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Since, for many urgent matters, it was impossible for me to explain to your love the order of the entire book of the Prophet Ezekiel, then your good desires were pleased to ask me to explain at least his last vision, which he had about a building erected on a mountain, and which is darker than all his visions. And although I need to obey your desire, there are two circumstances that disturb my spirit. The first is that this very vision is covered with clouds of such darkness that one can hardly see anything in it with the light of reason. The second is that, according to the information that has reached us, Agilulf, King of the Longobards, who hastened too much to besiege us, crossed the Po. Therefore, consider, most beloved brethren, whether the poor mind, occupied with the confusion of fear for itself, can penetrate into dark and mysterious meanings. For the more he is embarrassed by earthly things, the less he sees in heavenly things; and because he is brought outside of himself by his worries, he is greatly diminished inside, because, as it is written: an earthly dwelling burdens a mind with many worries (Wis. 9:15). One who cannot penetrate into the highest even in self-collection, what can he do, think, in absent-mindedness? But we know, we all know, that a stream, divided into many streams, dries up in its water supply. However, in the meantime, there is higher grace. And if my mind is burdened by the weight of my thoughts, then the wings of your desires lighten it. Although the task we are embarking on is very dark, let us imagine that we are traveling at night. Therefore, it remains to go by touch. First conversation. In the explanation of the first three verses of the fortieth chapter of Ezekiel, and the beginning of the fourth, it mainly discusses Christ and the Church, the elect and the hidden destinies of God in relation to them. And in the twenty-fifth year of our captivity, the first month, on the tenth day of the month, in the fourth ten years after the captivity of the city, on that day the hand of the Lord was on me, and he led me there. 1. Intending to speak about the mysterious, (the Prophet) offers a historical narrative in advance in order to base on time what should be believed by revelation. But it is remarkable that at the beginning of this book he showed in which year he began to prophesy, and at the end he added in which he saw the last vision, so that you can know how many years he continued the book of his prophecy. For the time from which he began to prophesy, he determined at the beginning of his speech, saying: the heavens were opened, and I saw the vision of God on the fifth day of the month, this being the fifth year of the captivity of King Jehoiakim (Ezek. 1:1-2). And now he affirms, saying: in the twenty-fifth year of our captivity. Since this Prophet, during the first captivity, was taken to Babylon with King Joachim (2 Kings 24). For about the second captivity of Babylon he adds: in the fourth ten years, after the captivity of the city. Because eleven years after the first captivity, into which the Prophet Ezekiel was led with King Joachim, Zedekiah reigned in the city of Jerusalem. And after the captivity of this Zedekiah, which was already the second captivity of the city, in the fourteenth year the Prophet saw the last vision. So eleven and fourteen in complexity make twenty-five. Consequently, if he (the Prophet) saw the first vision in the fifth year of the first captivity, and this last one, according to his legend, was in the twenty-fifth year, then there is no doubt that during the twenty years of his preaching he spoke his prophecies until the last vision. The fact that in the middle of the book of his prophecy, speaking about the king of Babylon, he mentions the twenty-seventh year, should not lead anyone into doubt. since in this place he does not say anything about the time of his captivity, it clearly shows that he is describing the times of the king under whom he began to prophesy. But what he says: the first of the month, on the tenth day of the month, indicates exactly the time, so that by the very letter of the word, even by time, he can plant in the hearts of those who listen that root, from which spiritual fruits could subsequently be produced. 2. But the expression is remarkable: in the fourth ten years, after the captivity of the city, on that day. For what does it mean that through this last vision the almighty God deigned to show the mercy of his promise on the very day on which he manifested the wrath of justice through the defeat of the city, if not that that power of the Divine, which in vicissitudes is unchangeable, revives the unfortunate and penitent with the same light of justice, which strikes the proud and impenitent? - So, having spoken in advance about the time of his vision, the Prophet adds: the hand of the Lord was on me, and he led me there, in the vision of God he led me to the land of Israel, and set me on a very high mountain, on which was the fence of a city right at midday (Ezek. 40: 1-2). 3. The construction of this city cannot be understood in a literal sense. Because a little later the Prophet adds that this very building is measured with a reed of six cubits and a span, and the gates of the same building are forty cubits, and the tops above these gates are sixty cubits. It is literally impossible to agree on all this. For how is it that the whole building has the measure of a reed, i.e. six lacots and a span, and the gate to this building is forty laclots, and the tops above the gates extend for sixty laclots? For the gates are in the city, and the rulers are on the gates. And no reason allows us to admit that what contains is less than what is contained. But in Holy Scripture, even what can be assumed from History, for the most part, must be understood in a spiritual sense, so that faith is based on historical truth, and spiritual understanding is borrowed from mysterious allegories. So, for example, we know that the Psalmist says: for I will see the heavens, the works of Your finger, the moon and the stars, which You founded (Ps. 8:4). Here in the external description the word of reason is that the heavens are the works of God, and the moon and stars were created and founded by God. But if the Psalmist asserts this in relation only to external affairs, and does not imply a mysterious meaning: then, recognizing the heavens as the works of God, intending to talk about the moon and stars, why did he not mention the sun, which is also known to be the work of God (Gen. 1:16)? If he spoke only in the literal sense, then, intending to speak about the lesser luminaries, he had to say in advance about the greater luminary, so that from the speech it would appear that first the sun, and after the moon and stars were founded. But since he spoke in a mysterious sense, so that we would understand the Holy Church by the moon, and by the stars all the saints, he did not want to mention the sun because he spoke precisely to the eternal Sun itself, about which it is written: the sun of righteousness will shine upon you who fear my name (Mal. 4:2). The wicked will finally speak about this sun: the sun of righteousness has not risen for us (Wis. 5:6). - So saying: the moon and the stars, which you founded, and keeping silent about the created sun, he (the Psalmist) showed that he spoke to that Sun, which not only physically created the sun, moon and stars, but also spiritually the moon - the Church, and the stars - all the saints. So, when something is missing in history, this obviously leads us to the understanding of allegory; all the more so is it necessary to understand in a spiritual sense something in which, according to literal understanding, there is nothing historical. - The hand of the Lord was on me, and he led me there, in a vision of God he led me to the land of Israel. Expression: lead me there; supplements (the Prophet) with the addition: lead me to the land of Israel. For he says: the hand of the Lord was on me, and he led me there in the vision of God. Since the hand means the power of power, and the vision is the very revelation that he received. Therefore, the hand in vision is the power in contemplation. With these words, what does he clearly show, if not that he has nothing literally historical to say about the city he saw? For he speaks in a spiritual way about the one who contemplates spiritually. 4. And place me on a very high mountain. So who does the high mountain mean if not the Mediator of God and men, the man Christ Jesus? This one, although from the earth, is above the earth; because the flesh of the same Redeemer of ours has substance from the earth, but extends its power to heaven. Little would be said about Him: tall, if it had not been added - very; because He is not only a man, but also by the conception of the same humanity, which He accepted, is God-man, having become not only a man above men, but also above the Angels. That is why it is said about Him through Isaiah: on that day the fruit of the earth will be high (Isa. 4:2) 55. For our Creator became the fruit of the earth for us, because He became man for our sake. But this fruit of the earth is already high; because having been born as a man on earth, he reigns in heaven over the Angels, according to the words of David and Paul: You have put all things under His nose (Ps. 8:7; Heb. 2:8). For of the things that (God the Father) subjected all things to Him, He left nothing unsubdued to Him. Consequently, this mountain is both high and green; because, although He (the Savior) is from the earth in human being, yet incomprehensible in the height of the Divinity. That is why the Prophet Isaiah, foreseeing the same Lord who would come in the flesh, exalted in the spirit of prophecy, says: and in the last days the mountain of the Lord will be revealed, and the house of God on the verge of the mountains (Is. 2:2). For the people of Israel were the house of God. Consequently, the mountain of the house of God is called the One who was pleased to become incarnate of the people of Israel. But among this same people there were holy men who could rightly be called mountains, because through the merit of life they came closer to the heavenly. But the incarnate Only Begotten (Son) was not equal to those mountains, because by nature, by life, by his Divinity he surpassed the merits of all. That is why it is rightly called a mountain on top of mountains; because He appeared exalted in His Divinity even above the peaks of the Saints, so that those who had greatly perfected themselves in God could barely touch His traces with the peak of their thoughts. So He Who there is called a mountain above the top of the mountains, here He Himself is called a very high mountain. Then follows: 5. On it, as if there was a blockade of hail directly (midday). It should be noted that it is not said: “there was a constriction on it,” but as a coexistence, in order to precisely show that everything was said not about the construction of a material city, but a spiritual one. For the one who tells about himself that he saw not a fence, but like a fence, refers the hearts of those listening to a spiritual fence, since through the Psalmist it is said: Jerusalem is built like a city (Ps. 122:3). Since the vision of the inner world is built from the assembly of holy citizens, the heavenly Jerusalem is built like a city. However, since in this land of wandering he is struck by misfortunes and hewn by troubles, his stones are made square every day. And the city’s population itself, i.e. The Holy Church, which is supposed to reign in heaven, is still struggling on earth. Peter says to its citizens: you too are like the stone of a living creator (1 Pet. 2:5). And Paul says: God's desire, God's building is natural (1 Cor. 3:9). It is precisely the city population that already has a great building here in the morals of the saints. Because in a building, stone supports stone, relying on one another, and the one that supports the other is itself supported by the third. So, this is exactly how in the Holy Church everyone supports the other, and is himself supported by the other. For neighbors mutually bear each other, so that through them the building of love rises. Therefore, Paul exhorts, saying: bear one another’s burdens, and thus fulfill the law of Christ (Gal. 6:2). Proclaiming the power of this law, he says: the fulfillment of the law is love (Rom. 13:10). For if I cannot tolerate you for your morals, and you do not want to tolerate me for my morals, then where will the structure of love be erected among us when mutual love does not unite us through patience? But in a building, as we said, the supporting stone is supported (by others); because, just as I will already tolerate the morals of those who are still rude in relation to virtue, so I myself will be tolerant of those who preceded me and supported me in the fear of God, so that I can learn to wear what I wear. However, they themselves were worn by their ancestors. But the stones that are placed at the top and end of the building, although they themselves are supported by others, do not support others; because those who will be born at the end of the Church, i.e. at the end of the world, although they themselves will be carried from their ancestors so that their morals are consistent with good deeds, but since there will be no followers behind them who would be led to perfection through them, they will no longer support any stones in the building of faith. So now we support others, and others have supported us. But the entire weight of the building is supported by the foundation; because in general the morals of all are supported only by our one Redeemer. Paul says about Him: for no one can lay another foundation than the one who lies down, even Jesus Christ (1 Cor. 3:11). The base supports the stones, but is not supported by the stones; because our Redeemer endures all our things, but in Himself has no evil that should be tolerated. Therefore, now it is well said: place me on a very high mountain, on it like the enclosure of a city; because our morals and shortcomings are tolerated only by He who upholds the entire building of the Holy Church. He speaks with the voice of the Prophet about those who still live in depravity: I have labored to support (Jer. 6:11) 56. However, it is not from support that the Lord becomes weary, for whose Divine power there is no toil; but, speaking in human words, He calls His very patience towards us labor. 6. And it should be noted that this very city that he (the Prophet) saw saw facing south. For those who are engaged in sacred expressions know that the south wind is usually put in the image of the Holy Spirit; since, on the contrary, the north wind often signifies the devil; because just as he cools down in the heat, so this one becomes numb in the cold. But the Truth says: because iniquity increases, the love of many will dry out (Matthew 24:12). The prophet also talks about Judah, saying: just as a reservoir of water creates a cold water, so does its wickedness create a cold one (Jer. 6:7). That is why the devil, according to the testimony of the Prophet, seems to have said: I will sit on a high mountain, on the high mountains that are to the north (Is. 14:13) 57. But on the contrary, the city faces the south side, because the numbness of the soul is warmed by the grace of the Holy Spirit. Therefore, the Psalmist says: return, O Lord, our captivity: like streams in the south (Ps. 126:4). For our captivity, which due to bodily coldness remained lazy in following God, is warmed by the warmth of the Holy Spirit in order to flee to the love of God. Therefore, even now it is said that the city built on the mountain faces the south; because the Church of the elect turns its thoughts to the breath of the Holy Spirit, and descending from every height of its pride, accepts the warmth of love in God, Whom it believes, so that it does not need anything, as soon as it submits to His grace, to be warmed by love, it will always be filled with the gift of His breath. That is why the contemplator, inflamed with strong love, said: my soul will rejoice in the Lord, it will rejoice in His salvation (Ps. 34:9). For He who is called salvation in Latin is called Jesus himself in Hebrew. So, since the Prophet, with the spirit of prophecy, contemplated His ways, and miracles, and even the mystery of our redemption, he will tell that he rejoiced in the Lord, and rejoiced in Jesus; because he felt joy in his soul from the side with which he was burning with love. So let us think: if the souls of the spiritual fathers rejoiced in Him who had not yet come, but was foreseen, then what a guilt there must be - not to love His ways, His examples, His admonitions, after He came and accomplished the atonement! - So this city, according to legend, faces the south; clearly it was said like this: the first city, i.e. The synagogue stood in its unbelievers to the north, and remained in the cold of treachery. But the Holy Church, having accepted the love of faith, inclined with warmth to the south, and is supported, as it were, by a warm wind, because it rejoices not in its reliability, but in the gift of spiritual grace. – It follows: and introduce me there (v. 3). 7. The one who, in the holy Church, discusses the paths of good people, following them, enters the building of the heavenly city. Because entering the building on the mountain means lovingly reflecting on the elect of the holy Church, placed at the pinnacle of virtue, how they prosper in the Lord. For he leads a married life, is content with his own property, does not steal what belongs to others, gives as much of his own as possible to those in need, and does not neglect crying over sins, without which daily married life cannot do. For by the very fact that family care disturbs the spirit, he prompts himself to tears. But the other has already abandoned everything worldly, does not want to have anything in it, feeds on the exercise of contemplating the one thing, rejoices with tears in the hope of heavenly rewards, rejects even the very things that are permissible to have, desires to have a daily secret conversation with the Lord; his spirit is not disturbed by any concern for the transitory world; it always fills the soul with the expectation of heavenly joys. Another has already left everything in this world, and his spirit rises to the contemplation of heavenly things: but for the sake of the dispensation of many, occupying a government position, although by desire he does not submit to temporary things, however, out of compassion for his neighbors, he sometimes bows to them, in order to show mercy to the poor out of concern for them; he preaches the word of life to his listeners, disposes of what is necessary for souls and bodies. And the one who by himself, through contemplation, rises to heavenly desires, for the sake of success and the benefit of his neighbors, deals with temporary things. So, whoever in the Holy Church tries to carefully deliberate in order to be perfect, either in the life of good spouses, or in the refuge of fasters who leave everything in this world, or on the heights of preachers, has already entered the building of the city built on the mountain. For he who neglects to reflect on the life of his best self, in order to achieve perfection, still stands outside the building. And if he is surprised at the glory that the Holy Church has in the world, then he, as it were, inspects the building from the outside and is surprised. – It follows: and behold a man, and his face was like the vision of shining copper (v. 3). 8. In this man the One who is figuratively represented as a mountain is figuratively shown. But this Man is said to measure the building. And rightly the Lord is signified both through a man and through a mountain; because He Himself arranges everything according to His judgment within the holy Church, and elevates it to heavenly support. So in the Holy Gospel, one and the same Redeemer says: Enter through the door, the shepherd eats the sheep (John 10:2). And a little later: I am the door (Ibid., v. 7). And again, after a few (verses) he adds: I am the good shepherd (Ibid., v. 11). So, if He Himself is both the shepherd and the door, while the shepherd enters through the door, then why not understand Himself in this place, both under the name of the mountain, and under the name of the man who measures the building on the mountain? 9 . But we need to ask: why is it said about this man: His visage was like the vision of shining copper? But we all know, brothers, that the metal copper is very strong and extremely strong. Therefore, what does it mean that the appearance of the Mediator of God and men is compared with the appearance of copper, if not that we definitely know that the Only Begotten Son, taking the form of a servant, transformed human flesh into eternal corruption - by the glory of his resurrection; because in Him the flesh became endlessly incorruptible? For he who is raised from the dead no longer dies; death has no power over him (Rom. 6:9). But what does it mean that His very incarnation is compared to sonorous metal, if not that through this very perception of our humanity the glory of His greatness became sonorous for everyone? And He has the appearance of brass in the body, because God became known from the flesh. Therefore, through John it is said: to have on your robe and on your side the name written: King of the king and Lord of the lord (Apoc. 19:16). For what is His clothing if not the flesh that He received from the Virgin? However, His clothing is not something else, but He Himself is something else. For the flesh is also called our clothing, but we ourselves are the flesh with which we dress. But Isaiah, seeing this garment from afar, stained with blood through the cross of suffering, said: Why are your garments scarlet and your garments like a winepress that has been trodden underfoot (Is. 63:2). He Himself answers to Him: I am full of trampling, and the tongue cannot carry a man with Me (Ibid., v. 3). So one trampled the winepress in which He was trampled, Who by His power conquered the suffering that He endured. For he who suffered even to the point of death on the cross rose from death with glory. But it is well said: even from the tongue there is no man with Me. since those for whom He came to suffer were supposed to be participants in His suffering, but they did not yet believe at that time: then the complaint in suffering extends to those whose life was sought in this suffering. But the understanding of the flesh is expressed through stitches. So, since through the spread of the human race, as the genealogical tables show, according to the narrative of Matthew (Matthew 1:1ff.) and Luke (2:7, 3:23ff.), He came into this world from the Virgin, and through the mystery of His incarnation showed that He should be King and Lord decisively for all nations: then on the robe and on the quilt he had the inscription: King by king and Lord by lord ( Rev. 19:10). For from where He became known in the world, from there He established a solid knowledge of reading about Himself. Consequently, His preaching from the flesh is like a certain sound from brass. So let the Prophet say correctly: His image is like the knowledge of copper. – Next follows: and a linen cord in His hand 58 . 10. Seventy interpreters do not have the expression: linen cord, but there is an expression: the rope of the builders (masons). If, when explaining, we keep their translation in this verse: then who should we take for masons, if not holy teachers, who, speaking about spiritual things, fit living stones, i.e. souls of the elect, to a spiritual building? For whatever the ancient fathers, prophets, apostles, successors of the apostles said, what was it other than the laying of stones in this building of the saints, which continues to be built daily? And the construction rope is usually used to determine the evenness or straightness of the wall being erected; and if the stone projects inwards, it must be pushed towards the outside, and if it projects outwards, it must be pushed inwards. And indeed the preaching of teachers does this daily, so that every soul for which it may be inconvenient to accept the burden of government, even if it wishes to manifest itself outwardly, must be recalled inward; and vice versa, the one who wants to hide and take care only of herself, if she can be useful for herself and for many, is put out on display, even though she would have wanted to hide. And thus it happens that the order of the holy stones is observed, when often the one who wants to go to honor moves back, and the one who runs to honor in a secret place moves forward. But since, as we learned from our translator, the history of the Jews has no foundation, but a linen cord in her hand, then we must explain what we consider more true. But we know that linen cord is thinner than those cords that are made from anything else. And what should we mean by linen cord, if not the subtlest preaching, i.e. spiritual? For the discussion of the law was cord, but was not linen; because the rude people were not occupied with subtle preaching, in which, through information about punishment, they did not rise to the sins of thought, but were limited to sins in reality. But after the Lord, personally preaching, reunited the thoughts of people, and made it known that what was done in the heart is also sin, He held a linen string in His hand. For he says: You have heard, as it was said to the ancients: You shall not commit adultery. But I say to you: for everyone who looks at a woman to lust after her has already committed adultery with her in his heart (Matthew 5:27-28; cf. Exodus 20:14). Consequently, the linen cord is a subtle sermon that binds the soul of the listener so that it does not flutter even in an unhappy thought. And it should be noted that, according to the legend, the string is in His hand, i.e. preaching in performance. For He showed in Himself all that He taught, as it is written: “What Jesus began to do and teach” (Acts 1:1). And since He committed the very thing that He spoke to the Scriptures, so that it would be a commandment for posterity, it is rightly added: and the measuring reed is in His hand (Ezek. 40:3). 11. The Lord, through another Prophet, pronounces a promise about the holy Church, saying: green reeds and reeds will spring up on it (Is. 35:7) 59. I remember that I explained this in another place (Book XXIX, Right number 51) that through the reed we must understand writers, and through the reed - listeners. But since both reeds and reeds are usually born with water, and both are perfected by the same water, but the reed is used for writing, while reeds cannot be written: what should we understand by reeds and reeds, if not that one is the teaching of truth, which waters many hearers? But those who are watered by it alone can achieve such perfection in the word of God that they themselves become writers, i.e. as if with canes; while others listen to the word of life, have the greenery of good hope and righteous deeds, but cannot in any way improve themselves to the point of writing. What are these on the water of God, if not some kind of reed, so to speak? They excel in greenery, but they absolutely cannot express this in writing. So our Redeemer, because He deigned that those words that He uttered were written by the zeal of the teachers, held a reed in His hand. This reed is called a measuring stick because in the very jealousy of the teachers, according to some secret judicial order, it is determined that they are useful for some readers, but cannot be useful for others. That is why the holy Apostles, when they asked the Teacher of Truth, who told them more clearly why He spoke to the people in parables, heard: for it has been given to you to understand the mysteries of the kingdom of heaven, but to them it is not given to eat (Matthew 13:11). Or rather, the measuring stick is that in His most sacred words, which are written for us, we recognize that His orders are hidden. For according to His incomprehensible judgment, just as one fits the measure of the elect, so another is left outside, so that he cannot in any way deserve to belong to the number of the elect. So He has a string, He has a measuring stick in His hand. For the one who measures a place with a string, drags the string here and there and pulls it away from there, and attracts here the one whom he distracts from there. Thus, this is exactly what our Redeemer does in the assembly of people, when he rescues some from their wickedness, and leaves others in their wickedness. Since He will apply a string of hidden measure to those whom He has honored with election, and from those whom He has judged to leave, He has pulled the string away, so that the good ones will remain within the measure of the heavenly structure, and the evil ones, in whom there is no goodness that has value, will remain, as it were, without measurement outside the building. 12. Our Redeemer held this cord and this measuring stick in his hand when he deigned to exhort the Apostle Paul through a Macedonian man, so that this same Macedonian man said: come to Macedonia, help us (Acts 16:9). But the Apostles, who wanted to go to preach in Asia, were not allowed by the Spirit of Jesus. What does it mean that the holy Apostles are called to places where perhaps they did not even think of going, and are forbidden to go where they wanted, if not that the string of hidden judgment and a measuring stick are held in their hands, so that some may hear the words of life, while others do not deserve to hear? So a string of measures is attached to one, and pulled away from the other. 13. And according to the testimony of the Holy Gospel, we know that one came, who said: Teacher, I will follow You, even if you are walking (Matthew 8:19). He was answered: Foxes have wounds and birds of heaven have nests: but the Son of man has no place to lay his head (Matthew 8:20). Another came who said: Lord, command me first to go and bury my father. He was answered: walk after Me, and leave the dead to bury their dead (Matthew 8:21-22). What does it mean that he promises to go and is left; this one wants to return home, and yet he is given the command to follow? - This one is not accepted, this one does not receive dismissal from following even for a while. So, according to the internal order of the hidden court, a string and a measuring stick are drawn, according to which this one is attracted, and that one is left, so that the heavenly building can be built not without a benevolent and righteous test. 14. Also, by the measuring reed one can understand the Holy Scripture, because whoever reads it measures himself by it, or how much perfection he has in spiritual virtue, or how far he has fallen behind the measure of the good commandments; how much he rises in doing good, how much he still wallows in deeds of wickedness. – Next follows: the same one standing at the gate (at the gate) (Ezek.40:3). 15. He who stands at the gate is partly inside and partly outside; because one part of it is visible from the outside, and the other is hidden inside. So our Redeemer, who out of mercy became incarnate for us, stood before human eyes as if at a gate; because he appeared visible through humanity, and remained invisible through Divinity. That is why the Jews, who supported Him on the basis of the promise of the Prophets, were confused by the confusion of their treachery, since they saw Him mortal, Whom they considered to have passed to redeem them. So, the one standing at the gate, as said above, is partly visible from the outside, and partly from the inside. That is why the very treachery of the Jews was not left without evidence of Divine power. For those who saw His miracles were drawn to faith, but reflecting on His sufferings, they doubted the recognition as God of Him Whom they saw mortal in the Flesh; why did it happen that they doubted their knowledge of Him. For they saw Him hungry, thirsty, eating, drinking, tired, sleeping, and they considered Him to be a pure man. They saw Him raising the dead, cleansing lepers, giving sight to the blind, casting out demons, and they realized that He was higher than people. But the humanity represented in their hearts confused them even with His miracles. That is why the Holy Church, under the voice of the bride, desiring to see Him clearly, says: Behold, this One stands behind our wall (Song. 2:9). For He who showed to human eyes what He had received from mortal nature, while He Himself remained invisible, became, as it were, behind a wall for those who wanted to see Him clearly, because He did not allow Himself to be seen in open greatness. For it was as if He stood behind a wall, He who revealed the nature of humanity He had accepted, and hid the nature of the Divine from human eyes. That is why it is added there: look through the windows, look through the gaps (lattice) (Ibid.). For whoever looks through windows or bars is not all hidden, and not all is visible. Such, precisely such, did our Redeemer become before the eyes of those who doubted; because if He, while working miracles, had not endured anything as a man, He would have appeared to them decisively as God; and vice versa, if He, enduring humanity, did not create anything like God, then He would be considered purely human. But since He created both the Divine and He endured the human, it was as if He looked through windows or bars to people, in order to appear as God from miracles, and to hide behind suffering, and to be visible as a man from suffering, but in such a way that from miracles they knew that He was higher than man. since it is said that that man stood at the gate, we need to ask: did he stand with his face inward and his back to the outer side? In this matter, if we look at what is promised and added, we soon find how He stood. For before it is said: on it (on the mountain) as the fence of the city is straight (midday), and bring me there. And a little later, about the same husband, it is added: the same one standing at the gate (at the gate). And it is immediately added: and speech to me (the same husband). 16. For whoever spoke to the Prophet, who was brought inside the building, without any doubt stood with his face inward, and his back to the outside. But the introduced Prophet, to whom the man standing at the gate spoke, undoubtedly had his face turned towards the gate, from which he listened to these words of the speaker. So what does it mean that the husband looks inward and the Prophet looks outward? What does it mean that the face of the same man is turned towards the building, and the gaze of the Prophet is turned towards the gate, if not that the Only Begotten (Son) of the Father became incarnate in order to lead us into the spiritual building, i.e. in the faith of the Holy Church? His eyes always look at His building, because they incessantly watch how much someone achieves in virtues. But the Prophet looks towards the gate; because he who listens to the words of God must always fix the eyes of his heart on the outcome, and constantly think about when he should leave this present life and achieve eternal joys. Since this is why God became incarnate, to lead us into faith and raise us to the vision of His face. That is why in the Holy Gospel the Truth affirms, saying: by me if anyone enters, he will be saved: he will also go in and go out, and find pasture (John 10:9). He will enter into faith, but will come out to vision, and will find pasture in eternal bliss. That is why the Psalmist says: The Lord will preserve your coming in and your going out (Ps. 121:8). For the Lord preserves every soul's entrance, by which it enters into faith, and its departure, by which it comes to vision, so that, without entering the Church, it does not stumble into error, nor from proceeding from this temporary (life) into eternal life, nor is it kidnapped from the ancient enemy. But for the sake of this procession of ours, which we must think about daily, the Apostle affirms about our Redeemer, saying: let him sanctify people with his blood, who deigned to suffer outside the gates. Therefore, let us come to Him outside the camp, bearing His reproach: we are not the imams of the city that abides here, but we seek the one to come (Heb. 13:12-14). So the man who appeared stood at the gate and spoke in this position; because the Mediator of God and men, Christ Jesus, at the very time of His suffering, gave the disciples the commandments of life, so that those who believe in Him would always turn their eyes to the gate, and, evaluating His suffering with careful reflection, would not turn their hearts away from their outcome. And we, when we have already begun to despise the barriers of the flesh, to cross the gorges of our mortality with the desire for immortality, to strive for the freedom of the heavenly light, to sigh for the joys of the heavenly fatherland, we direct our gaze to the gates; because, wanting to move from temporary sacraments to eternal ones, we, as it were, turned our backs to real life, and in our desire we directed the gaze of our hearts towards the exit (from it). Therefore it is written: a corruptible body burdens the soul, and an earthly dwelling burdens a busy mind (Wis. 9:15). Thus, through contemplation with thought, we already strive beyond the confines of the flesh, but in the cognizable mysteries we are held within the gates by the very warmth of the flesh. 17. For often the soul is so elevated in Divine contemplation that it begins to rejoice in the fact that it understands something through some semblance about that eternal freedom, which the eye has not seen and about which the ear has not heard (1 Cor. 2:9): but by the weight of its mortality, it is brought back down, and bound by some bonds of its punishment remains in the same place. So, the one who begins to see the joys of his true freedom strives for the gate and wants to go out, but is not yet able to. That is why the Jewish people, freed from Egyptian slavery, seeing God speaking through the pillar of cloud, each stood at the door of his tent and prayed (Ex. 33:10). It is said about him a little higher: when Moses entered the tabernacle outside the army, all the people stood looking at each other before the doors of their tabernacle (Ex. 33:8). For we stand where we focus the gaze of the mind. Therefore, Elijah says: As the Lord God of hosts, the God of Israel, lives, I stand before Him (1 Kings 17:1). For he stood where he concentrated his heart. What does it mean for the people to see a pillar of cloud, to stand at the door of their tent and pray, if not that the human spirit, when somehow in fortune-telling it sees something higher and heavenly, goes through sublime thinking beyond the limits of bodily habitation, and humbly prays to Him, Whom essence, although it cannot see, nevertheless marvels through the illumination of the Spirit at His power? And when Moses enters into the tabernacle, then the people see his behind, and stand at the doors of their tabernacles; because when some holy preacher speaks highly about God, then in some way he enters the tabernacle of the dwelling of the Most High. All the weak, although they cannot fully understand the power of his preaching, nevertheless look at him as if from behind, because with their reason they will follow the last of what is above their understanding. But even in the smallest thing that they can understand, they already seem to be leaving their tents and standing at the door, because they are strengthening themselves to leave the dwellings of the flesh and achieve those joys of eternal life that they hear about. That is why Elijah, when he listened to the voice of the Lord speaking to him (1 Kings 19:9), appears to be standing at the entrance of his cave and hiding his face; because when, through the grace of contemplation, we hear in the mind the voice of higher understanding, then the whole person no longer remains inside the cave; since concern for the flesh does not predominate in the soul, but he stands at the entrance because he thinks to get out of the confines of mortality. 18. But whoever has already stood at the entrance of the cave, and understands the words of God with the hearing of the heart, must cover his face; because when we are raised by a higher grace to a higher understanding, then the higher we rise, the more we must always humbly constrain ourselves in the concept of ourselves, so as not to think about ourselves more than we should think, but to think about ourselves modestly (Rom. 12:3); so as not to make mistakes at a time when we are intensely discussing the invisible, so that in this incorporeal nature we do not look for any kind of corporeal light. For to strain the ear and cover the face means to listen with the mind to the voice of the inner being, and despite this, to avert the eyes of the heart from any bodily appearance, so that the soul does not imagine anything corporeal in it, whereas it is everywhere whole and everywhere indescribable. So, beloved brethren, we, who already know about eternal joys through the death and resurrection of our Redeemer, and the ascension into heaven, who are sure that our fellow citizens - His Angels, appeared in an external image to testify to His Divinity, let us turn our hearts to the King, let us direct our desire to the citizens we know, and standing in this building of the holy Church, let us direct our gaze to the gates; Let us turn our minds back to this damage to temporary life; let us direct the face of our hearts to the freedom of the heavenly fatherland. But there is still much that forces us to care about transitory life. since we cannot decisively leave: then at least we will stand at the entrance of our cave, having the intention of one day leaving it safely by the grace of our Redeemer, Who lives and reigns with the Father in unity with the Holy Spirit God, through all the ages of ages. Amen. Second conversation. In explaining two verses of Chapter XL, namely the fourth and fifth, the holy teacher talks extensively about the active and contemplative life, and, according to his custom, introduces many moral instructions. 1. So that someone, perhaps in a secret thought, does not reproach me for the fact that I decide to explain such deep mysteries of the Prophet Ezekiel, revealed by great interpreters, he needs to know with what intention I am doing this. For I approach this not out of recklessness, but out of humility. Since I know that for the most part there was much in the Holy Scriptures that I alone could not understand, but when brought before my brothers I understood. From this understanding, I tried to understand what I know, for whose merits understanding was granted to me. For it is obvious that it is given to me for the sake of those in whose presence it is given. From this, by the grace of God, it happens that both the meaning increases and the pride decreases when for your sake I learn what I teach among you; because (I frankly admit) for the most part I listen to what I say. Therefore, what I do not understand in this Prophet will depend on my blindness; and if I can understand something correctly, it will be a Divine gift to your reverence. But often, by the grace of the almighty Lord, certain passages are better understood in His word, when the word of God is read in secret, and the soul, conscious of its guilt, re-discussing what it hears, is struck by a spear of sorrow, and pierced by the sword of contrition, so that it likes nothing better than to cry, and to wash away the stains with streams of tears. At these times, she is sometimes delighted to contemplate the highest blessings, and, at the desire of them, torments herself with pleasant crying. The soul grieves that it remains here, where it still lies defeated by weakness, and not yet where, illuminated by the light, it will have tireless strength, and will no longer turn its mental gaze to the darkness of mortality. From here, from here, ardor is born in the soul, and crying comes from ardor. And since she does not yet have the strength to cleave to the heavenly, then, tired of her ardor, she calms down in tears. But it means something different when it comes to the success of one, something different when it comes to the dispensation of many. So, according to the word of the teaching, it is necessary to say about what arranges the life and morals of those who listen. So now, in the words of the Prophet, as we began, we examine what gives edification for the study of good activities. - Son of man, with your eyes you see and with your ears you hear (Ezek. 40:4), 2. What does it mean that the Prophet, brought to bear witness to spiritual things, is told: see with your eyes, and when it is added - yours, and when it is added: ears hear, then it is added - yours? But you need to know that carnal (people) also have bodily eyes and ears, who use them in the use of things visible bodily. But only spiritual people have eyes and ears of the heart, who see the invisible through understanding and hear the praise of God without sound. The almighty Lord demanded these ears when he said: if you have ears to hear, let him hear (Luke 8:8). For who in that people could there be at that time who did not have bodily ears? But since it is said: if you have ears to hear, let him hear, it is clearly shown that He was looking for those ears that everyone did not have. So let it be said: son of man, with your eyes you see and with your ears you hear. But in the first part of our conversations we have already said (see conversations. XII, part 21) why the Prophet, no matter how many times he is brought to see spiritual objects, is always called the son of man. But so that it does not leave his memory, I briefly repeat that this name always reminds him of weakness, so that he does not become proud of the greatness of the vision. And it should be noted that the expressions are different - see with your eyes, and hear with your ears - and yet he is called the son of man. But with these words, what is clearly instilled in him, if not that he should look at spiritual things spiritually, and, despite that, remember his bodily weaknesses. 3. It depends on this that, for the most part, those who are more elevated in contemplation are also subject to greater temptation; So often it usually happens to some who successfully strive for perfection that when their soul is either overcome by contrition, or contemplation elevates it above itself, then temptation immediately follows, so that it does not exalt itself with what it is exalted to. For through contrition or contemplation she rises to God, but by the weight of her temptation she is reflected back to herself, since temptation must discourage, so that contemplation does not puff up; and mutual contemplation should elevate, so that temptation does not sink. For if contemplation were so elevating that there was absolutely no temptation, then the soul could fall into pride. And if temptation weighed so heavily that contemplation could not elevate, then she could fall into crime. But by a wondrous decree, the soul is kept in balance in a certain middle, so that it can neither be proud of good deeds nor fall into evil ones. Therefore, through blessed Job it is said about the Lord: He created a measure for water (Job 28:25). Because to God to determine the measure of water means to guard in humility the consciousness of souls between happiness and unhappiness, between gifts and temptations, between heights and bottoms. So Elijah brought down fire from heaven, poured water from heaven, and despite this, frightened by the fury of one woman, he ran through the deserts (1 Kings 18:38, 17:1, 19:3). An Angel appears to the runner, delivers food, because he predicts that there is still a long way to go, and despite this, he does not destroy fear in the heart (1 Kings 19:7-8), because in the soul of the Prophet this weakness of fear was a great guardian of courage. - It follows: Do everything in your heart, as I will show you, for this reason you came in, so that I will show you, and you will show everything, as you see, to the house of Israel (Ezek. 40:4). 4. Do it in your heart. As it would be said, think about it. For this reason, you came in here, so that I will show you, and you will show everything. That is, you were brought here in order to see, and you see in order to proclaim; because whoever succeeds in spiritual matters through vision is obligated to preach about them to others by word. Because he sees that in order to preach, he who cares through preaching to help his neighbor succeed in what he himself succeeds in. Therefore, in another place it is written: hear and say: come (Rev. 22:17). For whoever already has the voice of God calling in his heart needs to express in his voice the duty of preaching to his neighbors; and he is obliged to call another because he himself has already been called. Therefore, the bridegroom wishes in the Song of Songs, saying: sit (sitting) in the hills, and friends who listen to your voice: inspire your voice to me (Song. 8:13). For the Holy Church promises in Vertograds, and every soul lives in Vertograds, which is already green with hope and full of love for good deeds. Because the hope of this age is dry, since everything that is loved here soon dries up; and the Apostle Peter exhorts us to make haste, saying: to an inheritance that is incorruptible and undefiled and does not fade away (1 Pet. 1:4). So, the one who lives in the cities is obliged to make her voice audible to her fiancé, i.e. sing the song of good preaching, which delights Him Whom it desires; because others enjoy it (the song), namely all the chosen ones who want to listen to the words of life in order to receive new life for the heavenly fatherland. But let the Prophet reveal to us what he sees. It follows: and behold, there is a fence outside around the church (Ezek. 40:5). 5. In Holy Scripture, for the most part, the incarnate Lord himself is usually called a wall (fence) because of the strength of his defense, since it is said about the holy Church through the Prophet: salvation will build us a wall and a fence (Is. 26:1). For He Himself serves as a wall for us, Who surrounds us with security on all sides. And the fence (wall) of our wall were the Prophets, who, before the Lord appeared in the flesh, were sent to establish the faith by prophecy. So in the Holy Church the Lord is a wall for us, and His Prophets are a fence (wall); because the words of the Prophets also reached us, whom He Himself resolutely protected, in the dispensation of faith. That is why it is good to mention the wall first, and the fence after. Because we, who were called from among the pagans, if we had not first recognized the Lord, would not have accepted the saying of His Prophets. And it is wonderful that He is called the outer wall of the spiritual building. Because a wall built to strengthen a building is usually built not inside, but outside it. So what was the need to say - outside (outside) - when usually a wall is never built inside? Because it is necessary that it, built from the outside, protect what is inside it. But in this word what is clearly revealed, if not the Lord’s very incarnation? For God serves as our inner wall, and God the man serves as our outer wall. Therefore, through a certain Prophet it is said to Him: You came forth to save Your people, to save your anointed (Hab. 3:13). For that incarnate wall, namely the Lord, would not be a wall for us if it were not external; because He would not protect us from the inside if He had not appeared on the outside. But one should not ignore the fact that it is said about the same wall that it was built around the church (all around on all sides of the building). Because the church of God (the building of God) is made up not only of the Angels of God, about whom the Psalmist says: Lord, I have loved the beauty of your house, and the dwelling place of your glory (Ps. 25:8), but also we, whose souls He vouchsafes, His dwelling. And this wall surrounds the house (building) on ​​all sides, because the Only Begotten (Son) of the Father, Who is the strength of the Angels, Himself became below the redemption of people. For those He serves as strength so that they do not fall, for us He serves as help so that we rise up after the fall. 6. If in this place the building of God means only the multitude of redeemed people, then the Lord for us serves as a wall around us on all sides; because for the perfect preservation of us He will fulfill all that He taught, as it is written: Jesus began to do and teach (Acts 1:1). since He came to call us to the heavenly fatherland, He taught us to despise transitory blessings and not to be afraid of temporary misfortunes. Therefore, He did not turn away from reproach, endure insults, did not fear death, did not run from the gallows of the cross; and when they wanted to take Him and make Him King, then He immediately disappeared (John 6:15). With these examples, what else did He instill in us, if not that we should neither fear the misfortunes of this world nor strive for happiness? Because for the most part, good things disturb his soul more than misfortunes outrage him. Before His suffering He heard reproaches, but did not respond to them with reproaches; He endured his traitor in silence for a long time, and did not turn his cheeks away from him for a flattering kiss; accepted death so that we would not be afraid of death; revealed the resurrection so that we would believe in the possibility of our resurrection. And after His suffering, He called to the grace of faith from those who crucified Him, and rewarded Him with a gift for wickedness. So, he who taught us everything by his example became a wall for us, surrounding us on all sides. – It follows: and in the husband’s hand the measure is stretched out six lacots into a six-handed lacot 60. 7. In the previous conversation (under number 14) we already said that the cane signifies St. Scripture. It is called the reed of measure, because with it (Scripture) we measure every action of our life, in order to see either how much we succeed in perfection, or how far we fall from perfection. For often, when we do something, we think that we have some merit; but turning to the words of God, we hear the highest commandments, from which we recognize how much lack we have for perfection. So the reed serves as a measure; because the life of the listeners is measured by the hand of those who write. This reed is said to be in the hand of a man, either because the Holy Scripture is in the power of the Mediator of God and men, the man Christ Jesus, or rather because He actually fulfilled what He deigned to be written. But this very cane is six lacs and a span. For there are two lives in which Almighty God teaches people through the Holy Scriptures, namely, the active and the contemplative. And after six lacots, what else is expressed if not active life? For on the sixth day God finished all his works (Gen. 2:1). And the span, which is spoken of beyond the six cubits, passes to the seventh, but nevertheless does not constitute a cubit. So the active life is signified by six cubits, and the contemplative life by a span; because we actually see off that one, but even when we become stronger, we can barely achieve some. 8. For the active life consists in giving bread to the hungry, teaching the ignorant the word of wisdom, correcting the sinner, turning a proud neighbor to a life of humility, caring for the weak. All this should be done by everyone separately, and provide for how we can do the same together. But the contemplative life consists of holding on to Divine love for one’s neighbor with all your soul, but calming down from external activities, clinging to the desire of the Creator so that you do nothing, but, having rejected all worries, the soul should burn with the desire to see the face of its Creator so that it would already be able to bear the weight of damaged flesh with sorrow, omnipotently desire the presence among those hymning faces of the Angels, to join the heavenly ones. citizens to rejoice in heavenly incorruption in the sight of God. So the hand and fingers stretch out in span. But few things from the measure of a cubit go to a span; because, no matter how much love the soul burns, no matter how strongly it strives in thought for God, it still cannot completely see what it loves, but only begins to see what it loves, since the most courageous preacher says: now we see as with a mirror in fortune-telling, then face to face (1 Cor. 13:12), and - now I understand in part, then I know, as I was known (there same). So we touch the seventh cubit with a span; because, being in this life, we anticipate only the beginning of inner contemplation. For the reed has six cubits because the active life can be carried out in complete perfection, and because on the sixth day man was created (Gen. 1:27), who must do good deeds. 9 . Both of these lives were well expressed by two famous women, i.e. Martha and Mary (Luke 10:40), of whom one was very concerned about the food, and the other sat at the feet of the Lord and listened to the words from His mouth. And when Martha began to complain about her sister that she did not want to help, then the Lord answered, saying: Martha, you worry and fuss about many things: but only one thing is needed. Mary chose the good 61 portion, which will not be taken away from her (Luke 10:41–42). Now, part of Martha is not condemned, but part of Mary is approved. For He does not say that Mary chose the good, but the best part, in order to show that Martha’s part is also good. But why the part of Mary is the best is added further when it says: which will not be taken away from her. For active life ceases with the body. Who can give bread to the hungry in the eternal fatherland, where there is no one hungry? Who gives drink to the thirsty, where no one is thirsty? Who will bury the dead where no one dies? So active life is taken away with the present age; but the contemplative begins here in order to ascend to perfection in the heavenly fatherland; because the fire of love, which begins to burn here, when the One He loves is visible, will flare up even more in love for Him. So the contemplative life is not taken away, because after the destruction of the light of the present age it is perfected. 10. These two lives, as we were told before 62, were transformed by the two wives of blessed Jacob, namely Leah and Rachel (Gen. 29:16). Because Leah means laborious, and Rachel means sheep, or the visible beginning. But an active life is difficult, because it sheds sweat in action; and the contemplative simply seeks a vision of the beginning, namely the One who says: I am the firstfruits, as I say to you (John 8:25). But blessed Jacob, although he desired Rachel, received Leah at night; because everyone who turns to the Lord desires a contemplative life and longs for the peace of the eternal fatherland; but first he needs to work in the night of real life in doing good, which can, sweat in labor, i.e. take Leah so that after the vision she begins to calm down in the arms of Rachel. But Rachel was seeing, but barren; Leah is purulent-eyed, but fertile; Rachel is beautiful and barren, because the contemplative life in the soul is beautiful, but, wanting to rest in silence, she does not give birth to children by preaching. Sees and does not give birth; because, loving the occupation of his own peace, he is not inflamed by the gathering of others; and as much as he sees inside, he cannot reveal to others through preaching. But Leah is purulent-eyed and fertile; because an active life, occupied with doing, sees less, but inflaming others to imitate it, either by word or by example, gives birth to many children in good deeds. And although it cannot strain the mind in contemplation, it can nevertheless give birth to followers through external activity. So, rightly, in the measure of a reed, first it is said about six cubits, and then about a span; because the active one is carried out first in order to achieve the contemplative one later. 11. But you need to know that just as the good order of life is to strive from the active life to the contemplative, so for the most part the soul returns with benefit from the contemplative to the active, so that through what ignites the contemplative mind, the active life can be more perfectly carried out. So, the active life should send us to the contemplative life, and sometimes, from what we have seen with our minds inside, the contemplative life should return us to the active one. Why did the same Jacob, after embracing Rachel, return to Leah, because even after seeing the beginning, one should not decisively abandon the difficult life of good deeds. 12. But in the contemplative life there is a great tension of the mind, when it rises to the heavenly, when the soul strains towards spiritual objects, when it strives to rise above everything that seems bodily, when it is constrained in order to expand. And although sometimes she prevails and rises above the darkness of her blindness fighting against her, so that she stealthily and subtly touches in some way the indescribable light: but immediately the reflected one returns to herself, and from that light to which she passed out, she returns to the darkness of her blindness, taking in her breath. This is well explained by the sacred story, which tells of the struggle of blessed Jacob with the Angel. For when he was returning to his parents, then on the way he met an Angel, with whom he had a great dispute in the struggle (Gen. 32:24). For the one who fights sometimes overcomes, and sometimes the one with whom he fights is overcome. So the Angel signifies the Lord, and Jacob, during the struggle with the Angel, represents the soul of every perfect man and one in contemplation. This particular soul, when it intensifies to contemplate God, being put, as it were, in some kind of struggle, sometimes seems to overcome, because with understanding and feeling it tastes something of the indescribable light, and sometimes it falls, because even from the taste it gets tired again. So, it is as if an Angel is overcome when God is comprehended by the inner understanding. 13. But it should be noted that the same defeated Angel touched the nerve of Jacob's flank, and immediately made it withered, and from that time Jacob limped on one leg; because Almighty God, when he is known by desire and reason, dries up in us all lust of the flesh. And we, who before, as if leaning on two legs, seemed to be both striving for God and adhering to the world, after knowing the sweetness of the Divine we remain with one leg healthy and the other lame; because it is necessary that after the weakening of love for the world, one love for God must strengthen in us. So, if we hold an Angel, then we hold the church with one foot; because when the power of inner love increases in us, then, without a doubt, the power of the flesh weakens. Because everyone who limps on one leg rests on the leg that is healthy; like this, whose earthly desires have already been dried up, he will rely with all his strength on one leg of love for God. And he stands on it, because he holds the leg of love for the world, which he usually placed on the ground, already hanging above the ground. Likewise, if we return to our parents, that is, to our spiritual fathers, we must keep the Angel on the way so that with inner pleasantness we have the concept of God. For the sweetness of the contemplative life is very pleasant, which delights the soul above itself, reveals the heavenly, but presents the earthly as worthy of contempt, and reveals the spiritual to the eyes of the mind, hiding the physical from them. Therefore, it is good that the Church says in the Song of Songs: I sleep, but my heart watches (Song. 5:2). For he sleeps with a vigilant heart because, through the internal success of contemplation, he calms down from restless external activity. 14. But meanwhile, you need to know that as long as (people) live in this mortal flesh, until then no one (of them) improves in the virtue of contemplation so that he can gaze intently with his mind at the most indescribable ray of light. For Almighty God is no longer visible in his glory, but the soul sees something under it (glory); refreshed by this (vision), she makes further progress, and then achieves the glory of His vision. For so Isaiah, when he confessed that he saw the Lord, saying: It came to pass in the summer, when Uzziah the King died, that he saw the Lord sitting on the throne, high and exalted, he immediately added: and that which was under him filled the church (Is. 6:1) 63. When Uzziah, the proud and vain king, dies, then the Lord becomes visible; because when the desire of the soul mortifies the pride of this world, then the soul itself contemplates the glory of God. And it is wonderful that the Lord sits on a throne, high and exalted (exalted). For what does His throne mean if not the angelic and human nature, on which He is present through the mind He has given? It is called the throne, high and exalted; because human nature, exalted to heavenly glory, prospers, and angelic nature, when during the fall of many spirits it is already established in heaven so as not to fall, is exalted from there, from where it is strengthened. But His church means the same thing as the throne; because the eternal King dwells where he sits. So we are His church, in whose souls He is pleased to dwell. But the church was filled with what was under Him; because whatever is visible from Him is not He Himself, but what is under Him. So Jacob saw the Angel, and said that he had seen the Lord (Gen. 32:30); because when we see His servants, then it means a lot that we rise above ourselves. But it should be noted that it is said: the church was filled; because, although the Angel appears, it completely satisfies the desire of the weak soul, so that if it cannot yet (achieve) more, then it is already amazed at the less that it sees. So that which is under Him fills the church; because, as it has been said, when the soul succeeds in contemplation, it contemplates not what He is, but what is under Him. It is in this contemplation that the sweetness of inner peace is achieved. since this peace is achieved, as it were, a certain part, but perfect peace cannot be achieved at the present time: it is rightly written in the Apocalypse: there was silence in heaven for half an hour (Rev. 8:1). Heaven is the soul of the Preacher, as the Lord says through the Prophet: heaven is My throne (Is. 66:1). And: the heavens will tell the glory of God (Ps. 18:2). So, when the peace of the contemplative life is established in the soul, then there is silence in heaven; because the noise of earthly affairs is quieted by thought so that the soul puts its ear to the inner mystery. But since this peace of the soul in real life cannot be perfect, it is not said that the silence in heaven lasted a whole hour, but like half an hour, so that even half an hour does not seem to be full, when it is put ahead; because immediately as soon as the soul begins to rise and be illuminated by the light of inner peace, with the noise of thoughts quickly returning, it becomes embarrassed within itself, and the confused one is deprived of the light. So the contemplative life, which there (in the Apocalypse) is called half an hour, is called by the Prophet Ezekiel not a cubit, but a span. Now, beloved brethren, wanting to understand the reasons for this and that life, we talked too extensively. But for good souls who are pleased to spend both lives, it should not be tiresome to hear about it. – It follows: and measure the width of the vestibule equal to a reed, and its height equal to a reed (Ezek. 40:5). 15. Almighty God, Who is neither enlarged by great things nor constrained by small things, speaks of the entire Church as if he were speaking of one soul. And often what He says about one soul can easily be understood about the entire Church as a whole. So the breadth of the building refers to love, about which the Psalmist says: thy commandment is very broad (Ps. 119:96). For there is nothing more expansive than to accept everyone into the bosom of love, and not have any restrictions of hatred. Because love is so broad that it can even include enemies within the breadth of its location. Therefore, it is commanded: love your enemies, do good to those who hate you (Luke 6:27). But we also need to think about the fact that breadth extends in equality, and height upwards. So breadth refers to love of one's neighbor, and height to reverence for the Creator. But the breadth and height of the building is measured by one cane, precisely because each soul, as wide as it is in love for its neighbor, will be so high in the knowledge of God. For when it spreads around itself with love, then it rises upward with knowledge; and is elevated above herself to the extent that she extends herself around herself with love for her neighbor. And since the building inhabited by God is built from the Angelic and at the same time human nature, then because the Angelic nature is above, and the human nature is still below, one can understand by breadth and height both natures; because this (last) still lives below, and that one remains in the upper (villages). But both are measured by one reed, because the humiliation of people leads to equality with the Angels. Therefore it is written: they neither marry nor commit violence, but as the angels of God are in heaven (Matthew 22:30). And therefore through John it is said: according to the measure of a man, even as there is an angel (Rev. 21:17). Because man is elevated even to that height of glory at which only the Angels rejoice. So the breadth of the building is the same as the height; because all the elect who are just laboring on earth will one day be equal to these most blessed spirits. But in the meantime, let us turn to our souls and sincerely love God and our neighbor with all our hearts. Let us expand in the action of love in order to rise to the heights of glory. Let us be compassionate in love for our neighbor in order to unite through knowledge with God. Let us humble ourselves on earth to the level of the least brethren, so that in heaven we may have equality with the Angels; because the man, who in his likeness points to the Redeemer, measured the breadth of the building with one reed, and the height also with one reed. So now he measures morals, discusses matters, examines thoughts, so that later he can give endless reward, Jesus Christ, the Only Begotten (Son) of the Father, who lives with Him and reigns in unity with the Holy Spirit, through all the ages of ages. Amen. Conversation three. The explanation of the three verses primarily describes the building of the Church, made up of all the Righteous Ones of both Testaments. 1. A husband is described with a measuring stick in his hand. And inside the gate looking to the east (Ezek.40:6). But who else is signified by the name of these gates, if not the Lord Himself and our Redeemer, Who became for us the door to the kingdom of heaven? Since He Himself says: no one will come to the Father except by Me (John 14:6). But when we said that the same man, with measuring instruments, represents the image of the Lord, then we need to ask how to agree that one and the same Lord could be signified both through the husband and through the gate, while the husband enters the gate? Is he already entering into himself? - Exactly so; because in the Gospel He Himself testifies, saying: if you do not enter by the door into the sheepfold, but enter elsewhere, that thief is also a robber: but the shepherd who enters by the door eats for the sheep (John 10:1-2). And a little later he says: I am the door (Ibid., v. 9). And he also adds: I am the good shepherd (Ibid., v. 14). So, if the shepherd enters through the door, and the door is He Himself, the shepherd Himself: then without a doubt He enters through Himself. Now, wanting to explain the meaning of Ezekiel, we add to it a question from the Gospel. So we need to ask, how does He Himself enter, and through Himself? For our Lord and Redeemer is one in the flesh with the holy Church, which He redeemed, according to the testimony of Paul, who says: I fulfill the tribulation of Christ in my flesh for the sake of His body, which is the Church (Col. 1:24). The body rejoices in this head, that is, the holy Church, when through the Psalmist it says: and now, behold, lift up my head against my enemies (Ps. 26:6). Since she herself must once be exalted, now she already rejoices at her head, exalted in heaven above her enemies. So, when all the elect pass on to life, then because His members enter into Him through Him, He Himself enters into Himself through Himself. For He Himself is the One who enters in His members, Himself the head to whom the entering members come. This is suggested in many ways by the Prophet Ezekiel, who says that the man came to the gate, and shows what these gates mean, saying: looking to the east (towards the eastern path). For the way for us is He Himself, Who said: I am the way, the truth and the life (John 14:6). He Himself is the eastern path, about which it is written: Behold the man, the east is His name (Zech. 6:12). So the gate faces the east, because it means the One who paved the way for us to the ascension of light. 2. One can understand by the name of the gate and every preacher; because whoever opens the door to the kingdom of heaven with his mouth serves as the gate. Therefore, the twelve gates are described both in the Apocalypse of John (Rev. 21:21) and in the last vision of this Prophet. It is not proper to understand by the name of the gate the knowledge of Holy Scripture, which, revealing the meaning to us, opens the door to the kingdom of heaven. We can understand by the name of the gate even faith, which we first accept in order to ascend into the buildings of virtues. Therefore, it is clearly added here: and he ascended through the steps of their (gate) (Ezek. 40:6) 64. 3. For what do the steps of this gate mean if not the merits of virtues? For, whether in the knowledge of the Mediator of God and men, the man Jesus Christ, or in the knowledge of the Divine Word, even in the faith itself, which we accept, we ascend in degrees to higher increments. For no one suddenly becomes perfect, but in a good life everyone begins with less in order to ascend to greatness. The Psalmist says about these degrees: God in the degrees of her (the Church) will be known when he accepts her 65 (Ps. 47:4). For when the Lord accepts the holy Church, then He is known in its degrees, because His glory is manifested through its increases. For as much as the Holy Church succeeds in exaltation, God becomes known to people in His powers. And about these degrees, blessed Job says: through all my individual degrees I will proclaim Him (Job.31:37) 66. Because the almighty Lord is proclaimed through all his individual degrees by the one who, through the increase of the virtues that he accepts, will always give the glory of his reverence. If there were no degrees in the ascent of the heart, then the Psalmist would not have said: they will go from strength to strength (Ps. 83:8). 4. It is not surprising if there are degrees from strength to strength, when each individual strength is increased, as it were, by certain degrees, and thus, through the increase of merit, is raised to the highest. For the beginnings of virtue mean something else, success (in it) means something else, and perfection means something else. For, if faith itself were not raised to its perfection through certain degrees; then the holy Apostles would not have said: add faith to us (Luke 17:5). And someone comes to Jesus who wanted to heal his son, but asked whether he believes, he answers: I believe, Lord, help my unbelief (Mark 9:24). Please discuss what is being said. If he believed, then why did he call (his faith) unbelief? And if he realized that he had unbelief, then how did he believe? But since faith, through the hidden inspiration of grace, grows according to the degrees of its merits, then at the same time the one who did not yet fully believe, both believed, and at the same time was an unbeliever. 5. The Lord describes these very degrees under the name of harvest, saying: this is the kingdom of God, just as a man scatters seed into the ground: and he sleeps and rises night and day: and the seed vegetates and grows, as he does not know. From itself, the earth first produces grass, then grain, and also produces wheat in grain. And when the fruit is ripe, he will put in the sickle, because the harvest has come (Mark 4:26–29). A person throws a seed into the ground when he plants a good intention (determination) in his heart. And after he has thrown the seed, he sleeps, because in the hope of a good deed he calms down. But he rises night and day, because he perfects himself in the midst of misfortune and happiness. But the seed vegetates and grows without him knowing it; because even when he cannot yet measure his gains, virtue, once begun, is led to perfection. And the earth bears fruit by itself; because by prevenient grace the soul of man willingly rises to bear the fruit of good deeds. But this very earth itself produces first greenery, then an ear, then a full grain in the ear. Because to produce greens means to still have the tenderness of a good beginning. But greenery turns into an ear when virtue, rooted in the soul, turns into the perfection of good deeds. The full grain in the ear is produced when virtue has already reached such perfection that it can be a lasting and perfect deed. And when the fruit is ripe, he immediately sends out the sickle; because the harvest has come. For Almighty God sends a sickle to the fruit produced, and cuts off his harvest when, having brought someone to perfect deeds, with a pronounced decree he interrupts his temporary life in order to move his grain to the heavenly granaries. So, when we begin to have good desires, then we throw the seed into the ground. When we begin to act righteously, then we are green. And when we grow to perfection in good deeds, then we become an ear of corn. And when we are strengthened in the perfection of this very good deed, then we already bring full grain in the ear. 6. For the green was Peter, who, during the time of suffering out of love following the Lord, was afraid to confess Him to the question of the servant (Luke 22:57). For the greenness was still in his mind, because he believed in the Redeemer of all, but, being still very wavering, he was trampled under the foot of fear. He had already grown into an ear of corn when, through the Angel’s gospel, he saw in Galilee alive the One Whom he was afraid to confess as a dying man. But he became a complete grain in the ear when, with the descent of the Spirit from above, and with his spirit strengthened in love for Him (the Redeemer), he became strong to the point that the beaten one despised the forces of those who persecuted him, and under the blows he freely preached his Redeemer (Acts 5:20). So, no one who sees himself still in the green mind for a good assumption should not despair; because the life of God begins with greenery, to be grain. - So the man, having measuring instruments, comes to the gate; because our Lord and Redeemer, at the entrance of His members, is brought to Himself. And He ascends according to the degrees of them (the gates); because with our improvement He rises to us the more, the more clearly He is recognized as lofty and incomprehensible. He Himself is called ascending in the degrees of our virtues; because the higher He appears to us, the further our soul is separated from lower objects. – It follows: and he measured the threshold of the gate with one reed in breadth, that is, one threshold with one reed in breadth (Ezek. 40:6) 67. 7. Why, after it is said, the threshold of the gate, is immediately added: one threshold, if not because it clearly suggests that it will also be said: there is another threshold even lower? But the gate rises up from the threshold to be a gate. So, if the gate is the Lord, then who serves as the threshold of this gate, if not those ancient fathers from whose lineage the Lord was pleased to become incarnate? - Since through Paul it is said: theirs are the fathers, and from them is Christ according to the flesh, who is God above all, blessed forever (Rom. 9:5). But it should be noted in this thought of Paul that in it gods and other people are named, as it is said to Moses: behold, I have given you a god to Pharaoh (Ex. 7:1). And through the Psalmist it is said: Az rekh, bozi este (Ps. 82:6). And one more thing: God is one hundred in the assembly of gods (Ps. 82:1). But this means being called God by name in another way, and by nature in another way. And if Moses was a god for Pharaoh, then he is called a god among all, but not above all. But he who became incarnate in the womb of the Virgin is called God above all. So, the threshold of the gate is the ancient fathers, from whom was born the One who opened the entrance to the kingdom of heaven for us. But the threshold of the gate is measured by one cane; because the most ancient fathers, who could preach our Redeemer both by prophecy and by a virtuous life, had, as it were, six cubits in completing the work, and a span at the beginning of contemplation. since both the completed work and the begun contemplation elevated their life into the unity of faith, then the measure of the threshold was in a single reed. – What follows: the bedroom is one cane in length, and one cane is in breadth 68. 8. Let us think about what usually happens in the bedroom, and from there we will draw a conclusion to what happens in the Holy Church. In the bedroom, the bride and groom copulate and unite with each other in love. So, what is the essence of the bedroom in the Holy Church, if not the hearts of those in which the soul is united in love with the invisible bridegroom so that it burns with His desire, no longer desires anything in the world, considers the duration of real life as a punishment, hastens to leave it, and with the embrace of love rests in the vision of the heavenly bridegroom? So such a soul does not accept any consolation of real life, but sighs heartily for the one it loves, worries, strives, strives for him; for her, physical health itself becomes of little value; because she is pierced with love; That’s why in the Song of Songs she says: I am wounded by love (Song.2:5). But the poor health of that heart that is unfamiliar with the pain of this wound. When it begins to breathe the desire for heavenly things and feel the wound of love, then the soul that was sick from health becomes healthier from the wound. 9 . But for a soul that deeply loves its bridegroom, there is one common consolation in the slowness of real life, if, through the fact that it itself is separated from the vision of Him, the souls of others make success according to its word, and are ignited with the fire of love for the heavenly bridegroom. She mourns because she sees that she is separated; everything she sees is sad for her; because he does not yet see the One Whom he wants to see. But no small consolation, as I said, is if, during the intense sorrow of the soul due to separation through it, many gather to slowly see Him with many, Whom one would rather see. Therefore, again in the Song of Songs the bride says: strengthen me with flowers, and squeeze me with apples, because I suffer from love (Song. 2:5) 69. For what do flowers mean if not souls already beginning a good deed and emitting the scent of heavenly desire? What do apples from flowers mean, if not already perfect (people) souls that achieve the fruit of good deeds from the beginning of holy determination? So the soul, suffering from love, wants to be supported by flowers and squeezed by apples because, if it is not yet allowed to see the One Whom it desires, then it is a great consolation for it if it rejoices in the successes of others. So the soul, suffering from holy love, is strengthened by flowers and apples in order to rest in the good deeds of its neighbor, not yet having the opportunity to look at the face of God. 10. I ask you to discuss what the bedroom of Paul was like, who said: Christ is for me to live; even if I die, I have gain (Phil. 1:21). To what extent did he unite himself in love with the omnipotent God who considered for himself only Christ to be life, and death to be gain? Therefore, he also says: if your desire is resolved, and to be with Christ, it is much better (Phil. 1:23). But now we will see what kind of love you suffer from, which you want to be resolved. While you see yourself separated, please tell me why you don’t want to be supported by flowers? – He strongly desires, because what follows is: and even if you remain in the flesh, it is most necessary to eat for your sake (Phil. 1:24). And to the prosperous disciples he says: Who is our hope or joy or crown of praise? Are you not also before our Lord Jesus Christ? (1 Thessalonians 2:19). 11. That is why it is said that this bedroom measures one cane of longitude and one cane of latitude. Because longitude indicates the patience of waiting, and breadth indicates the vastness of love. Therefore, everyone has a bedroom as long as he can have a bedroom; because a soul flaming with a heavenly desire, to the extent that it has love for the edification of its neighbor, will have patience in waiting for God and will patiently endure the slowness of longitude; because the breadth of love extends to the prosperity of one's neighbor. Longitude can also mean the duration of patience shown to one's neighbor. And since latitude means love, which opens the bosom of the soul, and accepts into love both friends and enemies together: then the longitude of the bedroom is the same as the latitude; because as much as the soul is expanded by love, it will be patient in waiting. For everyone tolerates his neighbor as much as he loves him. For if you love, you endure; and if you stop loving, then you stop enduring. Since we do not love those whom we do not tolerate; because when disgust intensifies, the deeds of our neighbor are soon brought to mind, which the pen of love does not soften for us. – Next follows: and between the bedrooms there are five lakots 70. 12. The Prophet spoke above about one bedroom, and then he says that there are five lakots between the bedrooms, precisely because many bedrooms make up one bedroom, so many Churches are called one Church. Therefore, in the Apocalypse of John, seven Churches are described, through which one universal Church is signified. So those who in the Holy Church, as we said, thirst out of fiery love to see God, and are already united with Him through desire, are called bedrooms. But there are some in it, not having the power to penetrate into the subtle, and constrained by five more bodily senses, who love Him who created everything less so much as they are more widely scattered throughout what has been created. And although they already want to exercise in the fear of God, and extend love to their neighbor, physically do good deeds, atone for sins with alms, but since they do not know how to blaze with inner love for heavenly desire, they are still held back, as if overcome by bodily feelings. So they are not bedrooms, but spaces between bedrooms; because through the guidance of those who resolutely love the vision of God, they themselves are directed towards the improvement of the soul. Consequently, there are five lacots between the bedrooms; because those who do not yet arise to the mysterious understanding from the five external senses, when among them there are those who burn with the spirit of love, succeed in the dispensation of faith, as if placed between the bedrooms, and not separated from the measure of the heavenly building. For they distract themselves a little from the desire of bodily feelings, and with the expanded space of the soul, following the love that they see, they adjoin from there to the bedrooms. And that they are described not by six cubits, but by five; then this also signifies their very imperfection. 13. However, for a good desire they are counted as a measure of the spiritual building; because the voice of the Holy Church through the Psalmist says: Your eyes have seen my undone, and in your book they will all be written (Ps. 139:16). Therefore, the same Psalmist also says: He blessed (all) those who fear the Lord, the small and the great (Ps. 113:21). So, although they are imperfect and small, nevertheless, by the power of their knowledge, they love both God and their neighbor, and therefore do not neglect doing the good that they can. Although they have not yet achieved spiritual gifts, so as to either reach perfect activity or fiery spiritual contemplation, they nevertheless do not deviate from love for God and neighbor, as far as they can understand it in their hearts. That is why they, although in a lower place, are nevertheless placed in the building of the holy Church; because although they may be less in relation to teaching, to prophecy, to the grace of miracles, to the decisive contempt of the world, they nevertheless stand on the basis of fear and love on which they are established; because, although they do not burn with the fire of heavenly desire, they are nevertheless animated by the warmth of love in the most external deeds, which they perform sufficiently, and are kept between the buildings of their neighbors who are superior to them. Therefore, in the Song of Songs, the bride rightly says: King Solomon will make himself a bed from the trees of Lebanon. Thou hast made his pillars of silver, and his rays of gold: his rising is scarlet, the stones laid within him, the love of the daughters of Jerusalem (Song. 3:9-10). It is incredible that Solomon, the King of such greatness, who abounded in such untold riches that he could not know the value of the weight of his gold, and had no estimate in those days for silver, built a wooden bed for himself. But this Solomon is precisely the Peacemaker who made for himself a bed from the trees of Lebanon. Because cedar trees from Lebanon are very durable. 14. So, the bedside of our King is the Holy Church, which is made up of strong fathers, i.e. from durable souls. It is correctly called a bed, because it daily transfers souls to eternal cohabitation with their Creator. The pillars of this bed are made of silver, because the preachers of the holy Church shine with the light of the word. Between these silver pillars the ascension (heading) is golden, since through what is clearly said by the holy preachers, the souls of the listeners find the brilliance of inner clarity, to which they ascend. For through what they understand intelligibly and clearly, they rest in what becomes clear in their hearts. So its pillars are silver, and its inscription is made of gold; because in the light of the word, clarity of peace is found in the soul. Because that inner brilliance illuminates the soul so that through attention it calms down where the grace of preaching is not required. It is written about this very holy Church: the krill of the dove is plated with silver, and its space is in the glitter of gold (Ps. 67:14). For she, here filled with the spirit of meekness, is like a dove, having wings covered with silver, and on the back of her back she contains the appearance of gold; because here she invests her preachers with the brilliance of words; in the last century she shows the radiance of glory on herself. But what should be the rise to what is clearly revealed within, she (the Church) adds when she immediately says about the same bed: the rise of its scarlet (Song. 3:10). Verily, she is scarlet, because she is bathed in blood, and rightly appears in the color of blood. And since the countless number of believers at the beginning of the nascent Church passed into the kingdom through the blood of martyrdom, our King made the sunrise on the bed crimson; because the clarity seen within is achieved through the shedding of blood. 15. So what are we, unhappy and lacking in courage, what are we going to do? Now, in this bed we cannot be pillars, because we have neither courage in action nor brilliance in preaching. We do not have a golden head; because we do not yet see, as we should, through spiritual understanding, the peace of inner glory. We are not the crimson sunrise; because we have no strength to shed blood for our Redeemer. So what should we do? What hope do we have if no one achieves the kingdom except one who is gifted with higher powers? But there is also consolation for us. Let us love God as much as we can, and let us love our neighbor; and we will belong to the bed of God, because he, as it is written there: is covered with average love 71. Have only love, and without a doubt you will reach the place where the silver pillars are erected and the crimson sunrise is contained. Since this is said for the sake of our weakness, it is clearly shown when it is immediately added there: for the sake of the daughters of Jerusalem 72. For the word of God, not speaking about sons, and speaking about daughters, what else does the female sex designate, if not the weakness of souls? So, what is said there about placing mediating love among the silver pillars, the golden head, and the crimson sunrise, for the sake of the daughters of Jerusalem, is here signified by five cubits between the bedrooms; because even those who are weak in strength, if they do not refuse with love to do good deeds that they can, are not alienated from the building of God. - Then follows: and the threshold of the gate along the inner porch of the gate, with one cane 73. 16. When the threshold, which is now only described, is said to be located inside along the porch of the gate, it is clearly shown that the threshold described before was external. But if the gate means the Lord, then let us look for who serves as the threshold of the gate, internal and external. For through the threshold everyone enters the gate. And what do these two thresholds mean, if not the fathers of the Old Testament and the fathers of the New Testament? Because not only these from whom the Lord deigned to become incarnate, but also all the fathers of the Old Testament were the threshold of His gates; since they, having been deemed worthy to preach Him and trust in Him, opened the entrance of faith to all who came to Him; and all who through them believed in the Lord ascended, as it were, through a threshold into His gates. But why is it said first about the external threshold, and then about the internal one, if not because first there were the fathers of the Old Testament, and after the teachers of the New Testament? But rightly the outer threshold means the fathers of the Old Testament; because their preaching punished acts of wickedness. And through the teaching of the new fathers, even the spirit is bridled in illicit thoughts, so that even the perfect one is guilty at the judgment of the heart. Because they tried to keep the souls of listeners from crimes, from cruelties, from predation; and these, forbidding not only depraved deeds, but also inappropriate thoughts, what else have they become for us, if not an internal threshold? That is why the Truth itself says: Hear what was said to the ancients: you shall not kill: whoever kills is guilty of judgment. But I say to you: if anyone is angry with his brother in vain, he is guilty of judgment (Matthew 5:21-22). And rightly the outer threshold signifies those fathers who stood for long periods of time from the very incarnation of our Redeemer. Namely, the suffering of the Church began already from the blood of Abel, and one is the Church of the elect, preceding and following. But since it is said to the disciples: many Prophets and Kings desired to see what you see, but did not see (Luke 10:24), it means that the ancient fathers stood as if outside, and did not physically see the appearance of our Redeemer. So they were outside, but not separated from the Church; because in their minds, in their deeds, in their preaching, they already contained those sacraments of faith, they looked at the height of the Holy Church, which we see no longer in aspiration, but in fulfillment. For just as we are saved through the past suffering of our Redeemer, so they are through faith in the same (suffering) to come. Therefore, they are outside, but not outside the sacrament, but outside time. 17. Therefore, in the construction of the Tabernacle, it was commanded that silver pillars should be placed inside, and copper stakes should be driven in around the outside, on which the tied tent should be supported. So silver pillars are placed inside, and copper stakes are driven in outside, and ropes were tied to them so that the tent stands motionless; since in order for the holy Apostles to be unshakable in the light of their word, so that the entire Tabernacle, i.e. the Holy Church stood motionless in the integrity of faith, the fathers of the Old Testament and the Prophets were placed outside, like stakes, so that with the ropes of their words they would strengthen the souls of the Preachers in steadfastness, and this dwelling of God would be tied in the standing of faith. So outside are those stakes that were before the time of this holy Church. But despite this, they are connected by those who are inside it; because, predicting the heavenly mysteries that would be revealed, they made them probable for everyone after they were revealed. So, in order for the pillars to stand motionless inside, they are supported by stakes from the outside with ropes; because in order for the holy Apostles to fully believe in the mystery of the Incarnation of the Lord, they were supported by the preaching of those who could both foresee it and predict about it before it happened. Therefore, it is right that the first of the Apostles himself, precisely the great pillar of the true Tabernacle, says: the imams are the most famous prophetic word, to which he listens like a shining light in a dark place (2 Pet. 1:19). With these words he shows that although she (the true Tabernacle) has risen higher on horseback, she remains tied there in faith. However, this lamp of the prophetic word, although it already shines for those who understand, but for those who do not understand it still remains covered in the darkness of allegories. Therefore, through the Psalmist, it is said about these very sayings of the Prophets: dark is the water in the clouds of the air (Ps. 17:12), precisely because the knowledge in the Prophets is covered in darkness. It is not without a foundation that the pillars are made of silver and the stakes of copper; because what the Apostles already clearly preached about, the Prophets spoke darkly under a mysterious meaning. Therefore, those who were not clear in their preaching were designated by the metal of copper. But the holy Apostles, because they had light in preaching about the sacrament of our Redeemer, were called silver pillars. And it should be noted that silver sounds and shines, but copper sounds and does not shine; because the preachers of the New Testament spoke clearly of what they could point to. And the preachers of the Old Testament, because they uttered dark sayings through the shadow of allegories about the heavenly sacrament, made, as it were, a sound without radiance. So, what is meant there through stakes and pillars, here – through the external threshold and the internal threshold. 18. But if in this place we recognize Holy Scripture as the gate, then it also has two thresholds - external and internal; because it is divided into literal and allegorical meaning. Because the outer threshold of Holy Scripture is lettera, and its inner threshold is allegory. Since we move through the letter to allegory, it is as if we are moving from an external threshold to an internal threshold. And there is much in it (Scripture) that literally edifies the soul so that the soul of the listener, through what is done from the outside, is drawn inward. Because there we find preachings of action and examples of virtue; there it is commanded what we must do even in a bodily manner; there, what is given as a duty to fulfill is shown in the deeds of holy and strong men, so that after the clearest commandments and examples of the righteous set us up for good living, we then rush with our souls to the inner threshold, i.e. to the mysterious meaning of inner contemplation, if we can. Take care, I ask, beloved brethren, to meditate on the words of God, do not despise the messages of our Redeemer written to us. It means a lot that through them the soul arises towards warmth, so as not to become numb from the cold of its wickedness. 19. When we recognize that the preceding righteous did it courageously, and we ourselves are disposed to have the courage to do good deeds, then the spirit of the reader lights up from the flame of holy examples. He sees what valor they have accomplished, and is very annoyed with himself that this will not be followed. Therefore, rightly, in the voice of the groom to the bride in the Song of Songs it is said: like the pillar of David, your neck was created in Phalpioth 74: a thousand shields hang on it, all the arrows of the mighty (Song. 4:4). For there is a throat in the neck, and a voice in the throat. 20. So what is meant through the neck of the holy Church, if not its sacred broadcasts? If it mentions a thousand hanging shields, then through this definite number an indefinite number is shown; because all our strength is contained in the sacred broadcast. Because there are the commandments of God, there are examples of the righteous. For if the soul has no disposition towards its Creator, then let it listen to what is said: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind (Matthew 22:37). If she harbors hatred for her neighbor, then let her listen to what is said: love your sincere man as you love yourself (Ibid., v. 39). If she desires someone else's property, then let her hear what is written there: You shall not covet your neighbor's property (Ex. 20:17). If the soul is inflamed with anger at an insult inflicted by a neighbor in word or deed, then let him listen to what is said: Let not your hand take vengeance, and let not you be hostile against the sons of your people (Lev. 19:18). If the soul is wounded by the evil desire of the flesh, then, so that the eye does not follow the thought, let him listen to what is said a little higher: whoever looks at a woman to lust after her has already committed adultery with her in his heart (Matthew 5:28). Does anyone allow his soul to weaken to the point of hatred against the enemy? Let him listen to what is written there: love your enemies, do good to those who hate you (Matthew 5:44). And the one who no longer steals someone else’s property, but is still, perhaps, indiscriminately stingy with his property, let him listen to what it says: sell your possessions and give alms (Luke 12:33). Does the soul of the weak desire to enjoy God and life together? Let him hear what is written there: no one can work for two masters (Matthew 6:24). Others retain property not for the need of maintenance, but for the sake of the whim of desire. Let him hear what it says: Whoever does not renounce all his possessions cannot be My disciple (Luke 14:33). For some leave everything, and many even give up possessions; because they use what they own in such a way that they have no attachment to it. Does anyone want to be lazy and run away from labor for the sake of the Lord even when he has the strength? Let him hear what is written there: those who do not gather with Me scatter (Luke 11:23). So on the neck of the holy Church, i.e. on the preaching of the Holy Scripture, which in its strength and height is called similar to the tower of David, thousands of shields hang; because as many commandments there are, there are so many protections for our chest. 21. So, do we need to humbly maintain innocence even when offended by our neighbors? Let's imagine Abel (Gen. 4:8), about whom it is written that he was killed by his brother, but it is not written that he argued with him. Is purity of soul necessary even in a marital union? – We must imitate Enoch, who walked with God even in a married state, and not being found, God turned him away (Gen. 5:24). Do we decide to prefer the commandments of God to our real benefit? – Let’s imagine Noah, who, leaving home care, at the command of the Lord, in the hundreds of years began building the ark (Gen. 6:14). Are we striving to achieve the virtue of obedience? We must look to Abraham (Gen. 12:5), who, leaving home, acquaintances, fatherland, obediently went to the country that was promised to him as an inheritance, and went not knowing where to go (Heb. 11:8); who, for the sake of an eternal inheritance, was ready to sacrifice his beloved, born according to the promise of an heir. And since he did not hesitate to sacrifice one (son) to the Lord, he received in the seed the whole multitude of languages ​​(Gen. 22:16-17). Does anyone like simplicity of morals? Let him introduce Isaac, who was adorned in the eyes of almighty God by the meekness of his life (Gen. 24 et seq.). To the question: how should hard-working courage be acquired? – Let them bring to memory Jacob (Gen. 29:20, 30:29), who, after being able to courageously serve man, reached such strength that he could not be defeated by the Angel who fought with him (Gen. 32:25). Are we trying to overcome the temptations of the flesh? – Let Joseph come to mind, who, during the temptation of his mistress, tried to maintain chastity even at the risk of his life (Gen. 39:12-20). From this it happened that since he knew how to manage his members well, he was made a ruler over all of Egypt. Do we desire to acquire meekness and patience? – Let us imagine Moses (Num. 12:3), who, ruling six hundred thousand armed men, excluding children and wives, was described as a meek man, more than all the men on earth. Are we kindled with zeal for truth against vices? – Let Phinehas introduce himself (Num. 25:7–8, 11), who, having pierced through those who had intercourse with a sword, returned the people to purity, and the wrathful one appeased the wrath of God. Do we, when in doubt, wish in advance to have hope in the almighty God? Let us remember Joshua (Joshua 3:5, 8), who, when he entered into doubtful battles with the right thought, achieved victory without a doubt. Do we want to leave behind the troubles of our hearts and show our souls in goodness? Let us remember Samuel (1 Samuel 8:5), who, being deprived of power by the people, responded to the request of the same people to pray for him to the Lord, saying: Yes, I should not sin against the Lord if I should forsake praying for you to the Lord (1 Samuel 12:23). Because the holy man believed that he would commit a crime if he did not reward in prayer with gracious love those whom he tolerated as enemies until his deposition. Again, when, at the command of the Lord, he was sent to anoint David as King, he answered: as soon as I go; and Saul will hear and kill me (1 Samuel 16:2). And despite the fact that he knew that God was angry with this very Saul, he gave himself up to such grief that the Lord said to him personally: as long as you weep for Saul, I have humbled him (1 Sam. 16:1). So let us imagine what kind of heat of love will ignite the soul of one who cried even for the one from whom he feared to be killed. Do we want to beware of the one we fear? “We need to think thoroughly about how, when a convenient place opens up, we ourselves do not repay evil for evil to the one we are running from.” Therefore, let us remember David, who found and could have killed the King who was pursuing him, and yet, in the midst of his anger, he chose the good that he himself had to do, and not the evil that he had to suffer deservedly, saying: Let it not be from the Lord that I lay my hand on Christ the Lord (1 Sam. 15:7, 26:11). And when the same Saul was later killed by enemies, he (David) wept over the death of the one from whom he suffered persecution during his lifetime (2 Sam. 1:17). Do we dare to speak freely about the errors of the mighty of this world? – Let us recall the authority of John, who, denouncing the wickedness of Herod, was not afraid to be killed for the truth of his word (Mark 6:18–27). And since Christ is the truth, therefore he (John) laid down his life for Christ, because for the truth. Are we already in a hurry to give up our flesh to death for God? Let Peter come to mind (Acts 5:41), who rejoices amid the scourgings, who, wounded, resists the rulers, who despises his own life for his life. Are we, by the desire of death, disposed to despise misfortune? - Let us imagine Paul, who, being ready not only to be bound, but also to die for Christ, does not value his life as much as himself (Acts 20:22-24). Do we want our heart to burn with the fire of love? Let's discuss the words of John, in whom everything he says is smoked by the fire of love (1 John 1ff.). 22. So, since in the voice of Holy Scripture we find, when we wish, reinforcements for every virtue: then a thousand shields hang on it, all the arrows of the mighty (Song. 4:4). For if we wish to fight against the spirits of wickedness, then we must look for protective weapons on the neck of the Church, which was erected for us like the pillar of David, i.e. in the Divine Scripture, in order to, by definition of the commandment, collect the power of help against vices. For behold, if we hasten to strengthen ourselves against the powers of the air, then on this pillar we find weapons for our soul, so that from there we can take the commandments of the Creator and the examples of those who preceded us (the fathers), with which we can invincibly arm ourselves against our enemies. When you want to fulfill any virtue, you see this one already fulfilled by the fathers in the same place where you find your weapons, with which you strengthen yourself against spiritual warriors. since a thousand shields hang on it, whoever wants to fight should take them, and with them strengthen his chest, and throw arrows of words. 23. And it should be noted that it (the pillar) is built with its own fortifications. Because fortifications do the same thing as shields, since both protect the combatant. But the difference between both is that we can move the shield for our defense wherever we want; and we can defend ourselves with a fortification, but we cannot move it. The shield is in the hand, but the fortifications cannot be held. So what is the difference between fortifications and shields, if not that in Holy Scripture we read about the miracles of the preceding fathers, and hear about exploits in good deeds? For there we learn that one could divide the sea, another could stop the sun, another could resurrect the dead, another could restore with a word someone broken by paralysis, another could heal the sick with a shadow, another could stop illnesses with his handkerchiefs and towels (Acts XIX, 12). But they were all meek and long-suffering, and burning with zeal for righteousness; rich in the preaching of the word, and at the same time in the generosity of mercy. So they testify to the truth of their preaching about God with miracles, because they would not have performed them through Him if they had not spoken the truth about Him. And how pious they were, how humble, how supportive, their deeds testify to this. So, if we test ourselves in the faith that we received from their preaching, then we must pay attention to the miracles of those who preached, and be confirmed in the faith that we received from them. Therefore, what are their miracles if not our fortifications? Because through them, although we can strengthen ourselves, we do not hold them in the hand of our will, since we do not have the power to create such things. But the shield is in the hand, and it protects, because the virtue of patience, the virtue of mercy, according to the grace that precedes us, is in the power of will, and protects us from danger from the opposite side. So our pillar is built with its fortifications; a thousand shields hang on it, because in Holy Scripture we hide from the arrows of the adversary under the miracles of the fathers, and we still have in our hands the shields of holy life. But it should be noted that the threshold of the gate is measured with one cane. And the cane has a length of six lacoti and a span, precisely because in St. Scripture contains the teaching of both perfect action and the beginning of higher contemplation. But if in this place we take each preacher as the gate: then the outer threshold in the gates is an active life, and the inner threshold is a contemplative life. Because through this one they walk in faith, and through this they rush to hope. She leads from the outside so that everyone lives well; this internally introduces so that from a good life one can achieve eternal joys. This is enough for us for today's conversation. Since we, deviating to another, spoke for too long, we will leave what follows for another conversation, restoring strength through silence, trusting in the Word, which lives and reigns with the Father in unity with the Holy Spirit through all the ages of ages. Amen. Conversation four. It contains four verses - from the ninth to the twelfth - explained allegorically or morally. 1. The man, whose appearance was like the appearance of brass, measured the entrance of the gate with eight cubits, and the pediment with two cubits (Ezek. 40:9) 75. And so that we do not think that the entrance of the gate is outside the gate, it is added: the entrance of the gate was inside (Ibid.). What is meant by the inner entrance, if not the breadth of eternal life, which in the soul already begins through hope even among the tightness of real life? The Psalmist speaks about her: enter His gates with thanksgiving, His courts with praise (Ps. 99:4) 76. For when we confess our sins with tears, then we enter the gates of narrow life. When after them we are transferred into eternal life, then we enter through the gates into our courtyards with praise; because there will no longer be crowding when the joy of unceasing bliss embraces us. Because of the narrowness of our confession, the Truth says: Enter through the narrow gate (Matthew 7:13). And when the Psalmist imagined that he was being accepted into the breadth of eternal joy, he said: You have set me on the vastness of my nose (Ps. 30:9). Consequently, he strives through the gates to the court, because he moves to the breadth of triumph from the narrowness of confession. So those joys that David calls courtyards, Ezekiel calls the inner entrance. Therefore, this very entrance is called measured by cubits. For there must be accepted all those who here strive to accomplish works and strive for eternal joys through the grace of contemplation. 2. It is not without reason that the visible measure is set at eight lacoti; because it unfolds for seven days all the time. For the eternal day, which follows after the fulfillment of the variability of seven days, is precisely osmosis. Therefore, the Psalmist, speaking about the day of resurrection, since he intended to talk about the severity of the last judgment, prefaced the title, saying: in the end, in songs about this psalm to David (Ps. 6:1). For in order to show what this extremely terrible day is about, he says, at the beginning of the psalm he says: Lord, do not reprove me with your wrath, nor punish me with your wrath (Ps. 6:2). For whoever is corrected only with rods, and becomes better from reprimands, is punished with meekness, and not with anger. But in this strict test, all reproof is rage and anger, because after condemnation there is no forgiveness. The reason for this osmeric number is that the Lord deigned to rise from death after the Sabbath. Because the day of the Lord, which is the third from the death of the Lord, is considered the 8th day from the creation of days, because it follows the seventh. Therefore, both the true suffering of our Redeemer and the true resurrection prefigured something about His body in the days of His suffering. For on the sixth day of the week He suffered, on Saturday He rested in the tomb, and on Sunday He rose from death. Since real life for us is still the sixth day of the week, because it is spent in sorrows and suffers torment in close quarters. But on Saturday we rest as if in a grave, because we find peace of soul after the body. But on Resurrection Day, precisely the third day from suffering, washed away, as we said, from creation, we are already resurrected body from death, and in the glory of the soul we will rejoice even with the flesh. So, what our Savior wonderfully arranged in Himself, He truly designated in us, so that we would be embraced successively, and sorrow in the sixth, and peace in the seventh, and glory in the last. Therefore, through Solomon it is said: give a portion to the seven, and let us take away: for do not consider that there will be evil in the earth (Eccl. 11:2). For we give a portion to the seventh and last when we arrange what unfolds in seven days in such a way as to achieve eternal blessings through this, so that, doing this with extreme caution, we can later avoid the wrath of the coming Last Judgment. So, the internal entrance is measured by eight cubits; because through the light that follows the seven days, the breadth of eternity is revealed to us. 3. But no one comes to her if he does not contain love for God and neighbor in a reverent heart. Therefore, it is added: and its pediment is two cubits. Since the pediment of the gate is a good transmission of real life. For, just as by the inner entrance one must mean eternal peace, so the pediment of the gate necessarily signifies the quality of visible life. So the pediment of the gate is measured by two cubits; because whoever here takes care of preserving love for God and neighbor will reach the court of eternity. Therefore, in order for our life to have a measure of two cubits, it must daily extend to love for God and together for our neighbor. For love that is less than two cubits is not true. Why does Moses, depicting the virtues of the clothes chosen with flowers, command to use twice-wetted scarlet in decorating the High Priest (Ex. 28:5). For what is the scarlet signified if not love, which always burns with the flame of affection? But the scarlet is washed twice when our love burns not only with reverence for God, but also with affection for our neighbor. For whoever loves God so much that he leaves concern for the neighbor entrusted to him, the scarlet will be soaked in him once more. And whoever loves his neighbor in such a way that he reduces the desire with which he should burn for God does not yet have the color of a purely wet one. So we must love those with whom we live, and strive with all our hearts for the One in whom we truly must live. For we, who apparently have a pious disposition, have come to faith and to listen to the word of Almighty God from the various qualities of the world, and have gathered to unite with the Holy Church from dissimilar inequalities, so that apparently it has clearly come to pass what is spoken of the promise of the Church through Isaiah: the wolf and the lamb will graze together, and the lynx will rest with the goat ( Isa.11:6). For out of inner holy love the wolf feeds with the lamb; because those who were predators in the world live in the world with the quiet and meek. And the lynx rests with the goat, because the one who was speckled with the stains of his sins agrees in humility with the one who despises himself and recognizes himself as a sinner. There it is also added: the calf and the youth and the lion will graze together; because the one who, with a contrite heart, was ready to daily sacrifice himself to God, and the other, who, like a lion, raged cruelly with ferocity, and the third, who, like a sheep, continued to live in the simplicity of his innocence, came together in the sheepfolds of the Holy Church. This is the kind of love that ignites, burns, melts, and turns, as it were, the differences of souls into one kind of gold. But with such mutual love among the elect, they need to hasten to the One whom they deserve to look with eternal joy in heaven. For there is one Lord and our Redeemer, who here also binds the hearts of his chosen ones with unanimity, and always encourages them through inner desires to love above. Therefore, it is added there: and as a child I will lead little (Is. 11:6). Who is this little child, if not He about whom it is written: A child was born to us, and a Son was given to us (Is. 9:6). He is together and threatens his flock; because, so that we do not attach our hearts to earthly things, He daily inflames them with inner desire. And this very threat of Him consists in the unceasing ignition of us to His love, so that we, mutually loving each other, do not stop our souls in this exile, so that the peace of this life does not please us so much that it leads us to forgetting about the fatherland, so that the soul, delighted with happiness, does not relax. Therefore, He mixes punishments with His gifts, so that for us everything that delights us becomes bitter, and that fire is kindled in our souls, which always worries us, excites us for heavenly desire, and, so to speak, pricks us with pleasure, torments us pleasantly, and cheerfully saddens us. So, as a child, little things threaten us, because He who was not much humbled before the Angels, out of the love shown to us, does not allow us to attach our souls to this world. So the scarlet is dipped in us twice, if here too we love our neighbors as ourselves, and we hasten to the Author of all things together with those we love. So, if our life is twice watered by perfect love, then the pediment of the gate is measured in us by two cubits. Therefore, whether the teacher is signified by the name of the gate, or St. Scripture, or rather faith; in the measure of both cubits, it is not indecent to understand the love that is truly preached by those who teach love for God and neighbor; and knowledge itself is undoubtedly that which love arranges; and the strong faith is that which is expressed in love for God and neighbor. – Next follows: then the bedrooms of the gate to the eastern way, three on one side, and three on the other, and the measure of three is one (Ezek. 40:10) 77. 4. We have already said above what the bedrooms mean and what the eastern path is (Conversations, III, number 8 et seq.), and we consider it unnecessary to repeat. But we need to ask what it means to say three on the one hand, and three on the other. Because the bedrooms to the eastern path are hearts boiling in love for God. It is known that all the elect, both those who were in the Old Testament and those who followed them in the New Testament, were burning with love for the Trinity. For they would not truly love God if they did not receive the grace of His Trinity, which is God. So along the eastern path there are three bedrooms on one side, and three on the other; because when the Lord deigned to be incarnate between the Old Testament and New Testament fathers, He appeared, as it were, along the eastern path in the middle of the bedrooms, which were decorated according to the true form of virtues in the knowledge of the Trinity. But if we attribute the same number to the virtues of the elect: then there are three virtues, without which the one who can do something cannot be saved - namely, faith, hope and love. And since the same faith, hope and love was in the ancient fathers, which was also in the new teachers: then along the eastern path three bedrooms are described on one side, and three on the other. 5. Or rather, because there were three divisions of the Old Testament fathers, and three followed the New Testament ones under grace. Because the Old Testament people had fathers before the law, then under the law, and after - the Prophets. In the New Testament people, first the firstfruits of the Jews believed, then the fullness of the Gentiles followed in faith, and then at the end of the age the remnant of the Jews will be saved (Rom. IX, 27). So, since the incarnation of the Lord and from the first part had fathers before the law, fathers under the law, and finally the Prophets, and from the last - believers from the Jews, believers from the Gentiles, and finally will gather the remnant of the Jews, then the eastern path is called having three bedrooms on one side, and three on the other. But even then we do not accept it indecently if we say that there are three categories of believers. For, both in the Old Testament and in the New, there is a different class of Preachers, another of abstainers, and another of good spouses. Therefore, the same Prophet in the previous part sees three men liberated: Noah, Daniel and Job (Ezek. 14:14), by which three are specifically designated: Preachers, abstinents and spouses. For Noah ruled the ark on the waves, and therefore represented the image of rulers (Gen. 7: 1-2 et seq.). Daniel in the royal palace was devoted to abstinence, and therefore signified the life of abstainers (Dan. 1:16). But Job was married, and having care for his home, he pleased God; he worthily forms the category of good spouses (Job 1:8). So, since before the coming of the Intercessor there were both preachers and abstinents and good spouses who were expecting the same coming of Him, and with great thirst of desire wanted to see Him, and after, as we see, there are preachers, and abstinents, and good spouses who no longer expect the incarnation of our Redeemer, but the vision in the glory of His greatness: then the eastern path has three bedrooms on one side, and three on the other, according to the word of the Psalmist, who says about the same path, namely our Redeemer: His village is around Him (Ps. 17:12). 6. But with special attention we need to discuss what is said: and the measure of three is one. For when the superiority of preachers is far removed from those who are abstinent and silent, and the superiority of abstinents is far removed from spouses, then what does the expression mean: the measure is one of three? Because the spouses, although they live well and want to see the almighty God, are busy with household chores, and, of necessity, divide their hearts between one and the other. But abstainers are removed from the worries of this world, and the desires of the flesh are curbed even from permitted marriage, caring for a spouse, caring for children, harmful and confused thoughts about family life are also alien. Preachers not only abstain from vices themselves, but also forbid others to sin, lead them to faith and encourage them to live a virtuous life. How is there one measure of them, when their quality of life is not one? But the measure is the same for three because, although the difference in merit in them is great, there is no distance in the faith in which they strive. For it is the same faith that strengthens them in great deeds, and supports their weakness in small ones. Or rather, three have one measure, because in the final reward, although everyone will not have the same dignity, there will nevertheless be one blessed life for everyone. Therefore, the Lord personally says: in My Father’s house are many mansions (John 14:2). However, those who were led into the vineyard, although they did not come at the same hour, received one denarius each (Matthew 20:9). How can many hours of labor be reconciled with one denarius, if not in such a way that although the merits of the blessed will be different, there will still be one peace of eternal reward? For the merit of each will be different, but there will be no difference in joys; because, although one will admire less and another more, yet all will be overcome by the same joy at the vision of their Creator. 7. The same thing needs to be thought about both the Old Testament and New Testament fathers; because when the eastern way has three bedrooms on one side, and three on the other, then the measure is one for three, since the same faith and the same merit supported the hearts of those who preceded, which filled the hearts of those who followed, who are under the New Testament, as through Paul it is said: having the same spirit of faith, according to what is written: we believed, we also said the same things: and we believe, we also speak the same words (2 Cor. 4:13 . Ps.115:1). Because these spiritual fathers believed that God is a Trinity, just as the new fathers clearly spoke about the same Trinity. For Isaiah heard the faces of angels singing in heaven: Holy, holy, holy, the Lord God of hosts (Is. 6:3). In order to indicate the trinity of Persons, holy is said three times, but to make it clear that the essence of the Trinity is one, it is not said: Lord of Hosts, but: Lord God of Hosts. Having this same thing in mind, David says in a similar way: God bless us, our God, God bless us (Ps. 66:8). Having said “God” three times, in order to show His unity, he added: and let all the ends of the earth fear Him. And Paul says: For from Him, and by Him, and in Him are all things (Rom. 11:36). From That, namely from the Father; By that - the Son; in Him - the Holy Spirit. He said three times - from Him, by Him and in Him - and added: To Him be glory forever. Amen. For the one who did not say “To Him,” but to Him, saying three times, He distinguished the faces, and adding: To Him be glory, did not divide the being. So, since the faith of the ancient and modern fathers is one, it is rightly said that there is one measure for three bedrooms. This is repeated in other words when it is added: and the measure is the same for the pediments on both sides 78 . 8. For on both sides there is one measure of pediments because our fathers, both formerly from the Old Testament and now coming from the New Testament, agree in one faith of the Intercessor. Because they are full of love, they tame their flesh with abstinence, perform miracles, and demonstrate valor; since their virtues are visible to us from the outside, they are not unjustly called the pediments of this heavenly building. For everything that is now clearly revealed is a pediment, so that it is the threshold of the building that is preserved for us inside. Therefore, the Holy Church in the Song of Songs says: your cheeks are like the bark of a red apple, without your hidden ones (Song.6:6) 79. Because the cheeks of the Holy Church are spiritual fathers, who now shine in her with miracles, and seem to be venerable on her face. For when we see that many are doing wonderful things, prophesying about the future, resolutely leaving the world, burning with heavenly desires, then the cheeks of the Holy Church turn red like the bark of a red apple. But what does all that we marvel at mean in comparison with what is written: eye has not seen, ear has not heard, and the heart of man has not breathed what God has prepared for those who love Him (1 Cor. 2:9)? So it’s good, when he was amazed at the cheeks of the Church, he added: without your hidden ones (Song.6:6). It is clear, as if it were said: although that which is not hidden is great in you, yet that which is hidden is absolutely ineffable. – It follows: and measure the width of the entrance of the gate to ten cubits, and the width of the 80th gate to be thirteen cubits (Ezek. 40:11). 9 . Above we have already said a lot about the sign of the gate; but we must stick to one thing, through which we could penetrate into the rest with the reader’s prudence. It is said that the name of the gate can be understood as Holy Scripture. But we need to carefully discuss why the latitude of the entrance gate is ten cubits, and the longitude is thirteen. But in this place the longitude of the gate is called height, since we call long the one whom we see tall. For the length of a gate cannot be said to be the diameter of a gate, the breadth of which is shown to be ten cubits. So what does the width of the gate mean, if not the law of the Old Testament; and what is the length of the gate if not the grace of the New Testament? since the Holy Scripture, when through the Old Testament curbed the crimes of deeds, ordered the giving of tithes (Deut. 12:6), lay through the low commandments, as if at the latitude of the entrance. But when, through the New Testament, it curbed wicked thoughts, and commanded us to abandon everything, and for the sake of God to despise the life of the body with the present age (Matthew 15:11; Mark 7:21; Luke 9:24), then our gates seemed to rise to the height of longitude. Because the people of Israel were given lesser commandments through the law; therefore Moses spoke to the same people in the valley (Ex. 19:7 ff.). The Lord gave the highest (commandments) to the Holy Apostles; That’s why he taught them the commandments of life on the mountain. But our Redeemer says through the Gospel: do not think that He came to destroy the law, or the Prophets: “I came not to destroy, but to fulfill” (Matthew 5:17). For He came to fulfill the law, who added grace to the righteousness of the law, so that what was commanded in the lesser He would help to accomplish in the highest, and what was curbed in practice He would cut off from the heart. So the rationalized law, which lay in breadth, rose to height. For the very knowledge of God, which was with him in the spiritual fathers, was not known to the entire Jewish people. Since the people did not know Almighty God, namely the Holy Trinity, when the Prophets preached. In the law he adhered only to the ten-words, not knowing the faith in the Trinity. So the width of the gateway is measured by ten cubits; because this rude people, not knowing the height of faith, served the commandments of the Decalogue. But the length of the gate is measured by thirteen cubits; because through the New Testament, the knowledge of the Trinity increased in the hearts of the believing people over the commandments of the decathlon, which they faithfully observed. And the commandments of the law are perfected by faith that the Almighty Lord is Trinity. 10. Here the question can be reasonably asked: why (the Prophet) about this width of the gate entrance, about which he said above that it is measured by one reed, added below that it is measured by ten cubits; and then it is added that the length of the gate is measured by thirteen cubits? For one reed, as has often been said, has six cubits and a span; but ten cubits contain a measure larger than a reed, and thirteen more than ten. So what does it mean that first the entrance gate was measured by one reed, then its breadth was measured by ten cubits, and finally the longitude of the gate by thirteen cubits, if not that the holy fathers, about whom we know from the Holy Scriptures that they were before the law, although they knew the one omnipotent God, namely the Holy Trinity, but did not preach about the same Trinity that they knew? They, obeying His commands and observing the purity of life, had active perfection, as it were, of six cubits of a reed, and that seeing the Angels, they had a span of contemplation. After the giving of the law, this rude Jewish people tried to keep the commandments of the Decalogue, but were not taught the knowledge of the Holy Trinity. And although the spiritual fathers knew Her completely, the great crowd of the Synagogue could not find the mystery of the Trinity, nor knew how to look for it. 11. But after the coming of grace through the New Testament, every believing people came to know that one God is Trinity, and in the knowledge of Him they fulfilled the virtue of the decalogue. Consequently, the gate entrance is first measured by one reed, then its breadth by ten cubits, and finally the longitude of the gate by thirteen cubits; because even the holy fathers, who lived before the law, did not lack an active and contemplative life, and under the decalogue of the law the people, not knowing the mystery of the Divine Being, served in the breadth of the commandments. And now, under grace, by faithful observance of the commandments of the Decalogue, everyone who comes to faith will know the mystery of the Holy Trinity. 12. In this matter, we also need to know that through the advancement of times the knowledge of the spiritual fathers increased. For Moses more than Abraham, the Prophets more than Moses, the Apostles more than the Prophets, were taught the vision of almighty God. I'm wrong if Scripture itself doesn't say so. But it says: until many will learn, and knowledge will increase (Dan.12:4). And what we have said about Abraham, Moses, the Prophets and the Apostles, we will prove, if we can, with the words of the same Scripture. For who does not know that Abraham talked with God (Gen. 12ff.)? And despite this, the Lord says to Moses: I am the God of Abraham, the God of Isaac, and the God of Jacob, their God; and the Lord hath not revealed my name to them (Ex.3:6, 4:3). Now Moses, more than Abraham, knew the One who reveals about Himself to Moses what, according to Him, He did not reveal to Abraham. But let's see if the Prophets could have had more Divine vision than Moses. The psalmist clearly says: if I have loved Your law, O Lord, I am my instruction all day long (Ps. 119:97). And he adds: I understood more than all those who taught me, for your testimonies are my teaching (Ps. 119:99). And one more thing: the elder understood (Ibid., v. 100). So he says that he meditates on the law, and testifies that he understood more than all those who taught, and more than the elders; because he reveals that he received more Divine knowledge than Moses. But how can we prove that the holy Apostles were taught more than the Prophets? The truth says directly: many Prophets and Kings have desired to see what you see, and not see; and to hear what you hear, and not hear (Luke 10:24). So (the Apostles) had more Divine vision than the Prophets; because what they saw only in spirit, they already saw physically. So the prediction of Daniel, about which we said above, was fulfilled: until many people will learn, and knowledge will increase (Dan.12:4). So the measure of a reed, which is six lacots a span, extends to ten lacotis; and the measure of ten lakot finally reaches thirteen; because the closer the world is brought to an end, the more generously the entrance to eternal knowledge opens to us. It follows: and the edge before the bedrooms is one cubit (Ezek.40:12) 81. 13. How often have we said that bedrooms are the hearts of the elect, burning with love for Almighty God. So what is expressed over the edge in front of the bedrooms, if not faith? Because if it does not exist first, then it is impossible to achieve spiritual love. For it is not love that precedes faith, but faith of love. Since no one can love what he does not believe. So the edge before the bedrooms is faith before the heat of love; because, as it is said, if you do not believe what you hear, then you cannot in any way be inflamed with the love of what you hear. But the edge in front of the bedrooms is one elbow; because faith unites the hearts of those who listen in love for God when it is not divided by errors and schisms, but remains in unity, so that it is the edge of the same elbow that brings the soul to the bedroom; because the appearance of the heavenly bridegroom, about whom he preaches here, is later shown in the heavenly (villages). Here it is also well added: and the lacquer is one end on both sides. 14. But on both sides it is said as it was said: on both sides, i.e. at the entrance and gate. Because we said that the breadth of the entrance and the length of the gate signify the Old and New Testaments. Finally, it is added that the door is one end on both sides: because just as the Old Testament foreshadowed to us the one Intercessor of God and men, so the New Testament proclaims to us about the coming in eternal glory of the same One whom we already know was incarnate for us. So one lap is the end of both; because He appeared in the flesh about whom the law foretold, and He about whom the New Testament now speaks will appear in the glory of greatness. And then there will be an end to both, when the one visible in the power of his Divinity will fulfill everything that was predicted. For it is written: The end of the law is Christ for righteousness to everyone who believes (Rom. 10:4). The end is not the one that sets the limit, but the one that fulfills. For He fulfilled the law when He appeared in the flesh as the law predicted. But the New Testament still says a lot about His judgment, a lot about His kingdom, which we still do not see fulfilled. Here the Gospel is read every day, the future life is predicted. So there will be an end to the New Testament when the Lord fulfills what He promised about Himself. 15. But the New Testament will end because it will be fulfilled. For when He Himself of Whom is spoken of is seen, then the words of His Testament will cease. Therefore, the Holy Church, which heralds the day of true light, as if it were the time of spring, says in the voice of the Bridegroom: Arise, come, my neighbor, my good one, my dove, for behold, winter has passed away, the rain has departed, and you have departed, you have come to blossom on the earth (Song. 2:10-12). For both the Holy Church and every chosen soul are close to the heavenly bridegroom in love, dove in spirit, beautiful in grace of morals. When she is already emerging from the damage of the flesh, then without a doubt winter passes for her; because the numbness of real life is leaving. The rain comes and goes; because when it is brought to the contemplation of the omnipotent God in His essence, then there is no longer any need for drops of words to wet it with the rain of preaching. For she will see clearly what she could not hear. Therefore, there it is added: the time of circumcision has come (Song. 2:12). Because in pruning, the unfruitful vines are cut off, so that those that have strength will bear the most fruit. So the time for our circumcision is now ripe; when we abandon the fruitless and harmful damage of the flesh in order to have the strength to achieve the fruit of the soul. This richest fruit for us will be the vision of the One. So the lacquer has one end on both sides; because there is One Who said: I am One, until I pass (Ps. 140:10). He, One with the Father and the Holy Spirit, rules in heaven, like a lonely bird on a building (Ps. 101:8). Just as He fulfilled the law through the mystery of the incarnation and His perfect becoming man, so He will fulfill the promises of the New Testament through the manifestation of the glory of His greatness. 16. The measure of the ark also told us about this single cubit. For the ark, which was commanded to be built three hundred cubits long, sixty 82 wide, and thirty high (Gen. VI, 15), ended with one cubit. For what is represented by the ark, if not the holy Church, which is wide below and narrow above? It is reduced from three hundred, sixty, and thirty cubits to one cubit; because from the breadth that the Holy Church has in its members, still weak, it narrows little by little, and, striving upward, strives for the One. For reason itself demands that we believe that at this latitude of the ark all the animals, all four-legged and crawling things were in the lower floors, and people and flying things were in the upper floors. For in the upper part there was a window on the side, from which a man released a raven and a dove in order to find out whether the waters of the flood had already dried up. And since this ark was completed by one cubit; then people and flying people were near this elbow. So, rightly, the ark signifies the whole Church, which is wide in many of its still fleshly members, but narrow in its few spiritual ones. And since she is going to the One Man, Who is without sin; then it seems to end with one elbow. 17. For we see that many within the same holy Church are proud, indulge in the satisfaction of the flesh, are greedy for acquiring earthly goods, swim the seas out of greed, unbridledly indulge in anger, spend time in litigation, and harm their neighbors who are stronger. But since the Holy Church still tolerates them in order for them to correct themselves, then at the latitude of the ark they remain below, like animals. We see that others no longer desire what belongs to others, they endure the insult indifferently, are satisfied with their property, and live humbly. But since there are already few of them, the ark is narrowing. We also see others who abandon their possessions, who absolutely do not care about earthly goods, who love their enemies, who turn the flesh away from all desires, who constrain all movements by the judgment of reason, but spread their wings to contemplation of the desires of heaven. But since these are very rare, the ark is brought close to the elbow, where people and flying people are kept. However, if you were to ask which of them could be without sin, you would not find a single one. So who is a man without sin, if not He who was not conceived in sin? So the ark ends with one cubit; because there is one Author and Redeemer of the holy Church without sin, to Whom and through Whom all those who admit themselves to be sinners strive. So let it be said about the entrance and the gate: and the door is one end on both sides; because when the one Mediator of God and men, the man Christ Jesus, appears in his glory, then he will fulfill all that is predicted and promised in both Testaments. 18. If in this place the expression - on both sides - recalls the land and bedrooms: then this does not contradict this thought; because when the glory of our Redeemer is revealed to us, then faith will end, since a person will begin to see what he believed. They reach their limit in the bedroom; because the hearts of believers incorporeally and incomparably more quickly achieve perfection in love for Him. So the lacquer has one end on both sides; because the vision of the one Lord and Savior completes His faith in the elect, and perfects love. 19. We need to think about who we are who are talking about this. There is no doubt that we came from pagans: there is no doubt that our ancestors were worshipers of trees and stones. Where does it come from that we explore those very deep mysteries of the Prophet Ezekiel, which even the Jews do not know now? So let there be thanksgiving from us to the One Who in fact fulfilled everything that is written about Him in the Holy Scriptures, so that what could not be understood by hearing may be clearly understood. Because there is incarnation, there is suffering, there is death, there are His resurrection and ascension contained. But which of us would believe this from hearsay if we did not know the events? So the sealed book, as read in the Apocalypse of John (Rev. 5:3-5), which no one could open and read, was opened by Leo from the tribe of Judah; because He revealed to us all His mysteries in His passion and resurrection. And through the fact that He suffered evil from our weakness, He showed us the benefits of His power and glory. 20. For He was made flesh that He might make us spiritual; benevolently bowed down to lift us up; went out to deposit; appeared visible to show the invisible; endured torment in order to bestow health: withstood reproach and ridicule in order to free him from eternal reproach; died to give life. Let us therefore give thanks to the one who gives life and to the one who died, and to the one who gives life more because he died. Therefore, Isaiah, clearly contemplating our salvation and His suffering, says: let Him complete His work, a work alien to Him; let him do his work, the work is detached from him (Is. 28:21) 83. For the work of God is to gather together the souls which He has created, and to call them again to the joys of eternal light. To endure beatings and spitting, the cross, death and burial is not the work of God in His essence, but the work of a sinner who has earned all this through sin. But You Himself bore our sins in His body on the tree (1 Pet. 2:24). And He Who by His nature always remains intangible, deigned to be tangible and beaten in our nature; because if He had not accepted what is inherent in our weakness, He would never have raised us to the power of His strength. So, in order to complete His work, He does a work alien to Him; and to do His work is a work alienated from Him; because God incarnate, in order to gather us to his justification, deigned to be tormented for us, like a sinner. And He did something alien in order to accomplish His own; because through the fact that we endured our misfortunes in weakness, we, who are His creations, were transferred to the glory of His power, in which He lives and reigns with God the Father, in unity with the Holy Spirit, God through all the ages of ages. Amen. Conversation five. The explanation continues from the last part of the twelfth verse to the seventeenth verse of the fortieth chapter of Ezekiel, and mainly discusses contemplation. 1. Having said above about the bedrooms, the Prophet adds that the bedrooms were six lakota from here and there. At the same time, an important question for us arises: why did he say above that the bedroom is measured by one cane, about which the cane said that it has exactly six lacots and a span, and below he says that the bedrooms have a measure of only six lacots? For if they are measured not by a reed, but by six cubits, then a span is missing, which, according to the highest legend, was included in the measure of a reed. But if bedrooms are the feelings and thoughts of believers, with which pure souls are united in love for their Creator, and through six lacs the perfect activity is expressed, and with a span the beginning of contemplation: then we must pay attention to the members of the holy universal Church, and we will soon find that there are bedrooms in it that have the measure of one reed, and there are others, only six lacs. For some of its believers love Almighty God so much that they are perfect in action and experienced in contemplation. These precisely have the measure of a reed; because they have both six cubits of activity and a span of contemplation. Some, although they love Almighty God and regularly practice good deeds, do not know how to contemplate His greatness with the subtlest intellect. They love, but do not know how to find joy in His vision. These have six cubits, but no span; because by love they are already united with Him, but by contemplation they are separated. However, after the story it is said about these bedrooms that they are the same elbow on both sides; precisely because in love for our Creator and Redeemer, believing souls copulated from the Jewish people and from paganism. 2. Therefore, when the same Redeemer of ours, mounted on the foal, entered Jerusalem, as the Evangelist testifies, he spread many of his vestments along the way; And those who went by and after those who came cried out, saying: Hosanna, blessed is he who comes in the name of the Lord (Mark 11:7-9). For our Savior, sitting on a colt, enters Jerusalem when, controlling the soul of every believer, namely his working animal, he leads it to a vision of the inner world. He sits on a working animal in the same way when he generally governs the Holy Church and inflames it with the desire for eternal peace. But many spread their clothes along the way; because they tame their bodies with abstinence in order to prepare the way for the soul, or to provide examples for those who follow. Others cut branches or leaves from trees and spread them along the way; because in the teaching of truth they borrow the words and thoughts of the fathers from their writings, and going with humble preaching they throw them on the path of God to the soul of the listener. What even we unworthy people sometimes do. For when we borrow thoughts from the fathers in the speech of exhortation, then we cut off branches from the trees in order to spread them in the way of Almighty God. But the previous and subsequent ones cried out: Hosanna. Because the Jewish people preceded, and the pagan people followed. And since all the elect, both those who could be in Judea and those who now exist in the Church, both believed and believe in the Mediator between God and people, then those who preceded and those who followed cry out: Hosanna. Hosanna in Latin means “save us.” For as the former asked for salvation from Him, so do the present ask; and blessed they confess Him who comes in the name of the Lord; because there is one hope, one faith, both among previous and subsequent peoples. For just as they were saved by His expected suffering and resurrection, so we are saved by His past suffering and His eternal resurrection. Since in Whom our ancestors from the Jewish people believed and loved to come, we also believe in Him who came, and we love Him, and we are burning with desire to see Him face to face. So His bedchambers are on both sides; because the hearts of those who love faith in Him are united both from the first part of the century and from the last. - It follows: and he measured the gate from the roof of the bedroom even to the roof of it, the breadth of twenty and five cubits (Ezek. 40:13) 84. 3. We have often said that the gate signifies faith, and through this same faith one can understand our Lord and Redeemer Himself, the Intercessor of God and men, Jesus Christ; because through faith in Him the entrance to life opens. But the Holy Scripture, which reveals to us the same faith in the knowledge of our Redeemer, we do not unjustly take for a gate; because through proper understanding of it we enter into the understanding of the invisible. So, if in this place, as we said ahead, by the gate we mean Scripture, then we must ask what is meant by the roof of the bedroom, and what by the roof of the gate. But the bedroom has a roof: because the soul of those who love is hidden, and the heat of love is still secret. And the gates have a roof; because although all Scripture was written for us, not everything is understandable by us. 4. Because much of it is written so clearly that children can understand it; and some are closed with such dark thoughts that they require effort from their husbands, since what is difficult to understand is more pleasant. Some of it is so locked up in it that when we do not understand it, then, realizing the weakness of our blindness, we are more successful in humility than in understanding. For there are some passages that speak about heavenly things in such a way that it is understandable only to the highest citizens staying in their own country, but it is not yet revealed to us who travel. For if someone, directing the path to an unknown city, hears a lot about it on the way, then although he understands something by reason, he absolutely does not know some things, since he has not yet seen it; but the citizens themselves who live in it see what is not said about it, and understand what is said about it. So we are still on the way; we hear a lot about this heavenly fatherland; We already understand some things with spirit and reason, and we honor others without understanding them. Therefore, about the same Holy Scripture it is written: stretch out the sky like a skin. Cover your high-lying waters with water (Ps. 103:3). The sky extends like a skin, because the Holy Scriptures in explanations are expanded by the lips of mortals. But there are waters in the sky, namely the highest crowds, i.e. the hosts of Angels, with whom the heavenly villages of the same heaven are covered; since what is high and dark in the Holy Scriptures is clear only to the spirits of Angels, but remains unknown to us. So the bedroom has a roof; because the neighbor does not yet know how much he is loved by his neighbor. And the gate, i.e. Holy Scripture, have a roof; because we cannot yet penetrate with reason into everything we hear about heavenly things. 5. So it remains for us to walk daily in the progress of love based on what we understand. And although our neighbors do not see in us how much they are loved by us, and in the Holy Scriptures we humbly honor what we do not yet understand: however, we must expand through good activity on the basis of what we have achieved with understanding. That is why it is said: and he measured the gate from the roof of the bedroom even to the roof thereof, the width of twenty and five cubits. For we are endowed with five bodily senses, namely, vision, taste, smell, hearing and touch. But the same fivefold number, multiplied by itself, increases to the number twenty and five. We cannot externally fulfill any of the heavenly commandments without these five bodily senses. The inner judge, the soul, rules over these duties, and, as if by denunciation and obligingness of the same duties, he knows what can be done externally in truth or mercy. So, when the soul is filled with the fear of the omnipotent Lord, then it is necessary for our five senses to serve us in good activity as subordinate ranks. When we begin to do something through them out of mercy, then mercy itself opens up more and more every day, and, as it were, some embraces are extended to a good deed. So the five senses multiply on themselves when what is done through them is daily multiplied by success in a good deed. Therefore, latitude is called having twenty-five lacotes, because fear, stubbornness and laziness are cramped. For anyone who is afraid to give bread to the poor so that he himself does not lack is still in the straits of fear. Who does not give clothes to a cold person because one wants to have them; he is still overcome by the tightness of his stubbornness. Who does not do good because, out of the indifferent warmth of his soul, he is lazy; For this reason, his very numbness is crampedness. But to take care of a poor person, to listen to a request, to give generous help, to provide protection, and for the protection of the same poor person who resists is not afraid of anyone’s enmity, there is a great breadth of soul. So let the width between the bedroom and the gate be measured by twenty-five cubits; because by the action of external feelings it is proved and known what abundance of kindness is hidden within. For what you have already learned about Holy Scripture, and how much you inwardly love your neighbor, you demonstrate in the breadth of good deeds. 6. So let the breadth between the bedroom and the gate be twenty-five cubits; because between love and knowledge good activity serves as witness. If this (last) is not in you, then it is absolutely clear that you have neither known God nor loved your neighbor; those. You have neither the gate of the sacred word, nor the bedroom of love. And it’s wonderful that the space from the roof of the bedroom to the roof of the gate is called measured. For what is hidden for us in Holy Scripture proves our humility: because what we do not understand in it, we should not condemn with pride, but should honor with humility. Therefore, it is written about the Lord: The sons of men will try His rulers (Ps. 10:4). Because His rulers are His judgments, which close something from us and reveal something. When they discover something, they test us to see if we are proud of our understanding. By closing they test whether we despise what we cannot understand. And because we do not talk about our love to our neighbors, we are truly tested in the eyes of God. For some have fictitious love on their lips, but some have true love in their hearts. And often what it is not is presented as love, rather than what it is. So, good activity speaks more about our love for our neighbor than language, so that our neighbor in the very good deed sees that he is loved. And when we cannot do as much as we wish, then our inner goodwill is sufficient for Almighty God. So, from the roof of the bedroom to the roof of the gate there must be a great breadth, so that we can always do good from our innermost love for our neighbor, even to humility in knowledge, and for God, as far as we understand and can. 7. The gate can also be understood as the very entrance to the kingdom of heaven. Now the bedroom has a roof, and the gate has a roof: because it is not known what our love for God and neighbor is, and it is not known when we will be led out of this age into the rest of eternal life. For our Creator deigned that the day of our death should be unknown to us, so that the always unknown one would always be considered close; and the more zealous everyone was in the work, the more unknown the calling was. Therefore, the breadth from the bedroom to the gate extends twenty-five cubits; because we must do, in manifold ways and unceasingly, all that we can, out of the love which we once began to bear for God and neighbor, before entering the kingdom. So from the roof of the bedroom to the roof of the gate there is a great breadth. Because from the grace with which we begin to love God, to the very love that opens us the entrance to the kingdom of heaven, we must expand ourselves in the great feat of good deeds - patiently endure misfortunes, willingly do good, love even those from whom we suffer (offenses), give away what we have, and not covet what we do not have, love our neighbors as ourselves, consider their happiness our happiness, misfortunes we mourn them as if it were our misfortunes. So there is great breadth in that soul in which there is no narrowness of hatred. We began this breadth with love for God and neighbor, and learned through the sacred commandments. For even twenty-five cubits in latitude we do not understand as indecent, if we want to examine them according to Holy Scripture. The Prophet said that the bedrooms measured six cubits, and on the sixth day man was created (Gen. 1:27); and on this day, according to the legend, the Lord finished His works. Therefore, the number six is ​​usually taken as perfection. And since we learned about every good deed through the four books of the Holy Gospel, then if we multiply six by four, we reach twenty-four. One is added to this number, because there is only One through Whom all good deeds are accomplished. Therefore this breadth was to be explained by twenty-five cubits; because every good deed, as we said, is known through the four books of the Holy Gospel, and is completed in the knowledge and confession of the one God. – It follows: and door against door (Ezek.40:13) 85. 8. In this place, against is not used for the sake of opposition, but for the sake of directness. For door against door means when a direct path from the outside reaches the inner entrance. But in the knowledge of Almighty God, our first door is faith, and the second is the vision of Him, which we reach through faith. For in this life we ​​enter this life, so that later we can reach the next. So door against door; because through the entrance of faith the entrance to the vision of God is opened. But if someone wanted to enter one or the other of these doors in this life, then this would not contradict common sense. For we often wish to meditate on the invisible nature of almighty God, but we cannot; and the soul, tired of the very difficulties, returns to itself, and makes degrees of ascent for itself from itself, in order to first think, if it can, about itself, and then, as far as it can, discuss that nature that is higher than it. But if our mind is scattered over carnal images, then it is decidedly insufficient even to discuss the nature of the soul; because no matter how many thoughts he is led by, he is blinded by as many obstacles. 9 . So the first degree is that he should have self-collection; the second is for him to see how self-assembled he is; the third is that he rise above himself, and with tension submit to the contemplation of the invisible Culprit. But he cannot have self-collection in any way if he has not first learned to remove dreams of earthly and heavenly images from his gaze, to reject and discard everything that comes into his thoughts from the side of bodily vision, hearing, smell, touch and taste, since he finds himself inside as he is without them. For when he reflects on them, then, as it were, he turns over some shadows of bodies inside. Therefore, one must be determined by hand to remove everything from the eyes of the mind, since the soul considers itself to be such as it was created by God above the body, so that, quickened from above, it can give life below what it controls. It is so integrated into the body that it is not divided into parts by parts of the members. For if the body is affected in any place, then it hurts all over. But I am only surprised that she, presiding over the members with the same life-giving power, being herself by nature not different, nevertheless does different things through the body. Because she sees with her eyes, hears with her ears, smells with her nostrils, tastes with her lips, touches with all her members, and distinguishes soft from hard by touch. And when she acts so differently through the senses, she herself is not different, but alone orders as she was created. So, when the soul discusses itself without vowel images, then it has already entered the first door. But from this door she strives to another, in order to see something of the nature of almighty God. So the soul in the body is the life of the body, and God, who gives life to everything, is the life of souls. So, if life-giving life is so majestic that it cannot be comprehended, then who can understand with reason how majestic life-giving life is? But to reason about this very thing and to consider it already means to enter in some way; because the soul, from its assessment, concludes that it must think about the indescribable Spirit, Who incomprehensibly controls what he incomprehensibly created. 10. For our Creator has far incomparable dominion over his creation, and produces some creations so that they may exist, but not live; and some so that they could exist and live, but not have the opportunity to judge anything about life; some so that they could exist, live and reason. And one produces all things, but in all things he is undivided (1 Cor. 12:6). For He is truly supreme, and never equal to Himself. The soul, although by nature is not different from itself, is nevertheless different through thought. For at that moment and reception in which she thinks about seeing, she forgets to think about hearing; and at that moment and reception in which she thinks about hearing or taste, she cannot think about smell; because through attention and oblivion it always becomes unlike itself, so that it contains in thought this and that, but Almighty God, since He is equal to Himself, sees with the power with which He hears everything, with that power He creates, with which He judges created things. So for Him to see means to manage and to manage, and to manage means to see. He does not help the righteous with another Thought, and condemns the wicked with another, but with the same power of His unique nature, He always disposes of the different in the different. But why are we surprised at this in the power of the Creator, when we see traces of His power even in creation? Because the essence of dirt and wax is different. But the sun's ray is indistinguishable, and yet, without being different, it produces different things in mud and wax; because with the same heat of its fire, dirt turns into a solid state, and wax melts. But perhaps this lies in the essence of mud or wax, and not in the very essence of the sun, which in different essences apparently produces different things. But omnipotent God in Himself has the ability to dispose of changeable things without change, to make different things without differences in Himself, to form diverse things without consistency of thoughts. So the extraordinary and different things are produced by the different things, the never different in Himself God, who is everywhere and is whole everywhere. For he says: heaven is My throne, and earth is My footstool (Is. 66:1). And it is written about Him: Who measured the heavens in a span, and the whole earth in a handful (Is. 40:12)? 11. From this it necessarily follows that He who sits in heaven as on a throne is above and within. And whoever measures the sky by a span, and the earth by a handful, is both outside, and above, and below. So Almighty God, to show that He is within and above everything, Himself said that heaven is a throne for Him. But in order to show that He surrounds everything, He claims that He measures the sky with a span, and He contains the earth in a handful. So He is internal and external, lower and higher; by management is superior, by wearing is inferior; in terms of filling, internal, in terms of surroundings, external. He exists inside so that he exists outside; so surrounds that it penetrates; so governs what he wears; so wears that he rules. So, when a soul, exalted to itself, understands its measure, and knows that it is above everything corporeal, and from understanding itself strives to understand the Creator: then what does this mean, if not that it sees a door against a door? Why does the Prophet say to the Author of everything: Your knowledge is wonderful to me (Ps. 139:6); because if the soul, no matter how much it strengthens, cannot completely understand itself, then how much more (can it not understand) the greatness of Him who could create the soul itself? And when (the Prophet) worked in the understanding of the knowledge of God, then, tired and exhausted, he added: high, I do not comprehend it (Ibid., according to the Russian translation). But when we, trying and straining, want to see at least something from the invisible nature; then we get tired, fall behind and go back; and although we cannot penetrate into the inner, we already see from the outer door the inner door. For the very work of reflection is a door, because it opens something of what is inside, although it is not yet possible to go there. - It follows: and he made the pediments sixty lacs, and to the pediment there was a porch of the gate on all sides around (Ezek. 40:14) 86. 12. We have often said that the number six signifies the perfection of a good deed (Book II. conversations. 2. numbers 7 et seq.); not following what the wise men of this age tried to assert, claiming that a sixfold number is perfect because it is compiled according to the number in its own order, so that when one, two, three are counted, then a sixfold number is compiled; or because it is divided into three parts, i.e. to the sixth, third and half, namely in one, two and three; but we call the six-fold number perfect because, as was said above, God completed all His works in six days (Gen. 1:21, 2:1). But since He gave sinful man the law, which is written in the ten commandments, and six multiplied by ten increases to sixty, then the perfection of good deeds is rightly signified by sixty cubits. This is clearly shown in the Gospel by the Lord, who, setting out the parable of the seed, said: some fell on the good ground; and it produced fruit, which sprang up and grew, and yielded some thirty, some sixty, and some a hundred (Mark 4:8). For the fruit of the good land bears thirty when the mind is established in the perfection of faith in the Trinity. Brings sixty when he does perfect deeds of a good life. But it brings one hundred when it reaches the contemplation of eternal life. For our present life is the left, and the right is the future life. And rightly, the contemplation of eternal life is signified by the number one hundredth, because when, after thirty and sixty, we reach the number one hundredth, then this number one hundredth passes to the right (hand). So, faith and activity are still on the left side; because we, while still here, believe what we do not see, and act in order to see. But when the soul is immersed in the contemplation of eternal life; then, as if by counting, it switches to the right hand. So he made the pediments of sixty lakota. since the sixtieth number signifies perfection: what is signified by the pediments of the building, if not the very works that are visible from the outside? For to speak a word of instruction, to give food to the hungry, clothing to the cold, and to patiently endure insults for a good deed—what are these deeds other than the pediments of a heavenly building? Because the beauty of external works adorns the dwelling of God, which is still hidden within. But these gables have a porch on all sides around; because there are great things in him, if they are expanded in the heart by the breadth of love. Because it is written about love: Your commandment is great and broad (Ps. 119:96). The Psalmist also speaks about her: You have set them on my broad nose (Ps. 30:9). 13. But when I speak, it occurs to me how broad love is. Through love they reach God, and the Truth personally says: enter through the narrow gate (Matthew 7:13). And I also hear the Psalmist saying: For the words of Your lips we will keep the ways of cruelty (Ps. 16:4). And in the Gospel the Lord says: For My yoke is easy, and My burden is light (Matthew 11:30). So how can love be wide if the gate is narrow? How is it that the yoke is good and the burden is light, if for the sake of God’s commandments they are subjected to cruel ways? But these questions are soon resolved for us by love itself; because the path of God is narrow for beginners, and wide for those already fully alive. And it is cruel that we spiritually offer the soul contrary to its habit; and yet the burden of God is light, after we begin to bear it in such a way that, out of love for it, even persecution is pleasant, and every attack for it becomes the sweetness of the soul, just as the holy Apostles rejoiced that they suffered for the Lord (Acts 5:41). So the narrowest gate is wide for those who love; The most cruel paths for those who flee spiritually are soft and smooth. For when the soul knows that it will receive eternal joys for temporary sorrows, then it begins to love what it grieves. So the porch in front of the pediments is the breadth of love in the perfection of the work. 14. And it should be noted that it is said: on all sides around, so that a person, precisely through everything he does, always expands in the breadth of love, so that neither fear nor hatred constrains him. So, if someone speaks about the word of God, and does not have in his heart the love that he preaches, then he has the pediment of the building, but does not have a porch in front of the pediment. If someone generously distributes alms to the poor, and through it perhaps nourishes pride in his heart, helps the inadequacy of his neighbor not out of love, but out of secret pride: then although he shows the pediment on the building, he has not built a porch near the pediment. If someone endures reproaches inflicted by his neighbor, and endures the insults done to him in silence: then the patience that he shows is great, but under the condition that he does not have sorrow in his heart, if for the sake of peace of meekness he desires benefit even to the one who caused him harm. For if he who has outward patience conceals sorrow within and does not love the one whom he endures, then although he has a pediment on the building, he does not have a porch in front of the pediment; because whoever succumbed to the narrowness of hatred has decisively lost the breadth of love. For, as we have already said in the first part (Conversations IX, mainly under the number 22 et seq.), true patience is that which even loves the one it suffers. Since to endure and hate is not the virtue of meekness, but a cover for malice. And it’s remarkable that this very porch is called the gate porch. Because our gates are the entrance to the kingdom. And to love God and neighbor completely means already striving to enter the kingdom. For as much as one loves, he approaches the entrance. And to the extent that someone is careless about love, he refuses to enter; because it does not strengthen to see what it desires. For then we have the porch of the gate when, out of the breadth of love, we already enter through desire into the higher life, which we cannot yet achieve. So, when a good deed is performed in relation to one’s neighbor, then it remains to discern the intention of the same good deed, whether the soul seeks reward from present grace, or whether it extends its hope to a future promise, so that for the temporal it hopes for the eternal, for the earthly, the heavenly. For hope in heavenly things strengthens the soul so that it does not waver from the worries of earthly worries. What is said through Paul: which (hope) for the soul is like an anchor, reliable and firm, reaching even to the interior behind the veil (Heb. 6:19, according to Russian translation). This internal thing is also added here: and in front of the gate, which reached to the face of the entrance to the inner gate, fifty cubits (Ezek. 40:15) 87. 15. What is said in this place - in front of the gate - describes not the outer, but the inner place in front of the gate, when it is said that it reaches up to the face of the vestibule of the inner gate. That is why this place is called having a measure of fifty cubits. Since the pentadecimal number signifies eternal peace. For the septenary number has its perfection, because by it the number of days is completed. And by law the Sabbath was given rest (Ex. 20:8–10). But the sevenfold number itself, multiplied by itself, rises to forty-nine, with the addition of one it reaches fifty, because all our perfection will consist in the vision of the One, in the vision of Whom there will no longer be a lack of either salvation or joy. Therefore, Jubilees, that is, the fiftieth year, were given for repose; because whoever achieves the eternal joys of almighty God will have neither labor nor sorrow. 16. But it is remarkable that the place which is described as extending fifty cubits is said to reach to the face of the vestibule of the inner gate. Consequently, in this place the Prophet no longer talks about the vestibule of the inner gate itself, but about that inner place that extends to the vestibule of the inner gate. Since through this place, as we said, our hope is signified, which, desiring eternal peace, leads the soul to the threshold of the inner gates. For by the very fact that we desire heavenly things, that we thirst for the promised joys, that we desire the tranquility of eternal life, we are already approaching the face of the inner threshold. So let faith be signified by the gate, love by the porch, and by the place that brings the threshold of the inner gate closer to the face, let hope be signified, without which the three virtues who can already use reason cannot ascend into the heavenly building. So you must have faith at the gate that leads to understanding; love in the porch, which gives space to love; hope in a place that is measured by fifty cubits; because through desires and sighs it leads the soul into the hidden joys of peace. From this peace, although we do not yet see the light of truth as it is, yet through the cracks of understanding we already see something. Therefore, it is added: and the windows are indirect in the bedrooms (Ezek. 40:16) 88. 17. In indirect windows, the part through which the light enters is narrow, but the inner part, which receives the light, is wide; because the souls of those who contemplate, although they subtly see something of the true light, nevertheless expand extremely within themselves. They can hardly understand even a little of what they see. Because what those who contemplate from eternity see is very small: but from this very small thing the bosom of souls expands for an increase in zeal and love; and they are extensive: from where they allow the light of truth to reach them, as if through narrowness. This greatness of contemplation, since it can only be accessible to those who love, is called the main windows in the bedrooms, or in those (rooms) that are located near the bedrooms, no longer outside (the building), but inside (it). For about these same windows it is added: and on their pediments, which were inside the gates on all sides around 89. 18. For they (windows) were in the bedrooms, and were also in the gables of those (rooms) that were built inside the gates on all sides around; because whoever has a heart inside receives the light of contemplation. For those who still immoderately indulge in thoughts about external things do not know what the cracks in contemplating the eternal light are. Since the influence of this incorporeal light along with the images of corporeal things is not accepted; because when only one visible thing occupies thoughts, then there is no way for invisible light to enter the soul. But whoever is already striving for the light of contemplation, it is extremely necessary for him to always take care to always keep his soul in humility, never to be exalted by the grace with which he is poured, and to discuss what the most indirect windows should be, which mean the souls of those who contemplate. For through indirect windows the light enters, but the thief does not enter; because those who are truly contemplatives always keep their thoughts in humility, and the understanding of contemplation enters their souls, but the arrogance of pride does not enter. Consequently, the windows are both open and protected; because the grace with which they are filled is open in their souls, and yet they do not allow the enemy to enter into them through pride. 19. But it’s great that indirect windows are said to be inside the gate on all sides. For the grace of contemplation is not given to the high so that it is not given to the low; but often it is received by the high, often by the low, often by hermits, and sometimes by those living in marriage. So, if there is not a single duty of believers that could not allow the grace of contemplation, then everyone who has a heart inside can be illuminated by the light of contemplation; because inside the gate on all sides around there are indirect windows, so that no one exalts himself with this grace as an exclusivity. No one should think that he has a private gift of true light: because in what he considers his peculiarity, another is often richer, who did not even think that he had anything good in himself. Therefore, here it is also well added: in the same way, in the vestibule there were windows all around inward 90. 20. After (the Prophet) spoke about the windows in the pediments, he adds about the windows in the vestibules all around inward; because not only the high members of the Holy Church, who differ from others, have the grace of contemplation, but for the most part even those members who, although by desire are elevated to the heavenly, by duty, still lie below, receive this gift. For if Almighty God did not shed the light of contemplation on those who seem despised, then there would be no windows in the vestibules. And so we see that some, placed in the highest places of the Holy Church, speak highly of heavenly things, with wondrous zeal they reveal the secrets of the higher fatherland, as far as their enlightened mind is sufficient; they are windows in pediments. But others are contained in the bosom of the holy Church, and seem despicable in the eyes of men, but in themselves they exercise themselves in acquiring wisdom, strive for heavenly things, and desire, as far as they can, eternal joys; therefore, they are indirect windows, but in the vestibule. 21. But it is well said: all around; because every search for hidden objects has a circle when, in its reflection, the mind asks: is this what you think? or something else? He seems to walk around to find what he wants. When the indescribable light begins to penetrate into knowledge, then a ray of truth reaches it (the mind), as if through an indirect window. Because in our contemplation we bring many things to perfection through circular circulation by reflection, since we often look for examples of good people in order to excel in morality. For when the soul is already planning to move on to something better, then it seeks out what can be heard about the best about others, rereading the biography of one Saint today, another Saint tomorrow. Why did someone chosen, who in the wide bosom of the holy Church turned his mental eyes to the whole world, say: I died and devoured in the village of His (God) a sacrifice of praise (Ps. 26:6). Here he went around in order to offer a sacrifice of praise; because if I had not paid attention here and there to study the lives of good (people), then I myself would not have reached the sacrifice of praise. But when holy men within the Holy Church are elevated to the highest places, then their lives are presented, as it were, before a mirror, so that everyone can see their good deeds, which they should imitate. Therefore, it is also well added: and in front of the pediments there is an image of palm trees 91. 22. What do palm trees mean if not rewards for victory? Because they are usually given to those who overcome. Therefore, about those who defeated the ancient enemy in the battle of martyrdom, and as victors rejoiced in their fatherland, it is written: with palm branches in their hands. And they shouted with a loud voice, saying: Salvation is to our God who sits on the throne, and to the Lamb (Apoc. 7:9–10, according to Russian translation). Because having palm trees in your hands means actually winning victories. For this deed, a palm tree is given where people rejoice without fighting. Therefore, it does not say here: palm trees in front of the pediments, but: in front of the pediments there is an image of palm trees. For the palm of victory will be visible where endless joy begins. For here we often see that many holy men do wonderful deeds, display many powers, cleanse lepers, cast out demons, heal bodily illnesses with their touch, and foretell the future by the spirit of prophecy. All these are not palm trees, but only an image of palm trees. Because this is sometimes given to the wicked. Why, through the Gospel, the Truth says: many will say to Me in that day: Lord, Lord, have we not prophesied in Your name, and in Your name have driven out demons, and in Your name have we done many mighty things? and then we will confess to them; as if I didn’t know you. Depart from me you who practice iniquity (Matthew 7:22–23). But there is one sign of election - steadfastness of love, as it is written: You understand this, just as you are my disciples, if you have love for one another (John 13:35). But when the elect perform these miracles, then they perform them differently from the wicked; because what the elect try to do out of love, the wicked try to do through vanity. But even for the most chosen, these miracles that they perform out of love are no longer palm trees, but still an image of palm trees; because it is revealed to them from the outside what they are recognized within by the Almighty Lord. But the palm tree will be for them where there will be no more struggle with death. For the illustrious Preacher saw that the real palm is given to those who overcome even when the resurrection of the dead follows, as he says: it is fitting for this corruptible to put on incorruptibility, and for this dead one to put on immortality. When this corruptible has put on incorruption, and this mortal has put on immortality, then the word will be written: Death was sacrificed in victory. Where is the sting, death? (1 Cor. 15:53–55). So the perfect victory will be when death is decisively swallowed up. But in all that only we see in the signs of the day, we see not the victory itself, but only images of victory. So, since powers and signs are given mostly to saints and those placed in high places so that others will be invited to good deeds, an image of palm trees is shown in front of the pediments of the inner building. For today, this conversation is enough to move on to the next one with great strength, with the help of our Lord Jesus Christ, who lives and reigns with God the Father in the unity of the Holy Spirit, God through all the ages of ages. Amen. Conversation six. Only three verses are explained, and it is shown what perfection is manifested in Christians, especially in the Apostles. 1. After the Prophet, speaking about indirect windows, has said a lot about the grace of contemplation, he says that he was taken out and remembers that he saw the treasuries. What else is signified by these treasures if not the knowledge of the teachers? But in this matter one can rightly ask: since holy teachers teach spiritual and internal things; then why does the Prophet say that he was taken out and saw the treasury outside? But you need to know that there is another kind of contemplation that sees as much as it cannot express, and another is knowledge and learning that sees as much as it can express in language. Because in comparison with that light, which cannot be expressed in words, this one seems to be all outside, because it can be expressed in words. So (the Prophet) says: And he brought me out into the outer porch, and behold the treasuries, and the floor was covered with stones in the porch around (Ezek. 40:17) 92. 2. since the Greek word φυλαττειν means “to preserve,” and gase in Persian is the name of wealth: then gasophilakia is usually called the place in which wealth is stored. So what is called gasophilakia, if, as we said above, not the hearts of teachers, full of wisdom and knowledge? Because, according to the word of Paul, to one by the Spirit is given the word of wisdom, and to another the word of understanding, about the same Spirit (1 Cor. 12:8). For there are some who, by the gift of grace, understand things which they have not heard explained by teachers; it was they who received the word of wisdom. And there are some who by themselves cannot understand what they hear, but retain (in memory) what they read in explanations, and with knowledge of the matter pronounce what they have learned through reading. Therefore, who are they if not full of the word of reason? Although this can be understood differently; because wisdom relates to life, and understanding to teaching. So whoever lives well and preaches wisely is rightly called the treasury of a spiritual building; because through his lips heavenly riches are distributed. The teacher of languages ​​saw that his disciples abounded in these riches when he said: become rich in Him in all word and in all understanding (1 Cor. 1:5). So, treasuries have been built in the building of the holy Church; because they abound in the wealth of knowledge expressed by teachers. That this wealth is true, Truth itself personally speaks about this when it speaks of transitory wealth: the charm of wealth drowns out the word (Matthew 13:22). For wisdom and knowledge of spiritual teaching are true riches, in comparison with which transitory (riches) are called false. It is said about this wealth through Solomon: a treasure rests in the mouth of a wise man (Prov. 21:20). Not excluding the fact that spiritual wealth leads to an eternal fatherland, there is a great difference in it from earthly wealth; because spiritual wealth multiplies through consumption, but earthly wealth is either spent and decreases, or is retained and becomes useless. Therefore, those who have true wealth within themselves are rightly called treasuries. 3. And the treasuries themselves have a floor around them; because the humility of the hearers joins and submits to them. This floor is rightly called covered with stone in the porch around; because the souls of believers are mutually united in the breadth of love. They are called stones because of the firmness of their faith, and laid on the floor because of their unity of humility. The Apostle Peter saw these souls of believers steadfast in the faith when he said: you also, like stone, are built alive into a spiritual church (1 Peter 2:5). About these stones of the Holy Church, the Lord says through Isaiah: I will lay your jaspis, and your gates of crystal stone, and your fence of chosen stones. And all your sons are taught by God (Isaiah 54:12). For Almighty God placed jaspis, a green stone, as the visors (fortifications) of the holy Church; because the souls of its preachers were strengthened by the love of eternal greenness so that they despise everything that is transitory, do not desire anything in this world, which is closed by the end, they despise all its joys, like the last. Therefore, the shepherd of the Church, calling his listeners to the flock of eternal greenness, says about God: according to His great mercy, by the resurrection of Jesus Christ from the dead, He regenerated us to a living hope, to an incorruptible, undefiled, unfading inheritance, kept in heaven (1 Peter 1:3-4). 4. So the gates of this holy Church are set on carved stones; because those, by whose voice we enter into eternal life, showing in ourselves the holy deeds that are commanded from above, seem to have retained the carving within themselves. For the gates would not be carved, but would be simple, if they showed only the word, but did not show holy deeds in themselves. But where do they show that they themselves live by what they say to others; There they are - both gates, because they lead you inside, and carved, because they preserve with their lives what they say to others. We see that all the separate parts of this holy Church are placed on chosen stones, when we see all the believers in it, firm in faith and love. He (the Prophet Isaiah), in order to show whom he called stones, added: and all your sons are taught by God (Is. 54:13). So what Isaiah saw in all separate parts of the Church, chosen stones, Ezekiel expressed through the floor covered with stones around; because about the treasuries he also added: thirty treasuries in the circumference of the floor 93. 5. The decimal number is always taken as perfection because the ten commandments contain the keeping of the law. For the active and contemplative life are united together in the commandments of the Decalogue; because it commands us to preserve both love for God and love for neighbor. Because love for God belongs to the contemplative life, and love for one’s neighbor belongs to the active life. But each teacher, in order to fully expand into the active life and vigilantly ascend into the contemplative life, must be perfect in faith in the Holy Trinity. Therefore, these same treasuries number thirty, so that when ten are multiplied by three, then the life and language of the teacher is established in the Trinity. 6. But in this matter, we must carefully consider what the Prophet, having described the treasuries, added: the floor is all around. And below he added: treasuries in the circumference of the floor. Because one needs to see that there are treasuries around the floor, and there is a floor around the treasuries. Because the floor and the treasuries are divided in such an order that the treasuries were placed between the floor, and the floor was laid between the treasuries. This, brethren, is not without a great mystery, that in the circle of the treasuries the field is spoken of, and in the circle of the floor the treasuries are told. For the floor has treasuries around it because the tongue of the teachers daily organizes and preserves the life of those who listen. Since good teachers, in the words of holy instruction, sometimes with motives of pleasantness, sometimes with cruelty of reproof, take care to protect the lives of their listeners from vices. But even the treasuries themselves have a floor in their circumference; because often the heart of teachers is exposed to the temptations of vices, so that sometimes it is carried away by conceit and pride, sometimes it is inflamed with anger. But when they discuss the life of good listeners, and think that it has been perfected according to their admonitions, then they blush because they themselves are not what others have become through them with the help of God, and confirm to themselves in their minds how they are completely subject to condemnation. For when the teachers’ own words come to mind, then they blush because they do not do what they say. Therefore, through Solomon it is said: the soul of the worker works for himself, because his mouth forced him (to do so) (Prov. 16:26) 94. Since our lips force us to work, when by what we speak we are kept from vices; because it is extremely disgusting for us to fall through negligence into the place from which we tried to draw others out by preaching. So the treasuries have a floor in circumference; because the honest life of the listeners serves as a reliable guard for teachers. And their own word is their help; because they are ashamed that they do not resist the vices that they armed others against vices. 7. As long as a person lives in this life, what else does he do but stand in battle formation against evil spirits? Since we said above that the teacher’s soul is perhaps aroused by some pride. But he, either so that he himself does not perish, or in order not to lead others to destruction by his example, cheerfully and hastily looks around, and feels remorse in his thoughts; Having brought to mind the life of his listeners, he humbles himself and uses all possible means so that pride does not take possession of the soul, so that it does not control activity. Because it is written: the beginning of (all) sin is pride (Sir.10:15). So, who will be the fruit of good deeds in the sight of God if he is rotten from the roots with pride? Often, as stated above, his soul is tempted by anger; but very soon, looking around, he comes to himself, and, constraining himself with the weight of science, he acts so that the excitement of the soul does not turn into words, so that it does not sound in his voice. And it happens that the anger of an indignant soul dies there, strangled by reason, where through negligence it began. From this it happens that the soul gives birth to virtue from conceived vice; because, although she did not want to stand firmly, so as not to get carried away by the movement, nevertheless, in the movement she would bravely overcome herself. Therefore, through Solomon it is well said: better is a long-suffering man than a strong man; Forbear wrath rather than he who lays down hail (Prov. 16:32). And the justly patient is preferred to the conqueror of cities; because in that matter of victory a person is a conqueror of people, and in this matter of meekness and patience the soul is a conqueror of itself. – It follows: and the floor on the pediment of the gate along the longitude of the gate was at the bottom (Ezek. 40:18) 95. 8. If we refer the longitude of the gate to the place where the gate was built, then according to the longitude of the gate the floor was below; because, as much space as the gate site could occupy, so would the floor that was below extend. So the length of the floor was not different from the gate, but there was no equality of the floor with the gate. So what does it mean that the floor with the gate was equally long, but also equal, if not that the life of the people is far removed from the life of the teachers? Because, although he, striving for the kingdom of heaven, has the same patience of hope, he does not have the same zeal for life. So let the floor extend to a similar length; because the listeners hold in themselves the same faith, the same hope that, as we know, preachers have. But let the floor lie below, so that all listeners will know that their preachers are far superior to them in their merits. But if, as we said above, by the length of the gate we must mean its very height: then, as it is written a little later, when the gate was ascended by steps, the floor lies as low as each gate rises to a height. Because the more holy the teacher’s life, the more humble the listener’s feeling. He despises himself when he discusses the life of his preacher, which rises to great heights. For he may be able to imitate him in other things, but he cannot imitate him in others. In what he can, he succeeds, and in what he cannot, he resigns himself. Consequently, that same thing serves him for prosperity, which is inimitable in prosperity. 9 . For behold, if we discuss those words and deeds of our preachers about which we read; then we will know to what height the gates were raised. For, keeping silent about the manifestation of signs, let’s talk about the virtues of the heart. It is known about Paul, who says that he died to the law by the law, because the law itself preached faith in Christ to him (Gal. 3:24), that out of great zeal in the faith he did not want to keep the commandments of the law in the flesh, and forbade circumcision among the pagans. And when the Apostle Peter wanted to observe the custom of legal circumcision: then he (Paul) personally confronted him and said that he was subject to criticism in this matter (Gal. 2:11). And expressing this jealousy of his to his disciples, he calls (Peter’s act) not only an offense, but - what is more hypocrisy, i.e. pretense, saying: when Peter came to Antioch, then I personally opposed him: for he was subject to reproach. And a little later: the rest of the Jews became hypocrites along with him (Gal. 2:11, 13). But the same Apostolic firstborn (Peter), giving many instructions to his disciples, and learning that they were carried away by some of Paul’s writings, said: just as our beloved brother Paul, according to the wisdom given to him, wrote to you; since he speaks about this in all his messages, in which there is something difficult to understand; which the ignorant and unstable twist to their own destruction, just as they do the other Scriptures (2 Pet. 3:15-16). Here (Paul) wrote in his epistles that Peter was subject to criticism, and here Peter in his epistles claims that Paul is marvelous in what he wrote. It is known that if Peter had not read Paul's letters, he would not have praised them. And if he read them, he noticed that in them he himself was called subject to criticism. So the friend of truth praised even the fact that he was convicted; he even liked the very things that he thought about differently than he should have thought. And he agreed with the lesser brother, and in this very fact he became a follower of the lesser himself, so that he who was first in the host of the Apostles could be first in humility. Discuss therefore, most beloved brethren, at what height of soul stood he who praised those epistles in which it is written that he was subject to reproach. What meekness, what calmness of spirit, what firmness of soul, and indolence of thought? So he exposes himself from the least, and is not offended by the fact that he is exposed. He does not remember that he was the first called to the apostleship, nor that he received the keys of the kingdom of heaven, nor that if he resolves any sins on earth, they will be resolved in heaven (Matthew 4:18, 16:19 et al.), nor that he walked on the sea (Matthew 14:29), nor that he raised up the paralytic with one word in the name of Jesus ( Acts 9:33–34), neither the one who healed the sick with the shadow of his body (Acts 5:15), nor the one who killed liars with a word (Acts 5:10), nor the one who raised the dead through prayer (Acts 9:40). So, in order to listen to the words of reproof without indignation, he seemed to forget all the gifts he had received, in order to retain one gift of strong humility. So, which of us, I ask, having shown at least one of the last signs, being convicted of lesser things, would patiently listen to the words of reproof? We have not done any miracle, but if someone began to reproach us for any of our actions, we would immediately become angry, secretly considering ourselves to be great people, even remembering to ourselves those virtues that we do not have. On the contrary, Peter with virtues was humbled when rebuked, but the gates rose to heights. But we cannot imitate this, such high humility; and like the floor, we lie far below. 10. But some think that Paul was not denouncing Peter, the firstborn of the Apostles, but someone else called by the same name. If they had read Pavlova’s words with great attention, they would not have said this. For Paul, beginning his speech: when Peter came to Antioch, then I personally confronted him (Gal. 2:11), in order to show what kind of Peter he was talking about, at the very beginning of his narrative he said: I have been entrusted with the Gospel for the uncircumcised, as Peter was for the circumcised. For He who worked for Peter in his apostleship to the circumcision also worked for me to the Gentiles (Gal. 2:7-8). Therefore, it is clear which Peter Paul is talking about, both calling him an Apostle and saying that he was a leader in the Gospel of Circumcision. 11. And there were people who said that the second letter of Peter, in which the letters of Paul were praised, was not his letter. But if they wanted to discuss the words of the same message, they would think completely differently. Because it is written in it: such a voice came to Him from magnificent glory: This is My beloved Son, in Him I am well pleased. And it is added: and this voice we heard, He came down from heaven, He was with Him on the mount of saints (2 Pet. 1:17-18). So let them read the Gospel, and immediately learn that when this voice came down from heaven, then the Apostle Peter stood with the Lord on the mountain. Consequently, this message was written by the one who heard this voice about the Lord on the mountain. 12. But since we have said a little about Peter, let us now, if you please, turn to the meekness of Paul, and, if possible, discuss how meek and patient he was, who was so ardent in the zeal of preaching that he did not spare even the first of the Apostles. But we will keep silent about the fact that he was beaten with rods three times, that he was once stoned, that he was shipwrecked three times, that he spent a night and a day in the depths of the sea, that five times the Jews gave him forty stripes minus one (2 Cor. 11:24-25). For the troubles that come to us from open enemies move the soul less to anger: what we suffer from our own is much more painful. That is why the Truth Itself, complaining through the Psalmist about its traitor, says: as if the enemy had reviled Me, He would have suffered slaughter. But you, an indifferent man, are My master and My well-known, who thoroughly enjoyed my food with Me (Ps. 55:13-15). So let us consider, if possible, that the Apostle Paul was as patient among his persecutors as he was meek among his disciples. Arriving in Corinth, he distracted the Corinthians from serving idols, taught them the knowledge of the true God, and told them about the joys of eternal life. And when he gathered a great multitude of people to the faith, he endured such a need there that he earned his living with great difficulty. He did not receive even earthly bread from those disciples to whom he preached heavenly bread. With his words he stood firmly for the life of those who listened, with the labor of his hands he stood for the life of his body (1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8). Even from other countries, disciples sent him aids so that he could comfortably preach to the Corinthians. Because later he himself, through a letter to the same Corinthians, says: having come to you, and being in poverty, not a single one was cold. For my poverty was fulfilled by the brethren who came from Macedonia (2 Cor. 11:8-9). To their great shame, he said ahead: I brought other Churches at a loss, borrowing content from them when I served you (2 Cor. 11:8, according to the Russian translation). So let us imagine, as much as we can, what his meekness was, to preach about spiritual bread, and not receive bodily bread; set the hearts of those who listen to eternal wealth, and starve among the same believers and rich disciples; among the well-fed, to endure hunger, but not to talk about what was endured, and yet not to grieve; to see the hearts of stubborn listeners cruel towards him, but not to stop preaching. For he, according to the testimony of the Acts of the Apostles, preached for a year and six months in this very city (Acts 18:11). And when the Corianthians departed from these themselves, he wrote to them afterwards about what he had suffered from them (2 Cor. 11:23 ff.). But why did he never tell them this when he lived among them? Precisely because it is not done by order that which was not done in relation to him of his own free will; and when their mercy became known, then their will would remain unknown. Why does he write about this so much later? Therefore, so as not to leave the disciples forever incorrigible, and so that they would not be the same towards other brothers as they were through stinginess towards the teacher. In this, Paul, the true teacher of the pagans, not caring for himself, but trying to care for others, faithfully fulfilled what he preached: let no one seek for his own; but everyone's neighbor. Do not seek your own benefit, but the benefit of many, so that they may be saved (1 Cor. 10:24, 33). So what is the power of meekness? What is peace of mind? Who among us would not immediately despair of the life of someone whom he would turn at least one rich man to the service of Almighty God, and would see himself in need, and he would not give him allowance for life? Who would not say that he labored in vain? Who would not be angry at the admonition of someone whom he did not see bearing the fruit of a good deed, first of all, in relation to himself? 13. But Paul, through meekness, stood firmly at the pinnacle of virtues, preached, loved, and completed the good work that he began, and through patience and constancy brought the hearts of his disciples to mercy (2 Cor. 9: 3-4, etc.). For showing that he later learned about their success, in the same epistle he wrote: it is unnecessary to write to you about helping the saints. For I know your zeal, and therefore I boast of you before the Macedonians, that Achaia has been ready since the past year: and your zeal has encouraged many (2 Cor. 9: 1-2). He also says about them: (you), who not only began this work, but have desired it since the past year (2 Cor. 8:10). For from whom he demanded not so much deeds as good dispositions, in those he undoubtedly praises more good dispositions than deeds. However, it should be noted that this very praise has an accusation when it is said: since the past year. Although they did good, they did it slowly; and therefore the teacher praised it, but not without reproach. Because he is a doctor who applies a medicine to the wound that heals what is cleaned and pinches what is rotten. But by enduring it and preaching, he finished what he started. And with the wondrous power of generosity he softened the cruelty of the disciples to the tenderness of mercy, because the length of the gate rose to a height. But we, the weak, are not worthy to imitate the generosity of so much meekness, precisely because we are gender, and we lie in contempt in our customs. 14. But now, when I talk about the two leaders of the heavenly army, the martyr Stephen comes to mind, who, holding on to the name of his Creator, was brought into the midst of the persecutors, stood fearlessly, taught reliably, and in a fit of zeal in truth strongly denounced his oppressors, saying: you always resist the Holy Spirit (Acts 7:51). And when they ran for stones and began to stone him, then he knelt down and prayed for the same persecutors, saying: Lord, do not put this sin on them (Acts 7:60). So what is this valor - to seethe with jealousy so as to boldly reproach those who were in power for their treachery; and love so much that even in death he prays for those who killed him? Because he was jealous as if he had absolutely no meekness; and remained meek in love for them, as if he was decidedly not angry against them. Let us think about where the guilt of our conscience lies. For which of us, having received even verbal reproach, does not immediately repay it with reproach, is not shaken to the core, does not manifest himself in hatred, does not forget the commandments of love? But blessed Stephen could do this by the grace of almighty God, because he was the gate that rises to heights. But we unfortunates cannot imitate this with our own strength because we lie deep below, like the floor. 15. But why are we talking with astonishment about the lives of the Saints, when even the most ancient fathers, speaking about the lives of the Preachers of the Holy Church, were extremely surprised? Wasn’t it their life that the Psalmist was amazed at when he said: I was greatly honored by Your friends, O God, who greatly established their dominion (Ps. 139:17)? Ask what the Gospel says about these friends of His, in which the Truth speaks to the preachers: you are naturally My friends (John 15:14). And Isaiah, looking at their lives, says: they are like clouds flying, and like doves to their windows (Is. 60:8) 96 . The Holy Preachers are rightly called clouds, because they rain with words and shine with miracles. It is said about them that they fly like clouds; because even while they lived on earth, they were outside the earth in everything that they did. Therefore, through one such cloud it is said: for we walk in the flesh, but do not fight according to the flesh (2 Cor. 10:3). For the former fathers entered into marriages, gave birth to children, owned property, and took care of the family. But these seers in the spirit of prophecy are called those who have already renounced property, who do not desire marriage, who do not bear children, who have nothing on earth, who have nothing, who do not walk on the earth like people, but fly like clouds. For they fly because they contemplate with their minds what is in the sky. It’s as if they don’t touch the earth because they don’t want anything on it. They fly to their windows like doves, because in the spirit of their meekness they do not show through their eyes any desire in this world. So let us think about how tall those gates of the spiritual building are, at which even the spiritual fathers marvel. Therefore, when surprised by them, how necessary is it for us, who make up the sex, to humble ourselves? - But since under the name of the longitude of the gate we heard about its height, now we will try to find out something about its latitude. – It follows: and he measured the breadth from the face of the lower gate to the pediment of the inner porch on the outside, one hundred cubits towards the east and north (Ezek. 40:19) 97. 16. If in these words we take as the gate the entrance through which we enter into the knowledge of the Lord, then the lower gate is faith, and the inner porch is contemplation. But the lower gate is as wide as the face; precisely because faith, in the breadth of its love, has activity that is visible to others. When we look at this activity, courageously performed by those who are most perfect of us, then we, who are shy in good deeds, take from them examples for great activity. And every holy deed for us is done as if by some expansion of the path, which was previously narrow due to inconvenience. But the inner porch also has a pediment; because the contemplative life, through certain signs of desires and sighs, reveals how much inside it sees that it only loves. But a decimal number multiplied by itself increases to a hundredth number. Therefore, rightly, a hundred signifies great perfection, as the Truth says about the elect: everyone who leaves a house, or brothers, or sisters, or father, or mother, or wife, or children, or village, for My name’s sake, will receive a hundredfold, and will inherit eternal life (Matthew 19:29). For every saint does not leave earthly things in order to be able to find them more in this world; because whoever leaves the earth according to an earthly desire does not leave the earth, but is partial to it. And he who leaves one wife will not receive a hundred (wives); but the hundredth number signifies perfection, and after it eternal life is promised; because whoever, for the sake of the name of God, despises temporal and earthly things, here too achieves such perfection of the soul that he no longer desires what he despises, and achieves the glory of eternal life in the next century. Consequently, he who, having achieved the spirit of perfection, does not need earthly things, although he does not have them, receives a hundred for what he gave. For he is poor who needs what he does not have. Because he is rich who does not need what he does not have. Poverty consists in the lack of soul, and not in the amount of possessions. Because he who has become accustomed to poverty is not poor. So the man measured the width from the front of the outer gate to the pediment of the inner porch on the outside, one hundred cubits; because our Redeemer daily, through Mentors and teachers, measures the lives of believers by the measure of perfection, either by faith manifested in good activity, or by contemplation hidden in holy desires. 17. For many believers seem to do great works, but do not measure up to the measure of a hundred cubits; because through their deeds they seek earthly glory. And some, apparently, fast hard, constantly cry, then their measure does not fit the measure of a hundred cubits; because through what they do, they seek favor from the human court. So who fits the standard of one hundred cubits, if not one whose good activity is in the right direction, so that in what he does he does not deviate either from the desire for earthly benefits or from passing praise? 18. For behold, to be merciful to one’s neighbors, to generously distribute one’s possessions, to hastily help those in need—this is breadth on the front side of the inner gate. But if you, giving away your own, do not desire someone else’s, if you do not seek earthly glory for the best deed; then you fit the measure of the number of hundreds, that is, perfection. For the one who, apparently, mercifully distributes his property, and - perhaps - willingly steals someone else's, does not yet know what the path of perfection is, has not yet found where the direction to perfection begins, because he has not yet found its very beginning. Because he had to first eradicate passion from his heart, and then give away what he righteously owned. Therefore it is written: turn away from evil and do good (Ps. 36:27). But can there be anything good in the deeds of one who has not yet turned away from evil? And there are people who, as has been said, abstain from food, exhaust their flesh, but at the first impulse they confess that they are still not indifferent to the glory of the world. These people show the pediment of the inner porch, but do not fit the measure of one hundred cubits. 19. Therefore, among the number of perfections are those about whom it is said through Paul: “whose flesh was crucified with its passions and lusts” (Gal. 5:24). And it should be noted that it is not said that it (perfection) is measured from within, but from without; precisely because our Redeemer, approving or condemning human affairs through us, measures them not from within, but from without. Therefore, through the Gospel He says: by their fruit you will know them (Matthew 7:16). Since we know the soul of the doer, which we do not see, through what we see, or from the outside we measure the pediment of the inner porch. Because when we see some giving alms, helping the unfortunate, defending the oppressed, desiring no glory in this world, not partial to any benefits of this world, and others bridling the flesh, weeping, busy with the Word of God, not desiring any passing honor: then what else should we think about them, except that they are perfect, that they are holy? Consequently, since we see them perfect through what we see, we measure their life from the outside by a hundred cubits. 20. And since many from Judaism, and many from paganism, ascended to this height of perfection, it is rightly added: to the East and North. Because the Jewish people, from whose flesh He was born, Who is rightly called the sun of righteousness, is rightly called the East. It is said about Him through the Prophet: and the Sun of righteousness will shine upon you who fear My name (Mal.4:2). And the North represents paganism, which was numb for a long time from the cold of its treachery, and in whose heart reigned the one who, according to the testimony of the Prophet, said to himself: I will set my throne towards the North (Is. 14:13). So, since the incarnate omnipotent God made perfect within the holy Church some from Judea, others from paganism, He measured one hundred cubits, not only to the East, but also to the North. 21. But since under the name of the North we are talking about paganism, we need to discuss how much mercy has been poured out on us from our Creator. For we have all converted from paganism. Our ancient ancestors served trees and stones, and leaving God by whom they were created, they worshiped the gods they themselves created. But we, by the grace of almighty God, have been brought out of darkness into light. So let us remember from what darkness we came, so that we can feel gratitude for the light we have received. Since the one who does not remember his misfortune does not understand Divine mercy. Therefore, through the Psalmist it is said to God: Amaze Your mercy, (God), save those who trust in You (Ps. 16:7). Because God surprises us with His mercies when we remember our misfortunes, since, remembering what we were, we also understand to whom we owe for what we are now. So with joy we will sing to our Creator, because we have freed our souls from the service of creation. Let us rejoice that the prophecy of Isaiah has been fulfilled on us: and the bridle of error, which was in the jaws of the nations, will be a song to you, like the voice of a sacred triumph (Is. 30:28–29) 98. Because the bridle of error constrained the jaws of the nations, when paganism, constrained by idolatry, did not know how to give the praise of confession to the true God. But this very bridle of delusion has already turned for us in song, when with joy we sing and chant: all Gods are the tongue of the devil: the Lord made the heavens (Ps. 96:5); and again: idols have a tongue of silver and gold, the works of men's hands: they have lips, and do not speak: they have eyes, and do not see: they have ears, and do not hear: they have nostrils, and do not smell: they have hands, and do not touch them: they have noses, and do not walk (Ps. 113:12-15). So, when we sing this to the almighty Lord, then we turn the very bridle of our delusion, which tied our lips to praise God, into a song to the true Lord. But it is well said: like the voice of sacred triumph; because in giving the praise of confession to God, we rejoice in sacred triumph. So let us conform to the great mercy of our Redeemer in our morals, and knowing the light, we will shy away from the darkness of wicked deeds. 22. What is there in this world, I ask, what else might you like? Everywhere we see crying, we hear sighs everywhere. Cities are destroyed, camps are broken, fields are devastated, the land is turned into desert. There was not a single farmer left in the fields, almost not a single inhabitant in the cities; and the smallest remnants of the human race strive daily and without ceasing. And there is no end in sight to the punishments of heavenly justice; because even under punishment there is no correction in a criminal life. We see some taken captive, others deprived of members, and others killed. So, my brothers, what remains in this life, what else could you like? If we still love such a world, then we no longer love joys, but wounds. We see what has become of that very Rome that once seemed to dominate the world. Through countless disasters, the devastation of citizens, the attack of enemies, many ruins, it was crushed in various ways to the point that we see the fulfillment on it of what the same Prophet said a little higher against the city of Samaria: set up a konob, instruct, and pour water into it, and gather up the pieces of it in it (Ezek. 24:4); and a little after: its bones boiled and boiled in the midst of it (Ibid., v. 5); and again: I will multiply the wood and kindle the fire, so that the meat will burn out, and the wood will become scarce, and the bones will melt away, and it will become burning on its main pillars, and it will burn up, and the copper thereof will burn up and burn up (Ibid., vv. 10-11). For the konob was set for us when this city was built. Water was poured into it, and pieces of it were collected when peoples flocked into it from everywhere, who, like hot water, were boiling from the activities of the world, and, like pieces of meat, were boiling in it from its heat. It is well said about him: he returned, and boiled, and his bones were boiled in the midst of him; because, although before the activity of the glory of this age was terribly in full swing in him, after that the glory itself disappeared with its seekers. For by the bones are signified the mighty of this age, and by the flesh the nations; because, just as meat is supported by bones, so the weakness of nations is controlled by the strong of this age. But now all the mighty powers of this age have already been taken away from him; therefore, the bones are boiled. Now the nations have fallen away; its flesh has melted away. Let it be said: I will multiply the wood, and I will kindle the fire, so that the meat will burn out, and the meat will become scarce, and the bones will melt away. For where is the senate? Where are the people? The bones were dried out, the meat was boiled, all pride of temporary merit in it disappeared. Its entire composition was boiled. And despite the fact that not many of us who remain are still daily slain by swords, daily we are still oppressed by countless taxes. So let it also be said: and it will stand on its main pillars, burning. Since there is no Senate, the people bend; and despite this, among the few who remained, sorrows and sighs multiply daily: then Rome burns after the devastation. But what are we saying about people when we see even the most buildings being destroyed by increasingly frequent earthquakes? Therefore, about the city, already devastated, it is adaptively added: let it burn, and burn, and burn its copper. For the very konob in which the meat and bones were destroyed is already being destroyed; because after there are no more people, the walls also fall. Where are those who once enjoyed his glory? Where is their pomp? Where's the pride? Where is the frequent and immoderate joy? 23. On it was fulfilled what was said through the Prophet against the destruction of Nineveh: where is the habitat of lions, and where is the pasture of the lioness? (Nahum.2:11). Were not his leaders and chiefs lions, who, prowling through the various provinces of the world, sought out prey with ferocity and killing? – Here the lion’s children found pastures; because children, youths, young men, sons of the people of this age ran hither and thither when they wanted to have success in this world. But here it (Rome) is devastated; Here he is crushed, here he is filled with lamentations. No one runs to him anymore to have success in this world; There are no longer any of the strong and violent ones left in it who would obtain prey through oppression. So we will say: where is the habitat of lions, and where is the pasture of the lioness? What happened to him was what the Prophet said about Judah: expand your baldness like an eagle (Mic. 1:16). Because a person usually has baldness only on his head, but an eagle has baldness all over its body, since during its extreme old age its down and feathers fall out of all its members. Consequently, she (Rome) expands her baldness like an eagle, because she lost her down in the deprivation of the people. The feathers also fell out of the wings on which he usually flew to prey: because all those strong ones through whom he stole the property of others were destroyed. 24. But we know that what we said about the fall of the city of Rome happened in almost all countries of the world. For some places are devastated by murder, others are destroyed by the sword, others are tormented by hunger, and others are swallowed up by the gaps of the earth. Therefore, let us completely despise this present age, which is already being destroyed; let us put an end to the wishes of peace, at least with the end of the world; Let us follow, as far as possible, the deeds of good (people). For in the East and North there are many who, according to the perfection of life, have a measure of one hundred cubits. For from Judea and paganism, as it is said, they grew to the pinnacle of perfection. Although through the East and North the righteous and sinners can still be understood. But through the North we correctly understand sinners who, having fallen from the cold of their souls, became numb under the shadow of their sin. But since the mercy of Almighty God calls even such to repentance, washes them with contrition and tears, enriches them with virtues, and elevates them to the glory of perfection: then one hundred cubits are measured not only to the East, but also to the North, when with the righteous, through gifts and power, sinners also come to perfection, by the mercy of our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns, God through all ages of ages. Amen. Conversation seven. It contains an explanation of seven verses, from 20 to 27, and at the same time sets out many moral rules, about the gifts of the Holy Spirit, about the degrees leading to them, about true perfection and the necessity of good deeds. 1. Great must be the division of the readers when they believe that in the Holy Scriptures every spoken word does not always mean the same thing; for example, the sun is sometimes taken in a good sense, and sometimes in a bad sense. For the name of the sun sometimes signifies our Redeemer Himself, and sometimes persecution. Thus, according to the testimony of the Book of Wisdom, the wicked in hell will say: we have gone astray from the true path, and the sun of righteousness has not risen for us (Wis. 5:6). And about the thrown seeds the Lord says: I have sanctified the sun that has risen (Matthew 13:6), precisely because during persecution the words of preaching dry up in the hearts of the wicked. So the lion means the Lord, as it is written: behold, the lion who is of the tribe of Judah has overcome (Rev. 5:5). Thus, the name of the lion expresses the likeness of the devil, as the supreme Apostle says: your adversary the devil, like a lion, roars, walking around, looking for someone to devour (1 Peter 5:8). Thus, the name of an ox means wise, as it is written: Do not let a young man (an ox) and a donkey be killed together (Deut. 22:10), and do not unite a wise man with a fool for preaching. But through an ox a fool is also signified; So about the one who is captivated by vile love, it is said: he has fooled her after her, and is led like an ox to the slaughter (Proverbs 7:22), i.e. how a fool is led to death. So I said this so that they would not think that the gates mentioned by this Prophet do not mean anything else, because I explained that the gates mean the Lord, or preachers, or the Holy Scriptures, or faith. For when the Prophet spoke of one gate, then faith was correctly understood. But when other gates are mentioned, then one can understand the mouth of the Preachers, through which true life is learned, and through which one ascends to the knowledge of spiritual mysteries. For about the gate, which, in our opinion, means faith, we need to notice that it is called lower. Since, as long as we live in this life, we still stand, as it were, at the bottom. And faith is rightly called the lower gate; because it reveals to us on earth the knowledge of God. So now it says: he also measured the gate facing the path of the northern entrance and the outer one, both in longitude and in latitude. And there are three bedrooms on this side, and three on that side; and their gables, and their entrance according to the first gates; the length thereof was fifty cubits, and the breadth thereof twenty-five cubits. Their windows, and entrance, and carvings, according to the gates facing the East; and their going up was seven steps, and their entrance was before them (Ezek. 40:20-22) 99 . 2. About the gate facing the northern path of the outer entrance, the same thing is repeated that was already said above about the other gates, and something else is added, which the Prophet does not say about the previous gates. So, in order to talk extensively about something that has not yet been discussed, we must briefly repeat what has already been said. For the gate turns to the northern path, when each preacher comes to know the life of a sinner, and through the word of preaching reveals to him the inner life. This gate is called the gate of external entry. Because the external entrance is real life, in which everything that is done bodily, and apparently happens bodily. They are measured in both longitude and latitude; because when a sinner is brought to faith, then the preacher needs to discuss how much he will gain from admonishing him, both in the length of hope and in the breadth of love. He who turns to God and still hopes for the blessings of this life has no longevity, because the life on which he has placed his hope is short. If he is still embarrassed by the desire for earthly things and hatred of his neighbor, then he does not have breadth; because he does not know how to despise earthly things, nor to expand himself with love for his neighbor. But when everyone who turns (to God) patiently hopes for the joys of eternal life, endures insults from others with love, and does not even desire what he does not have; then the gate has both longitude and latitude; because the glory of the Preacher is the success of the listener. Therefore, to some through the great teacher it is said: “My joy and crown” (Phil. 4:1). And one more thing: we are now living, even if you stand in the Lord (1 Thess. 3:8). And again: who is our hope or joy or crown of praise; Are you not also before the Lord? (1 Thessalonians 2:19). So there is the longitude and latitude of the gate facing the North; because when the Preacher converts to faith any unbeliever who is numb in the cold of his sin, then he creates his own glory by directing him into the length of hope and spreading the breadth of love. And since all listeners in the knowledge of the Holy Trinity, according to the word of the sermon, make progress in love for the same Trinity: then these same gates have three bedrooms on one side, and three on the other; because everything that the Creator says about the Trinity through the New Testament also reveals in the Old Testament. And the heart of those listening in love for the heavenly fatherland reaches such perfection that the soul, clinging to God, like a bride and groom, already sits in some bedroom, and decisively turns away from earthly desires. 3. Or rather, as stated above (Conversations IV, part 5), so. - since there are three ranks of good people; namely, good spouses, abstinents and Preachers; and since some, even in marriage, strive with love for the heavenly fatherland, others, in the hope of eternal joy, exhaust their flesh, avoid all earthly affairs, and are not entangled in the cares of this age, while others despise earthly blessings, and preach about those heavenly joys that they have learned: what are they, if not bedrooms in a spiritual building, in the thoughts and reflections of which the soul is combined with the heavenly Groom? since not only the Church has these three orders from the pagans, but the Synagogue once had them, when a great multitude of spiritual people fervently awaited the grace of the Redeemer: then the gates of the heavenly building have three bedrooms on this side, and three on that; since every preacher, calling the listener to the heavenly fatherland, shows that both the New Testament fathers and the Old Testament burned with heavenly desire. For examples are for the most part more convincing than words of inference; and when the Preacher says what they were like in love for Almighty God in the New Testament, some in marriage, or abstinence, or preaching, or others in the Old, then he shows that the gates - his words - have three bedrooms on both sides. This gate also has a pediment, because in the life of a preacher there are open affairs that are visible. They have an entrance in front of the pediment; because, before he begins to dispose to good deeds, he preaches faith, through which the soul humbly steps up to the heights of good deeds. All this according to the first gate; because it is added: fifty cubits is their length: and their breadth is two ten and five cubits (Ezek. 40:21). 4. You remember that we talked about this in detail above (Demon V, part 11). There we said that the number pentecostal signifies peace; because the fiftieth year was given to the ancient people for rest, which is why it was called a jubilee; and the septenary number through which all this time develops, multiplied by seven, rises to forty-nine. One is added to this number, because eternal peace consists in the contemplation of the One. The same pentadecimal number serves as longitude for us, because no one can achieve this peace unless he can patiently strive for this hope of his. That we are called by the pentadecimal number to eternal rest, this is also taught to us by the fact that in the Tabernacle there were commanded to be ten curtains, which were to have fifty loops, and fifty gold hooks on the sides and on the top (Ex. 26: 1 et seq.). For the curtains of the holy Tabernacle are all those who succeed in decorating the holy Church with various colors of virtues. They hide the inner and completely decorate the outer, because their life, as far as it is visible, serves as decoration; and their inner meaning is hidden when in some way they cover that heavenly thing that they store in their souls and which they cannot express. But it is true that there are ten veils; because the very hearts of the Saints were raised to perfection through the observance of the Decalogues. But it is commanded to make fifty hyacinth loops on the curtains. Hyacinth has a heavenly color. So the loops of the curtains are heavenly commandments by which souls are bound so that they, lightened from below, hang above. These particular loops have gold hooks, i.e. a mind shining with true wisdom. This mind is rightly signified by hooks; because he must be careful in everything, and strengthened by the vigilance of careful care. 5. And it’s remarkable that it is commanded that the loops or hooks should be on the sides and on top; because the heavenly commandments and spiritual reason should not only support us above in love for God, but also unite us with love with our neighbor. For by the fact that we love our Creator, we seem to hang in the air on the upper hinges. And because we love our neighbors as ourselves, we have loops and hooks on the side so that the curtains of the Tabernacle, i.e. the souls of believers were united by love, and were not divided by hatred. Therefore, here too, after the longitude of fifty lacots, a latitude of twenty-five lacots is immediately added, which latitude refers specifically to the love of one’s neighbor. For she extends to the love of her brethren, and towards them she does every good deed that she can. But all good deeds that are performed bodily are expressed by the five bodily senses, namely, vision, hearing, touch, taste, and smell. But a fivefold number multiplied by itself gives twenty-five; because good deeds, when they begin to be accomplished, ardently encourage the soul to multiply, and through themselves they multiply. Therefore, they also produce breadth in the soul, so that it is not cramped either from warmth or fervor, but is expanded in good deeds by love. For every weakness of warmth is tightness, and every good disposition of love is great breadth. Since although there are no things that should be given to a needy neighbor, the essence of good will is broad, which is sufficient for the reward of the kingdom, as it is written: on earth peace, good will toward men (Luke 2:14). Further follows: their windows, and the vestibule, and carvings according to the gates facing the East (Ezek. 40:22) 100. 6. All this has already been said at length above, and therefore the word should not be slowed down by a lengthy explanation. However, it is very remarkable that the gate to the north, according to the Prophet, has everything that the gate to the East has, namely, windows of contemplation, the vestibule of humility, the carving of good deeds. For all those who have persevered in innocence through being united with God in conversion have a gate to the East, because the entrance to the kingdom of heaven is open to them by the light that they have received. And all those who, after falling into sins, suffered from the cold of their insensibility, but turning to repentance warmed up for the love of the heavenly fatherland, have a gate to the North; because to them, after the coldness of their sin, the entrance of the Kingdom of Heaven is opened by mercy. So it is said that the gates to the North have the same thing as the gates to the East, because converted sinners become as rich in virtues as those who avoided falling into sin are rich. Therefore, in the voice of the Psalmist through the Lord it is said: ashes are like bread that eats (Ps. 101:10); because He accepts the repentant as well as the righteous. Because it is written about sinners: of old they repented in sackcloth ashes (Matthew 11:21). So, ashes are consumed like bread when, through repentance, a sinner returns to the grace of his Creator as a righteous person. So the gate to the North has windows, has a vestibule, has carvings; because when a sinner returns to life after a crime, then he often receives the light of contemplation, and from the very remembrance of his wickedness he receives the grace of great humility and zeal for good deeds, so that everything commanded to be fulfilled in his life seems as if cut out. There were seven steps of their entrance, and a porch before them (Ezek. 40:22) 101. 7. Seven steps ascend to the gate; because the entrance of heavenly life is revealed to us by the sevenfold grace of the Holy Spirit. Isaiah, counting this sevenfold grace in our very Head, or in His body, which we constitute, says: and the Spirit of God will rest on Him, the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and piety: the Spirit of the fear of God will fill Him (Is. 11: 2-3). Speaking about heavenly things, he counted these steps from top to bottom rather than from bottom to top, namely: wisdom, reason, advice, strength, knowledge, piety, fear. And since it is written: the fear of the Lord is the beginning of wisdom (Proverbs 9:10), then there is no doubt that from fear they ascend to wisdom, and not from wisdom they return to fear, because wisdom has perfect love. And it is written: perfect love casts out fear (1 John 4:18). So, since the Prophet spoke from the heavenly to the earthly; then he began from wisdom and descended to fear. But we, who strive from the earthly to the heavenly, will recount the same steps from bottom to top, so that we will be able to reach wisdom from fear. For in our mind the first degree of ascent is the fear of the Lord; the second is piety; third - leading; fourth - fortress; fifth – advice; sixth - mind; the seventh is wisdom. For the fear of the Lord is in the mind. But what is this fear if there is no piety with it? He who does not know compassion for his neighbor, who feigns sympathy for his misfortunes, has no fear in the eyes of Almighty God, because he does not rise to piety. But piety usually errs often in disordered mercy, if, perhaps, it spares what it should not spare. For sins that can be cast into the fires of Gehenna must be corrected by the vine of admonition. But disordered piety, while showing mercy in time, leads to eternal punishment. Therefore, in order for piety to be true and orderly, it must be raised to the next level, i.e. knowledge, in order to know both what should be punished by justice and what should be forgiven by mercy. But what if someone knows what he should do, but does not have the power to do it? Therefore, our knowledge must grow to the point of strength, so that, seeing what needs to be done, it has the opportunity to do it with the strength of the soul, so as not to tremble with fear, and, having given in to horror, not to lose the strength to defend the good that it feels. But often a fortress, if it is not prudent and is not careful against vices, itself, through its rashness, falls in vain. Therefore, she must rise to the council, so that, foreseeing in advance, she can strengthen everything that she can courageously do. But there can be no advice if there is no reason. Because whoever does not understand the evil that burdens the actor, how can he strengthen the good that he helps? So from advice we must ascend to reason. But what if the mind, although it will be awake with great subtlety, will not know moderation through timing? Therefore, it is necessary to ascend from reason to wisdom, so that wisdom can dispose in good time of what reason has correctly found. - So, since through fear we are aroused to piety, through piety we are led to knowledge, through knowledge we receive strength in strength, through strength we strive for advice, through advice we achieve reason, through reason we reach mature wisdom: then we ascend seven steps to the gate through which the entrance into spiritual life opens for us. But it is well said that the porch was in front of them; because whoever does not first have humility will not ascend to these steps of spiritual gifts, as it is written: to whom will I look 102: only to the meek and silent, who trembles at My words (Is. 66:2). The Psalmist speaks about this: put the ascension in your heart into the vale of sorrow (Ps. 83:6). Because the vale is a humiliated place, and every sinner, humbly contrite in heart in tears, succeeds in ascending to virtues. He (the Psalmist) also says: send springs into the wilds (Ps. 103:10); because Almighty God imparts gifts of spiritual grace to the humble. 9 . By the porch one can also mean faith. Because it is before the degrees and the gates, just as we first come to faith, so that after, through the steps of spiritual gifts, we can enter the gates of heavenly life. For they do not come to faith through virtues, but through faith they achieve virtues. Cornelius the centurion, whose alms before baptism, according to the testimony of the Angel, were praised, did not reach faith by works, but achieved works by faith (Acts 10:1ff). For it is also said to him through the Angel: Your prayers and your alms have risen up as a memorial before God (v. 4). If he did not believe the true God even before baptism, then to whom did he pray? Or how did Almighty God listen to him if he did not ask Him to improve himself in goodness? So he knew God, the Creator of all things, but did not know that His almighty Son had become incarnate. For he could not do good unless he first believed. Since it is written: without faith it is impossible to please God (Heb. 11:6). So he had faith whose prayers and alms could be pleasing to God. But through good deeds he deserved to fully know God and to believe in the mystery of His incarnation, since he achieved the sacrament of baptism. So through faith he reached works, and through works he was established in faith. So the porch is in front of the steps; because whoever first believed, then ascends through the steps of virtues to the opening of the gate. Next follows: and the gate of the inner porch is against the gates of the north and east (Ezek. 40:23) 103. 10. In this place, the particle against is not used to express opposition, but to express directness; for the gates of the inner vestibule were shown to be located so that the northern and eastern gates were directed towards them with a direct entrance. So, what does it mean that the inner gates are shown to be built in a direct direction opposite the eastern and northern gates, if not, as is clearly understood, that the entrance to the kingdom of heaven is equally open, both for the Jewish and pagan people, and for the righteous and sinners who have been converted after their sins? For the mercy of our Creator is generous. And the inner gate faces not only the gate of the East, but also the North; because the joys of the inner porch are open not only to those who remain in innocence, but also to sinners who condemn their sins through repentance, so that they know about the ineffable mysteries of the heavenly fatherland, knowing they thirst, thirsting they strive, striving to achieve them. He knew about these secrets of inner joy who said: my soul thirsts for the mighty living God: when I come and appear to the face of God (Ps. 42:3). The preacher of the pagans strove for this entrance to the kingdom of heaven when he said: I have a desire to be resolved and to be with Christ (Phil. 1:23). The bride who said: my brother sent his hand through the well, and my belly trembled because of him, knew about these secrets of inner delight (Song. 5:4). For a brother sends his hand through the well when the Lord, by His power, prompts our soul through subtle admonition. And the belly trembles from contact with her; because our weakness itself is indignant from its delight through the understanding of heavenly joy, and in the soul there is fear with joy, because it already feels that it loves out of heavenly joy, and is still afraid that it will lose what it barely subtly feels. So what remains for us, if not for everyone who knows about these joys of the heavenly fatherland to direct themselves towards the stream of improvement of life? Therefore, here, by the way, it is added: and measure the courtyard from gate to gate one hundred cubits (Ezek. 40:23). 11. We have already said above (Conversations VI, part 16) that the hundredth number, made up of multiplying ten by ten, is a perfect number. Therefore, one who sees the entrance of the inner court must, of necessity, strive towards it through a life of improvement, and from the gate of beginning reach the entrance of perfection. So let the inner porch be measured, extending from the outer gate to the inner gate a hundred cubits, so that the one who lovingly begins to enter has in his mind the breadth of perfection, since in the one he loves, neither misfortune will hamper him nor happiness will overwhelm him, but he will run through the porch of perfection, despising everything that is transitory, until he reaches the innermost joys. For there are many who have already ascended to the seven-step entrance of the outer gates, by some method of higher distribution, by the fear of God - humble, by zeal for piety - merciful, by knowledge - discriminating, by strength of soul - free, by advice - cautious, by reason - prudent, by wisdom - mature: but, being still obliged to certain necessities, they are enslaved to the cares of this world, and from where already they shook the soul a lot, they are still being held there in captivity. And when they bear the burdens of earthly occupation placed upon them, then they exercise less in the heavenly commandments. Heartily striving for an eternal fatherland, they do not have enough time; their very desires in some way weaken within them, precisely because the soul, having encountered obstacles in temporary worries, is not able to love the true joys it has discovered as much as it wants. For the most part, they free their souls from under the yoke of the world, leave everything, lay aside the burdens of earthly care, and in order to expand their souls more widely to the desire of heaven, they strive for a solitary life, and being tense in holy prayers, devoted to sacred meditations, exhaust themselves with daily crying, and burn out the decay of the heart with the fire of love, and are renewed in the ascent to heavenly joy. Inflamed by this very desire, they mostly want to leave the body, and after crying they do not want to return to real life. However, they diversify, so that diverse love makes success by its very diversity, and by ardent desire, it seems to grow from what is denied it. So in the country of the Gadarenes, freed from the legion of demons, he already wanted to go with the Lord, but he was told: return to your house, and tell the great things God has created (Luke 8:39). So the bride in the Song of Songs, tormented by holy desires, says: in my bed in nightly seeking, which my soul loved, I sought Him, and did not find Him (Song. 3:1). For on the bed the soul is looking for a beloved, when in its very idleness and rest, whom it longs for, desires to see the Lord, desires to go out to Him, strives to free itself from the darkness of real life. But she seeks Him and does not find Him; because, although she desires with great love, she is not yet allowed to see the One whom she loves. 12. Therefore, what else do such souls of the Saints do in this desire, if not already run to the gate from the outer gate through the inner porch? It often happens to them that, seeing themselves encouraged by the great action of heavenly grace, they consider themselves already perfect, and think that they are obedient; but since there is no one who would prescribe cruelty to them, they think that they are patient, while no one tests them with reproaches and troubles. And most of the time what happens is that they accept spiritual service even against their will, and are brought under the control of believers. Those who have been shaken on all sides by great misfortunes, their souls brought into confusion, recognize themselves as imperfect; and those who were not subjected to such a shock thought that they were perfect. From this it happens that they are brought to the point of self-collection, and are silently ashamed before themselves of the reproach of their weakness, and, being strengthened by their very shame, they counter misfortune with patience, and those who were previously numb in idleness from their very security, make success out of misfortune. And they begin to truly be what they previously thought they were in vain. So, when they disperse along the porch of zeal for good from the outer gate to the inner gate, they are measured by this same porch of one hundred cubits; because by arrangement and holy exercise they daily advance to perfection. For to prosper in the soul through daily desires is as if the inner porch were measured by a hundred cubits. So from gate to gate there are one hundred cubits so that a certain slowness in the procession serves as the very arrangement of life, through which one daily grows in virtues in order to reach the inner entrance with greater perfection. It follows: and he brought me to the southern path, and behold the gate facing the South; and he measured their pediment and their porch according to the former measures; and their windows and porches in circumference, like other windows, were fifty cubits in length, and twenty-five cubits in breadth. And they went up to them by seven steps, and the porch was before their doors (Ezek. 40:24-26) 104. 13. All this has already been said in the eastern and northern gates; and there is no need to often repeat what we said during the explanation once and twice. However, we need to note that in the spiritual building one entrance is open from the East, another from the North, and a third from the South. For just as the cold of the North signifies sinners, so the Southern way signifies those who are burning in spirit, who, being inflamed by the heat of the Holy Spirit, grow in virtues as if in the midday sun. So let the gates be opened from the East, so that those who have begun well the sacraments of faith, and then do not plunge into the depths of vices, come to hidden joys. Let the gates be opened from the North, so that those who, after the beginning of warmth and light, fell into the cold and darkness of their sins, return to pardon through the contrition of repentance, and know what the true joy of inner retribution is. Let the gates be opened from the South, so that those who burn with holy desires for exploits will daily penetrate with spiritual understanding into the mysteries of inner joy. But in the meantime, we can propose questions: if there are four countries of this world, then why in this building of the outer courtyard is it said not about four gates, but about three? – This would rightly be required if the Prophet saw not a spiritual, but a physical building. For the holy Church, i.e. the spiritual building, for achieving innermost joys, has only three gates, namely: faith, hope and love; some (gates) are from the East, others from the North, others from the South. Because faith serves as the gateway from the East, since through it true light is born in the soul. Hope serves as the gate from the North, since anyone who has fallen into sin is decisively deprived of mercy if he despairs of forgiveness. The gate from the South is love, since it is ardent. For in the midday country the sun rises vertically, because the light of faith rises through love towards God and neighbor. So through three gates they enter into the inner courtyard; because through faith, hope and love they reach hidden joys. But another question arises: why is it said about the gates of the inner courtyard that they are directed directly against the gates of the East and North, and is silent that they are directed directly to the South? But since we said that the East signifies the beginners, and the North the fallen, it was necessary to clearly say both about the beginners, for whom the sun shines neither warm nor cold, and about the fallen, but who have converted, that the gates of the inner courtyard are open to them, so that we would be aware of those about whom we could doubt. But this should not have been said about the southern gate; because everyone knows that they achieve inner joys that are constant in virtues to the fervor of the spirit. Because the Holy Scripture usually speaks clearly about what could be doubted, and is silent about what is known, as through the Psalmist it is said: and Moses provoked wrath in the camp, Aaron the holy of the Lord (Ps. 105:16). Because Aaron, at the insistence of the people, made an idol, and one could rightly doubt his life. So Moses is not called holy, because everyone knows that he is holy; but Aaron (the Prophet) calls the saint of the Lord in order to destroy doubt in us about his life. It follows: and there were carved palm trees, one from here, the other from there on their pediment (Ezek. 40:26). 14. What does it mean that previously there was mention of palm trees being painted on the pediments, but now it is said that there are carved palm trees on the pediment? Because in stone carving things are done from the outside. But, as we said above, the painting of palm trees serves as an indication of signs. And now we are talking about cutting out palm trees in order to indicate proof of good deeds. For the most supreme preachers are told: Let them see your good works, and glorify your Father who is in heaven (Matthew 5:16). So those who show holy deeds carved in their lives have palm trees carved on their pediment; because now in their holy deeds they show what kind of victory will follow them. But since we said that the gate from the East signifies faith, the gate from the North - hope, and the gate from the South - love: then we need to note that on the eastern gate the picturesqueness of palm trees is mentioned, and on the gates to the North and South it is said about carving them (palm trees); because it often happens that those who have only made a beginning do not exercise themselves in lasting and great deeds; and those who, after the fall, turn to virtues, for the most part practice great feats in order to be able to cover up their crimes in the eyes of Almighty God. And those who, through the ardor of their spirit, have grown in virtues, shine like noon in holy deeds. Therefore, on the eastern gate there is painting, and on the northern and southern gates there is carving; because the sign of victory, which is shown in those who initiate, holds stronger and stronger in those who convert and are zealous. 15. And it is very remarkable that they say: from here and from there. For all of us who strive for the entrance of life must have a palm tree on both the right and left sides. Since the expression: from here and from there means one and the other side. So, on the right side there is a palm tree for the one who is not puffed up by happiness, and on the left side there is a palm tree for the one who is not driven to despair by misfortune. It was as if Paul carried a palm tree on both sides when he said: with the weapon of righteousness in his right and left hand; in honor and dishonor, among reproaches and praises, being considered deceivers, but being faithful (2 Cor. 6: 7–8. According to the Russian translation). Neither misfortunes shook him, nor happiness made him proud. Consequently, he carried a palm tree on both sides; because in misfortune he remained firm, but in happiness he was humble. Because he who is arrogant in happiness does not know how to hold palm trees in his right hand. And whoever is faint-hearted in misfortune does not know how to carry palm trees on the left side. So, in order for the palm tree to be carried to the pediment on both sides, there must always be in our souls both hope in misfortunes and fear in happiness, so that either misfortunes do not lead to despair, or happiness does not overpower the soul to the point of arrogance. That is why the same glorious preacher said: to be humble and to be humble, to be abundant in everything and to be abundant in all your habits, to be filled and to be hungry, to be abundant and to be deprived: I can do all things through Jesus Christ who strengthens me (Phil. 4:12-13). 16. Is there really, brethren, any art in living both in poverty and in abundance, in being filled and in hunger, in abundance and in lack, that such a preacher considers it important to let people know about this? Decisively art, and marvelous knowledge of that science, which we need to study with full effort of the heart. For the one who is not crushed by poverty, who is not distracted from the action of grace, and who is not moved to desire temporary things, knows how to humble himself. In this place the Apostle calls endurance of poverty humility. Because it immediately adds in contrast: vem and excess. He who is not puffed up by the benefits he has received, who does not throw them away to acquire vain glory, who does not alone own what he has received, but mercifully shares it with those in need; he knows how to exuberantly. Whoever, having food, uses it not to fill the belly, but to restore virtue, and does not use more for the flesh than necessity requires, he knows how to be satisfied. He who suffers a lack of daily food without grumbling, and does nothing that could, for the sake of the need for food, entangle his soul in sin, he knows how to drink. So no one is puffed up in abundance by pride, nor is he disturbed to the extreme by desire; he knows how to both have excess and be deprived. When he immediately added: I can do everything, then, so that we would not take his words as an expression of pride, he added: about him who strengthens me. Here the branch rose up; but since it was kept on the root, it remained green. Rising upward, it could dry out if it were separated from the root. But he (Paul) takes no credit for himself; because it is recognized that he can do everything not on his own, but in the One who strengthens him. So from here and there that glorious Preacher has a palm tree, whom neither abundance leads to pride, nor poverty leads to greed. 17. So, brothers, let us learn to be grateful not only in happiness, but also in misfortune. For our Creator, in His goodness, became a father to us, and is raising us, adopted children, to inherit the kingdom of heaven. And he not only encourages this with gifts, but also admonishes with rods. Therefore, let us learn to be abundant so that everything we receive from Him is shared with those in need. And excess should not puff up the soul, so that it does not rejoice in the fact that it has something that another does not have, and does not rejoice at a particular good, but at a common one. Truth calls the disciples from private joy to general joy when it exhorts them to return from preaching and rejoice at the demons’ obedience to them, saying: in this regard do not rejoice, for souls obey you: rejoice, for your names are written in heaven (Luke 10:20). For not all the elect cast out demons: but the names of all the elect are written in heaven. Consequently, the disciples are given instructions to put aside their private joy and rejoice in the general joy of eternal bliss. So, whoever rejoices in what another does not have, having become worse from his very excess, has private joy. John admonishes us against the desire for this excess, saying: Do not love the world, neither those who are in the world (1 John 2:15). He immediately adds the reason why: if anyone loves the world, the Father’s love is not in him (Ibid.). For no one can work for two masters (Matthew 6:24), because he cannot love both the transitory and the eternal at the same time. If we love eternity, then we possess the temporal for benefit, but without partiality. John adds this same reason, saying: for all that is in the world is carnal lust, and the lust of desire, and the pride of life (1 John 2:16). 18. For people want to have something more than what is necessary, in order to be proud of their possessions, and dream in their own thoughts that others do not have it. Therefore, whoever is like that has not yet learned the ability to be abundant. But what is often collected by greed through partiality is considered a necessity, and when less would be enough, they mourn that there is no more, and the careless soul suffers, as it were, some necessity that it gives birth to. And when what she desires is excessive, then she somehow excuses her greed to herself. So excess stands next to pride. If, however, when a whim overtook him, then he suffered, so to speak, as if in a foreign captivity. So, if we want to know the art of excess, then we need to avoid not only those vices that are nearby, but also those that come from afar. Let us learn to endure poverty so as not to guiltily strive to have what we do not have, and not to consider as happy those whom we see as extremely rich. It is very unnecessary that they prepare for themselves in advance, as if for the expenses of real life. They carry a lot; but on the short journey, our best companion in the procession is poverty, which does not hamper the soul when it does not have earthly wealth, for which we must give an account to the eternal Judge. We move more freely towards our fatherland, because there seems to be no burden on the way. 11. Let us also learn to be satiated, so that in eating bodily foods we do not serve to tickle the throat more than to serve the need. For desire requires more than necessity. And often, when we try to satisfy the demands of the body, pleasure creeps in and exceeds the measure of renewal. From this it happens that crime turns into crime; because other temptations of the flesh are born for the most part from where they serve the body more immoderately in its renewal. For from the sin of the first man, due to the weakness of nature, we are born into this world with our temptations. And the body is sometimes our helper in a good deed, and sometimes a seducer of evil. Therefore, if we give him more than we should give, then we are feeding the enemy. And if we deny the need for it, as much as we owe, then we kill a citizen. So the body must be nourished, but to such an extent that it does not weaken in cooperation with us in a good deed. For whoever satisfies him so much that he is proud of it, he absolutely does not know how to get enough. Therefore, there is great art in feeding, so that through feeding the body someone does not break out into wickedness and abomination. – Let us learn to drink so that here we will like our poverty by the abundance that follows it, so that the necessary need of the belly does not carry us away to crime, so that need does not increase sin for the soul itself; and so that the heart does not have indignation, and the tongue does not allow itself to murmur, when the body is languishing with hunger, the soul is aroused to desire, and wants to foresee with crime where it would be possible to satisfy the body in its need. So, whoever, in the need of his body, looks around here and there, and protects himself from sinful temptation, he knows how to drink. 20. So, most beloved brethren, since through faith, hope and love we wish to enter into the inner courtyard of life through three gates: then, avoiding anger and greed in misfortune, and not indulging in pride and immoderate joy in happiness, let us hold palm trees from here and there. You can also bring back another citizen of the heavenly fatherland and show how he should hold a palm tree from here and there. For blessed Job, when he had many men of the East under his hand, when everything smiled at him with happiness, when there were many children, the family multiplied, the herds multiplied, he stood in such fear of the almighty God that, among the observation of submission, among the works of justice, among the many obediences of humility, being attentive to the works of mercy, zealous in sacrifices, he offered burnt offerings for each of his children, so that none of them they did not sin even in their hearts (Job 1:2ff). Let us discuss what kind of vigilance over a good deed was the one who cleansed even secret sins in his children with sacrifices. But how righteous he was was known in his happiness, but it was absolutely unknown whether he could maintain the same righteousness even among misfortunes. Therefore, it was necessary to touch him with misfortune so that this holy man in happiness would be interrogated by misfortunes, so that the one who was known to the almighty Lord would become known through misfortunes both to us and to himself. So, by order of the Lord, his flocks were taken away, his watchmen were killed, his house was destroyed, his children were destroyed, his body was struck from the sole of his foot to the top of his head. His wife remained unharmed, and with the arrows of words she would have multiplied his wounds. But the holy man, healthy in his wounds, wisely teaches her and answers her, saying: if good things are received from the hand of the Lord, will we not endure the evil ones? ( Job 2:10 ). Friends also come to console, but they immediately indulge in reproaches and add verbal wounds to the wounds of illness. They call him unmerciful, reproach him for predation, accuse him of violence, and consider him an oppressor of the poor. So what did the warrior of God do amid painful wounds and hastened by bitter words? Here are the punishments of God and human words together oppressing the stricken soul to despair; but full of strength of spirit, lying in bodily wounds, standing with the strength of soul, against the attack of despair, he brought to mind the good deeds that he did. That he was merciful, he says: the eye is blind, and the foot is lame (Job.29:15). And one more thing: I was a father who was weak (Ibid., v. 16). That he was a guardian of subordination, and a benevolent one, he says: he dwelled like a king among the brave, like a comforter of the sad (Ibid., v. 25). As proof of his humility, he says: if he despises the judgment of my male or female servant, he hides himself before me (Job.31:13). To prove his hospitality to strangers, he says: if he despised the naked man who was perishing (the wanderer), he did not clothe him (Ibid., v. 19). As proof of his generosity in gifts, he says: if you did not bless me, I was infirm, but because of the shearing of my lambs their coats sinned (Ibid., v. 20). That he did not oppress anyone is evidenced by this, saying: if I lifted up my hand against the orphan, hoping that there was much help for me (Ibid., v. 21). That he never rejoiced at the fall of an enemy, he says about this: if my enemies rejoiced at the fall (Ibid., v. 29). That he was patient and good-naturedly endured reproach from his henchmen, he says about this: even if my servants decided many times, who would allow us to be satisfied with his flesh (Ibid., v. 31)? So what does it mean that a holy man counts so many of his virtues in the midst of disasters? What does it mean that with his lips he praises the deeds that he has done, if not that, amid wounds and words that could force him to despair, he directs his spirit to hope? And the one who was humble in happiness, by calling to memory his virtues, remained indestructible in misfortune. For those words, amid so many troubles, could not have inclined his spirit to despair if he had not recalled to himself the virtues that he performed? So the holy man saw that his soul, after listening to so many reproaches, was close to despair, and he wonderfully tried to strengthen himself in undoubted hope with his good deeds. Thus, what is written is fulfilled: on the day of good do not forget about the evil, but on the day of evil do not forget about the good (Sir.11:25) 105. For if we, having blessings, remember the troubles, either those that we have already endured, or those that we can still endure; then the benefits received do not puff up the soul, because the joy of them is constrained by the fear of remembering the evil. And if, having been exposed to misfortunes, we remember the benefits that we have either already received or still hope to receive: then the severity of evils does not suppress the soul to the point of despair, because it is supported in hope by the memory of blessings. So, beloved brethren, if we walk according to the commandments of the Lord and the examples of the Saints in such a way that neither happiness puffs us up nor misfortune crushes us, then we show that in the eyes of Almighty God we have palm trees from here and there. To him belongs honor and glory forever and ever. Amen. Conversation eight. Verses from 27 to 38 inclusive are explained, many briefly, others in detail, and the dogma of the resurrection is mainly substantiated. 1. The words of the Prophet, which, by the mercy of the Lord, should be spoken to your love this day, require more reading than explanation. Because in the three internal gates they are the same ones that were spoken about the external ones for the second or third time. But there is not much change in their description. Therefore, it is necessary for us, those that have already been spoken about, to go through the reading, so that those that have not yet been spoken about can be explained in more detail. So now it says: And the gate of the inner court on the way south, and he measured from gate to gate on the way south a hundred cubits. And he brought me into the inner courtyard to the south gate, and measured the gate according to the same measurements, their bedroom, and their pediment, and their entrance according to the same measurements, and their windows, and their entrance around the length of fifty cubits, and the breadth of twenty-five cubits, and the entrance through a circle (Ezek. 40:27-30) 106. You remember that all this was said and explained above (especially in the previous conversation). But what has not yet been said is what is added about the same entrance: the length is twenty-five cubits, and the breadth is five cubits, and its porch is to the outer court (Ezek. 40:30-31) 107. And again what was said above is repeated: and a palm tree on the pediment (ibid.) 108. And immediately something is added that has not yet been said: and there were eight steps along which they entered it (ibid.) 109. And what was written about the southern gate is also narrated about the eastern gate in the same order. For he immediately adds: and he brought me into the inner porch through the eastern gate, and measured the gate according to the former measures, its chamber, and its pediment, and its vestibule, and its windows, and its entrances around, with a valley of fifty cubits, and a width of twenty-five cubits. And his front room, i.e. the inner porch, and carved palm trees on their pediment from here and there, and their rise is eight steps (Ezek. 40:32–34) 110. The same thing that is said about the southern and eastern gates is repeated in the same words about the northern gates. For it is added: and he brought me into the north gate, and measured by the former measures their palace, and their pediment, and the threshold of them, and the windows around them, to the length of fifty cubits, and to the breadth of twenty-five cubits. And their entrance was turned toward the outer court, and their carved palms were from here and there, and their rise was eight steps (Ezek. 40:35–37) 111. 2. So we have said extensively above (conversations VI and VII) what is meant by the inner porch, what by the palace, what by the pediments, what by the vestibule, what by windows, what by length and breadth, what by the carving of palm trees, and there is no need to repeat the same thing again, but let us deal only with what has not yet been said. Therefore, now we need to ask what those three inner gates mean, or what it means that the vestibule of these very gates is measured in longitude by twenty-five cubits, and in latitude by five cubits; or why the entrance to them is not arranged in seven steps, as was said about the outer gates, but in eight. For those gates of the inner vestibule, which were mentioned above, these three inner gates do not have, because those are said to be facing the gates of the east and north, and these are separately mentioned that they are built inward to the south, or east and north. Therefore, by these, the internal entrance is correctly signified, because, as has already been said, they are opened, either for Jews and pagans, or for beginners and those who succeed in goodness, or for those who fall, but after the fall they rise through repentance. But now, after the separate gates in the east, north and south are described, why are the separate gates of the inner vestibule described again in the south and east and north? When promoting the Lord, you need to take special care in inheriting a vessel of great depth. For if by the name of the gate we mean the holy preachers; then we need to know that the preachers of the Old and New Testaments have one Church. And the gates have seven or eight steps because they preach the seven-shaped grace of the Holy Spirit, and with the eighth step they proclaim the reward of eternal reward. Therefore it is written: give a portion to the seventh, and let them cleanse (Eccl. 11:2). So what can we call the outer gates, if not the ancient fathers, who, through the commandments of the law, knew how to observe the affairs of the people more than their hearts? so that the inner gates may be mistaken for the preachers of the Holy Church, who with spiritual exhortations guard the hearts of their disciples, so that they do not even in their thoughts delight in the evil that they do not do. For it is said that through them they ascended to seven degrees, because in the fulfillment of the law there was a seventh day, and in the New Testament there is an eighth day according to the sacrament; it is precisely called the day of the Lord, which is the third from suffering, but the eighth from creation, because it follows the seventh. 3. But if we understand that the name of the gate signifies only the holy Apostles, who were the first preachers of the Holy Church for us, and who taught us to hold fast to faith, hope and love: then for us, in relation to these virtues, they are the gate, because through these very virtues they lead us to the inner understanding of wisdom. But how can those that we take to be internal gates be external gates? And how can those that we mistake for external gates be internal gates? In this matter, it can be useful to think that they are both an external gate and an internal one for us. When at the very beginning they preach to us not the lofty and mysterious, but only what is especially understandable: then they are the outer gate. But when they speak deep and mysterious things to those who have perfected themselves, then they are the inner gates. Let us see how the outer gates open: I could not speak to you as spiritual, but as carnal, as babes in Christ. I fed you with milk, not food (1 Cor. 3:1-2). Let us see how the inner gates are opened: we preach wisdom among the perfect (1 Cor. 2:6). Let us see whether the inner and outer gates are the same: I must be to the wise and to the foolish (Rom. 1:14). And one more thing: if we go beyond boundaries, it is for God; if you are modest, then for you (2 Cor. 5:13). Contemplating and conversing with the wise, he goes beyond boundaries and serves as an internal gate; and by the fact that in preaching he carefully adapts to the unreasonable, and does not reveal with what care of the spirit he is filled in the mind when he preaches, he shows that he serves as an external gate. So for us, both the external and internal gates are those that instruct us both at the first entrance of faith, hope and love, and through higher understanding lead us into the internal, when we are already perfected and preached about the mysteries of the kingdom of heaven. 4. Therefore, the ascent to them is first described with seven steps, and then with eight. For the eighth step signifies the mysteries of that life, which is understood in its mysteries by those perfect ones who completely despise real life, which develops in a seven-day circle, and who feed on inner contemplation. So the gates of the spiritual building have seven steps, because they preach to their listeners the fear of the Lord, piety and knowledge, courage and counsel, reason and wisdom. But when they command to leave everything, when they exhort not to love anything in this world, not to become addicted to anything, when they urge one to strain one’s attention to the contemplation of the heavenly fatherland and enjoy its mysteries: then they add another step and transfer it to the interior. This step, according to the teachings of the Truth, was shown to one who, after the list of commandments of the law, answered: I have kept all this from my youth (Matt. 19:20). For he was already standing, as it were, on the seventh step when he said that he had fulfilled everything since his youth. But he is immediately told: he has not yet finished one thing: if you want to be perfect, go, sell what you have and give to the poor: and have treasure in heaven: and come after Me (Luke 18:22, fn. Matt. 19:21). Although he saw the eighth step in these words, he did not want to step on it, because he walked away with sadness. So, whoever, having despised earthly goods, is saturated with the contemplation of eternity, begins to see the joys of the kingdom of heaven: he, after seven steps, which he has passed through fear and action and increasing the understanding of wisdom, will step onto the eighth step of the rise of the inner gate. 5. The octal number also signifies the day of eternal judgment and the resurrection of the body. Therefore, the Psalmist, writing about the eighth, begins with the fear of judgment, saying: Lord, do not rebuke me with your wrath, nor punish me with your anger (Ps. 6:2). For now is the time of mercy, but from that judgment the day of wrath will come. On this very day all the time that develops in seven days will end. And since it follows seven days, it is rightly called the eighth. On this day our flesh will rise from the dust for reward from the Truth for good or evil deeds. Therefore, the law commands circumcision to be performed on the eighth day. Because through the circumcised member the race of mortals is born and the number of those who die and those who are born increases. But since after the resurrection of the dead there will be no more expansion of the flesh, no death, no birth, as it is written: on the resurrection they neither marry nor commit violence, but as the angels of God are in heaven (Matthew 22:30): then it was commanded to cut off the foreskin on the eighth day. For the understanding of the flesh has no place where the resurrected flesh has an eternal continuation. This member was alien to the Virgin Mother, who, without male intercourse, conceived in the womb of God, who by his resurrection was the first to show us the glory of the eternal fatherland. Christ has risen from the dead to whomever dies no more: death does not possess Him (Rom. 6:9). And he showed us an example so that we would believe that what we know will happen to our body on the last day is what we know happened to His body on the day of resurrection. 6. But since we are talking about the resurrection of the body; then we learn with extreme sorrow and extraordinary sadness that some are considered members of the Church and doubt the resurrection of the body. But the ancient fathers undoubtedly believed that it would happen, while they did not yet have a single example of this very resurrection. Consequently, what condemnation are worthy of those who have already seen the example of the resurrection of the Lord, and despite this, do not hope for their own resurrection? They keep a pledge, but have no faith. They fill the Church, but, doubting their resurrection, they stand with an empty soul. About this resurrection through blessed Job it is said: to whom it is everlasting to redeem me: and to the earth to raise up my skin that endures this, for from the Lord this was accomplished by me: even as I am in myself, even as mine eyes have seen, and not otherwise ( Job 19:25-27 ). Therefore, through the Psalmist it is said: before Him all who descend into the earth will fall (Ps. 21:30). For the dead descend to the earth not in spirit, but in body. Consequently, those who descended into the earth will fall before the face of the Lord, because after the resurrection those who are now rotting in the dust will come to judgment. Therefore, he also says: my soul thirsts for You, since my flesh multiplies for You (Ps. 62:2). The soul thirsts for a vision of God, but what does the flesh thirst for if not its own resurrection? Therefore, he again says: subdue their spirit, and they will disappear and return to their dust (Ps. 103:29). And immediately he adds about the resurrection of the body: having sent forth Your spirit, they will be created and renew the face of the earth (Ibid., v. 30). Therefore, he also says: Arise, O Lord, into Your rest, You and the ark of Your holiness (Ps. 132:8). For the Lord rose to His rest when He raised His body from the grave. After Him the ark is also resurrected, because the Church is resurrected. Therefore, it is written by the same Prophet of whom we are speaking: dry bones, hear the word of the Lord. Behold, the Lord says to Adonai in this bone: Behold, I will put the spirit of life into you, and I will put sinews on you, and I will bring flesh upon you, and I will spread skin over you, and I will put My spirit in you, and you will live (Ezek. 37:4-6). Therefore, another Prophet saw that the human race at the end (of the world) is resurrected through the resurrection of the Lord, and says: He will heal us in two days, on the third day we will rise, and we will live before Him (Hos. 6:3). That is why the Lord, when He spoke about Himself, added: Do not be surprised at this: for the hour is coming, in which all who are in the tombs will hear the voice of the Son of God, and they will come out, having done good, to the resurrection of life; and having done evil, to the resurrection of judgment (John 5:28-29). Therefore, Paul says: from here (from heaven) we also wait for the Savior, our Lord Jesus Christ: Who will transform the body of our humility, that he may be conformed to the body of His glory (Phil. 3:20-21). Therefore, he also says: if we believe that Jesus died and rose again, so God will also bring those who died in Jesus with Him (1 Thessalonians 4:14). He also says: Christ was the firstfruits of those who died (1 Cor. 15:20). If we do not rise from the sleep of death, then how can we recognize the resurrection of the Lord as the firstfruits? 7. Here the Old Testament and New Testament fathers unanimously and agreeably testify to the resurrection of the body. Truth itself personally first taught what it later proved in practice, i.e. resurrection of the body; and despite the weakness of some, standing in the house of faith, they have no faith. But people usually wonder how flesh can be revived from dust. Let them marvel at the height of the sky, the vastness of the earth, the depths of the waters - everything that exists in the world, even the Angels themselves, created from nothing. It means much less to create something out of something than to create everything out of nothing. The very elements, the very types of things, preach to us the image of the resurrection. For the sun dies before our eyes every day, and is resurrected every day. The stars die for us in the morning, and are resurrected in the evening. In springtime we see gardens filled with leaves, flowers and fruits; but in winter they have neither leaves, nor flowers, nor fruits, and remain as if dried up. But when the spring sun returns, when the juices rise up from the roots, they again dress in their beauty. So why don’t people expect from people what happens visibly in the trees? But they often look at the ashes of a rotting body with disgust and say: where could the bones and brains, where the flesh and hair come from? So let those who ask about this look at the small seeds of great trees, and, if they can, answer: where is hidden in them such a huge tree, such a variety of branches, such a multitude and greenness of leaves, such a type of flowers, such an abundance of smell and fragrance of fruits? Do the seeds of trees have the same smell and taste that the trees themselves produce in their fruits? So, if from the seed of trees something can be produced that cannot be seen: then why do they despair of the dust of the human body, that from it a form that is invisible can be renewed? 8. But they often offer an empty question as an objection, according to which they say: the body of a man was eaten by a wolf, the wolf was devoured by a lion, the dead lion turned into dust: when this dust is resurrected, then how is the body of a man separated from the body of a wolf and a lion? What should we answer to these people differently, if not that they first think about how they came into this world, and then they will understand how they will be resurrected? Undoubtedly, you, the person who says this, were once foaming with blood in your mother’s womb, because there you were a small and thin ball formed from the seed of your father and the blood of your mother. Tell me, please, if you know how this moisture of the semen hardened in the bones, how it remained liquid in the brains, how it hardened in the nerves, how it grew in the muscles, how it stretched in the skin, how it diversified in the hair and nails, so that the hair was softer than the muscles, and the nails were softer than the bones, and rougher than the muscles? So, if from one seed come so many different types of components and despite this, they remain united in form: what is surprising if Almighty God, during this resurrection of the dead, can separate the body of man from the body of animals, so that the same dust does not rise again, like the dust of a wolf and a lion, and rises again, like the dust of a man? So look, man, how you came to life, and do not doubt at all how you will return to life. Why do you want to comprehend with your mind how you will return when you do not know how you came? Give to your Creator what you cannot comprehend about yourself. For it is known that you were created from the earth, and the earth from nothing; that means you too were created from nothing. Therefore, so that you do not despair of the resurrection of your body, discuss prudently that it means less for God to restore what was than to create what was not. 9 . But if you cannot comprehend with your mind the actions of the resurrection, then discuss how much you do not understand, how it happens, and yet do not doubt that it exists. Tell me, perhaps, do you know the circles of heaven, the lands of the earth, the abysses of water, where they end, on what they are hung? But we know that what was created from nothing hangs on nothing. But if there is something that is called nothing, then it is no longer nothing. And if nothing is nothing, then the bulk of the world hangs on nothing, and there is no place from which what is created should have its beginning. So how is there anywhere that we know exists. But perhaps this is too much for you, man; so turn to you yourself. It is known that you were created from spirit and dirt, one invisible, the other visible; one tangible, and the other intangible. So how could spirit and dirt be mixed in you, and from different things could come out a thing that is not different, so that spirit and dirt are combined with each other in such harmony that when the body is destroyed, then the spirit becomes weak, and when the spirit grieves, then the body loses weight? But perhaps you do not yet have the strength to consider yourself. Find out, perhaps, if you can, how the Red Sea was divided by the rod (Ex. 14:21), how the hardness of the stone poured out water when struck by the rod (Num. 20:11), how Aaron’s dry rod flourished (Num. 17:8), how the Virgin who came from his generation conceived, how she remained a Virgin at birth (Luke 1:27 ff., Luke 3:23ff); how, by command, a four-day-old dead man was resurrected, with bound hands and feet, he came out of the tomb, which (the resurrected dead man) the Lord then ordered to be released to the disciples (John 11:44ff); How did the same Redeemer, resurrected with his true body and bones, ascend to the disciples through locked doors (John 20:26)? 10. Now, you cannot investigate this either, and yet you believe. Why, when you ponder and examine, do you doubt the glory of the resurrection, who believed in so many mysteries without investigation? However, if you do not believe in the resurrection of the body, then you believed everything in vain; because in this spectacle of the Angels, although you seem to be running quickly, after you finish running, you refuse to receive the reward. Therefore, through Paul it is said: so be ye, that ye may comprehend (1 Cor. 9:24). He (Paul) also says: if in this life we ​​have confidence in Christ, we are the most wretched of all men (1 Cor. 15:19). The incomprehensible mysteries of Divine power should not be explored by reason, but should be accepted with reverence by faith. So we need to know that something can no longer be wondrous, what can be comprehended by the human mind, but in miracles there is only one reason (wonderful) - the power of the Creator. - So, having started talking about the resurrection of the body, we somewhat deviated from the order of explanation. So let's get back to where we started. 11. The inner gate has vestibules that measure twenty-five lacots in length. For if we multiply eight by three, we get twenty-four. One is added to this (number) to make twenty-five. For good listeners, who serve as some vestibule of the gate, have the patience of eternal hope, support the eighth day by faith in the Trinity. since this Trinity is one God: although they multiply eight by three, they nevertheless stand firmly in the confession of one God. The threshold is smooth because the hearts of good listeners are humble. They have longevity because they persevere in the patience of hope. Their length has a measure of twenty-five cubits: because they believe in the resurrection of the body through the Trinity on the eighth day, and confess that this same Holy Trinity is one God. They have another five cubits in breadth, because through the simplicity of life, which is guided by the five senses, they expand love for their neighbor around them. And it should be noted that after what was said above about the vestibule of the gate, the vestibule, which is five cubits in width, is called facing the outside, precisely because there are listeners who, succeeding more and more in virtues, penetrate into the understanding of the inner life, and there are some simpletons who, although they live well, but through their bodily senses. That's why they are called facing the outside. For they seem to look from the outside, because although they live well, they live according to their bodily feelings. However, those turned to the outside are inside; because, although they do not know how to rise above physical feelings with their understanding, they humbly observe faith and love. Consequently, they are both inside the spiritual building with love, and, as it were, turned to the outside with simplicity. 12. Through the vestibule facing the outside, the faith of beginners can be signified, and through the vestibule facing the inside, the faith of the perfect, who through it are already famous for signs and wonders. Through the inner vestibule the highest commandments can still be signified, and through the vestibule facing the outer side the lower commandments can be signified. Through the vestibule they come to the steps and gates, because through the preached commandments they achieve virtues and the entrance to heavenly grace. When the command is given to some, so that they contain the eternal in their thoughts, philosophize about the heavenly; and when they are told to spend their lives in psalms and songs and spiritual songs (Col. 3:16): then a kind of inner vestibule is revealed to them, which has a measure of fifty cubits in length and twenty-five in breadth. We will now remain silent about these numbers, because we have already said a lot about them ahead. But when the commandment is given to others: the husband give to the wife what she deserves: likewise also the wife to the husband (1 Cor. 7:3); then it means, as it were, an external vestibule. Although it is turned to the outside, it is still inside; because although a rude listener does what is characteristic of the flesh, he is not excluded from the number of good ones. 13. The eastern gate can also mean the Lord, the southern gate can mean Judea, and the northern gate can mean converted paganism. We call it the gates of the Lord because through Him we enter to Him. It is not indecent that we call Judea and paganism gates; because we know that the entrance to the heavenly building is open first to the Jews, and then to the fathers who came from paganism. But in this case, the question arises: why in the previous narration of the Prophet the eastern gate was first described, then the northern, and finally the southern? And when he began to talk about the same gate from the inner porch; first he described the southern gate, then the eastern, and thirdly the northern. Why did he not adhere to the same order that he accepted, but changed it in the description of the gates, so that first he spoke about the eastern, northern and southern gates, and then about the southern, eastern and northern ones? But if the name of the north means paganism, then all attentive readers know that paganism existed before the Synagogue. For Eber himself, from whom the Jews received their name, was chosen from among the Gentiles (Gen. 10:20-21). Consequently, we can speak of the eastern gate before the northern and southern gates; because the Lord, who is before all ages, was born in His Divinity before paganism and Judaea. But in the following narrative we can talk about the gates of the south, east and north; because our Redeemer, by human nature, deigned to be born among Judea and paganism, since He came at the end of the Synagogue, and before the beginning of that Church, which he gathered from the pagans. So in the first description let the eastern gate remain in front of the northern and southern gates, and in the second the eastern gate is called between the southern and northern gates; because both in Divinity preceded everything, and in humanity appeared among everything, He who became the end of the fallen Judea, and the beginning of the paganism that followed it. So, since we, as much as we could by the grace of God, have considered what has not yet been said, and have skimmed over what has been often repeated: now let us move on to what follows in order, so that in this we do not repeat anything that has been said. – And through every treasury there is a door on the pediments of the gate (Ezek. 40:37) 112. 14. We said above (conversation VI, part I, and further) that the hearts of teachers who store the riches of knowledge serve as treasuries. And the pediments of the gate are the words and deeds of the preachers, by which we know from the outside how they personally live internally. Through each treasury there is a door to the gables of the gate; because every teacher opens in the heart of the listener the understanding of the words and deeds of the fathers. For when we explain the sermon of the Apostle Peter, when we discuss the words of Paul, when we explain the Gospel of John, and with their words we attract our listeners to inner understanding: then what else are we doing if we do not open the door to the gables of the gate? So, let it be said: through each treasury there is a door to the gables of the gate; because if the teacher does not confirm with the words of the Apostles what he says; then it does not have doors on the gables of the gate. And if it does not have this door, then it can no longer be called the treasury of a spiritual building; because if he does not reveal the meaning, then he is not a teacher. And when good listeners, through the mouths of those who teach, learn the words and deeds of the Apostles, then they silently reproach themselves to themselves for their crimes, and with tears wash away everything that they remember bad about them. Therefore, here too, about the door on the pediments of the gate: there they washed the burnt offering (Ibid.) 113. 15. For those who, in holy conversion through faith, dedicated themselves to the Lord, became burnt offerings to the Lord. But since they still suffer a lot from their damaged flesh, because in them the purity of the heart is still defiled by unclean thoughts, they daily return to tears, depressing themselves with incessant crying. For they discuss the words and deeds of the holy fathers, and when they recognize themselves as unworthy, then they wash the burnt offering at the door of the gate. For someone, out of fear of the almighty Lord, has made a vow to be patient, not to repay anyone reproach for reproach, to endure everything indifferently; and despite the fact that when he is unexpectedly struck by the reproach inflicted from the lips of his neighbor, then in embarrassment he says, perhaps, something that he should not have said. Without a doubt, he is already a burnt offering, but not yet washed. Perhaps he showed patience against the insults inflicted and remained silent; but despite this, he grieved over the reproaches he endured, and his soul received an ulcer in love. For true patience is that which even loves the one from whom it suffers. For to endure and to hate does not mean to have the virtue of meekness, but to cover up malice. So he often condemns himself in his thoughts, reproaches himself for the fact that he grieves; but despite this, he cannot overcome himself so as not to grieve. Consequently, according to the good promise, he is a burnt offering, but because of the sorrow that surrounds him, it has not yet been washed away. Another decided to distribute all his property to the poor, not to leave anything for himself, to devote his life to the one highest government: but perhaps, at the time when he is distributing his property to the poor, a thought comes to mind that says: how will you live if you give everything away? However, he does not cease to distribute, but what he previously distributed with joy, he later distributes with sorrow. What is his soul, if not a burnt offering of mercy, but defiled by the sorrow of thought? He either should not have decided on this at all, or, after deciding, he should not have doubted it at all. The third, despising the pride of the world, decided to run away from the honors and virtues of this age, wished to have the last place among people, so that he would be the higher in unceasing glory, the lower he seemed in a transitory life. Perhaps, when he accidentally finds out that his neighbor despises him, he is offended by why he is despised. Although he wants to be in a low place, he does not want to seem despicable. The vow already elevates him, but weakness still pulls him down. Therefore, according to the vow, it is already a burnt offering, but due to weakness it has not yet been purified. So those who have made the best vows still have some guilt in their weakness, when, according to the words of the teachers, they understand the sayings of the fathers, recognize how guilty they are, and indulge in tears of repentance, washing the burnt offering at the door of the gate. 16. But you need to know that there is a difference between sacrifice and burnt offering; because every burnt offering is a sacrifice, but not every sacrifice is a burnt offering. For in a sacrifice a part of an animal was usually offered, and in a burnt offering the whole animal. Therefore, a burnt offering in Latin is called everything burned (in Russian it is the same). So we must think about what a sacrifice means and what a burnt offering means. For when someone donates part of his property to God, but does not donate part, then this means a sacrifice. But when he sacrifices to God everything he has, everything he lives, everything he thinks about, then this means a burnt offering. For there are people who are still partial to this world, and yet will help the poor from their property, and are ready to defend the oppressed. By their good deeds they make a sacrifice; because they sacrifice something from their labors to God, and leave something for themselves. And there are others who leave nothing for themselves, but sacrifice the meaning, language, life and essence that they received to the almighty Lord. What do they bring if not a burnt offering? or rather, are they themselves made burnt offerings? For the people of Israel offered the first sacrifice in Egypt, and the second in the desert (Exodus 12–13). So, whoever still has an addiction to the world, but already does something good, makes a sacrifice to God in Egypt. And whoever leaves the present world and does the good that he can, as if having already left Egypt, makes a sacrifice in the desert; because, having eliminated from himself the noise of carnal desires, he, in the peace of his soul and in solitude, sacrifices to God what he does. So although, as has been said, a burnt offering is a sacrifice, yet a burnt offering is more important than a sacrifice; because the soul, unconstrained by the pleasure of this world, burns everything it has on the altar of almighty God. 17. But we need to know that there are people who, leaving the world, although they sacrifice everything they have, care little about the good deeds they do; and although the good they do is a burnt offering, but since they do not know how to cry and condemn themselves, and do not kindle themselves with love for tears, then their burnt offering is imperfect. Therefore, through the Psalmist it is said: (The Lord) will remember all your sacrifice, and make your burnt offering fat (Ps. 19:4). Because a dry burnt offering is that good deed that prayerful tears do not wet. But a burnt offering is fat when a good deed performed from a humble heart is watered with tears. Therefore it is also said: I will exalt You with fat burnt offerings (Ps. 65:15). For whoever does a good deed, but does not know how out of love for Almighty God and to weep earnestly towards Him, has a burnt offering, but does not have the fat of the burnt offering. But whoever does good deeds, and strongly strives to see his Creator, hastens to achieve the joys of eternal contemplation, and out of the love with which he burns, stabs himself in tears, he brings fat burnt offerings to the Lord. So we need to try to resolutely give up evil deeds and to do the good deeds that we can, but also to be imbued with the love of eternal light in the very good deeds that we do. For this very love of light dispels the darkness of the heart, so that we can see more clearly whether anything unclean is mixed with the good deeds that we do. Because we need to discuss our business, what it is, what is the thought in the matter, what is the intention in the thought. And when we notice that something evil, or unclean self-indulgence, has been mixed into our good deed, then we will return to tears and begin to wash away the burnt offering. 18. But there are people who have dedicated themselves to great deeds for the Lord, and achieve such perfection that they never shy away from them under any difficulty, since in the consideration of purity the flesh cannot in any way overthrow souls into the enjoyment of an unclean thought. For although sometimes she encourages her through whispering, she is not allowed to rebel, because she is trampled underfoot by the power of reason. And in the reasoning of patience, neither a disordered word will come out of the mouth, nor secret grief will oppress the soul, so that in the giving of alms, no suspicion of impoverishment gives rise to sadness, and in the reasoning of humility, no contempt disturbs the soul. But when they are already firmly established in what they have rightly devoted themselves to: then they bring to memory the sins that they committed before good resolution, and cry from the memory of what they have committed unlawfully. So, according to the life that they lead, they are a burnt offering, but according to the life that they led before, they are unclean. Therefore, they wash out burnt offerings at the entrance of the gate, because in the understanding that they received from the sayings of their fathers, they punish themselves with daily crying, and with tears they wash that life that they once blackened with wicked deeds. So, in the meantime, we will turn our minds to the life that has passed, we will remember who we were when we followed the desires of this world. And if we already serve the Lord with all our hearts, then we will mourn the fact that we remember our sins, we will wash away the burnt offering in tears. 19. So we promised Almighty God our purity; but if unclean thoughts still defile the soul, then we will return to tears, we will wash away the burnt offering. So we decided to have patience. But if anger still outrages us, if hidden sorrow torments the soul; then we will return to tears, we will wash away the burning of the weed. Now, we already know how to distribute property and take a humble place in this world; but if any fear of impoverishment still weighs on the soul, if contempt for our neighbor leads us into some confusion, then we will return to tears, we will wash away the burnt offering. For our Creator has a wide bosom of mercy to receive the tears of humble people. Where the tears of countless people are received, our tears will also find their place. Let us consider what is said through another Prophet: And the weak one among them in that day will be like David, and the house of David like the house of God, like the Angel of the Lord before them (Zechariah 12:8). This day is the day of mercy, which is promised to us from the coming of our Redeemer. So the weak one will be like David, because the sinner will turn to repentance; and the house of David is like the house of God, because everyone who turns becomes the dwelling place of his Creator, so that he is like an angel before them, because he will proclaim to others about the mercy that he experienced in himself. Therefore, a little lower and also there it is said: on that day the fountain of the house of David will be open for those living in Jerusalem, for the washing of sinners and women with menstrual bleeding (Zechariah 13:1) 114. 20. Because the hidden source is the Only Begotten (Son) of the Father, the invisible God. And the open source is the same God incarnate. This open source is rightly called belonging to the house of David, because our Redeemer came to us from the family of David. But Jerusalem means the vision of the world. In Jerusalem live those who pay attention to the vision of the inner world. But a sinner and a woman with monthly bleeding are either one who sins in practice, or a soul falling into unclean thoughts. For the defilement of a woman with monthly bleeding is such that she does not touch the flesh of others, and is defiled by her own flesh. Thus, this is precisely what happens to every soul, which, although it does not commit a crime, nevertheless becomes unclean from unclean thoughts. Therefore, through another Prophet, about a soul occupied with unclean desires, under the image of Judea it is said: all who seek her will not lag behind, they will find her in her menstruation (Jer. 2:24) 115. Because evil spirits do not lag behind when they want to cause destruction, and are not repelled by any correctness of good reflection. But they find the soul in its menstruation (purifications), when it, occupied with bad thoughts, is conveniently drawn to a depraved deed. So let it be said: on that day the fountain of the house of David will be open for those living in Jerusalem for the washing of sinners and menstruating women (Zechariah 13:1); because the source of mercy has already been opened for us - our Redeemer, Who deigned to incarnate in the house of David in order to wash the sinner from bad deeds, and to cleanse the defiled soul from unclean thoughts. So the source is open; let us flow with tears, let us wash ourselves in this source of piety. 21. Even David himself was washed in this source when he returned to tears of repentance after the stains of a serious crime. Because he was looking for the very source when he said: Reward me with the joy of your salvation, and strengthen me with a sovereign spirit (Ps. 50:14). For the Hebrew Jesus in Latin is called the Savior (in Russian the same way). And what does it mean that he (David) asks to return the joy of the Savior to him, if not that before the crime he usually contemplated Him, but in the crime he lost the joy of contemplating Him? Therefore, rightly, after repentance, he asked for the return to him of the joy of seeing Him (the Savior). Mary Magdalene, who had previously been a known sinner, washed herself in this source of mercy, and then washed away the stains with tears and wiped them away by correcting her morals (Luke 7:37–38 et seq.). In this source of mercy, Peter washed himself before everyone (the Apostles) from his denial, because he wept bitterly (Matthew 26:75). In this source of mercy the thief washed himself at his death, who, reproaching himself for death, was washed from his guilt by confessing the Truth (Luke 23:41). 22. So why are we lazy? Why do we remain motionless and cold, who know that so many have already washed themselves in this source of piety? Will we really despair of our exhaustion, who have so many examples of mercy as a pledge? And shall we really stop asking for mercy and having hope with tears, we who have received the cleansing of so many (sinners) as a pledge of our hope? For we would have to look for the source of mercy, even if it were closed. Now it's open, but we're not doing it. Let us turn the gaze of faith to the whole world, and discuss how many sinners are washed with tears in this source of mercy during days and nights, how many return from darkness to light, how many from blackening to purity. Let us therefore run with such from the darkness of death to the water of life; Let us discuss how much we have sinned, how much we sin every day, and in order to appear clean after our crimes, let us wash the burnt offering. To accomplish this there is the grace of our Redeemer, who lives and reigns forever and ever. Amen. Conversation nine. Five verses are proposed for explanation, from 39 to 43, and, barely touching on the literal meaning, the spiritual and moral are offered, and mainly there is a discussion about the duties of the Shepherd. What shall we say about the mysterious meanings of the Prophet Ezekiel, who barely understand the very words of his History? For behold, he says: And at the entrance of the gate there are two tables on this side, and two tables on that (side), to sacrifice a burnt offering on them, both for sin and for trespass. And on the outer side, which goes up to the entrance of the gate that leads to the north, are two tables; and on the second side, in front of the gate entrance, two tables. Four tables from here, and four tables from there on the sides of the gate. There were eight tables on which the sacrifices were slain (Ezek. 40:39–41) 116. 1. In these very words, dense darkness appears, whether it is said about one gate, or about two, or about all. But when the fourfold number of tables on the sides is described, and then in the sum of the conclusion it is said: there were eight tables on which the sacrifices were slaughtered: then it is clear that this is not what the Spirit is saying about all the gates that he described before; because if all six gates described above had four tables on each side, then in total there would be not eight, but forty-eight. On the other hand, if this is said about one (gate); then our understanding encounters a great difficulty in the fact that after the described entrance of the gate, where two tables are mentioned on this side, and two tables on that (side), two more tables are mentioned, on the outer side, which ascends to the entrance of the gate leading to the north, and is added: and to the second side in front of the entrance of the gate there are two tables. For if inside the entrance of the gate there were two tables on each side, because it is added: to the outer side there are two tables, and to the second side in front of the entrance there are two tables, between which there is also mention of a gate facing the path to the north: then it is absolutely clear that one entrance was internal, and the other external; because the inner gate is described first, and then the outer northern gate is described in this place. For when he (the Prophet) described the three gates above, he then mentioned that there are three other inner porches, of which he spoke about the last one - the northern gate, but, as said, the inner porch. So now, when two tables are described at the entrance of the gate on one side, and two tables on the other, then the speech continues about the same inner gate, because it is immediately added that on the outer side, which rises to the entrance of the gate that leads to the north, there are two tables; and on the second side, in front of the gate entrance, there are two tables. Consequently, the internal gates are described as having two tables on each side in the vestibule, and the external gates in the same way, two. But four tables are placed on this side, and equally four tables on the other, when in the vestibule of the inner gate and at the outer northern gate there are two tables on each side, one on this side and the other on the other, which in total make eight, on which the victims are slaughtered. So, having explained this about the external narrative, let us turn to the spiritual meaning, which, by the grace of the Lord, should be all the more understandable, the less it hampers us with ignorance of the external description. 2. For by the name of the gate can be understood, as said above, the holy Preachers, since the porch of the gate should mean the people. When this people humbly accepts the words of the sermon, then tables for sacrifice are built from virtues. Nothing prevents the gate from understanding that through the mouths of the Preachers the understanding of Holy Scripture is revealed to us, so that the porch of the same gate for us is the words of the sermon, which we humbly accept in order to later reach the understanding of Holy Scripture. So let the New Testament serve as our internal gate, and the Old Testament as our external gate; because, just as he reveals the spiritual meaning, so this one has preserved in history the letter of Holy Scripture for still rude souls. But the inner gate already has two sides in the great multitude of believing nations, namely, love for God and love for neighbor. But there are two tables on both sides; because in love for God it is necessary to adhere to faith and purity of life, and in love for one’s neighbor patience and goodwill must be extremely guarded. In loving God, faith and purity of life are necessary; because it is clearly written: without faith it is impossible to please God (Heb. 11:6). And it is also written: faith without works is dead (James 2:20, 26). And in loving our neighbor we must observe patience and goodwill; because it is written about this very love: love is patient and merciful (1 Cor. 13:4). He is so long-suffering that he indifferently endures evil inflicted by his neighbors; but he is merciful in such a way that he willingly expends his benefits on his neighbors. And the outer gate, i.e. the law also has two sides, the spiritual fathers and the carnal people. On both sides (sides) there are two tables; for in spiritual fathers they have doctrine and prophecy, but in a carnal people they have circumcision and sacrifice. So on these seven tables the sacrifices are slain; because everything that is received by faith, that expresses life as an example of good works, that humbly endures patience, that generously spends kindness, that doctrine edifies savingly, that prophecy exhorts in advance, that external circumcision obliges, that sacrifices perform according to the piety of the one offering them, shows that this is a sacrifice in the sight of Almighty God. For even in the law, what else did the people sacrifice through carnal sacrifice, if not the devotion of their hearts? But it is remarkable that about only four tables it is mentioned that they were (built) for a burnt offering, for which (tables) we take exactly those that were in the vestibule of the inner gate, so about the other four (tables) we must think that they were built for a sacrifice, and not for a burnt offering. For a burnt offering, as I explained in a previous conversation, is called everything that is burned. Although the law commands to love God and neighbor, preserves the Divine commandments, curbs the desire for other people's property; however, he does not command to leave everything. But in the New Testament the Truth tells us: whoever does not renounce all his possessions cannot be my disciple (Luke 14:33). And he also says: whoever wants to come after Me must deny himself (Luke 9:23). So the tables of the inner gate have burnt offerings; because in the virtues of the New Testament, we burn everything, as if through a burnt offering, when we renounce everything that belongs to this world. But the tables of the outer gate have sacrifice, but do not have burnt offering; because the commandments of the law command to give tithes, but do not command to deny everything. 3. But about the four tables of the inner porch it is said: to slaughter a burnt offering on them, both for sins and for transgressions. For the difference between sin and transgression is that sin consists in the creation of evil, and transgression in the omission of that Good, which should be firmly held. Or more clearly, sin consists in deed, and misconduct in thought. Therefore, it is right that the burnt offering, both for sin and for transgression, is sacrificed on the four tables of the inner gate; because whoever could completely renounce this present age, and leave everything and become a burnt offering for the Lord, he himself already correctly knows how to mourn the sins he has committed, and how to mourn the misdeeds of his thoughts, or what he did bad, or what he did not do good that he should have done. For the one who has renounced everything already more freely considers his crimes in tears. And since earthly cares do not interfere with his soul, then, crying about deeds and thoughts, what else does he do if he does not bring his soul to the Almighty Lord as a burnt offering for deeds and thoughts? 4. It seems that it is necessary to pay attention to the fact that the Prophet, having spoken about the outside, and mentioned the entrance of the gate, added: which lead to the north. For this law was kept on the external guard of the letter. And the entrance of the gate is the very historical meaning of that law that leads to the fear of the Lord. This gate is said to lead to the north; because the same law, with the fear of death, squeezed the cold hearts of the Jewish people. For this people would have fled as if in the heat if they had kept the commandments of the Lord out of love. But since he kept the letter under pain of threatened death, he remained, as it were, in a daze from the cold. Therefore, to the new peoples, who love eternal rewards, but are not afraid of temporary suffering, and are already burning (with love), it is said: do not receive the spirit of work again in fear: but receive the spirit of sonhood, for which we cry: Abba Father (Rom. 8:15). So let it be said: four tables from here, and four tables from there on the sides of the gate. For when faith and purity of life, teaching and prophecy are preserved in the souls of good people; then our gates, i.e. the mind of the Holy Scriptures, have four tables aside. And when holy preaching preserves patience and goodwill in the improving peoples, and previously preserved circumcision and sacrifice in carnal people; then four more tables are shown, as if on the other side. All these eight tables are arranged for sacrifice; namely, four internal ones for burnt offerings, and four external ones for sacrifice. Because just as those who preserve faith, purity of life, patience and goodwill in the Holy Church, without a doubt already shine with high virtues; so those who learned the teaching and prophecy in the Synagogue, sacrificing some, and keeping others for themselves, offered the almighty God the sacrifice of their piety. But since it is said above that the four tables of the inner porch were built so that burnt offerings for both sin and transgression could be tempered on them: then below it is revealed what the tables themselves were made of when added: the four tables for burnt offerings were built from square stones (Ezek. 40:42) 117. 5. For who do we take in this place for square stones, if not all those saints whose life is constantly solid both in happiness and in misfortune? A square stone stands the same no matter which side it is placed on. And he is a square stone who is not proud in happiness, does not lose heart in misfortune, is not carried away by evil convictions, and is not offended by reproaches for good deeds. He stands, as it were, on every side, because he does not fall under any change. It is known that when the Prophet learned about the falling away of the Jewish people from the faith, and foresaw that the holy Apostles would rise in the Church, through whom many of the pagans would be firmly established in faith and life, he said with great consolation: stones fell, but we will build a building of square stones (Is. 9:10) 118. because he saw that Apostles, martyrs and teachers would rise in the holy Church; then he was less sorry for the falling stones, i.e. about the destruction of the Jews, because he foresaw that the building of Almighty God, i.e. The Holy Church will be built from square stones. So four tables are made of square stones; because faith and purity of life, patience and goodwill were given out from the lives of the saints as an example to subsequent nations, so that the porch would already have tables, i.e. so that the people adhere to the virtues of life, with which they would ignite the sacrifice of prayer to Almighty God on the altar of their hearts. For whatever good the good people, believers of the Holy Church, have done or are doing, they have successively adopted this as an example from the lives of their preachers. How could this porch have tables if he had not found square stones? Do you want, beloved brethren, for us to briefly show you one of the square stones - faith? Christ is for me to live; even if I die, I have gain (Phil. 1:21). Do you want to know about purity of life? – Through him (Christ) peace was crucified to me, and to the world (Gal.6:14). Do you want to hear about patience? – Until this present hour we hunger, and thirst, and are naked, and suffer, and wander, and we labor, doing with our own hands: we reproach, we bless, we endure persecution, we suffer blasphemy, we are comforted (we pray) (1 Cor. 4:11-13). Do you want to know about favor? I will gladly spend my own, and exhaust myself for your souls (2 Cor. 12:15, according to Russian translation). And so that we do not think that he corresponds to the love of those for whom he wants to exhaust himself, he immediately adds, saying to the same disciples: despite the fact that with my love for you being so strong, I am loved less by you (ibid.). So, when the life of the holy Preachers is learned by the believing people in order to imitate their virtues, then tables of square stones are actually built in the vestibule. But the Synagogue also had spiritual fathers in teaching and prophecy, from whom it borrowed an example of a virtuous life. But her rude people, serving more out of fear than out of love, did not want to imitate the life of their fathers, which they saw, and therefore the outer gate, facing the north, does not have tables for burnt offerings. But since we said this in a moral sense, it remains to reconsider the same tables in a pre-educational sense. 6. For our gate has four tables in the inner porch; because the Holy Church was taught by the preaching of the four Evangelists, by whose teaching she taught her heart to be inflamed with love for Almighty God, and to sacrifice her thoughts to Him, that two of them (tables) are from here, and two from there; because two Evangelists testified about the Lord what they saw, and two set forth in a narrative what they heard from their elders. Or rather, the four tables of the inner vestibule mean what we clearly see, namely, that the Holy Church, for the teaching of the believing peoples, accepts four ranks of rulers, which Paul enumerates by the gift of Almighty God, saying: to him he gave two apostles, and to them were prophets, and to them were evangelists, and to them were shepherds and teachers (Eph. 4:11, fn. 1 Cor. 12:28). But he calls one rank of rulers shepherds and teachers, because he who truly shepherds the flock of God is the one who teaches. And the outer gate had four tables; precisely because the Synagogue maintained supervision over external obedience (to the law) through the rulers, priests, and elders of the people, through the scribes and Pharisees. These Pharisees are called teachers of the law. Or in the outer and inner gates there are two tables from here, and two from there, because in its beginnings the holy Church had Apostles and Prophets. We call prophets not those who were among the Old Testament people, but those who appeared in the Holy Church after the Apostles. And in the subsequent time, which continues until now, it has Evangelists and teachers. since the Gospel means good news; then we call those who proclaim to rude peoples about the blessings of the heavenly fatherland Evangelists. These are the Evangelists and teachers, although they existed in the past, however, by the grace of the Lord, they remain to this day; because we know that even today unbelieving peoples are being drawn to the faith, and all believers are listening to instructions in good morals from teachers. But the Apostles and Prophets have ceased from this present time; and therefore we say that these tables are our gates, i.e. Holy Church, were, as it were, on the other side. 7. And the gate leading to the north has two tables from here, and two from there, the same of which we have spoken, the high priests and elders of the people in the highest degree of government, and the scribes and Pharisees who ruled over this rude people in the lowest degree. But these tables are near those gates that face north; because while these four orders governed the people, then the Synagogue, raging in the persecution of our Redeemer, fell into the stupor of treachery. However, these tables had a sacrifice, which was contained only to the north; which is why they fell into the stupor of the cold, since they were not warmed by the flame of the spirit. But the inner tables have burnt offerings; because, just as in the hearts of the Apostles and Prophets, so in the souls of the Evangelists and teachers, the fire of the spirit burned and burns. This fire, because it completely embraces every thought of a good deed, with the flame of love for God, like a burnt offering, absolutely burns everything that comes across it. For burnt offerings are offered by those who are entirely on fire, either in a good deed or in a holy thought. 8. But these tables are made of square stones; because when they daily meditate in their hearts on the words of Holy Scripture, then, as if from square stones, they build (tables) for burnt offerings of prayer to the Lord. For the words of Holy Scripture are square stones, because they stand everywhere, since they are not reproached from any side. In everything that they tell about the past, in everything that they predict in the future, in every moral preaching, in every spiritual proclamation, they stand, as it were, on different sides, because they have no reproach. So the hearts of the saints are tables of God, built of square stones for burnt offerings; because those who always keep the words of God in their minds mentally steel themselves for carnal life for the sake of the Lord. Therefore it is written: the law of his God is in his heart, and his feet will not falter (Ps. 36:31). And it also says: I have hidden Your words in my heart, lest I sin against You (Ps. 119:11). But since we have learned what these tables are made of, we will also listen to what size they are. – It follows: in length a cubit is one half, and in breadth a cubit is one half, and in height a cubit is one (Ezek. 40:42) 119. 9 . Someone 120 explained this passage as follows: the tables are one cubit and a half in length and breadth, i.e. square, which (cubits) total three cubits. These three cubits in height have one cubit in order for the sacraments of the Trinity to be one cubit, i.e. Divine greatness, observed the measure. This meaning of the explanation cannot be correct because in that supreme Trinity, which created everything, contains everything, there is nothing half, and nothing single is made up of two halves. For that being has no diminution or truncation, which, being always unchangeable, has neither loss nor increase. We have often said that longitude means long-suffering hope, breadth means the volume of love. So the tables set up for burnt offerings measure one cubit and a half in length; because the holy fathers and teachers, who extend themselves in long-suffering to the mysteries of inner hope, in that they live virtuously, although very perfect in relation to human measure, are not perfect in relation to the Divine sacraments, which cannot be fully understood by man while they live in this mortal flesh. So they already have a cubit in themselves, but in relation to God they do not yet have a cubit; because, although they are completely perfect in virtues, they still have only partial knowledge of God. Here again Paul meets in the measure of the table for testimony. For he says: we all who are perfect must think this way (Phil. 3:15, according to Russian translation). Let's see if he has already completely achieved an understanding of the mysteries in what he thinks about God. I do not consider myself to have achieved it (Ibid., Art. 13, according to Russian translation). He also says: we know in part and we prophesy in part; when we achieve what is perfect, then what is in part will cease (1 Cor. 13:9-10, according to Russian translation). And he also says: now I know in part, but then I will know, even as I am known (ibid., v. 12, according to Russian translation). So, if he is perfect, and knows in part; then in relation to itself it has a cubit, but only half (a cubit) above itself. Let the hearts of the saints, therefore, extend to one cubit in the perfection they have. But since they cannot yet fully see what they are fixing their gaze on with hope; then let what they have above one cubit be cut off at half a cubit, since in this life they should always consider themselves imperfect, and strive more zealously for perfection. 10. And the breadth of the tables is one cubit and a half; because the hearts of the saints, being expanded in the volume of love for their neighbor, whom they love and see, have cubit. For they can fully love those whom they know completely for something. But although they sincerely love and sincerely honor Almighty God; however, they cannot love as much as they should, because they cannot see the One they love; and the measure of love is less where there is an even less measure of knowledge. Therefore they are one cubit and a half; because they already have in their souls whole that which is much less important, that is, love for their neighbor; but what is much more important in them, i.e. love for God, Whom they do not see, is not yet complete. Isaiah rightly speaks about this love, which begins here in order to achieve perfection in the eternal fatherland from the vision of the Lord: as the Lord lives, whose fire is in Zion, and whose furnace is in Jerusalem (Is. 31:9) 121. But to be a furnace means more than to be fire; because the fire may be small, but in the oven the flame is larger. But contemplation is called Zion, and vision of the world is called Jerusalem. We begin to see our world here, so that later we can see it completely. So, through love for the Lord, a fire is kindled in Zion, a furnace is heated in Jerusalem; because we burn with the flame of love for Him to some extent here, where we see Him in part; but we will be completely inflamed where we clearly see Him Whom we love. 11. But the height of the tables is one cubit. For what does the height of the saints mean if not faith in the unseen. By faith, what is not seen is accepted as true, and therefore the soul of the righteous is raised to a height in order to despise everything visible on earth and follow what it hears about the invisible in heaven. But the height of the tables is one cubit, because in the hearts of all saints there is unity of faith. Both the fathers of the Old Testament and the preachers of the New Testament confessed the One God in the Trinity. Therefore the height of the tables is neither more nor less than one cubit; because the faith of all the fathers agrees in its great unity. But those who, being already perfect in the high virtues of long-suffering hope, have one and a half cubit, and in the breadth of love have the measure of one cubit and a half, are high and should be reverently honored. Therefore, they must accept the souls of the young into their bosom, and in the eyes of the Lord offer them as a kind of burnt offering and sacrifice. Therefore, it further says: on which (tables) they place the vessels in which the burnt offering and sacrifice are offered (Ezek. 40:42) 122. 12. For what are the souls of believers if not those sacred vessels that receive words of piety in order to offer from their hearts a burnt offering of life and prayer? That is why Paul, when he was still rude in calling on faith, because he accepted the words of the Lord and was filled with heavenly grace, is called a vessel, when he says: the vessel I have chosen is (Acts 9:15). Therefore, the Prophet exhorts the Shepherds and teachers, saying: be separated (cleanse yourself) who bear the vessels of the Lord (Is. 52:11). For as if the table vessels of the Lord are carried by those who, through teaching, support the life of believers, in order to eventually bring it to burnt offerings and sacrifices to the Lord. But one should not ignore what is said that the burnt offering and sacrifice are offered in these same vessels. For a burnt offering, as we said above (in the previous conversation), is a sacrifice, but a sacrifice is not always a burnt offering; because when some part is sacrificed and some is left, then a sacrifice is made, but a burnt offering is not made. But among the great multitude of believers there are some who leave everything worldly, give away all their property, leave nothing for themselves, zealously strive for the eternal fatherland, and from the fullness of their hearts in tears sacrifice themselves as a sacrifice (to God). They are also the vessels on the table in which the burnt offering is offered. And there are others who take care of their own house, care for their children, and keep an inheritance for them; but, remembering eternal judgment, they show mercy to the poor, to a certain extent give them food and clothing. These are precisely the vessels on the table in which the sacrifice is made, and not the burnt offering. since the patience and teaching of the saints, with admonition, support, conviction and fear, incite the hearts of some to leave everything and be completely aflame with love for the Lord, and (the hearts) of others incline to the fact that they, not being able to leave everything, at least be merciful as much as they can, and combine care for the soul with care for the body: then they (the saints) carry the vessels of the table of the Lord, built of square stones, in which burnt offerings and sacrifices are offered; because even the perfect, as he said, having left everything, inflame their whole heart with love for the Lord, and the imperfect bring sacrifice, because they sacrifice in part. – Next follows: and the edge of them (tables) is one span, bent inward in a circle (Ezek.40:43) 123. 13. What does it mean that the edge of the tables has a measure of a span, if not that the hand extends to a span, and the holy fathers and teachers preach what the actions of the listeners extend to? For we stretch out our hand, as it were, when we enlarge our affairs. So let every teacher speak, let him occupy the heart of the listener, let him shake idle insensibility. When he disposes these listeners to do good deeds, then he will show that he has a span of wisdom at the edges. And it should be noted that the fingers extend into the span - large and small. What does the large and small finger mean, if not greater and lesser activity? So let the tables have a span at the edges; because, according to the preaching of your teachers, you need to work on the great so as not to neglect the small. So you need to be attentive to the smallest things, so as not to be lazy for big feats. Therefore, the Truth through the Gospel says: woe to you, scribes and hypocrites, because you practice decency, and copra, and kimin, and forsake the law, judgment and mercy and faith: these are the proper things to do, and not forsake them (Matthew 23:23). Judgment, mercy, and faith point to the great finger of activity. And mint, copra and kimin undoubtedly indicate the smaller finger. So it was necessary to do this and not abandon that; because if we want to measure our work by the span, then it is necessary to stretch out the smaller finger, just as the larger one should not be bent. 14. But it is good that when the edges of the tables are measured, and their measure is shown in spans, with the addition of one, so that in the preaching of teachers, both unity in faith is maintained, and the unity of souls is observed in practice, so that through the good deed that one does, the other does not have an inclination towards evil of discord. For we must do good deeds in such a way that through them we maintain unanimity with those with whom we live, as far as we can impeccably, that is, not abandoning what we are doing, but preventing with good convictions the evil of disagreement that we fear. So Paul, maintaining unity in his deeds, prevented discord when he saw that the Corinthians already wanted to accept into fellowship with them someone fallen and excommunicated from the Church, saying: whomever you forgive in any way, I also will; for if I have forgiven anyone for anything, I have forgiven you on behalf of Christ, so that Satan would not harm us (2 Cor. 2:10–11, according to Russian translation). It is this one (Satan) who usually generates evil from good, and turns what is done out of love into discord. Therefore (Paul) immediately added about him, saying: for we are not unaware of his intentions (Ibid., v. 11, according to the Russian translation). But that teacher who, through the good he preaches, incites his listeners to correct activity, if he does not oblige the active souls to unanimity, although he has a span in the outskirts, does not have that unity of span that is mentioned. 15. Particular attention should be paid to the words that the edges of these same tables are bent inward. For the edges of the tables bend inward when teachers, by secretly reflecting on what they preach, turn to conscience, when they subtly test themselves whether they are practicing what they preach. When it is said that the edges of the tables are bent inward; then it is rightly added: all around, so that they discuss themselves not from one side, but on the other, leave themselves without attention, but so that they examine themselves from all sides, and, as much as they have strength, try to actually carry out everything that is taught, so that the builders of what is alien will not be the destroyers of their own, if the preachers pretend to do good. Oh teacher! – Now you are already serving as a table, you are already carrying vessels, you are already supporting the weight of burnt offerings and sacrifices in the vessels of believers, but bend the rim inward, i.e. turn the word to (your) heart. Listen (yourself) to what you say, practice what you preach. Otherwise, if you do not care about practicing what you preach; Then you prepare the harvest for others through sowing, but you yourself, not taking part in the food supply, go hungry. Therefore it is written: whose harvest the hungry will eat (Job.5:5, translated from the Latin original). The harvest of that preacher who speaks well, but does not do it, is consumed by the hungry, because the one who hungers for the bread of righteousness and fulfills the commandments that he hears about, and the one who labored in radiance, has no food. Therefore, Solomon says: the sluggard has hidden his hand in his bosom, and cannot bring it to his mouth (Proverbs 26:15). There is no such sloth who would not think about putting his hand to his mouth or eating. But a slothful person who does not even raise his hand to his mouth is one who does not even want to do what he teaches. Therefore, about those who preach well and do evil, it is also said: the sons of Ephraim, armed with arrows, turned back to the day of battle (Ps. 77:9, according to the Russian translation). Those who offer the thoughts of the Holy One are armed with a bow and shoot from it. The Scriptures and the right words destroy vices in the hearers; but they turn back on the day of battle, because after they turn to themselves during the temptation from vices, they do not even want to oppose their breasts to them, because in the fight against temptations they do not resist them. Therefore it is also said: You turned back the edge of his sword and did not strengthen him in battle (Ps. 89:44, according to the Russian translation). Because the sword for the teacher is the Word of God. Therefore, through Paul it is said: and the sword of the Spirit, which is the word of God (Eph. 6:17). So Almighty God, when he sees that the teacher does not want to practice what he preaches, then on the day of battle he turns back the sword of his help; because in the fight against temptations he does not allow the words of the teaching that was given from Him to be of help to him. So he (the teacher) has a sword, but this does not help him in battle; because when the opposition of temptation begins to attack him, then he forgets about the word that he taught. For, for example, the teacher speaks a word about patience; by the rank of his teacher, he is forced to say how one must be patient against the insults inflicted, against the reproaches heard. But when he himself is touched either by insult or reproach; then, forgetting what he taught, he loses his temper, either in offending his neighbor, or in repaying him with great reproaches for his reproaches. While he should remember that he is the table of God, he must bend the outskirts inward, he must practice what he preaches. Because it is written: Through your patience you will gain your souls (Luke 21:19). And it is also written: a man’s teaching is learned through patience (Proverbs 11:11, according to a literal translation from the Latin original). So, if the proof of teaching is patience, then every scientist is the more a scientist the more patient he is. That is why this good disciple, who saw the teacher ascending to the heights, was inspired by great love and cried out, saying: My father, my father, the chariot of Israel and his coachman (2 Kings 2:12, according to a literal translation from the Latin original). What does it mean, dearest brethren, that Elijah is called the chariot of Israel and the coachman, if not that the coachman compels and the chariot carries? Therefore, the teacher who maintains the morals of the people with patience and teaches with the words of Holy Scripture is called both a chariot driver and a coachman. A chariot because it carries with patience; a coachman because he compels with exhortation. The chariot because it endures evil; and a coachman because he occupies the people with good instructions. 16. But perhaps the teacher speaks a word against vain glory, and wonderfully instills how one should evade it, through these same words in which he talks about evading this vain glory, desires vain glory. So, if he wants to receive what he forbids; then it is a table that does not tilt the edges inward. But the table of the Lord, built of square stones, will have an edge curved inward when he learns to listen to what he says. Because it is written: do nothing out of jealousy or vanity (Phil. 2:3, according to the Russian translation). And to them the famous Preacher also says: we do not seek human glory either from you or from others (1 Thess. 2:6, according to the Russian translation). For what does it mean to seek passing glory for the work of preaching, if not selling an expensive thing for a cheap price? But there is an important danger in the teaching of the word; because the words of those who teach are often followed by the praises of those who listen: and when teachers, having become well known, no longer want to appear worse in words, then the word of teaching, which they began out of love for Almighty God to win the souls of their listeners, later turns into work to win praise. From this it happens that just like any correct work, so the words of sacred teaching lose all value at the court of Almighty God, when through them someone seeks transitory praise. Therefore, through the Prophet, Judah is told what the most careless mind finds in it, if only after an error it carefully discusses its thoughts: the Lord called your name an olive tree, abundant, beautiful, fruitful, prominent. At the sound of the word, a great fire kindled on it, and its bushes were burned (Jer. 11:16, according to the literal translation from the Latin original). Because the Lord calls the olive tree abundant and beautiful, fruitful and prominent, the one whom either the effort in activity approves, or the holy zeal for the words of knowledge. But at the sound of the word, a fire lit up in him, because when they begin to praise someone, then perhaps he begins to be ashamed of being less than what he is considered to be, and strengthens himself to be what he is called. For the voice of the word is the approval of the caresser. Therefore it is written: if anyone blesses a friend in the morning with a great voice, he who swears will become deceitful (Prov. 27:14). And according to the voice of the rumor, a great fire ignited in her, because with the majority of glorification the flames of love for praise are kindled in the heart. But all the bushes of the olive tree are burned; because in the eyes of Almighty God, both good deeds and smart sermons lose all value when they no longer come from love for the Lord, but from the desire for passing glory. For often a good thought is mixed with a bad thought so that the very mind in which these thoughts are born can hardly distinguish between them. Therefore, the glorious Preacher, when subtly reasoning, said: the word of God is living and active, and sharper than any two-edged sword: it pierces to the dividing of soul and spirit, he immediately added: to the joints and marrow and judges the thoughts and intentions of the heart (Heb. 4:12, according to the Russian translation). 17. For the word of God discerns the joints and the marrow, because it discerns the thoughts and thoughts of the heart. Because through compounds bones are connected to bones. And it often happens that we, having begun a task with the right thought, suddenly deviate towards the love of praise, and do for the sake of praise what we began to do for the sake of truth; because thoughts are united with thoughts, made in the spirit as if by certain compounds. But the bones that come together have brains. The holy Preacher spoke about this more clearly, adding: and judges the thoughts and intentions of the heart. For the ingredients are our thoughts, and the brains are our intentions. And it often happens that we think about one thing, and extend our intention to another through thought. For example, if someone, for an agreed amount of money, began to defend the cause of an orphan or a widow, and upon entering the Church, began to say to God in his prayers: You (Lord) see that I am defending the cause of an orphan and a widow: then, without a doubt, he would know what he was thinking about, but he would not know what his thoughts were striving for. Because he thinks about one thing, and strives for another. He does not desire protection for the orphan and widow, but monetary reward. Destroy this temporary reward, and he will not protect either the orphan or the widow. So the word of God judges the thoughts and intentions of the heart; because it does not look at what you think about within yourself, but looks at what you compose through your brain, i.e. on what you want to receive through intentions. So, during a sermon, the teacher, like the table of God, always has to tilt the edge inward, so that either he does not begin his speech with a bad intention, or does not deviate to another desire out of enthusiasm for praise, when he makes a good start. 18. But perhaps the teacher has a word about maintaining discipline. And it often happens that he does not know how to follow the rules of discipline that he knows how to talk about; because, or carried away by excessive jealousy, he does not moderate himself with meekness; or, having become softened by excessive meekness, is not inflamed with proper zeal against vices. For we must examine with special attention what is written. On the vessels of the church, between the wreaths and wickerwork, oxen and lions and Cherubim are engraved, and under the oxen and lions there are weight belts (1 Kings 7:29). Because wreaths serve as a symbol of victory, and weaving - unanimity in agreement; but by the Cherubim is signified completeness of knowledge. For the Priests and Teachers are between the wreaths and plaits, i.e. between the determination for a good deed, with which they strive for victory, and the agreement of love, according to which they do not contradict each other, they have symbols in oxen and lions and Cherubim; because in the fullness of knowledge that they have, it is necessary to observe both the meekness of oxen and the ferocity of lions, since in the discipline they preach they must be both inflamed by holy zeal and dissolved by fatherly love. Belts hang below them so that they carefully extend the restraints with which they themselves are bound to their subordinates. For to hang the belts under them means to keep the bonds of guard for the subordinates. This is correctly observed when neither the meekness of oxen turns into the passion of jealousy, nor the ferocity of lions deviates towards meekness. Because the balance must be such that there is no preponderance, either on the side of excessive severity or on the side of mercy, so that, in the case of unaccountable forgiveness of guilt, the guilty person does not become even more entangled in guilt; and vice versa, so that, in the event of excessive curbing of guilt, the person being corrected does not become even worse because he does not see any leniency towards himself. Therefore, the wicked must show severity in appearance, and love in the heart, so that strict appearance curbs the wicked, and observance of love does not lose the reward for meekness. 19. Now, when I speak, Joseph pushes at the door of memory so that he can come up to testify to what I say. It is known that he, telling the dream he had about his exaltation to his brothers, aroused hatred against himself by retelling it with innocence (Gen. 37:5 ff.). By these same brethren he was sold to the Ishmaelites (ibid., v. 21); taken to Egypt, he, according to the wondrous dispensation of the almighty Lord, became ruler over the same Egypt (Gen. 41:41). And when there was a famine in the land of Canaan, then the brothers arrived in Egypt, found Joseph in charge of Egypt, and honored him with prostrations (Gen. 42:7). And since they could not change the advice of God so as not to give honor to the one they had sold, they gave honor to the one they had sold. Then the man of God himself, filled with the spirit of justice, recognized the brothers without being recognized by them. But remembering their crime and wanting to forgive it, he decided not to repay his brothers evil for evil, and not to leave this evil uncorrected. For with a suspicious look he immediately said: Spies are by nature, spies on the ways of this country have come. In this you will appear: such is the health of Pharaoh, you will not go out from here (Gen. 42:9, 15). Oh, what a weapon in the heart! The foreigners walked, fleeing from the danger of hunger, but they did not receive the food they asked for, and moreover, they saw that they were suspected of a crime. Meanwhile, they are taken to prison, and after three days of imprisonment they are again interrogated with the same severity. Their hearts are already shaken; They already remember their guilt, and say to each other: We are in sin for our brother’s sake, because we despised the sorrow of his soul when he prayed to us, and did not listen to him: and for this reason this sorrow has come upon us (Gen. 42:21). But this touched Joseph's heart with love; he leaves, washes with tears what he should have done in truth. The strict ones return to the brethren in order to cleanse their tormented souls from guilt. After this, one is tied in bonds, the others are released with food, so that they can bring another brother, whom they call the youngest (Ibid., vv. 34-35). After that the brother appears. Love at the sight of an innocent brother shook the soul; but in appearance there was still severity to cleanse the guilty brothers. The bread is poured out, a cup is secretly put into the younger brother's bag, after which the investigation into the theft begins (Gen. 44:2). They are sent for, so that they return, and the one on whom the cup is found is sentenced to slavery. She is found in her younger brother's bag. Benjamin is led back, and all the distressed brothers follow him. Oh, the torment of mercy! Tortures and loves. So, having returned, they fell to the ground with tears and asked for mercy. For remembering that they had vouched for him (Benjamin) to their father, they were filled with unbearable grief. It was then that hidden love, no longer having the power to force itself, expressed itself outward, and showed its tears on the face of severity (Gen. 45:1). The anger that was visible and that was not has disappeared; The compassion that was there appeared, but was not shown. This is how the holy man forgave the brothers’ crime and avenged it. This is how he with an effort restrained his mercy, in order not to be loving towards his criminal brothers without revenge, and not to be strict without love. 20. Here is an example of discipline in order to be able to both spare crimes with severity and stop them with love. But those who do not have the spirit of discernment either forgive sins in such a way that they do not correct them, or, as if correcting them, beat them in such a way that they do not forgive them. So, a teacher who needs to talk about the severity of discipline needs to know that he is the table of God, and tilt the edge inward, so that what is said for teaching is vigilantly carried out with precision. If he knows that he has any shortcomings, then he should not remain silent about them in his sermon. Because the place demands to speak. So he must agree with his words; and if he does not speak because he does not fulfill, then he must fulfill because he is obliged to speak. Therefore, where he sees himself doing what he speaks about, there he must exhort his listeners and inflame their hearts with zeal for good deeds. But where he sees that he is not yet fulfilling what he speaks about, he must also kindle himself to those virtues to which he exhorts his listeners, so that he himself learns in practice to fulfill what the truth speaks through him in the sermon. For often, prompted by the word of teaching, we learn from conversation what we do not know from experience; and when, from the consciousness of our laziness, guilt is born in the soul, then the same soul is shaken by contrition, unexpectedly born, and it, which previously indulged in idleness, without uttering a voice, excited by its own voice, springs into action. But now, when the edge of the table extends to a span, that is, when the mouth of the teacher pronounces a word against vices, and the hearts of the listeners are disposed to good deeds; then many of those who listen to him realize how many or what crimes they have committed; and confessing them, they come to him, and with tears ask him to be the cleanser of their sins, so that through prayer he will atone for those guilts that he revealed through preaching. That is why it is added: on the tables there is sacrificial meat (Ezek. 40:43, according to the literal translation from the Latin original). 21. For the holy teachers, sending up prayers to Almighty God for repentant and confessing sinners, by begging for forgiveness of their carnal life, serve as the tables of the Lord, supporting the sacrificial meat. But in order for there to be those for whom, after their conversion and repentance, one could pray, it is necessary to preach to them as sinners; and when they begin to forsake their sins and hasten to innocence, then it is necessary to intensify the preaching to them in the mouth of the teacher, and to insist on some with the word of his teaching, the more firmly, the more deeply, according to the inquiry (of the preacher), they have fallen, knowing that the greater he (the teacher) will receive the reward of great retribution, the more he frees others from grave sins with his words. 22. Meanwhile, I would like to quote the words of the Holy Gospel, whose sacred history announces what is happening every day, telling about the miracle that was performed. For when the nations, weary and hungry, gathered to the Lord, then the Lord said to the disciples: I have mercy on the people, for for three days now they have sat down to me, and have no food to eat. And if I let them go without going to their homes, they will faint on the way: for many have come from afar from them (Mark 8:2-3). The people are with the Lord for three days, when many believers, cleansing the sins they have committed through repentance, turn to God in deed, word and thought. The Lord does not want to send them home hungry, lest they become weak on the way, precisely because converted sinners weaken on the path of real life if they are sent away without the food of holy teaching in their conscience. So, so that they do not weaken on the path of this pilgrimage, they must be nourished by holy exhortation. But the thought that came out of the mouth of Truth deserves special attention: that many people came from far away from them. One hastened to the service of almighty God, without experiencing anything deceptive and nothing of carnal damage. He did not come from afar, because in his purity and innocence he was close. The other, without desecrating himself with any shamelessness, with any crimes, but only after experiencing marriage, turned to spiritual service. And this one did not come from afar, because, taking advantage of a permitted marriage, he did not wander along the unlawful (path). But still others turn to repentance and return to the service of almighty God, after carnal defilements, fourth after false witness, fifth after theft, sixth after violence, seventh after committing murders: these are the ones who come from afar. For the more one wandered in wickedness, the further he went from almighty God. Just as the prodigal son, leaving his father, went to a far side, where he tended pigs, because he harbored vices (Luke 15:10). So let food be given to those who come from afar; because converted sinners must be given food of holy teaching in order for them to renew those strengths in God that they lost through iniquity. Often it is all the more necessary for teachers to feed them with the richest food of teaching, the more they came burdened with the gravest vices. And when they begin to confess the crimes they have committed, and, having confessed, leave them and wash them with tears: then the holy teachers need to earnestly pray for their sins, since the tables of God support sacrificial meat. How many times do they do this, so many times, by entering into mediation for the sins of others, they cleanse their own before the eyes of God; because they are justified by that very love by which, with wondrous piety, they sacrifice themselves in tears for the iniquities of others. It should not be difficult for teachers to shed tears for converted sinners, when He Himself who created all things, having become man, shed blood on the cross for our iniquities, Who lives and reigns with the Father in unity with the Holy Spirit God, forever and ever. Amen. Conversation ten. The Holy Teacher, explaining four verses, from 44 to 48, expands on faith, hope and love, and thus ends this work. 1. The Prophet, at the inspiration of the Holy Spirit, wisely understanding the mysterious meanings of Holy Scripture, says: Thy revelations are marvelous, therefore my soul keeps them (Ps. 119:129, according to the Russian translation). Again he says: Open my eyes, so that I may see the wonders of Your law (Ibid., v. 18, according to the same translation). For whoever does not yet understand what is hidden from what is revealed has his eyes closed. And whoever already understands, sees with open eyes miracles from the law of God; because by spiritually shaking the words of the letter, he realizes what greatness is hidden within. Isn’t it wonderful when one thing sounds in your ears, and another thing that didn’t sound comes to mind? Therefore, to what will I liken the word of Holy Scripture, if not to the stone in which fire is hidden? A stone held cold in the hand, struck with iron, scatters sparks and produces fire, igniting what was previously cold in the hand. For this is exactly what happens with the words of St. Scriptures; Although, according to the narrative, the letters are kept cold, but if, at the inspiration of the Lord, someone strikes them with intense attention, they will produce a fire about its mysterious meanings, so that afterward the soul, which previously coldly listened to the literal meaning, flares up from the spiritual. For behold, the Prophet says: and outside the inner gate there was a treasury of singers in the inner porch, which was on the side of the gate facing north; and their face was opposite the path of the south one, on the side of the eastern gate, which faced the path of the north (Ezek. 40:44, according to the literal translation from the Latin original). 2. Whose soul will be inflamed with love for God from the literal meaning of these words, so as not to remain warmer from their very reading? But if we reach the spiritual meaning hidden in the letter, then sparks of understanding will appear and ignite what previously sounded cold in the ears of the heart. However, in order to discover the inner meaning with the help of the Lord, we must first consider the narrative itself letter by letter. For (the Prophet) says that there was an inner gate, and outside it a porch, which is called the inner; and then the other gates are described, that is, the northern, southern and eastern, in order to show that the very porch, which he said was outside the inner gate, is located inside the outer gate. Consequently, this porch is both outside and inside: outside because outside the inner gate; but within because within the outer gate. It is also said that in this same vestibule there were treasuries of singers, which are said to have been placed on the side of the gate facing north. But these same treasuries were facing the southern path. And it is added: on the side of the eastern gate, which had its front side towards the path of the north. From these words it is clearly clear that the singers' treasuries were placed between the side of the gate facing the north, and the side of the eastern gate, which gate was facing precisely the path of the north. So the front side of the treasuries was opposite the southern path, but their position was between the eastern and northern gates. Consequently, the inner gate had on one side a gate to the north, and on the other side a gate to the south. But the pediment of the vestibule, the eastern gate was higher, and the porch, which was outside the inner gate, was in such a position that it was also internal; the gates from outside embraced him. 3. We have briefly traced this literal meaning in order not to briefly look for mysterious meanings in it. But in the first part three gates are described, that is, eastern, northern and southern; and immediately it is said about the other three inner porches, that is, southern, eastern and northern, and then it is said about the gates of the inner vestibule, where tables made of square stones are mentioned; and about the gate facing north, in which there were tables for sacrifice, and not for burnt offerings. That is why we said that the internal signifies the Church, and the external the Synagogue. But after that, the Prophet again begins to describe the inner gates, and three others, that is, northern, southern and eastern, and says that in their inner porch, which was outside the inner gates, there were treasuries, singers, priests, a church, an altar, sacrifices. since (the Prophet) in these words began to talk about something different from what he had previously spoken about the structure of the holy Church: it is obvious that he changed the meaning of the inner gates. For if he had spoken about everything in one sense, he would not have repeated both in a new order. How can we say that outside the inner gate there is a vestibule, treasuries, singers, priests, a church, an altar, sacrifices, if in this place the Holy Church is signified through these very inner gates? When all this is inside it, then how is it outside the inner gates, if not outside the Church? So, by the inner gates we can understand those about which we have already spoken far ahead, about which it is said that they have a front side to the gates of the north and east, which, according to our explanation, signifies the entrance leading to the inner joys of the heavenly fatherland, so that here, too, those gates, which are said to be near the entrance, signify the Holy Church, and the inner gates mean the entrance to the kingdom of heaven. But lest anyone think that I am forcibly bending the words of the Holy Spirit to my understanding, and say that I should not change the meaning of the inner gate, i.e. Holy Church, about which I once said, we will maintain what we started, so that the inner gate will mean the Church, which brings us to inner joys; and the treasuries, the singers, the priests, the church, the altar, the sacrifices, will remain in the vestibule, which is outside the gate, and yet not outside the Church. For, if we understand subtly, then nothing will prevent us from understanding the Holy Church under the inner gate, as it is said. It is now said about her: and outside the inner gates there is a treasury of singers in the inner vestibule. For there are two things that are spoken of: the inner gate, and the inner porch outside of it; since this very porch is both internal and external - external in relation to the gate, and internal, as we said earlier, in relation to the gate about which (the Prophet) made an addition in the narrative. 4. For the holy Church has two lives: one, which she spends in time, the other, which she receives in eternity; one in which she labors on Earth, the other in which she receives reward in heaven; one in which she collects awards, and the other in which she rejoices over the awards she has already received; but in both lives she makes a sacrifice. Here is a sacrifice of contrition, and there is a sacrifice of praise. It is said about this sacrifice: the sacrifice to God is a broken spirit (Ps. 50:19). And about her it is written: then you will be pleased with the sacrifice of righteousness, the offering and the burnt offering (Ibid., v. 21). And also about her (the Psalmist) says: for let my glory sing to You, and I will not be moved (I will not be silent) (Ps. 29:13). But in both sacrifices meat is offered; because the offering of meat here consists in the emaciation of the flesh, there the offering of meat consists in glorifying God for the glory of the resurrection. Because there the flesh will be offered, as it were, as a burnt offering when it, having received eternal innocence, will have nothing contradictory, nothing mortal, since it is completely imbued with the fire of love for Him (God), and will endlessly remain in glorification. So these inner gates: i.e. in the Holy Church, have their own interiority, precisely that life that is still hidden from our eyes. They have an external porch outside of themselves, i.e. real life, in which everything good is done in order to achieve the infinite good. 5. So let in the inner porch, which, however, is outside the gate, there will be treasuries of singers; because all the chosen and perfect, who still live in a mortal body, are both inside the bosom of the holy Church, and still outside the hidden joys of inner life. Let the treasuries of singers remain within and without; because the hearts of the saints, who out of great love sing their desire for Almighty God, are both within and not yet within; because, being in the bosom of the holy Church, they see in their spirit that which they inwardly love very much, and they do not yet fully see what they love. So let the treasuries remain in the inner porch, but outside the gate, so that they are already inside through desire, and not yet inside through complete fulfillment. What are the treasures of singers if not the holy desires of lovers? These latter treasure the Divine commandments in their souls like some kind of treasure; they observe them with singing, because they fulfill the commandments of God not out of fear, but out of love; and for them themselves the commandments of Holy Scripture serve as songs, because they fulfill them not with sorrow, but with pleasure. Do you want to hear about the heart of a righteous man, as if about the treasury of some singer? - Peta bahhu Thy justifications for me, in the place of my coming (Ps. 119:54). We call the Divine commandments justifications of God because they justify us if we fulfill them. They are born at the place of our arrival when we, in this journey of real life, love these very commandments and fulfill them with pleasure. That is why the same Psalmist, from the treasury of singers, says: I will sing mercy and judgment to You, O Lord (Ps. 100:1). 6. Even a sinner should sing of the mercy of the Lord, by which sins are forgiven, i.e. talk about it with joy and hope for it. But who is so righteous as to imagine the eternal judgment of the Lord, and not tremble, but rather decide to go to this judgment of the great Judge, hasten and rejoice? He who is like this is great; because, singing the mercy and judgment of the Lord, he with all the fullness of his soul loves Almighty God, Who mercifully forgives his sins, and therefore is not afraid of His judgment. For perfect love, as the Apostle John says, casts out fear (1 John 4:18). Therefore, he sings of the judgment that he is not afraid to face. So let his soul be a treasury of singers, so that, rejoicing in the wealth of mercy it receives, it continues its journey to that judgment, which it no longer fears. Let's look, beloved brethren, at another treasury of the singer, if you like. Perhaps he too sings of judgment. For what is he saying? I am already hungry, and the time of my departure has come. I fought the good fight, I died, I kept the faith. Otherwise the crown of righteousness will be kept for me, which the Lord, the righteous Judge, will reward me with in the day (2 Tim. 4:6-8). Whoever, recalling his exploits, the struggle he endured, the faith he preserved, says that a crown is ready for him at the trial, which he hopes to receive more as a reward on that day than as a gift: one can definitely say that he is glorifying the trial to which he wants to appear. Therefore, he also adds: not only to me, but also to all who love His appearance. For no one likes the coming of the judge unless he is sure that he has a decisive acquittal at the judgment. So the hearts of those who love the coming of the Judge are treasuries of singers; because with preliminary grace and life, through the deeds of holy effort, the righteous sing of that judgment that all the wicked fear. 7. But your love remembers that in the previous conversation we said that the eastern gate signifies faith, the northern gate signifies hope, and the southern gate signifies love. So it is said about these treasuries that they are located between the eastern and northern gates and face the southern path; because the hearts of the saints, being between faith and hope, turn their faces to the southern path, as they burn with the fire of holy love. And the easternmost gate is said to face the northern way; because, although through faith all sins are forgiven to us in Baptism, nevertheless, while we are still living here, even after faith we are often inclined to sin. And when our life, after accepting the faith, still becomes somewhat numb from the cold of guilt, then, as it were, the eastern gate turns to the northern path. For who can live in this life, after accepting faith, without sin, when John says: if we say that we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8)? In accordance with these words, James says: We all sin many times (James 3:2). But if previous sins are forgiven by accepting faith, and after accepting faith we still feel an inclination to sin: then what hope will there be for us in justification, what hope for eternal life, if not that now, when we are still between the gates of the east and the north, we raise our soul’s gaze to the path of the south, until the heat of love will free us, warmed by holy love, from the sin of cold and frost? Let the treasuries therefore be between the eastern and northern gates; but let, as it has been said, they be turned with their faces toward the southern path, so that, among other things, we, born in faith, and subsequently fallen into sins, having hope for mercy, exercise ourselves in warming up love, and direct our heartfelt gaze to the place from where we are ignited with the fire of love. 8. However, one can understand by the northern gate paganism, by the southern gate Judea, and by the eastern gate the Lord himself. It is not unjustly that paganism is figuratively represented by the north, which casts a cold spell on the ruler who said: I will sit on the high mountain, on the high mountains that are to the north (Is. 14:13). And by the southern gate one can rightly understand Judea, in which the spiritual fathers burned with heavenly love. One of them says: return, O Lord, our captivity: like streams in the south (Ps. 125:4). Although she had a carnal people, in whom she bore, as it were, the cold of the north, yet in her holy teachers and prophets she burned with the fire of love for God and neighbor. And the eastern gate rightly means the One about Whom it is written: Behold, a man, His name is East (Zechariah 6:12), and about Whom Zechariah says: The East from above has visited us (Luke 1:78). So let the treasuries of the singers remain on the side of the north gate; because, not only in Judea, the hearts of the saints burned spiritually, but also in the multitude of paganism, which turned to the sacraments of the holy faith, the hearts of the saints burn with love for the heavenly fatherland, strive for eternal joys, strain their efforts towards the community of their fellow citizens in heaven: however, they borrow examples of this zeal, which they received as a gift from the Holy Spirit, from the spiritual fathers of the Synagogue. Therefore, the treasuries themselves, built on the north side, have their front side towards the south path. For behold, we have come from the Gentiles; but in that we are flaming with the love of the Holy Spirit, we look to the fathers of Judea, who in their sayings daily provide us with examples of holy striving. 9 . Didn’t he who was thirsty burn with a kind of heat at midday, saying: in this way the tree for the springs of water desires: my soul desires this for You, O God; My soul thirsts for the mighty living God: when will I come and appear to the face of God? ( Ps. 42:2–3 ). He also says: I sing and understand in a blameless way when you come to me (Ps. 100:2). With this same flame burned the one who said: now you are releasing your servant, O Master, according to your word in peace: as mine eyes have seen your salvation (Luke 2:29-30). So, since we came from paganism, but consider the holy fathers from Judea as models for ourselves in imitation of their Divine love, then we are like some kind of treasury of singers at the side of the gate built on the path to the north, but we turn our faces to the path to the south. 10. And it is remarkable that the same treasuries are said to be located between the northern and eastern gates; because, precisely after the incarnation of the Lord, many pagans turned to faith, and between these very believing peoples and the sacraments of the Lord's incarnation, which they heartily love, the hearts of those who love rise up. So let the holy treasuries have an eastern gate on one side, and a northern one on the other; because between the very sacraments of their redemption, which they accept, and some carnal people, whom they tolerate even within the holy Church, many succeed in strong love for God, are distinguished by virtues, desire the coming of the eternal Judge, and between what they love and what they endure, they serve as some treasuries containing in the soul the wealth of the spirit. Between the sacraments that they love and some of the troubles that they endure, they do not weaken, because they direct their gaze to the southern path. For what do we endure that our fathers did not first endure out of love for the Lord? 11. But it should be noted that between the southern and northern gates the eastern gate is described; because our Lord and Redeemer was born in Judea, and soon built a Church of the pagans based on faith in Him. For He appeared as if between the southern and northern gates; because He came from that one, and turned these to His service. Therefore, it is well said that this same eastern gate faces the path of the north; because the Lord who was born left the Synagogue and gathered together many pagans. And it should be noted that when it was said about the treasuries: and their face is opposite the path of the south, then one was added, so that we would clearly know that there is no other path to the heavenly fatherland for us who came from paganism, and not another for those fathers who were in Judea: but for us and those one and the same path is the one that leads us to eternal joys, which through the Gospel tells us: I am the way, the truth and the life (John 14:16). The Psalmist says about him: know your way on earth, your salvation is among all nations (Ps. 66:3). For what is called Jesus in Hebrew is called Salvation in Latin. Therefore, the way on earth is known because Jesus, God before the ages and man at the end of the ages, appeared to the Gentiles. So there is one way both for those who are from the south and for those who look from the north; because for the chosen Jews and pagans, our Lord and Redeemer, after the destruction of the punishment of fear, became a path of love for the Father, and a help in the procession to Him. It follows: and he said to me: this treasury, which faces the midday path, is of those priests who stand guard over the church. And it is immediately added: further the treasury, facing the northern path, will be those priests who stand guard over the altar (Ezek. 40:45–46, according to a literal translation from the Latin original). 12. In these words of the Prophet we must find which priests are of the highest degree - those who stand guard over the church, or those who serve the altar. But since it is added somewhat later: the altar was in front of the church, it is clearly shown that the highest rank are those priests who stand guard over the church; because they are in full charge of the altar that is inside. And those who stand guard over the altar, which is in front of the church, are lower the more they are engaged in external things. Therefore, we need to find out who are the priests who guard the church, and who are those who are said to guard the altar. The teacher of languages, writing to believers, says: the church of God is holy; like you are (1 Cor. 3:17). So who are the priests who guard the church of God, if not those who, through prayer, preaching, and observation of the purity of morality, protect the Holy Church from the attacks of evil spirits, from the influences of the wicked (people), from heretical errors? Was it not the guardian of the church who, counting the feats of his suffering, says: in labor and in exhaustion, often in vigil, in hunger and thirst, often in fasting, in cold and nakedness? And he immediately adds: in addition to extraneous adventures, the daily flow of people to me, concern for all the Churches (2 Cor. 11: 27–28, according to the Russian translation). I ask you to discuss with what care the guardian of the church watches. For here he suffers inexplicably within himself, and devotes the care of his heart to others. What feat, I ask, is it worth thinking more about the benefit of your neighbors than about your own misfortune? Who will appreciate this? Who will discuss correctly? He strives, grieves, hungers, thirsts, endures the cold, fasts, does not sleep, and yet cheerfully thinks about the anxiety of all the churches. Here is the most skillful guardian of the church, presented as an example. Let those who can imitate him. For to endure misfortunes for the sake of the truth, to do good to others, to watch over the peace of souls, to seek and warn, so that no one falls into treachery, indulges in pride, gives in to theft or uncleanness - this is what it means to protect the church of God, i.e. holy Church. 13. But there are priests of a lower degree who serve the altar, who, precisely to help the higher ones, subtly monitor the sins of the wicked, and correct the lives of carnal people, and bring them to the point that with tears of repentance, as if in a sacrifice, they burn that flesh that was previously allowed to live in sin. For those who rule over the holy churches cannot do everything themselves. But while they themselves are engaged in spiritual affairs, they, having learned about some ungodly and carnal deeds, instruct others to expose them and correct them. When through these the carnal life is corrected, and those who are corrected are brought to a disposition towards abstinence and prayer; then the flesh is, as it were, already burned on the altar, so that before the eyes of the almighty God the sacrifice is raised from where previously there was a disgusting smell of sin. 14. But here a question arises: since it was said above that the treasuries had their front side towards the southern path: then how is it now said that the treasury facing the southern path is for those priests who stand guard over the church, and the treasury facing the northern path is for the priests standing guard over the altar? For if both had their faces towards the southern path; then how is it now said that one is facing the southern path, and the other is facing the northern path? But in these words we learn that the treasury of those priests who stood guard over the church was in such a position that it faced only the southern path; and the treasury of those priests who stood guard over the altar had such a position in the vestibule that it faced both the southern path and the northern one; because she, together with the treasury of the priests who kept the guard of the church, looked at the southern path, and yet without the treasury of these same priests, the treasury of those priests who kept the guard of the altar looked at the northern path. But what does this mean, beloved brethren? What mysterious thing can we see in these words, if not that, from the previous one, the spiritual listener already understands that those priests of the highest rank who stand guard over the church look only to the midday path, because, being busy only with spiritual exercises, they always carefully pay attention to what constitutes the essence of love for God; but those priests of the lower rank, who are primarily engaged in the extermination of sins in wicked people, turn their gaze to the northern path, in order to see in the souls of those who sin, what coldness of insensibility is in them, and with words of reproof bringing them to tears of repentance, to burn, as it were, meat on the altar of the Lord? Together with the great priests they look at the midday path; because, as far as they personally are concerned, they are flaming with the fire of love, and are enveloped in the flame of love for God. But since they often correct the sins of the wicked, they turn their gaze to the northern path. However, about these and other orders of priests it is added: they are the sons of Zadok, who come from the sons of Levi to the Lord to serve Him (Ezek. 40:46, according to the literal translation from the Latin original). 15. “Zadok” means “righteous” in Latin. But who is righteous if not He to Whom it is said: Thou art righteous, O Lord, and Thy judges rule (Ps. 119:137)? Who are the sons of the righteous, if not those about whom it is written: And the little ones received Him, and gave them the realm to become children of God, who believe in His name (John 1:12)? But Levi means "accepted." Who is accepted from the Lord if not the faithful people who, through the sacraments of faith, are separated from unbelievers? Therefore, all those who constantly strive for spiritual affairs are righteous. And from the sons of the accepted people they come to the Lord to serve Him; because even from among the most faithful, those are chosen who would begin to serve Almighty God, and who would have heavenly zeal to teach the people. 16. But we need to carefully examine who those who serve the Lord are. For not all those who read, not all those who preach, not all those who distribute property, not all those who bridle the body through self-control serve the Lord. For those who, by reading and preaching, seek glory for themselves, generously distributing their property, and mortifying the body with abstinence, desire glorification for themselves from people, serve themselves, but not the Lord. Against this, the Lord, through the Psalmist, says: walk in the blameless path, this one has served Me (Ps. 100:6). For he has a stain on his path who, in the good deed he does, expects himself to be rewarded in earthly glory, who desires to receive a reward in this world, and tarnishes the appearance of a good deed in the eyes of God with the stain of an evil intention. Some, for example, seethe with jealousy and severity, strongly denouncing the vices of the wicked; but if he is motivated to do this not out of love for Almighty God, but out of his own zeal, then in this he serves himself, and not the Lord. Another bears with meekness much that is done unrighteously, so that it does not appear that he is proud. Consequently, because he does not want to be just for the sake of the Lord, by caring about his meekness he serves himself, and not the Lord. So it remains that we, whether we work in the service of the word, whether we distribute our property to the needy, whether we tame the flesh through abstinence, whether we are jealous, whether we sometimes endure insults with patience and meekness, should consider our intention with special severity, because everything that we do must be done not for ourselves, but with zeal for the Lord, so that by what we do we do not serve ourselves more than the Lord. For they served not the Lord, but themselves, about whom Paul says: everyone seeks their own, and not what Jesus Christ requires (Phil. 2:21, according to the Russian translation). But the same Paul with his chosen brethren hastened to serve not himself, but the Lord, both with life and death, saying: none of us lives for himself, and no one dies for himself; and whether we live, we live for the Lord; Whether we die, we die for the Lord: and therefore we live, or we die, always the Lord’s (Rom. 14:7–8, according to the Russian translation). For saints neither live nor die for themselves. They do not live for themselves, because through everything they do they seek spiritual growth, and by praying, preaching, and doing holy deeds, they want to increase the number of citizens of the heavenly fatherland. They do not die to themselves, because in the sight of people they glorify God with their death, whom they hasten to reach even by death. So, in the death of the saints, we need to pay attention not to how much reproach they suffered from the unbelievers, but to how much the glory of the Lord increased in the hearts of believers. If they were looking for their own glory, then in death they would surely be afraid to endure so much dishonor. But none of them lives for themselves, nor dies for themselves, because neither in life nor in death do they seek their glory. Let's see if the very first Shepherd of the Church, who did not live for himself, died for himself. Let them ask his comrade John, and let him, on the basis of the words of the Lord, speak about the death of the same shepherd: this speech, signifying, by which death he will glorify God (John 21:19). Consequently, the one who glorified God by death did not die for himself. Let us therefore learn, my brethren, to carefully consider our intention in everything we do, and not to seek our own if we wish to serve Almighty God. But since we said that from among the believing people the sons of Zadok are chosen to serve the almighty God, are there really not many in that same people who would be found to be perfectly living according to the commandments of God? - I definitely do; for it is added: and the porch measured the length of one hundred cubits, and the breadth of one hundred cubits, a square (Ezek. 40:47, according to a literal translation from the Latin original). 17. We have often said that longness signifies the long-suffering of hope, and breadth signifies the vastness of love. Much higher ahead (Conversations VI, 18.19) it is said that the hundredth number, in which ten is multiplied by ten, means the height of perfection. So what does the vestibule of a spiritual building mean, if not the vastness of the believing nations? But long-suffering hope and breadth of love are not empty in the hearts of believers, for through faith they do what they can. Therefore, through Paul it is said: in Christ Jesus neither circumcision nor uncircumcision has power, but faith working through love (Gal. 5:6, according to the Russian translation). So, if in the life of believers, to some extent, in all, long-suffering hope is perfect, the vastness of love is perfect, the confidence of faith is perfect, and zeal for exploits is perfect, then the porch of the church has a square of one hundred cubits. In the measure of a square there is not one side more, and there is not one less, but all four sides together have equal extent; because the very virtues that we spoke about, i.e. faith, hope, love and activity, as long as we live in this life, we find in ourselves equal to each other. But love is called greater than hope and faith because after they appear before the face of our Creator, hope and faith pass away, but love remains. For now, as much as we believe, so much do we love; and as much as we love, so much we hope. About faith and activity, the Apostle John says: He says that he knows Him (God), but does not keep His commandments, it is a lie (1 John 2:14). Because knowing God belongs to faith, and keeping the commandments belongs to activity. So, when there is strength, time and place for activity, then everyone works as much as he knows God; and shows that he has come to know God to the extent that he does good for God’s sake. So the virtues of a believing people are measured by a square; because everyone engaged in an active life believes as much as he hopes, and loves, and acts; hopes as much as he believes, acts and loves; loves as much as he believes, hopes and acts; He acts as much as he believes, loves and hopes. Since among the people of the Holy Church there are many who are strong in faith, long-suffering in hope, generous in love, and zealous in activity, the porch of the church measures one hundred cubits per square. 18. For, in order for us to say something about their virtues, we often see some of them prudent in understanding, steadfast in misfortune, just in deeds, moderate in pleasures, and evenly adhering to distinction with all zeal. When they adhere to wisdom, courage, justice and moderation, or, as some like to list them, wisdom, confidence, courage and justice, then the measure of the spiritual vestibule is square. For these very virtues, which, according to our word, the good and the faithful have, are in such a square that one does not stand for the other. Because the greatest virtue is wisdom; but if she is less moderate in pleasures, less courageous in dangers, less just in deeds, then she is certainly less wise. Great virtue is moderation; but if she understands less than to moderate herself, if she is less able to withstand misfortunes with courage, and loses heart in fear, if, out of her rashness, she sometimes decides to do injustice, then she is less moderate. Great is the virtue of courage; but if it understands less what goods to protect, what evil to resist, if it moderates itself less in the desire for pleasure, but is overcome by pleasure, if it adheres less to the causes of justice, and is sometimes overcome by the rule of injustice, then it is less courageous. Great is the virtue of justice; but if it makes the difference between just and unjust deeds less than it should, if it moderates the heart less in enjoying the world, if it strengthens itself less against misfortunes, then it is less just. So let the life of perfect believers be measured by a square, and let one side of the spiritual porch have as much as the other; because everyone will be as wise as he is moderate, courageous and fair; moderate as much as wise, courageous and fair; as courageous as wise, moderate and fair; just as much as he is wise, moderate and courageous. Meanwhile, there are still many among them who live according to the flesh. Although these may not know writing and cannot read God’s commandments, they still correctly see in their treatment of many believers the virtues that they should imitate. Here in the Church the sounds of the Holy Gospel and the Apostles are heard, and every day examples of virtuous people are presented to the eyes of everyone. They cannot say: we have not seen what we should imitate. Therefore, it is added: and the altar in front of the church (Ezek. 40:47, according to a literal translation from the Latin original). 19. What is a church if not a believing people? Since through Paul the Apostolic disciples are told: For the church of God is holy, just as you are (1 Cor. 3:17). And what does the altar of God mean if not the soul of virtuous people? Remembering their sins, they wash away stains with tears, mortify the flesh with abstinence, do not interfere in any affairs of this world, distribute their property to the poor, and do not want to have what they do not have. Therefore, their heart is rightly called the altar of God, on which, out of the sorrow of contrition, fire burns and the flesh is burned. And don’t we, beloved brethren, see such people every day in this holy believing people, as if in the vestibule of a church? Do we not constantly look at their life, offered as an example for us? So the altar is in front of the church, when many are placed in the sight of the holy Church, those who, remembering eternal judgment, daily, in tears of contrition, sacrifice themselves to God. They, as said above, cleanse the bodies, since they fulfill what is said through the teacher of languages: present your body as a living sacrifice, holy, acceptable to God (Rom. 12:1). Because the sacrifice is killed in order to be offered. But a living sacrifice is a body exhausted for the Lord. It is called both a sacrifice and a living one, because it is both alive for virtues and killed for vices. It is a sacrifice precisely because it is already dead to this world through wicked deeds; but it is alive because it does all the virtues that it can. 20. But since under the name of the altar we have the word about the flame of contrition, I consider it necessary to show what the difference should be in this very contrition. Because one contrition is that which is born from fear, and the other is that which is born from love; because one thing means running away from punishment, and another means wanting rewards. That is why the law commands that even in the Tabernacle there should be two altars, one external and the other internal; one in the porch, the other in front of the ark; one is the one that was made of copper, the other is the one that is covered with gold (Ex. 39:37–38, 40:5ff). But on the copper altar meat is burned, and on the golden altar incense is smoked. What does this mean, dearest brethren, that the flesh is burned without, the aromas within, if not what we see every day; because there are two kinds of contrition, since some still suffer from fear, while others already shed tears out of love? For many, remembering their sins, when they are afraid of eternal punishments, then daily pour themselves out with tears. They kill the evil that they have done, and with the fire of contrition they burn away those vices that the enemy still feels in the heart. What are they if not a brass altar on which they burn meat, because through them the deeds of the flesh are still purified? 21. But others, being free from vices, or having already washed them with long tears, burn with the flame of love in tears of contrition, with the eyes of their hearts they see ahead the rewards of the heavenly fatherland, they want to be among the highest citizens. The duration of their wandering seems to them cruel slavery. They desire to see the King in His glory, and daily do not cease to cry out of love for Him (Isa. 33:17). What are they if not a golden altar, in whose hearts fragrances are kindled because virtues burn? It is well said about the same altar that it had a position before the curtain of the ark in the Holy of Holies. Because He Himself became for us the ark of the covenant, about whom, as we know, it is written: in Him are all the hidden treasures of wisdom and understanding (Col. 2:3). The ark behind the veil is our Redeemer in heaven. But the golden altar, on which incense is smoked before the veil, are the hearts of the saints, who, being inflamed with great virtues out of love for God, are flaming with a holy desire for Him Whom they cannot yet see with an open face. since there is a veil between the ark and the altar: this means that the obstacle to our damage that still separates us from the vision of God is not great. But while we are still before the veil, we must burn, like kindled incense, with the flame of love. Through tears of contrition we should not desire anything earthly, nothing transitory. For us, the One who created everything must be sufficient. – We will follow everything at will in order to collect the soul together. Not with the fear of punishment, not with the memory of vices, but embraced by the flame of love, we will burn in tears with the scent of virtues. 22. This prayer of the elect was already foreseen when in praise of the bride it was said: Who is this that rises from the desert, like a stalk of smoke burning myrrh and frankincense, from all the incense of the myrrh-maker ( Song 3:6 )? Because the holy Church of the elect, when out of fiery love rises above this world in holy prayers, ascends through the desert, which it leaves empty. But as it rises, it is said: like a stalk of smoke burning myrrh and frankincense. Smoke comes from combustion, as the Psalmist says: let my prayer be corrected, like a censer (sacrifice) before You (Ps. 141:2). Smoke usually squeezes out tears. Consequently, the smoke from the aromas means a touching prayer composed of the virtues of love. However, this prayer is called a stalk of smoke, because, begging for only heavenly things, it has such a direct direction that it absolutely does not deviate towards asking for earthly and temporary things. And it is remarkable that it is called not a vine, but a stem (vine), because sometimes in the heat of contrition the power of love is so subtle that the very spirit that deserves to have it through illumination cannot understand it. 23. But it is well said: incense myrrh and frankincense. For incense, according to the law of the Lord, is lit during sacrifice. The bodies of the dead are embalmed with myrrh so that they are not harmed by worms. Consequently, the sacrifice of myrrh and frankincense is offered by those who exhaust their body so that they do not have the vices of damage, and bring a fragrant sacrifice of their love before the face of the Lord, and offer themselves to God in holy virtues. That is why it is added there: from all the incense of the myrrh. The incense of a world-maker is the virtue of one who acts well. And it should be noted that the virtues of those who act well are called not ointments, but incense. For when we do something good, then we sacrifice ointments. And when we discuss even the very good that we do, and during a thorough discussion we pay attention to the fact that there is nothing bad in it: then, as if we are extracting incense from ointments, in order to more subtly smoke our prayer before the Lord with legibility and love. 24. Behold, beloved brethren, we, by the grace of God, have made this clear to you as best we could. But let no one reproach me if I fall silent after this conversation; because, as you all see, our misfortunes have increased to the point of excess: we are surrounded on all sides by swords, the danger of death threatens us on all sides. Some return to us with their hands torn off, others are captured, and others are heard to be killed. I am already forced to hold my tongue from explaining, because my soul grieves over my life (Job 10:1). Let no one ask me for an explanation of the Holy Scriptures, because my harp has turned into weeping, and my song has become my mourning (Job 30:31). The eye of the heart no longer despises the clarification of the sacraments, because my soul slumbers from despondency (Ps. 119:28). Reading is no longer sweet for the soul, as if I forgot to take my bread because of the voice of my groaning (Ps. 102:5-6). But whoever does not want to live, can he proclaim the sacraments in the meaning of Holy Scripture? And I, who am daily forced to drink bitter things, can I ever offer sweet drinks? What remains now if it is not that, amidst the blows we suffer for our iniquities, we thank the Lord with tears? For He who created us became also a Father to us through the spirit of adoption as sons given to us. And He sometimes feeds the children with bread, and sometimes admonishes them with a rod; because through sorrows and rewards he educates them to an endless inheritance. So, be glory to our almighty Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all the ages of ages. Amen. The end, and glory to God, to Him is honor and power always, now and ever, and unto ages of ages. Amen. A literal translation from the Latin original, in which this text reads like this: in die illa erit fructus te rrae sublimis. A literal translation from the Latin original, in which the text reads: laboraui sustinens. In Slavic it means this: I endured and did not kill them. In the Latin original this text reads like this: sedebo in monte testamenti, in lateribus aquitonis, i.e. I will sit on the Mount of the Covenant, on the sides of the north. A literal translation from the Latin original, in which this text reads: et funiculus linens in tapi ejus. But in the Slavic translation the same text reads like this: and in His hand there was a rope of those who built. The literal translation from Latin, in which this text reads: orietur in ea uiror calami et junci. In the Slavic translation the thought is dark: both (there will be) the selitva of the cane, and the lusi. In the Latin original this text reads like this: et in manu uiri calamus mensurae sex cubitorum et palmo, i.e. and in the husband's hand there is a cane measuring six lakotas and a span. The Saint’s explanation is adapted to this meaning. In the Latin original the words - the good part - are read like this: optimam partem, i.e. the best part. This expression from the Saint has a special meaning in his explanation. Augustin. lib. XXII, contra Faustum c.53, 55. The last half of the text is a literal translation from the Latin original, in which it reads: et ea, quae sub eo erant, implebant templum. It is necessary to require further explanation from the Saint. A literal translation from the Latin original, in which this text reads: et ascendit per gradus ejus (portae). In the Slavic translation, this thought is merged with the previous one, and is expressed as follows: and going into the gates, looking to the east in seven degrees. A literal translation from the Latin original, in which this text reads: Deus in gradibus ejus dignoscetur, dum suscipiet cam. Slavic translation: We know God in the princes, when He intervenes, and Russian: We know God in His palaces, as a protector, seemed inconsistent with the explanation of the Saint. Again a literal translation from the Latin original, in which this text reads like this: per singutos gradus meos pronunciabo illum. A literal translation from the Latin original, in which this text reads like this: et mensus est limen portae calamo uno in latiludinem, id est, limen unum catamo uno in latitudinem. A literal translation from the Latin original, in which this text reads like this: et thalamum uno calamo in longum, et uno calamo in tatum. A literal translation from the Latin original, in which this text reads like this: fulcite me floribus, et stipate me matic, quia amore languco.\ Again a literal translation from the Latin original, in which this text reads like this: et inter thalamos, quinque cubitos. In the Slavic translation, both the previous thoughts and the subsequent ones are so dark that there is no way for a thinking reader to form a clear concept of the matter described by the Prophet. In the Latin original this text reads like this: media cbaritate constrauit (sciluet Salamo). Propter filias Jerusalem. Et limen portae juxta uestibulum portae intrinsecus, catamo uno. In the Latin original this thought reads like this: quae oedificata est cum propugnaculis suis, i.e. which (pillar) is built with its fortifications. A literal translation from the Latin original, in which the text reads: mensus est uestibulum portae octo cubitorum, et frontem ejus duobus cubitis. Uestibulum autem portae erat intrinsecus. A literal translation from the Latin original, in which this text reads like this: Porro thalami portae ad uiam orientalem, tres hinc, et tres inde, et mensura una trium. Et mensural una frontium ea utraque parte. A literal translation from the Latin original, in which this text reads like this: sicut cortex mali рuniei genae tuae, absque oceuttistuis. In the Slavic translation, the same thought is expressed as follows: like turning your cheek, except for your silence. From the Latin original you need to read: and longitude. A literal translation from the Latin original, in which this text reads: et marginem ante thalamos cubiti unius. According to the Slavic translation, fifty. A literal translation from the Latin original, in which this text reads like this: ut facial opus suum, áienum opus ejus; ul operelur opus suum, peregrinum est opus ejus ab eo. In the Slavic translation, this thought is expressed as follows: with fury he will do his deeds, but he will sorrow the body. His rage will be used in a strange way, and his destruction is strange. A literal translation from the Latin original, in which this text reads: et mensus est portam a tecto tháanu usque ad tectum ejus, latitudinem uiginti et quinque cubitorum. A literal translation from the Latin original, in which this text reads: et ostium contra ostium. In the Slavic translation the same idea is expressed as follows: this is the gate to the gate. A literal translation from the Latin original, in which the text reads: et facit frontes per scxaginta cubitos, et ad frontem atrium portae undique per circuitum. And in the Slavic translation it is like this: and the uncovered Elam gates are sixty cubits (twenty-five) and the Fairy courtyard around. A literal translation from the Latin original, in which the text reads: et ante faciem portae, quae pertingebat usque ad faciem uestibuli portae interioris, quinquaginta cubitoc. In the Slavic translation, the same text reads like this: and the uncovered gate from the outside, to the uncovered (vrat) slama gate inside udu fifty lacti. In the Latin original: et fenestras obliquas in thalamis. In the Slavic translation it reads like this: and the window is hidden in the fairies. Et in frontibus esrum, quae erant intra portam undique per circuitum. A literal translation from the Latin original in which this text reads: similiter autem erant et in uestibulis fenesliae per gyrum intrinsecus. In the Latin original: el ante froutes putura palmarum. A literal translation from the Latin original, in which this text reads: et eduxit me ad atrium exterius, et esce gazophilacia, et pauimentum stratum lapide in atrium per circuitum. Triginta gazophylacia in circuitu pauimenti. A literal translation from the Latin original, in which this text reads: anima laborantis laborat sibi quia compulit eum ossuum. A literal translation from the Latin original, in which the text reads: et pauimentum in froute portarum secundum longitudinem porlarum erat inforius. In the Slavic translation, the last hemistich is written as follows: like doves from their chicks to me. In the Latin original it reads like this: et quasi columbae ad fenestras suas. The last thought is more appropriate in the further explanation of the Saint. And therefore it is literally translated from the Latin original. A literal translation from the Latin original, in which this text reads: et mensus est latitudine a facie portae inferioris, usque ad frontem atrii interioris extrinsecus, centum cubitos ad Orientem et ad Aquilonem. In the Slavic translation, the same text reads like this: and measure the width of the courtyard from the uncovered gate of the outer inwards to the uncovered gate of those looking outside, a hundred cubits looking to the east: and lead me to the North. A literal translation from the Latin original, in which this text reads: et frenum erroris, quod erat in maxillis populorum, canticum erit uobis, sicut uox sanotificatae solemnitatis. A literal translation from the Latin original, in which this text reads like this: portam quoque, quae respiciabat ad uiam Aquilonis аtrii exterioris mensus est tam in longitudine, quam in latiudine. Et thalamos ejus tres hinc, et tres inde, et frontes ejus, et uestibulum ejus secundum mensuram portae prioris: quinquaginta cubitorum longitudinem ejus, et Iatiludinem uiginti et quinque cubitorum. Fenestrae autem ejus, et uestibulum, et sculpturae secundum mensuram portae, quae respiciebat ad Orientem; et septem graduum erat ascesus ejus, et uestibulum ante eam. A literal translation from the Latin original, in which this text reads: fenestrae autem ejus, et uestibulum, et sculpturae secundum mensuram portae, quae respicicbat ad orientem. Septem uero gratuum erat ascensus ejus, et uestibulum ante eam. The Latin original says: super quem requiescet spiritus meus, that is, on whom my spirit rests. A literal translation from the Latin original, in which the text reads: et porta atrii interioris contra portam Aquilonis et Orientalem. A literal translation from the Latin original, in which this text reads: et eduxit me ad uiam australem, et ecce porta, quae respiciebat ad Austrum, et mensus est frontem eius, et uestibulum ejus jixia mensuras superiores; et fenestras ejus, et uestibula in circuitu, sicut fenestras caeteras, quinquaginta cubitorum longitudinem et latitudinem uiginti quinque cubitorum. Et in gradibus septem ascendebatur ad cam, et uestilutum ante fores ejus. A literal translation from the Latin original, in which this text reads like this: in die bonorum ne immemor sis malorum, et in die malorum ne immemor sis bonorum. In the Slavic translation it reads like this: on the day of good things the evil ones are forgotten, but on the day of evil things the good things will not be remembered. But a parallel passage (Sirach. XVIII, 20) vouches for the Latin translation, and not for the Slavic one. All these texts are literally translated from the Latin original, which I do not write out here, as before, there are many of them. Those who know Latin can read them themselves, but those who do not know them do not need them. Literal translation from the Latin original. A translation of this text from the Latin original, which is consistent with the further explanation of the Saint. The Slavic translation is not at all in harmony with this latter. Translation from the Latin original. Literal translation of the text from the Latin original. Precisely-Jerome (Bk. XII, and Ezek. ch. 40). A literal translation from the Latin original, in which the text reads: uiuit Dominus, eujus ignis est in Sion, et caminus ejus in Jerusalem.