Conversation on the words: “My Father, if it is possible, let this cup pass from Me; however, not as I will, but as You will” (Matthew 26:39)

Conversation with the words: “My Father! if possible, let this cup pass from Me; however, not as I want, but as You" (Matthew 26:39) is dedicated to the anti-Arian polemic and consists of 4 chapters. This conversation was probably delivered by St. John Chrysostom in 398 in Constantinople. The saint explains the true meaning of the words of Christ, misinterpreted by the Arians, speaks of two wills in Christ and the equality of the divine will of the Son and the Father. St. John proves that Christ knew about His sufferings and did not refuse them (this is indicated by the reproach that He made to the Apostle Peter, who wanted to turn Him away from this). The petition with which Jesus Christ addressed His Father, He made not as God, but as a man. In the conversation, the saint reveals the doctrine of the incarnation. Since this mystery is above human reason, God, in order to make it plausible, announced it through the prophets. God came into the world and proved that He was the true first man, enduring all the disasters and all the inconveniences associated with human nature. *The title of the essay in Latin is In illud: Pater, si possibile est, transeat a me calix iste. Since the prophets also knew about the circumstances of the suffering of Jesus Christ, even more so did He Himself know about them. – It cannot be said that Jesus Christ refused to undergo suffering; This is indicated by the severe reproach that He made to the Apostle Peter, who wanted to turn Him away from this. – Just before the crucifixion, He said to His Father: “The hour has come, glorify Your Son,” as if all His glory was to come from the cross. - Miracles performed by the cross. – It is in vain that the Anomeans and Arians use the text: “My Father! if possible” to confirm their misconceptions. – The petition with which Jesus Christ addressed His Father, He made as a man, and not as God. – The Father and the Son have only one and the same will. – The doctrine of incarnation. - Since this mystery is above human reason, God, in order to make it plausible, announced it through the prophets. – He Himself appeared into the world, and so that He would not be mistaken for a ghost, He proved that He was the true first man, enduring all the disasters and all the inconveniences associated with human nature, finally undergoing death on the cross. – If all these signs could not prevent Marcion, Valentinus, Manes and other heresiarchs from questioning the mystery of the incarnation, then what would have happened if Jesus Christ had been a stranger to human infirmities? Then, of course, we would see even more false teachings of all kinds. 1. We recently inflicted a deep wound on predators and covetous people, not in order to harm them, but to correct them, not out of hatred of people, but out of aversion to vices. So the doctor cuts a wound not out of dislike for the sick body, but wanting to destroy the disease and ulcer. Today we will let them calm down a little, so that they can rest from the pain and so that, receiving incessant blows, they will not turn away from healing. Doctors do the same: after cutting, they apply plasters and medicines and hesitate for several days, coming up with means to relieve the pain. Imitating them, today we will give rest to those people so that they can benefit from our conversation, and we will talk about dogmatic truths, paying attention to what we read. Indeed, many, I think, are perplexed why Christ said this; or perhaps the heretics who are available maliciously take advantage of what has been said and through this bring many of the simplest brethren to their downfall. And so we will block access with this, and we will relieve the perplexed from anxiety and embarrassment; Having taken the said saying, let us deal with it and enter into the depths of his thoughts. After all, reading alone is not enough if at the same time there is no understanding. So the eunuch of Candace read, but until a teacher came who explained to him what he read, he did not receive much benefit (Acts 8:27). Therefore, so that the same does not happen to us, listen carefully to what is said, strain your mind, appear with your soul unoccupied with anything else; let your vision be sharp, your mind tense, your soul free from worldly worries, so that we do not throw words at thorns or on stones, or along the road, but so that, cultivating a fruitful and fat field, we can reap abundant fruits. If you pay attention to what is said, you will make the work easier for us and you will make understanding more convenient for you. What was read? “My Father! if possible, let this cup pass from Me.” What do these words of Christ mean? We need to interpret this saying more clearly and then offer a solution. What do these words mean? “My Father, if possible,” reject the cross. What are you saying? Doesn't He know whether it is possible or impossible? Who can say it? Although such expressions are characteristic of those who do not know, because the particle “if” usually expresses uncertainty, but, as I said, one should not stop at the words, but one must turn to thoughts and find out the speaker’s purpose, reason and time, and, having understood all this, thus find the meaning contained in them. Ineffable Wisdom, He Who knows the Father as the Father knows the Son, how could he not know this? The knowledge of suffering is no greater than the knowledge of God's being, which He alone knows for sure. “As,” He says, “the Father knows Me, so I know the Father” (John 10:15). And what am I saying about the Only Begotten Son of God? Even the prophets, apparently, were not ignorant of this, but knew exactly and predicted with great confidence that this should happen, that it would certainly happen. Listen to how they predict everything about the cross in different ways. First, Patriarch Jacob; he, turning his speech to Christ, says: “from the growth of the summer, my son, you ascended” 1 (Gen. 49:9), calling the virgin of the summer and expressing the purity of Mary. Then, pointing to the cross, he says: “He lay down and slept like a lion and like a lion cub: who will wake him up?” He called the death of Christ tranquility and sleep and connected the resurrection with death, saying “who will wake him up?” Nobody else, but Himself. That is why Christ said: “I have power to lay it down, and I have power to take it up again” (John 10:18); and again: “Destroy this church, and in three days I will raise it up” (John 2:19). What does it mean: “lay down and sleep like a lion”? Just as a lion is terrible not only when he is awake, but also when he sleeps, so Christ was terrible not only before the cross, but also on the cross itself, and in death itself; and then He performed great miracles, darkening the sun, tearing apart the stones, shaking the earth, tearing the veil, frightening Pilate’s wife, denouncing Judas, because then the latter said: “I have sinned by betraying innocent blood” (Matthew 27:4); and Pilate’s wife declared: “Do not do anything to the Righteous One, because now in a dream I have suffered much for Him” (Matthew 27:19). Then darkness enveloped the universe and night appeared in the midst of day; then death was exhausted and its power weakened: “and many bodies of the saints who had fallen asleep were raised” (Matthew 27:52). Predicting all this from ancient times and expressing that Christ and the one crucified will be terrible, the patriarch says: “he lay down and slept like a lion.” He did not say: you will fall asleep, but: “fell asleep”, as evidence that this will certainly happen. Prophets usually speak in many places about the future as about the past, because just as it is impossible for the past not to happen, it is also impossible for what they predicted, although it is the future, not to come true. Therefore, they predict the future in the form of the past tense, in order to thereby show the inevitable and indispensable fulfillment of the predictions. So David, predicting the cross, said: “They pierced my hands and my feet.” He didn’t say: they will pierce, but: “they pierced... You could count all my bones.” And he not only talked about this, but also about what the soldiers did: “they divided my garments among themselves and cast lots for my clothes” (Ps. 22:17-19). And not only about this, but also about the fact that they gave Christ to taste gall and gave Him vinegar to drink: and “they gave me gall for food,” he says, “and in my thirst they gave me vinegar to drink” (Ps. 68:22). Also, another prophet, predicting that Christ would be pierced with a spear, says: “They will look at Him whom they have pierced” (Zechariah 12:10). Isaiah, prophesying about the cross in another respect, said: “He was led like a sheep to the slaughter, and like a lamb before its shearers is silent, so He opened not His mouth. He was taken from bonds and judgment” (Is. 53:7,8). 2. Notice how each of them speaks about the future, as if about the past, expressing with this time the indispensable and unchangeable fulfillment of what was predicted. So David, describing the same judgment, says: “Why are the nations in turmoil, and the nations plotting futile things? The kings of the earth stood up, and the rulers gathered together against the Lord and against His Anointed” (Ps. 2:1,2). And he not only talks about the judgment seat, about the cross, and about what happened on the cross, but also about the traitor who lived with Christ and shared a meal with Him. “He who ate,” he says, “my bread, lifted up his heel against me” (Ps. 40:10). And about the words that He had to utter on the cross, he prophesies like this: “My God! My God! Why have you forsaken me? (Ps. 21:2). Also about the tomb: “they laid me in the pit of the grave, in darkness and the shadow of death” (Ps. 87:7). And about the resurrection: “for You will not leave my soul in hell, neither will You allow Your holy one to see corruption” (Ps. 15:10), and about the ascension: “God arose with shouting, the Lord with the sound of a trumpet” (Ps. 46:6). And about sitting at the right hand of the Father: “The Lord said to my Lord: Sit at My right hand, until I make Your enemies Your footstool” (Ps. 109:1). And Isaiah also gives the reason for this when he says that He “was wounded for our sins and tormented for our iniquities,” and that since “we like sheep have gone astray,” He is slain. Then, explaining the importance of the matter, he adds: “and by His stripes we were healed”; and again: “he bore the sin of many” (Is. 53:5,6,12). If the prophets knew about the cross, and about the reason for the cross, and about what was accomplished by the cross, and about burial, and about the resurrection, and about the ascension, and about betrayal, and about the judgment seat, and described all this with accuracy, then how does the one who sent them and commanded it not know about it? Which sane person can say this? Do you see that one should not stop at the words alone? Here, not only does this arouse bewilderment, but the subsequent words arouse even greater bewilderment. Indeed, what does He say? “My Father! if possible, let this cup pass from Me.” Here it appears as if He not only does not know, but also refuses the cross. These words mean: “If possible,” he says, “then I would like not to be subjected to crucifixion and death.” Meanwhile, Peter, the chief of the apostles, when he said to Him: “Be merciful to Yourself, Lord! let this not happen to you,” He made such a strong reproach that he said: “Get away from Me, Satan! you are a temptation to me! because you think not about the things of God, but about the things of men” (Matthew 16:22,23), although not long before he called him blessed. It seemed so incongruous to Christ not to be crucified on the cross that the Apostle, who received revelation from the Father, was called blessed, received the keys to heaven, He called him Satan and temptation and reproached him as not thinking about the things of God, for saying to Him: “Be merciful to yourself, Lord! let this not happen to you" to be crucified on the cross. So, having reproached the disciple so strongly and made such a remark to him, after such praise calling him Satan, because he said: “You will not be crucified,” how could he not want to be crucified on the cross? How then, after this, portraying the good shepherd, He made it a special sign of his virtue to die for his sheep, saying this: “I am the good shepherd: the good shepherd lays down his life for the sheep”? And he didn’t stop there, but added: “But a hired hand, not a shepherd, whose sheep are not his own, sees the wolf coming, and leaves the sheep and flees” (John 10:11-12). If it is characteristic of a good shepherd to die for his sheep, and not wanting to undergo this is characteristic of a mercenary, then how does He, calling himself a good shepherd, ask to be freed from death? How did He say: “I myself give it away” (John 10:18)? If You yourself lay down Your soul, then why do you ask someone else not to lay it down? Just as Paul, marveling at Him for this determination, says: “But He made Himself of no reputation, taking the form of a servant, becoming in the likeness of men, and becoming in appearance like a man; humbled himself, becoming obedient to the point of death, even death on the cross” (Phil. 2:7,8)? And Christ himself in one place says this: “For this reason the Father loves Me, because I lay down My life in order to take it again” (John 10:17). If He does not want this, but refuses and asks the Father, then how is He loved “because”? Love happens to what happens at will. And why does Paul say: “Love one another, just as Christ loved us and gave Himself for us” (Eph. 5:2)? Also, Christ himself, before the crucifixion, said: “Father! the hour has come, glorify your Son” (John 17:1), calling the cross glory. How is it that He refuses there, but here He even asks to hurry? And that the cross is glory, listen to this, as the evangelist says: “For the Holy Spirit was not yet given to them, because Jesus was not yet glorified” (John 7:39). The meaning of these words is as follows: grace had not yet been given, because God’s enmity towards people had not yet been stopped, since the cross had not yet preceded. The cross destroyed God's enmity towards people, accomplished reconciliation, made the earth heaven, united people with angels, destroyed the stronghold of death, crushed the power of the devil, destroyed the power of sin, delivered the earth from error, overthrew their altars, destroyed the stench of victims, planted virtue, founded churches. The cross is the desire of the Father, the glory of the Son, the joy of the Spirit, the praise of Paul: “But I,” he says, “do not desire to boast except in the cross of our Lord Jesus Christ” (Gal. 6:14). The cross is clearer than the sun, brighter than the rays, because when it darkened, then it shone; the sun then became darkened, not being destroyed, but being overcome by the light of the cross. The cross tore our handwriting, made the prison of death unnecessary; the cross is a sign of Divine love: “For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish but have eternal life” (John 3:16). Paul also says: “For although we were enemies, we were reconciled to God through the death of His Son” (Rom. 5:10). The cross is an indestructible wall, an insurmountable weapon, the support of the rich, the wealth of the poor, the protection of the offended, the weapon of those under attack, the curbing of passions, the basis of virtue, a wonderful and amazing sign. “The evil generation... seeks a sign,” said the Lord, “and no sign will be given to it except the sign of the prophet Jonah” (Matthew 12:39). Paul also says: “For both the Jews demand miracles, and the Greeks seek wisdom; but we preach Christ crucified” (1 Cor. 1:22,23). The cross opened up paradise, brought a thief into it, and brought the human race, which was ready to perish and was not even worthy of the earth, into the Kingdom of Heaven. There were and are so many blessings from the cross - and, tell me, Christ does not want to be crucified? Who can say it? And if He didn’t want to, then who forced Him? Who forced it? Why did He send prophets who foretold that He would be crucified, if He did not intend to be crucified and did not want to undergo this? And why did He call the cross a “cup” if He did not want to be crucified? After all, this precisely expresses the desire that He had on this subject. As the cup is pleasant to those who thirst, so is crucifixion to Him; That’s why He said: “I greatly desired to eat this Passover with you” (Luke 22:15), saying this not without reason, but because after the supper the cross stood before Him. 3. So, the one who calls this work glory, reproaches the disciple for objecting to Him, puts death for the sheep as a sign of a good shepherd, says that He “desires” this, and voluntarily goes to this work, why does he ask that it not happen? And if He didn’t want to, would it have been difficult to stop those who approached Him? Now you see, He himself hastens to this. When they approached Him, He said: “Whom are you looking for?” They answer him: “Jesus.” He says to them: “It is I,” - they stepped back and fell to the ground (John 18:6). So, He first blinded them and showed that He could have escaped, and then betrayed Himself, so that you know that He did not undergo this out of necessity, or coercion, or the violence of those who approached, but voluntarily, by His own choice and desire and by long-standing preparation for this. For this reason, the prophets were sent, and the patriarchs predicted, and the cross was prefigured in words and deeds. And the sacrifice of Isaac meant the cross; That’s why Christ said: “Your father Abraham rejoiced to see My day; and he saw and rejoiced” (John 8:56). The Patriarch rejoiced when he saw the image of the cross, but He refuses the cross itself? And Moses defeated Amalek because he showed the image of the cross; and countless events can be seen in the Old Testament that foreshadow the cross. Why was this so, if He who was to be crucified did not want it? What follows excites even more bewilderment. Having said: “Let this cup pass from Me,” He added: “Nevertheless, not as I will, but as You will” (Matthew 26:39). Here, literally, we find two desires opposite to one another, i.e. The Father wants Him to be crucified, but He Himself does not want Him. Meanwhile, everywhere we see that He desires the same thing with the Father, chooses the same thing with Him. So, when He says: “Give them, as I and You are one,... /so/ that they also may be one in Us” (John 17:11,21) - expresses nothing more than the fact that the Father and the Son have one will. And when He says: “It is not I who speak, but the Father who abides in Me, He does these works” (John 14:10), he also expresses. And when He says: “not of Himself” (John 7:28), and: “I can do nothing of Myself” (John 5:30), he does not express that He has no power to speak or do - no - but wants to show with precision that His will agrees with the will of the Father both in words and in deeds; and in all orders He and the Father are the same, as we have repeatedly explained, because the words: “not from Himself” do not mean deprivation of power, but agreement. How does He say here: “Nevertheless, not as I want, but as You want”? We may have caused you much trouble, but take heart; although much has been said, I know well that your zeal is strong; and my speech is finally approaching the resolution itself. Why is this said? Listen with attention. The doctrine of the incarnation of God was very inconvenient. This excessive love for mankind and great condescension was terrible and actually required many preparations for it to be accepted. Imagine what it was like to listen and learn that God is ineffable, incorruptible, incomprehensible, invisible, immense, “in whose hand are the depths of the earth” (Ps. 94:4), “looking down upon the earth, and it shakes; touching the mountains and causing them to smoke” (Ps. 103:32), Whose glory, not fully revealed, even the cherubim could not see, but covered their faces with outstretched wings (Is. 6:2), - He who surpasses all understanding and surpasses understanding, leaving angels, archangels and all the highest rational powers, deigned to become man, to take flesh created from earth and dust, to enter into the womb of the Virgin, to be carried in the womb for nine months, to feed on milk and experience everything human. Since what happened was so amazing that even after it was done many did not believe it, He sent prophets ahead who proclaimed the same thing. So the patriarch foretold this when he spoke; “From the growth, my son, you came up; you lay down and fell asleep like a lion” (Gen. 49:9), Isaiah says: “Behold, a virgin will be with child and give birth to a Son, and they will call His name Immanuel” (Is. 7:14); and in another place: they proclaimed Him “as an offspring and as a sprout from dry ground” (Is. 53:2). He calls the Virgin’s womb the thirsty earth, because it did not receive human seed and did not experience copulation, but gave birth to Him without marriage. And again: “For unto us a child is born, unto us a son is given” (Is.9:6); and again: “And a branch will come from the root of Jesse, and a branch will grow from his root” (Is. 11:1). And Baruch in Jeremiah says: “He found all the ways of wisdom and gave it to His servant Jacob and His beloved Israel. After this He appeared on earth and spoke among people” (Bar.3:37,38). And David, pointing to His coming in the flesh, said: “He will come down like rain on a mown meadow [on fleece], like drops that water the earth” (Ps. 71:6) because He quietly and meekly entered the womb of the Virgin. 4. However, this is not enough, but even after His coming, so that events are not considered a ghost, He certifies in this matter not only by appearance, but over a long period of time, and by the passing of everything human. Thus, He does not directly enter into a perfect and complete man, but into the womb of the Virgin, so that He endured bearing in the womb, and birth, and feeding with milk, and growth, and by the length of time and the difference of all ages, He confirmed the truth of events. And the certification is not limited to this, but, having clothed himself with flesh, He allows it to endure the shortcomings of nature, to hunger and thirst, to sleep and to become tired; finally, going to the cross, He allows her to experience what is inherent in the flesh. That is why drops of sweat flowed from her, and an angel appears to strengthen her, and she grieves and grieves - because before He said those words, He said: “My soul is grieved unto death” (Matthew 26:38). If, during all these actual events, the evil mouth of the devil, through Marcion of Pontus, Valentinus, Manichaeus the Persian and many other heretics, decided to pervert the doctrine of the economy and spread the satanic rumor that Christ was neither incarnated nor clothed in flesh, but was only a vision, a ghost, a performance and deception, despite the fact that His suffering and death testify to this, burial, greed, then, if nothing like that had happened, wouldn’t the devil have sowed these criminal thoughts of wickedness much more? That is why He, as He hungered, as He slept, as He was tired, as He ate, as He drank, asks to be delivered from death, showing His humanity and the weakness of nature, which cannot lose real life without suffering. Truly, if He had not said anything like that, then the heretic could have said: if He was a man, then He should have experienced what is characteristic of a man. What exactly? So that, approaching the crucifixion, one should fear and grieve and, not without sorrow, lose real life, because love for real life is embedded in nature. Therefore, He, wanting to show the true putting on of the flesh and confirm the truth of this economy, reveals His suffering with great clarity. This is one reason. But there is another one, no less than this one. Which one exactly? Christ, having come, wanted to teach people all virtue; and the one who teaches teaches not only in word, but also in deed; this is the best teaching of the teacher. So the helmsman, having seated the student, shows him how to hold the steering wheel, adding words to action; he does not only speak and does not only; In the same way, the builder, having appointed someone who wants to learn from him how to build a wall, shows him this in deed, shows him in word; the weaver, the embroiderer of jewelry, the goldsmith, the coppersmith, and every art has its teacher in word and deed. Therefore, Christ, having come to teach us all virtue, instills in words what we should do, and He Himself does it. “Whoever does and teaches,” He says, “he will be called great in the Kingdom of Heaven” (Matthew 5:19). Look, He commanded us to be meek and humble and taught with these words. See how he teaches the same thing by deeds. Having said: “Blessed are the poor in spirit, ...Blessed are the meek” (Matthew 5:3–5), He shows how this should be done. How did He teach? “Taking a towel, he girded himself: ... he began to wash the disciples’ feet” (John 13:4,5). What can compare with such humility? So He teaches this not only in words, but also in deeds. He also teaches meekness and enduring insults through works. How? When the servant of the high priest struck Him, He said: “If I said something bad, show me what is bad; What if it’s good that you beat Me?” (John 18:23). He commanded to pray for enemies: and again he taught this by deeds: ascending to the cross, he said: “Father! forgive them, for they do not know what they are doing” (Luke 23:34). Just as he commanded you to pray, so he himself prays, teaching you to pray like this, and he himself is not inactive in forgiving your enemies. He also commanded to do good to those who hate us and to do good to those who slander us (Matthew 5:44); He also fulfilled this in practice, because he cast out demons from the Jews, who called Him demonic, did good to those who persecuted Him, nourished those who plotted against Him, and led those who wanted to crucify Him to the kingdom. Also, wanting to incite his disciples toward non-covetousness, He told them: “Do not take with you gold, silver, or copper for your belts” (Matthew 10:9); He also taught this by deeds when He said: “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head” (Matthew 8:20). He had neither a table, nor a house, nor anything else like that, not because He could not have it, but because He taught people to follow this path. In the same way He taught them to pray. The disciples said to Him: “Teach us to pray” (Luke 11:1). That is why He prays that they learn to pray. And not only to pray, but also how to pray, it was necessary to teach them. Therefore, He gave the following prayer: “Our Father who art in heaven! Hallowed be Thy name; Thy kingdom come; Thy will be done on earth as it is in heaven; Give us our daily bread; and forgive us our sins, for we also forgive every debtor to us; and do not lead us into temptation” (Luke 11:2–4; Matthew 6:9–13), i.e. into danger, under intrigue. Thus, having commanded us to pray: “And do not lead us into temptation,” He teaches the same thing by the very deed when He says: “My Father! if possible, let this cup pass from Me,” teaching all the saints not to be exposed to dangers, not to rush into them themselves, but to expect those who attack and show all courage, and not to strive for them themselves, and not to be the first to go to disasters. For what? In order to instill humility and get rid of accusations of vanity. Therefore, here too, when He spoke these words, He “fell on His face and prayed,” says (the evangelist), “and after prayer he said to the disciples: “Couldn’t you watch with Me for one hour? watch and pray, so that you do not fall into temptation” (Matthew 26:40,41). You see how He not only prays, but also convinces: “The spirit is willing,” He says, “but the flesh is weak” (Matthew 26:41). He said this in order to protect their souls from vanity, remove them from pride, make them humble and accustom them to meekness. Thus, just as He wanted to teach them to pray, so He Himself prayed humanly, not according to the Divine - because the Divine is not involved in suffering - but according to humanity, He prayed in order to teach us to pray and always ask for deliverance from disasters; but if this is impossible, then with love accept what is pleasing to God. That is why He said: “Nevertheless, not as I want, but as You want”; not because His will is different, and the Father’s will is different; but in order to teach people, even if they were in poverty, even if they were trembling, even if they were in danger, even if they did not want to part with real life, despite this, to prefer the will of God to their own will. So Paul, having learned this, actually did both. He asked to be delivered from temptations: “About this,” he says, “I prayed to the Lord three times” (2 Cor. 12:8); and, since this did not please God, he said: “Therefore I take comfort in weaknesses, in insults, in needs, in persecutions, in oppressions” (2 Cor. 12:10). These words may not be clear; so I will explain them. Paul was exposed to many dangers and prayed to God to get rid of the dangers. But I heard from Christ: “My grace is sufficient for you, for My power is made perfect in weakness” (2 Cor. 12:9). When in this way he learned the will of God, he finally subordinated his will to the will of God. So, with this prayer, Christ taught us this and that - so that we would not strive for dangers and even pray so as not to fall into them, but if they befall us, then we would endure them courageously and prefer the will of God to our own will. Knowing this, let us pray that we never fall into temptation, and if we do, we will ask God to give us patience and courage, and we will begin to prefer His will to our every desire. In this way, we will lead our present life safely and achieve future blessings, which may we all be worthy of, by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and to the ages of ages. Amen. Summerbush is an annual shoot, as well as: offspring, descendant. Here and in some other places we prefer the Slavic or direct Russian translation from the Greek text of the Septuagint, which Chrysostom had before him and interpreted, because in the synodal translation from Hebrew the meaning is different: “from the booty.” The full title of this conversation is as follows: “Father, if... You; and against the Marcionites and Manichaeans, and that one should not be called into danger, but prefer the will of God to any will.” You might be interested in: