 263). Christ revived and deified the soul He had assumed, and although He made His most pure body Divine, He wore it corruptible and roughly material; that's why it died; after His resurrection, His body also rose incorruptible (I, Homily 45th, § 3, p. 376). Christ is God, Ruler, Judge and King of all, Creator of light and Lord of life, Light ineffable and unapproachable (I, Homily 27th, p. 244). Christ is the light of the world, not sensually visible, but mentally contemplated (I, Homily 39th, § 3, p. 324), (I, Homily 19th, § 4, pp. 180–181); Word 24th, § 3, p. 224). (II, Homily 57th, § 4, pp. 51, 53, 55). (see light, sun). Although Christ is called light and sun, he is above light and sun, as the Creator and Lord of light and sun. He is life and the Life-Giver, there is truth, righteousness and holiness, simple, uncomplicated, good - He is every good and above every good (II, Homily 79th, § 4, p. 324). About the earthly life of the Lord I. X. and His suffering (II, Homily 58th, § 1, pp. 61–63). About the sufferings of Christ and about imitation of them (II, Homily 81st, § 3, pp. 355–356). (III, Hymn 15th, pp. 78–79) (see glory). About the economy of Christ, completed by His death on the cross (I, 1st Homily, § 3, pp. 24–25), (III, 6th Hymn, pp. 45–46) (see sacrifice). On the Divine Operations of the Word (III, Hymn 59, p. 266). Christ speaks now throughout the whole world, as in the time of the Apostles, and in His actions He is the same now as He was in ancient times (I, Homily 47th, p. 424). Christ is marvelous in His beauty and sweetness (I, Homily 19th, § 1, p. 173). (III, Hymn 20, p. 94) (cf. beauty, joy). Those who receive Christ into themselves no longer desire anything else and do not love anything earthly, for they have God himself, the source and giver of every good (I, Homily 19th, § 3, p. 178). Christ, for those who believe in Him, is everything and every good, not only in the future life, but also in the present (II, Homily 57th, § 4, pp. 53–54). (Sermon 78th, § 3, p. 306; Sermon 89th, pp. 479–480); (I, Homily 52nd, § 1, p. 478); (III, Hymn 2, p. 35); Wed (I, Homily 52nd, § 3, p. 490). According to various actions in us, He is called sometimes health, sometimes light, sometimes life, etc. (II, Homily 78, § 3, p. 306; Homily 39, § 3, pp. 324–325). Christ will forever abide with the righteous and they with Him. See good, Holy Spirit, love, prayer, victory, Trinity, Church. Secret eating. About God's judgment for secret eating and the need to guard against it (II, Homily 76). Secrets, mystery. Under the sacraments (secrets of faith) Rev. Simeon understands that which everyone sees, but not (everyone) comprehends (II, Homily 65, p. 133) (cf. creation (II, Homily 84, § 2, p. 423). About the sacrament of the Most Holy Trinity (see Trinity) (I, Homily 1, § 3, p. 24); (II, Homily 57, § 4, p. 43). the re-creation of the human race and the salvation of the whole world (incarnation) about the mystery of the renewal of human souls (rebirth, deification). § 6, pp. 312–314) (see Christianity). On the sacrament of grace (II, Homily 79, § 3, p. 321). On other mysteries of the Christian faith (I, Homily 1, § 4, p. 27; Homily 45, § 10, p. 407; Homily 45, § 10, p. 414; Sermon 48, p. 441); (II, Sermon 74, § 4, p. 245; Sermon 79, § 3, p. 322; Sermon 80, § 7, p. 343) (I, Sermon 17, § 2, p. 161). true spiritual life, which all the wisdom of this world could not comprehend (I, Homily 24, § 2, pp. 221–222; cf. (I, Homily 37, § 7, p. 315) (cf. silence). On the sacrament of the deification of man (II, Homily 83rd § 3, p. 385). This last is unknown to all those possessed by passions (III, Hymn 34, pp. 148–149). The Lord put the darkness under the cover of His mysteries, and a certain great light of the All-Holy was needed. the Spirit for their understanding (I, Homily 45th, § 10, p. 406); Wed (II, Homily 60th, pp. 89–90), (III, Hymn 59th, p. 272). What is required in order to come to contemplation and experimental knowledge of the mysteries of God? (see contemplation) (II, Homily 57th, § 5, p. 60). It is impossible to know the hidden mysteries of God through human wisdom alone without revelation from above from the Lord: they are revealed through mental contemplation by Divine grace. The knowledge of these mysteries is the property of those people whose minds are daily enlightened by the Holy Spirit for the sake of the purity of their souls (II, Homily 80, § 1, 3, pp. 330, 335). As one grows spiritually, i.e., progresses in keeping the commandments, a Christian becomes more and more purified and enlightened, and is honored to see the revelation of great mysteries, the depths of which none of those who have not strived to come to such purity have ever seen and absolutely cannot see (II, Homily 65th, p. 133); Wed (II, Homily 82nd, § 6, p. 366). When a person remains for a long time in a state of contemplation of the Divine Light, then this light enters inside his soul and, enlightening him, reveals to him sacrament after sacrament and miracle after miracle, for the description of which there would not be enough paper, ink, or time (I, Homily 45th, § 10, p. 417). The mind of Christ reveals to the deified secrets that human language cannot express in words (II, Homily 84th, § 2, p. 416). Under what conditions can one who pretends to be wise penetrate into the mysteries of God? (see wisdom) (II, Active and Theological Chapters, § 116, p. 544). See teaching of God, Holy Spirit, Scripture, priesthood, humility, contemplation, mind, xpucmiancmvo. Creature. The earth and all creation were initially incorruptible and created by God in the order of paradise (I, Homily 45, § 2, pp. 370, 371; Homily 45, § 3, p. 378; Homily 45, § 4, p. 381). After the Fall, all creatures refused to obey man, but God commanded the creature to remain in obedience and, having become corruptible, to serve corruptible man (I, Homily 45th, § 2, pp. 372–373) (see corruption). Afterwards, people desecrated the earth, the air, the sky and everything under heaven with obscene deeds, especially when they deified creatures (I, Homily 45th, § 2, p. 374). How will creation be renewed by God? (I, Homily 45th, § 4, p. 379). Explanation Rom. 8, 20–21 (the creation obeys vanity not by will, but for Him who obeyed in hope) (I, Homily 45, § 4, pp. 380–381). The renewed creation will be like the resurrected body of man and will become a kind of immaterial, spiritual, incorruptible, unchanging and eternal abode of the righteous (I, Homily 45th, § 5, pp. 381–382). What is the “new creation” that the Apostle speaks of (2 Cor. 5:17)? (II, Homily 63rd, § 6, p. 123); (I, Homily 29th, § 5, p. 259). How does the Holy Spirit completely create, renew man and make a new creature? (III, Hymn 34, p. 151). See Creator. Creator, creation. About the greatness and glory of the Creator (III, Hymn 36, p. 154). It is in no way possible for creatures to be equal to the Creator; creatures are as different from the Creator as a chariot and a saw are from their master (III, Hymn 16, pp. 81–82). The creature cannot fully see or comprehend the Creator, but sees and knows Him only to the extent that it is given from the Creator (III, Hymn 8, p. 54); (Hymn 16, p. 82); (II, Word 60th, pp. 82, 84). (see Knowledge of God, vision of God, contemplation). About the difference between the Creator and creatures and about the unity between Him and sensory-intelligent beings (III, Hymn 17, pp. 82–84). On the creation of the invisible and visible world (III, Hymn 44, p. 206); (I, Homily 45th, § 1, pp. 367–369). The sky, like nothing, was produced by the word of the Creator, the sun, stars and earth were, as it were, a small portion for the Creator, but the Angels long before them came into existence by the power of one Divine thought (III, Hymn 40, p. 179). The artistic Word of God depicted in creation, as on some kind of table, what was to come later in the matter of our salvation or re-creation (II, Homily 84th, § 2, p. 423); Wed (III, Hymn 59, p. 276). See man. Patience is the foundation of virtues (II, Homily 82, § 8, p. 380). On patience with temptations as a virtue (II, Homily 84, § 2, p. 412), (III, Hymn 1, p. 23). Those who fear God joyfully endure the teaching punishments of their Father, staying in their father's house; when they are raised, the Father gives all the blessings into their hands (II, Homily 84th, § 1, p. 408). Those who endure sorrows and temptations in this life through patience alone redeem the time of their life, through bodily death purchasing for themselves eternal life (I, Homily 34th, § 2, pp. 288–289). With the help of a little patience and a little good will, or, better to say, with the help of the living God, we are created and renewed (II, Homily 92, p. 503). About the gift of faith and the gift of patience (I, Homily 40, pp. 330–331). Christians through faith and patience inherit the promises of God (I, Homily 40, p. 331). See sorrow. Smoldering. The words and definitions of God become the law of nature; therefore, God’s definition of corruption and death to Adam became a law of nature, eternal and unchangeable (I, Homily 38th, § 3, p. 319). After man became naturally corruptible and mortal, even to this day not a single person has appeared incorruptible and immortal (I, Homily 38th, § 2, p. 318). Every person from the first day of birth is subject to decay and death, the strength of which increases with age, if a person grows in badness (I, Homily 38th, § 2, pp. 317–318). Just as Adam was the cause of corruption and death for all people, so Christ, the new Adam, became the beginning of our rebirth to incorruption and immortality (I, Homily 45th § 3, p. 375). See molestation, death. Meal. see monk, body. Holy Trinity. First of all, God pre-existed - the Trinity, the Spirit, completely light-like, omnipotent and immaterial (III, Hymn 44, pp. 205-206). The One Trinity is one Divinity; It is called Trinity by persons or hypostases, and since God is inseparably divided into three persons, inseparably united into one, then God is called Trinity (II, Homily 60, p. 80). The Holy Trinity is one God, ineffable, beginningless, uncreated, incomprehensible, indivisible (II, Homily 60th, p. 80). The Trinitarian God is one Spirit, equal in power, one-throne, one in essence (II, Homily 62, p. 106). A brief summary of the dogma of the Holy Trinity (I, Homily 30th, § th, p. 260). (II, Homily 62nd, pp. 102–103). About the birth of the Son of God from the Father and the procession of the Holy Spirit (II, Homily 61st, pp. 94, 98). The Father, the Son and the Holy Spirit are separate persons and in no way can they become one another (III, Hymn 59, p. 271). (II, Homily 59th, § 3, p. 73). How do we call in prayers and by what names do we call the Father, Son and Holy Spirit? (II, Homily 62nd, pp. 103–104). The existence of the Trinity cannot be conceived or imagined if any one of the three hypostases is removed from It (II, Homily 61st, pp. 94–95, 96–97). (III, Hymn 34, p. 147; Hymn 36, p. 154). In each of the three faces of the Holy Trinity, the other two are also mentally contemplated (II, Homily 61st, p. 98); Wed (III, Hymn 8, p. 56). What is one person of the Holy Trinity is the same essence of the other two; for the persons of the Holy Trinity are identical and are contemplated in one nature, and being, and kingdom. (II, Homily 59th, § 3, p. 73). Not one person of the Holy Trinity existed before the other, but all three persons are equally co-existent and co-eternal (II, Homily 60, p. 80), consubstantial and equal in honor (II, Homo 62, p. 103; Homo 61, p. 96). In relation to the indivisible and unmerged Trinity it is impossible to think or say: first, second, third, or greater, or less; Measures and degrees are inapplicable to Her (II, Homily 60th, pp. 78, 76). In the Holy Trinity there is no separation or inequality (II, Homily 62, p. 106). One is the nature of the one Trinitarian Deity, consubstantial, equal in power, one-willed, co-essential, co-originating, unmerged and indivisible (II, Homily 62, p. 104). Father, Son and St. The Spirit - these three persons of the Divinity - is one God, who is divided inseparably by hypostases and united inextricably by the unity of one nature, all one in three hypostases and all three in essential unity (II, Homily 11th, § 3, p. 104). The Trinity is a completely indivisible unity: in one there are three, and in three there is one (III, Hymn 45, p. 208). In the Trinity the Unity is unmerged, and in the Unity the Trinity is undivided (III, Hymn 59, p. 269). We believe and confess that the Most Rev. The Trinity is the Trinitarian God, the Father, the Son and the Holy Spirit, but we do not know how and what the Holy Trinity is (II, Homily 60, p. 84). That the Divinity of the Trinity is in essence, in appearance, in greatness and in unity, is neither unthinkable for people nor incomprehensible for Angels (II, Homily 61st, p. 99). None of the Angels or people have ever seen or known the image of the uncreated existence of God, or the birth of the Son of God, or the procession of the Holy Spirit (III, Hymn 42, pp. 195–196). No one can well and fully comprehend with the mind and express in words the dogma of the Most Holy. Trinity (II, Homily 80's, § 1, p. 329; Homo 60's, p. 80). The Father, the Son and the Holy Spirit are one light, threefold in one and one in three, existing inseparably in three unfused persons (III, Hymn 36, pp. 153–154; Hymn 32, p. 137), - one light of the Holy Trinity, inseparably threefold divided (III, Hymn 28, p. 125). Light – Father, light Son, light Holy Spirit; these three are one Light, timeless, indivisible, unmerged, eternal, uncreated, etc., which no person could ever see before purification, and could not receive before seeing; for first one must see Him and then gain Him through many deeds (II, Homily 57e, § 4, p. 48); (III, Hymn 43, p. 200). All three persons - Father, Son and Spirit - are one Light, which shines in darkness, that is, in this world (II, Homily 57th, § 4, p. 44). About the Trisagion, Trisun or Trisun Light (III, Hymn 32, p. 137; Hymn 54, p. 245; Hymn 56, p. 251). The Trinitarian Light is above all light, all word and reason, inexpressible, unthinkable and unapproachable (I, Homily 45th, § 10, p. 416). The doctrine of the Holy Trinity in the Old Testament Scripture (Gen. 1, 1. 3; Ps. 32, 6) (II, Homily 59, § 3, p. 74). The Evangelist John at the beginning of his gospel (John 1:1–5) reveals the mystery of the indivisible Trinity (II, Homily 57th, § 4, p. 43). Christ lay in the tomb for three days for the sake of the Sacrament of the Most Holy. Trinity, to show that although He alone, the Son, was incarnate and suffered, yet this economy is the work of the Most Holy One. Trinity (I, Homily 1st, § 3, p. 24). The Trinity created everything, She created in the world according to the flesh for our salvation the Word and the Son of the Father, inseparable from the Father and the Spirit (III, Hymn 23, p. 108). See goodness, goodness, grace. Vanity. The vain person cannot stand true humility and cannot humble himself (II, Active and Theological Chapters, § 14, p. 512; § 28, p. 515). Darkness, darkness. God has put darkness as His cover (Ps. 17:12), and therefore everything else is in darkness and He alone, like light, is outside the darkness (III, Hymn 59, p. 272; Hymn 8, p. 55; Hymn 17, p. 84). Through the Fall, the ancestors fell into the darkest darkness and became slaves of the prince of darkness (II, Homily 57, § 1, p. 35). The ancestral darkness is carnal and passionate knowledge (I, Homily 25th, § 1, p. 226). In a person who does not know God, there is a complete absence of light, complete darkness and gloom (II, Homily 90, p. 490). Having lost its natural beauty, the human soul became darkness from sin (III, Hymn 59, p. 265; cf. (III, Hymn 17, p. 84). The lust of the passions is truly darkness, and the love of God is light (III, Hymn 11, p. 68). All people whose thoughts cling to sensory objects, these latter cover with a thick darkness (III, Hymn 1, p. 21). Those who are plunging into sinful darkness are now and will be kept prisoners forever and ever (III, Hymn 8, p. 55) (cf. mind), repentance, blindness, passions. The body is by nature perverse and fluid; it consists of four opposites (I, Homily 43rd, p. 350); (III, Hymn 42, p. 199). Our body is composed of many and, moreover, unequal parts, which are composed of four elements: earth, water, fire and air (I, Homily 13th, § 1, pp. 126–127; Homily 24, § 2, p. 220), (II, Actual and theological chapters, § 152, p. 558). It suffers (gets sick) from excess or impoverishment of any of them (I, Homily 24, § 2, p. 220) (see changes). The body in itself has neither will, nor volition, nor even movement (I, Homily 43rd, p. 350). Originally, the soul ruled over the body, and there were no lusts in it (I, Homily 43rd, p. 351). Whoever dies to the world and is resurrected in soul, his body no longer has any movement or memory of his lusts, but for them it is completely dead and lifeless. Such a person often forgets even the most natural needs (II, Homily 79, § 1, p. 317) (cf. dispassion, flesh). On the rapture with the body from the world (III, Hymn 29, p. 127; Hymn 23, pp. 107–108; Hymn 23, p. 112); Wed (II, Homily 86th, § 2, p. 438); (III, Hymn 6, p. 46; Hymn 1, p. 20; Hymn 32, p. 138). During their lifetime, the bodies of saints from time to time participate in the grace of the Holy Spirit, like iron of fire, becoming light, special from all other bodies (cf. deification); after death, they are given over to corruption and some decompose and turn into dust, while others do not decompose, but retain the signs of both corruption and incorruption, until they put on complete incorruption during the general resurrection. Why exactly does this happen? (I, Homily 45th, § 3, pp. 377–378). The bodies of the dying, like seeds, fall into the ground as they happen to be, and rise up as they were sown. And the bodies of saints decay and rot, but they rise glorified, radiant and shining, like Divine light; the bodies of sinners arise mud-like, fetid, full of putrefaction, etc., but they also arise immortal and spiritual, but similar to darkness (III, Hymn 46, pp. 218–219). The resurrected body of man will not be the same as the body of the primordial Adam was, that is, material, sensory, changeable, but incomparably more excellent, spiritual and immutable, which was the body of the risen Lord (I, Homily 45th, § 5, p. 381), (III, Hymn 35th, p. 153). Saturation with material foods can corrupt both soul and body, and the words of the saints (read at meals) enlighten the mind, sanctify the soul, and through it they transmit sanctification to the body, making it healthier and stronger (II, Homily 76, p. 283). See Adam, resurrection, soul, punishment, Son of God, Church. Tenderness. The fruit of doing the commandments is tender contrition with crying, and it bears the fruits of virtues (see crying) (II, Homily 75th, § 4, p. 268). Tenderness is a life-giving drink that delights the spiritual and physical feelings and gives life (III, Hymn 9, p. 62); (II, Homily 67th, § 2, pp. 177–178). (cf. joy). Why do some people easily become moved and cry, while others don’t? (II, Homily 75th, § 1, p. 256 ff.) The mind is the eye of the soul or heart (I, Homily 45th, § 10, p. 417), (II, Active and theological chapters, § 22, 25, p. 514); Active and theological chapters, § 165–166, p. 562), - the sovereignty of the soul (II, Homily 60th, p. 91). Explanation of the words: the lamp of the body is the eye (Luke 11:34) (II, Homily 59, § 2, p. 69). It is incomprehensible to us how the mind is connected with the flesh, and how the flesh is dissolved with the immaterial mind, without humility and fusion (III, Hymn 42, p. 199). Why exactly did God unite mind with dust, placing us among the material? (III, Hymn 44, pp. 206–207). Our mind is ever-moving and cannot remain completely inactive (II, Homily 55, § 1, p. 19). Through Adam's crime, the mind lost its health and became corrupted, followed by the other powers of the soul; in fallen man, the mind, desire and feeling received a perverted direction (I, Homily 24, § 2, pp. 219–221). Spinning of the mind (absent-mindedness) is the first and greatest of all mental illnesses: it is a large and strong wall that prevents our mind from approaching God; this darkening of the soul is the beginning of the pitch darkness of hell (I, Homily 9, § 3, pp. 84–85; Homily 14, § 2, p. 134) (cf. thoughts). This disease is common to the entire human race, just as corruption and death are common to all (I, Homily 9, § 3, p. 85). Sin in the mind is the cause of all other sins, in word and deed, therefore, first of all, one must take care of healing the mind (I, Homily 9, § 1, 2, pp. 81–84). Often this disease of the mind is more likely to be cured in the simplest and unlearned than in the learned and wise in science; therefore the former are obviously better than the latter and closer to God (I, Homily 9th, § 3, p. 85). Our mind cannot properly worship God unless it is healed by Christ (I, Homily 15th, § 3, p. 147). Just as a bird cannot fly without wings, so our mind cannot ascend to heaven and know the mysteries of God without the Holy Spirit (II, Homily 60, pp. 89–90). All labors are in vain if the mind is not healed by Christ (I, Homily 15th, § 3, p. 147). The mind is immaterial and incorporeal and is not restrained by walls, but is held by the grace of the Holy Spirit and stands motionless in its natural order and converses with God (II, Homily 85, p. 431) (cf. prayer). When Divine grace overshadows a person’s soul, then his mind, which was hitherto fickle and scattered, is established and collected into itself (I, Homily 44th, § 2, pp. 358–359) (cf. truth (I, Homily 37th, § 1, p. 307). Each person, as his mind is corrected, is given a measure of vision or knowledge of both himself and God (I, Homily 9, § 3, p. 85). The mind healed by grace is a great and wondrous good: this is the resurrection of the soul before the resurrection of bodies, this is the correction of the universe (I, Homily 15th, § 3, pp. 147–148; Homily 9th, § 3, p. 85). He who has a sound and perfect mind clearly contemplates and understands all the miracles of the law of God, puts off the ringed man and puts on the image of the heavenly, that is, Christ (I, Homily 15th, § 3, p. 148). When our mind is freed from evil thoughts and passions, then we will no longer want to descend into the former slavery of sin and carnal wisdom (II, Homily 66th, § 6, p. 171). The mind of the saints is not defiled even when he happens to pay attention to unclean and vile passions (II, Homily 83rd, § 4, pp. 389–390). How does the mind become capable of perceiving insights and, being purified, refined and united with the Divine light? (cf. heart) (III, Hymn 1, p. 23). Immersing in the Divine light, the mind is enlightened and becomes light, and is called the mind of Christ (III, Hymn 12, p. 69) Whoever has the light of Christ shining in his mind is said to have the mind of Christ (II, Homily 59, § 2, p. 69). Those who have truly become monks and united with God perceive the mind of Christ, that is, a completely undeceitful mouth and tongue, through which they converse with God the Father (III, Hymn 20, p. 92). The Mind of Christ is the Spirit of Christ, that is, the grace of the All-Holy Spirit, enlightening and giving spiritual, divine knowledge (I, Homily 25, § 1, p. 227), (II, Homily 84, § 2, p. 416) (see mysteries). What is a deified mind? (I, Homily 3, pp. 37, 38). Whoever acquires a deified mind becomes the ruler of the earth, and everything earthly trembles before him (I, Homily 13th, § 3, p. 132). The eye of the soul, the mind, when nothing interferes with its contemplation (when the heart is purified), sees God purely in pure light (II, Active and Theological Chapters, § 164, p. 562). What kind of mind does a person have who has ascended to the height of contemplation? (II, Active and Theological Chapters, § 145, p. 556). Whoever dies with a blinded mind will not even after death see the Sun of Truth, but will move from darkness to darkness and will be forever separated from God (III, Hymn 27, pp. 119–120). Cm. God, devil, Holy Spirit, soul, changes, word, man, feeling. Teacher. He who teaches others teaches himself the same and must be the first to do it (III, Hymn 26, p. 114). One should not believe every person who calls himself spiritual, but first one should make sure whether his words and deeds agree with the teachings of St. fathers (II, Word 60th, p. 90). See spiritual father, priesthood. Thekla, holy first martyr. With what love she followed the apostle. Pavel? (II, Homily 85, p. 428). Church. Who is unworthy to cross the threshold of the church of God? (I, Homily 29, § 5, p. 258), (II, Homily 80, § 2, p. 335) (cf. catechumen, Scripture). See monk. Christian. God first of all demands from every Christian that he remember his sins at all times and repent of them (cf. attention) and that he beg Him to grant him grace-filled strength and help not to sin (I, Homily 14th, § 1, pp. 133–134); Wed (II, Active and Theological Chapters, § 48, p. 521) (see court). He alone is a true Christian who not only confesses Christ as his Lord, but also does His will (I, Homily 30, § 5, p. 265) (cf. will). If there is a Christian who walks in the paths of sin, then such a person is not a Christian, for a Christian is and is called enlightened, but he does not see the rapids, that is, he does not see evil purely, which means he does not have light (I, Homily 46, pp. 421-422; Homily 24, § 3, p. 224). Since everyone born of God does not and cannot sin (1 John 3:9), a Christian must always think, speak, and do one good thing (I, Homily 10th, § 3, p. 88) (cf. Baptism I, Homily 40th, p. 329). If Christ appeared on earth in order to destroy the works of the devil (1 John 3:8), which is all sin, then what is the use of being called Christians and doing the works of the devil? (I, Homily 10th, § 4, p. 89). Every Christian must see and feel his inner state, whether he is healthy at heart or sick, and if he does not feel this, then he bears the name of Christian in vain (I, Homily 6th, § 3, p. 65) (see feeling). A true Christian is one who, having received the grace of God and felt it in the spirit, hated worldly lusts and began to fulfill the commandments of Christ with all joy and zeal (I, Homily 16th, § 1, p. 149). He who is enslaved to passions is not a Christian, but a slave of sin and the devil (I, Homily 16th, § 2, p. 150). A Christian desires only the blessings of God, and whoever is not like that has not yet become a Christian (I, Homily 24, § 2, pp. 219–220). Those who seek human glory and thirst for wealth and pleasures are pagans, and not true Christians, according to the word of the Lord (Luke 12:30) (I, Homily 52, § 2, p. 488). He who does not live piously, as Christ commands, is the same as an unchrist and an atheist; such is far from the grace of God and bears the name of a Christian in vain (I, Homily 29, § 5, p. 255; Sermon 29, § 5, p. 255; Sermon 39, § 5, p. 326). It is in vain that one who does not tangibly have the grace of Christ within himself is called a Christian (cf. grace) and does not know the saving power of Christianity (I, Homily 22, § 3, p. 204; Homily 23, p. 213; Homily 29, § 5, pp. 258–259). What are the characteristics and attributes of Christians? (II, Homily 54th, § 2, pp. 12–13). A Christian must have likeness to his Father, that is, Christ, through the fruits of the Spirit and not have likeness to the evil devil through sinful passions (I, Homily 29, § 4, p. 252). Just as every disciple is known by his teacher, so a Christian is known by the imitation of Christ, that is, by love (see love) (I, Homily 20th, § 1, p. 183). As the heavenly man is Christ, such a Christian must be (III, Hymn 34, p. 150). He who was born spiritually and knows his Father and has seen the glory of the Only Begotten Son of God instilled in him is truly a Christian (II, Homily 57, § 4, p. 46). How does Christ make a person a true Christian and faithful? (I, Homily 30th, § 4, pp. 263–264). There is no benefit in being called only Christians: the name of a Christian and the Christian faith become the property of those who live according to the law of Christ (I, Homily 28th, § 3, p. 248). For those who do not live as Christians, it would be better not to bear this name, or even better not to be born, because, being born among Christians and having nothing Christian in them, they will be subjected to greater torment than the wicked (I, Homily 28th, § 3, p. 248). Appearing only to the world as Christians, we are like actors and harlots wearing makeup (II, Homily 54th, § 2, p. 12). Are there many true Christians? (II, Homily 56th, p. 29), (III, Hymn 46th, p. 215). See poverty, faithful, temptation, deadness, tribulation, humility. Christianity. The mystery of Christianity, hidden from the beginning of the world, consists in the acquisition of the grace of God or in the fact that the souls of believers of faith for the sake of, and not for good deeds, are imparted in the sacraments the mental power of the Divinity of Christ, internally changing and adoring them (I, Homily 18th, § 3, p. 172; Homily 23rd, p. 212; Homily 37th, § 6, p. 312–313; Word 40, pp. 331–332) (see victory), cf. (I, Homily 29th, § 5, pp. 258–259; Homily 39th, § 4, p. 326); Word 42, p. 347). The largest part of the baptized, called Christians, do not know this sacrament of Christianity (I, Homily 37th, § 6, p. 313). Christ. see Son of God, healing, goodness, victory, Church. Blasphemy against the Holy Spirit, see Holy Spirit. Kingdom of God, heavenly. For those who have understanding, there is nothing greater, there is no other good either on earth or in heaven except the kingdom of God (I, Homily 52nd, § 3, p. 489); (see below (III, Hymn 21, p. 97; Hymn 2, p. 33). The kingdom of heaven is the Holy Spirit or the grace of the Holy Spirit (II, Homily 69th, 70th, pp. 202, 208); (Hymn 81st, § 3, p. 348); (Homily 89th, p. 471). It is God Himself (II, Word 82, § 6, p. 367). The kingdom of heaven, which is within the believer, is the Father, the Son and the Spirit (III, Hymn 36, p. 169). with Him and His kingdom (I, Homily 29, § 2, p. 250). Christ came in order to open God’s entrance into us and to instill His kingdom in us, which is accomplished in the sacraments of baptism and repentance, for which repentance is required of us (I, Homily 29, § 2, p. 250). Homily 52, § 3, pp. 488–489). Here, in this life, we are commanded to seek and find the kingdom of heaven (I, Homily 25, § 2, p. 231); According to the teaching of Christ, the Apostles and teachers (fathers) of the Church, from here we must still receive the kingdom of heaven, that is, the Holy Spirit and Christ Himself, if only we wish to be saved (III, Hymn 2, pp. 31–32). A person must be born again here on earth and see the kingdom of God, that is, see that God reigns in him; if here Christ has not yet reigned in the soul and made it healthy, then the entrance to the kingdom of heaven is closed for it (I, Homily 23, p. 214). Whoever does not acquire the kingdom of heaven before death will find himself outside of it after death (I, Homily 25, § 2, pp. 230–231; Homo 50, § 1, p. 450; Homo 52, § 2, p. 480), (II, Homo 89, p. 472). Christ must reign in every person, so that rational dignity can be restored in him (I, Homily 44th, § 4, p. 364). That is why Christ is called King and Lord, because He reigns and rules over the faithful, doing in them and through them what is pleasing to Him (I, Homily 44th, § 4, p. 363); Wed (I, Homily 52nd, § 3, p. 489). Being the King of all creatures, God wants to reign over some people according to their will, without violating their autocracy (I, Homily 44th, § 4, p. 365); Wed (III, Hymn 26, pp. 114–115). Christ reigns over us with truth, meekness and righteousness (I, Homily 2, § 4, p. 32, Homily 52, § 3, p. 488). The signs of a soul reigned by God are; meekness, righteousness, truth, humility, reverence, gentleness, etc. (I, Homily 44th, § 4, p. 366). To whom the kingdom of Christ comes, it makes them equal to the angels (I, Homily 29, § 4, p. 252). A sign and proof of the true presence of the kingdom of heaven within us is that we do not desire any temporary blessings of this world and pleasures, but abhor them as an abomination, and we also turn away from them as from stench. And whoever has an addiction to any of them has neither seen the kingdom of heaven, nor smelled its fragrance, nor tasted its sweetness (I, Homily 3, pp. 33-34, Homily 16, § 3, p. 151). The kingdom of heaven then becomes truly ours when we are convinced in the feeling of our souls that we have already acquired it and truly have its riches, so that we feel without any doubt that we are inside it and have fun, enjoying its benefits (I, Homily 3, p. 33). Over whom God has reigned, he must feel this with an intelligent feeling of the soul or through experience he must cognize the grace of the Divine Which reigns in him, and by deed show the fruits of the Spirit... (I, Homily 29th, § 3, pp. 250–251). If the soul does not perceive that the kingdom of God has come to it and reigned in it, there is no hope of salvation for it (I, Homily 44th, § 4, p. 366). Only healthy souls who have the likeness of Christ are accepted into the kingdom of heaven (I, Homily 12, § 2, p. 124; Homily 23, p. 214; Homily 2, § 4, pp. 31–32; Homily 30, p. 264). There is only one way to the kingdom of heaven, this is love or the path of the commandments of Christ (II, Homily 53rd, § 1, pp. 4–5). Without labor, deeds and sweat, without self-compulsion, self-oppression and sorrow, it is impossible to receive the Holy Spirit or enter the kingdom of heaven (II, Homily 81st, § 3, p. 348) (see temptations). If it is inconvenient for a rich man to enter the kingdom of heaven, then it is completely impossible for a ruler, and for what kind of ruler? (I, Homily 52nd, § 2, p. 487). As long as we serve the devil through evil deeds, we are far from God and His kingdom and falsely call Him our God and Father, having the devil as our ruler, and our father, and our God, of whom we bear the likeness in ourselves (I, Homily 29, § 4, p. 251). What does it mean – the kingdom of heaven is drawing near? (I, Homily 26th, p. 239); Wed (II, Homily 63rd, § 6, p. 122). About the pearl of great price or a small mustard seed (i.e., the kingdom of heaven), which is more precious and excellent than all creatures and things, both visible and invisible (III, Hymn 21, p. 97). About the gospel harlot, the thief and the prodigal son: why did they receive this pearl, more excellent than the whole world? (III, Hymn 2nd, pp. 33–34) (see fire). Just as there is one heaven, so there is one palace and one kingdom, outside of which, that is, outside of God, there is and will not be any other rest (III, Hymn 14, p. 76; Hymn 27, pp. 120–121), (I, Homily 45, § 8, p. 392). Cm . pledge, seal of Christ, path of salvation, humility. The Church of God, as it was in ancient times, remains so now (I, Homily 11th, § 3, p. 114); Wed (I, Homily 11th, § 1, p. 97; Homily 11th, § 3, pp. 111–112). The Church is the body of Christ and the bride of Christ (I, Homily 45th, § 7, pp. 389, 390). Christ is the head of the Church, so He Himself is again its church, just as the Church is the church of Christ... (I, Homily 45, § 7, p. 390). (III, Hymn 14, p. 76). The Church is the church, the city, the world of the King of God (I, Homily 45th, § 7, p. 390). What kind of unity, communication, assimilation and kinship a wife has with her husband and a husband with his wife, the same unity and kinship Christ has with the whole Church, as with one wife... But this unity is divine, which is both unthinkable and inexpressible (I, Homily 45th, § 6, p. 388). Likewise, the Church is united with the God she loves and cleaves to Him as a body cleaves to its head, and without Him, as without its head, it cannot live a true and eternal life (I, Homily 45th, § 6, pp. 388–389). All saints from the beginning of the world to its end constitute the one body of the Church of Christ and are members of it (I, Homily 45th § 6, p. 384; Homily 45th, § 7, pp. 389, 390) (cf. David - the house of David). This body is not yet completely whole, and when will it become so? (I, Homily 45th, § 8, pp. 390–392) (see the end of the world). On the various ministries in the Church (I, Homily 45th, § 6, pp. 384, 386–387). The Church of Christ is a Sovereign and Divine body without spot or blemish and without any wrinkle, which the faithful should be (III, Hymn 14th, p. 76). If sinners are now cast out of the Church, or better yet deprived of the contemplation of divine things, then much less in the future life will they be united with the all-immaculate body of God and will not become members of Christ (III, Hymn 14, p. 76). Being holy members of the Holy Lord, we are not afraid, however, to hand them over to vile demons for the most shameful sin (III, Hymn 11, p. 68). Chastity is one of the virtues (I, Homily 50th, § 1, p. 451). See cleanliness. Human. In the visible creation there is nothing higher than man (I, Homily 1st, § 3 p. 25). To the extent that the soul is more honest than the body, a reasonable person is better and higher than the whole world (II, Active and Theological Chapters, § 112, p. 543). Man is twofold and consists of two natures: soul and body (I, Homily 1, § 1, p. 22, Homily 6 § 3, p. 66; Homily 36, § 1, p. 302); (II, Homily 71st, p. 213; Actual and theological chapters, § 176, p. 565), (III, Hymn 41st, p. 185). Of all that is visible and mental, only one person was created by God in two ways... he is an animal, mortal and immortal, visible and invisible, sensory and mental, capable of seeing the visible creation and cognizing the mental (II, Active and Theological Chapters, § 152, p. 558). Having been created by God as a king over the visible world, man bears within himself the characteristic features of both worlds - one in his visible part, and the other in his mental part - in the soul and in the body (II, Active and Theological Chapters, § 152, p. 558). Each of us is created by God as a second world, large inside this small visible world (II, Homily 84, § 2, p. 423). Why is man called the world? (III, Hymn 43, p. 201). As the image of God, man is akin to and close to the Creator (see image of God); he alone among creatures knows God, and for him alone, by virtue of his mind, God is elusively perceptible, seen invisibly and held uncontrollably (III, Hymn 41, pp. 185–186). Being mortal and perishable, man is the small remnant of life in the world (III, Hymn 50, p. 237). Beginning so inconspicuously, man, this rational animal, later becomes such a wondrous creature who imagines himself to be the God of everything visible due to his rationality (I, Homily 39, § 2, p. 323). About the creation of man and his purpose (I, Homily 45th, § 1, pp. 367–369; Homily 35th, § 1, p. 294). (II, Homily 57th, § 1, p. 35; Homily 60th, pp. 83–84). The first of these is incomprehensible to us and inexplicable (III, Hymn 42, pp. 198–199). What was the primordial man like? (I, Homily 2, § 1, p. 28). (On the Fall, see Adam). What did man become through the Fall and what did he become again since the coming of Christ? (I, Word 2, § 2, p. 29) (see law). (Word 35th, § 1, 2, pp. 294–298). What does the earthy man and the heavenly man mean? (explanation 1 Cor. 15, 47) (I, Homily 35th, § 1, 2, pp. 293–299), (III, Hymn 34, pp. 149–151). What is the one and the other? (I, Homily 5th, § 2, p. 62). Until anyone has yet been freed from the devil through Jesus Christ, let him not think that he is a real person (I, Homily 29, § 4, p. 252). People are born into this world in order to glorify and thank God, knowing that all good is from Him (I, Homily 4, § 3, pp. 49, 51) (cf. deification). For this reason, we, people, were created by God as intelligent, so that we glorify Him, thank and love... (II, Homily 2, § 2 p. 29); (I, Homily 44th, § 4, p. 365). As a rational being, man must act rationally in everything (I, Homily 44, § 2, pp. 359–360). A person is faced with a choice between two opposites (see salvation) (II, Homily 82, § 8, p. 375). See God, self-knowledge. Philanthropy. God loves mankind, but to those who feel His love for mankind, they honor Him and thank Him (II, Homily 82, § 6, pp. 367–368). God’s love for mankind will not serve in the least for those who do not repent and do not keep His commandments to the full (II, Homily 73rd, p. 235). In the virtue of love for mankind, likeness to God is manifested (I, Homily 2, § 4, p. 32). Honor. True honor consists in honoring everyone, but God first of all and acquiring His commandments for oneself as wealth, enduring all kinds of dishonor for them (III, Hymn 11, pp. 65–66). Purity. There is no benefit from bodily purity alone without other virtues (II, Homily 66th, § 1, pp. 137, 139). Where there is deep humility, there are abundant tears, and where there is this, there is also the presence of the Holy Spirit, under the influence of which all purity and holiness appears (II, Active and Theological Chapters, § 162, p. 562). What does purity of heart consist of? (see heart) (II, Active and Theological Chapters, § 167, pp. 562–563). See secrets. Gluttony. To the extent that someone works in the belly, to such an extent he deprives himself of tasting spiritual blessings and vice versa (II, Active and Theological Chapters, § 26, p. 515); Wed (II, Homily 75th, § 3, p. 266). (see crying). The feeling is spiritual. Just as the body feels pain, so the soul must feel its illness with a spiritual feeling (I, Homily 6th, § 2, p. 64). Seeing and feeling is a natural property of the living; therefore, whoever does not see and does not feel spiritually the good and evil that comes into him and leaves him is still dead and not enlightened by the rays of the intelligent Sun (I, Homily 6th, § 3, pp. 65–66). Like a naked body, putting on clothes, he feels and sees; so the naked soul, putting on Christ, feels and knows it. If he does not feel what he has put on, then he is not alive, for only the dead do not feel when they are dressed (II, Homily 63rd, § 1, pp. 109–110). The soul has its own feelings (II, Homily 83rd, § 4, p. 387). He who gives us that which is higher than feeling, gives us, by the grace of the Holy Spirit, another feeling higher than feeling, so that we feel through it purely and clearly His gifts and gifts, which are higher than feeling (II, Active and Theological Chapters, § 136, p. 553). Above feeling, the soaring feeling is insensibility of everything that is outside of God (II, Active and Theological Chapters, § 135, p. 553). In relation to the body, feeling is divided into five senses (see. the image of God), in relation to the spiritual, it remains entirely a single feeling, having with itself and in itself five senses, since they are all one in essence (I, Homily 52nd, § 1, p. 473). Therefore, when the one God is revealed to the one rational soul, then at the same time it is felt by all its senses as one and together every good that is visible to it, and audible, and delights the taste, and is fragrant to the sense of smell, is touched, etc. (I, Homily 52nd, § 1, p. 474) In relation to spiritual things, the auditory and visual senses are one and the same (I, Homily 52nd, § 1, p. 476). One cannot feel the spiritual without first coming to contemplation of it (I, Homily 42, pp. 345–346). Spiritual benefits are perceived in revelation, feeling and contemplation (I, Homily 45th, § 10, p. 419) - or with feeling and consciousness, with experienced confirmation and spiritual contemplation (II, Homily 87th, p. 446). (cf. union with God, baptism, communion). Neither mind without feeling manifests its actions, nor feeling without mind (II, Active and Theological Chapters, § 166, p. 563). There is only one confirmation of the effectiveness of salvation - this is the spiritual feeling of the grace of the All-Holy Spirit given in the sacraments (I, Homily 88, p. 465) (cf. hope). The soul is not an insensitive substance, but a sentient and intelligent being; therefore, at the very beginning she feels and recognizes the ignition of the Divine fire within herself (i.e., the grace of the Holy Spirit) (II, Homily 78, § 3, p. 311). It is impossible to have the Holy Spirit within you without a clear and tangible feeling of the grace of the Holy Spirit II, Homily 63rd, § 1, p. 109); Wed (II, Word 90, pp. 490–491); (I, Word 40th, p. 332). (see grace). Whoever claims that each of the believers receives and has the Spirit, without realizing it and without feeling it, is blasphemous (II, Homily 57th, § 4, p. 47) (cf. heresy, light) (III, Hymn 45th, p. 209). About the feeling of spiritual life (see life) (I, Homily 37th, § 7, p. 315). On the feeling of eternal life (see deadness) (II, Homily 57th, § 4, p. 48). Just as one who is blind to one thing is blind to everything, and one who is deaf to one thing is deaf to everything, so the same thing happens in relation to spiritual life... and vice versa, whoever has a (spiritual) feeling for one thing, that is, for God, has a feeling for everything Divine and feels who is what in this regard. Being in God, he sees everything in Him: himself, others and everything else. Whoever has opened spiritual feelings understands what is being said here, and whoever does not understand, his spiritual feelings are not healthy, he is still flesh and blood or, as it were, senseless cattle (II, Homily 79th, § 4, p. 327). Wed (II, Active and Theological Chapters, § 35, p. 517). See insensibility, kingdom of God. Miracles. He who does signs cannot be saved for the sake of these signs and wonders only, if he does not also have righteous deeds (I, Homily 48, p. 435). See faith. Economy With what danger should the steward's obedience take place? (II, Active and Theological Chapters, § 56, p. 523). Ecstasy (excitement). see contemplation. Penance. The necessity and significance of penance for those who sin after baptism (I, Homily 37th, § 6, p. 312). On whom should heavy penances not be imposed and to whom canonical penances should be applied? (I, Homily 37th, § 6, pp. 313–314). About healing epithyms (I, Homily 51st, p. 463). How should a penitent pray, what kind of fast should he keep, and what else should he perform (an example of penance) (I, Homily 32, pp. 277–278). Foolishness. He who, being dispassionate, shows himself to the world to be passionate, as many of the ancient fathers did, is highly praised and most blessed (II, Homily 54th, § 1, p. 9); Wed (III, Hymn 59, p. 267). To be as if senseless, poor, abandoned, despised by every person and revered as some kind of madman - this is how one can mortify the world, live a hidden life in Christ and see God dwelling in us (II, Homily 81st, § 3, p. 354). Venerable Simeon the New Theologian. Creations. T. 1–3. / volume 1: Words from 1–52, volume 2: Words from 53–92. Volume 3: Hymns from 1–60/. Reprint edition of “The Words of the Venerable Simeon the New Theologian translated into Russian from modern Greek. Ep. Feofan. Ed. 2nd, M. 1892.” Holy Trinity Sergius Lavra. 1993, pp. 1–68. Both issues are cited from the second edition: I issue. Moscow 1892; II issue. Moscow 1890;