Conversations about statues

“Conversations on Statues” (21 conversations) were delivered by St. John Chrysostom in Antioch from February 21 to April 25, 387 and are considered one of the most striking sermons. The 1st conversation is devoted to the words of the Apostle Paul: “From now on, drink more than just water, but use a little wine for the sake of your stomach and your frequent illnesses” (1 Tim. 5:23). The saint speaks about the virtues of the Apostle Timothy, and also names 8 reasons why God allows the saints to suffer and be exposed to various disasters. The reason for delivering the remaining conversations was the riot that occurred in Antioch after the announcement of an increase in taxes, during which bronze statues of the emperor and members of his family were toppled from their pedestals. As a result, responsible officials were sent from Constantinople to suppress the rebellion and arrest the instigators of the riots. In his sermons St. John depicts the state of Antioch and its inhabitants, who feared punishment from the authorities. He gives spiritual consolation to the people, and also exposes the vices and bad morals of the townspeople, who caused the righteous wrath of God. Using the example of righteous Job, the three youths and the Ninevites, the saint calls the people to repentance and courageously endure disasters: “Just as strong trees are not uprooted by gusts of wind, no matter how much they rush at them or attack them from all sides; on the contrary, through these pressures they are made even more solid and strong - in the same way, the pressures of temptations and sorrows do not overthrow a holy soul and live piously, but excite them to even greater patience...” (Conversations 4, 5, 16, etc.). In almost every conversation St. John exhorts one to abstain from swearing, showing with examples from Holy Scripture the destructiveness of this habit. Thus, King Herod, in order to fulfill his insane oath, killed the prophet. John the Baptist. The saint calls on the inhabitants of Antioch to maintain piety and religiosity, because this is the first city where the faithful received the name Christians (Conversations 14, 17). In the 18th conversation, evidence is given that true joy belongs only to a Christian who is faithful to the law of God. The conversations say that we need to be afraid not of fear, but of sins with which we offend the Savior (Conversations 5, 6); that God manifests himself in creation (Conversations 9, 10, 11, 12); that the Holy Scripture is an inexhaustible source of consolation (Conversations 7, 8). Topics such as almsgiving (Conversation 1), the sacrament of the Eucharist (Conversation 1), true fasting and abstinence from vices (Conversation 2), praise of the martyrs (Conversation 19), etc. are raised. In the 21st conversation of St. John joyfully announces to the people that the efforts of Bishop Flavian, who went to the capital to ask Emperor Theodosius for mercy, were crowned with success. There are also instructions given to the Antiochians on how to live and behave in the future. *The title of the work in Greek is Εἰς τοὺς ἀνδριάντας. *The title of the work in Latin is Ad populum Antiochenum homiliae 1-21. Contents CONVERSATION FIRST. The wonderful beauty and variety of the Holy Scriptures. – Even the smallest sayings in it are precious. – Explanation of the text: “Drink a little wine for the sake of your stomach and your frequent illnesses” (1 Tim. 5:23). – Virtues of Timothy. – The more saints achieve merit, the more they suffer. – Permission to drink a little wine. – In the misfortunes of the saints, the power of God is more revealed. – Why does God allow the saints to suffer and be exposed to various disasters? Why did God give Job's body to the power of the devil? – Our relationships are limited by the boundaries of real life. - An admonition to blasphemers about correction. CONVERSATION SECOND. The preacher's grief over the insane rebellion that took place in Antioch, during which the royal statues were overthrown. – The plight of the city’s residents. – A Christian must endure everything with hope for the future. - Against blasphemers. – What is true wealth? – Praise and reward for hospitality. - The fruits of alms. - The fragility of wealth. – Poverty for those who prudently endure it is great wealth. - About the truth of St. Eucharist. CONVERSATION THREE. Bishop Flavian was sent to petition the emperor for pardon for the unfortunate city. -What is true fasting? “God wants people to come to Him themselves. – The uselessness of fasting if we do not abstain from vices. – Description of the present disaster. – Frequent earthquakes in Antioch. - Moral exhortation. CONVERSATION FOUR. An exhortation to the people about patience. – The example of righteous Job and the three youths. - About abstinence from oaths. - Fruits of sorrows. – Disaster as a reason for change for the better. – The Persians worship fire as God. - Moral exhortation. CONVERSATION FIFTH. Job's patience is the basis of his glory. – The disasters of real life are nothing. – The only true disaster is sin. – You need to be afraid not of death, but of insulting the Savior with your sins. – A clear conscience does not fear death. – Repentance calms the wrath of God. - Repentance of the Ninevites. - You must refrain from swearing. CONVERSATION SIX. Authorities discourage crime by the fear they instill. – The Church consoles those who were frightened by the authorities. — Various motives for the consolation of the inhabitants of Antioch: past and present misfortunes are sufficient for Divine mercy. God had already shown signs of his protection: obstacles that slowed down the arrival of the royal commissioners. - Grace of the Emperor on the occasion of Easter. – Should not be afraid of death; should be afraid of sin. - Lazarus and the heartless rich man. Three youths in the fiery furnace. - An admonition not to swear. CONVERSATION SEVEN. You only need to grieve for sin. - To the words: “In the beginning God created heaven and earth.” - “Adam, where are you?” “There is a lot of comfort in them.” – You need to stop the habit of swearing. CONVERSATION EIGHT. The Holy Scriptures are an inexhaustible source of comfort. – The benefits it brings to people. - To the words: “God walked in Paradise in the evening.” – Fear of Adam; fear of the sinner in general. - An exhortation to virtue. - One must refrain from swearing. CONVERSATION NINE. The preacher's love for the people of Antioch. – Congratulations to them on their success in goodness. – It’s a pity that many people neglect sacred words. – Why did the Holy Scriptures appear so late? - The beauty of creation. - Stars. - Night and day. - The order of times, the earth and the elements, the sun - all this is dictated by the omnipotence and wisdom of the Creator. - One must refrain from swearing. CONVERSATION TENTH. There is great benefit in hearing the word of God. - Miracles of creation. “The variety they present is amazing.” – The inexcusability of the pagans is that they idolized the universe. - One must refrain from swearing. CONVERSATION ELEVEN. Grace and forgiveness of the people of Antioch. - Miracles of creation. - Human body. - Eyes. - Ears. - Brain. - Heart. - The superiority of man over animals. – The benefits that a person receives from different types of animals. – One must refrain from swearing and prepare to celebrate Easter with dignity. CONVERSATION TWELVE. The beneficial effect of forgiving insults inflicted on the emperor. – About the fact that God manifests himself in creation. – By creating man, God put the principles of natural law into his heart. – Oaths must be carefully avoided. CONVERSATION THIRTEEN. Congratulations to the people on the fact that they got rid of their anxiety and that after the storm there was silence. - Return to the previous subject. – Natural law, conscience and other means that Divine goodness uses to lead us to virtue. – The bad habit of the Antiochians is to swear in public and private affairs. – There is joy in the correction of some from this habit, but it would be desirable to completely get rid of it. - Exhortation to correction. CONVERSATION FOURTEEN. New disturbing rumor after calming down. - Its unfoundedness and thanks to God for the aversion of the threatening storm. – Continuation of the previous subject about oaths. - The destruction of the oath, proven by the example of Herod, who, to fulfill his insane oath, killed John the Baptist. “Even an oath by a private person causes a lot of inconvenience, but an oath by a sovereign can become a true disaster for an entire people.” – An example of the foolish oaths of Saul and Jephthah. – The evil caused by King Zedekiah to the Jewish people through the violation of the oath of allegiance to Nebuchadnezzar. Just as everyone abstained from baths in fulfillment of the prohibition imposed by Theodosius, so everyone must fulfill the Savior’s command about the impermissibility of swearing. – In Antioch, for the first time, the followers of Christ began to be called Christians, so it should also be the first city that banishes all blasphemy. CONVERSATION FIFTEEN. The usefulness of fear. - It brings more benefit than fun. – Interpretation of the text from the book of Jesus. Sirach 9, 18. – Means of securing us from the dangers of this world. “Swearing is worse than killing.” - An admonition for the faithful to avoid oaths. CONVERSATION SIXTEEN. The fear of the inhabitants of Antioch at the rumor of the arrival of soldiers in their city and their reassurance by the ruler. – Exposing this weakness, unworthy of Christians. - Continuation of the conversation about the oath. – The bonds of the Apostle Paul and their instructiveness. – A Christian, like the Apostle Paul, must love suffering, which leads him to the glory of eternal life. Regarding the third week of Lent, the preacher exhorts listeners not so much to calculate the amount of time that has passed, but rather the amount of their progress in virtue and especially in the fight against the bad habit of swearing. CONVERSATION SEVENTEEN. Thanks be to God for averting the disaster that threatened Antioch and praise for the zeal of the monks and hermits who petitioned for mercy for the city. – The indifference of pagan philosophers to the disaster of the city and the superiority of Christian love. Consolation to the people on the occasion of the deprivation of Antioch of certain rights and advantages. – The true glory of a city should not be in external advantages, but in the internal virtues of its inhabitants. – Antioch is famous for the fact that for the first time the faithful received the name Christians, it generously helped Jerusalem during the famine and rejected the errors that the Jews wanted to spread. – Such advantages are inherent in her. – An exhortation to maintain piety and religiosity. CONVERSATION EIGHTEEN. Condemnation of those who overly rejoiced that half of Lent had passed. – One must rejoice at the degree of spiritual progress achieved during this time. – Explanation of the words of the Apostle Paul: “Rejoice always.” Proof that neither wealth, nor honor, nor health, nor all earthly blessings can give pure and true joy. – Such joy belongs only to a Christian who remains faithful to the law of the Lord. – The apostle’s sorrow and the superiority of this sorrow over all the pleasures of this world, because it finds inexhaustible consolation in the hope of eternal life. - A denunciation of the inhabitants of Antioch for the fact that they had already begun to indulge in games and pleasures, although their leaders were still in prison. CONVERSATION NINETEENTH. Praise to the martyrs on the occasion of the transfer of their relics. “Praise to their faith and simplicity.” - The superiority of their ignorance over all the knowledge of the ancient philosophers. An explanation of blasphemy and the habit of swearing. – The sad consequences of this bad habit. - Disasters brought upon the people by the oath of King Zedekiah. – The need for effort to correct. - An expression of hope that Antioch will completely get rid of the sinful habit of swearing and perjury. CONVERSATION TWENTY. The insufficiency of forty days of fasting for proper preparation for Easter communion. – First and most of all, virtue is necessary. - An exhortation to forget grievances. – Revenge for insults torments people before the fire of hell. - You shouldn't swear. - About those who have not yet corrected themselves from this bad habit. CONVERSATION TWENTY-ONE. About the return of Bishop Flavian and the forgiveness given by the emperor to the city of Antioch. – Bishop Flavian’s intercessory speech to the emperor and Theodosius’ response. Instruction for the Antiochians on how to live and behave in the future. The famous conversations to the people of Antioch about statues were delivered by Saint John Chrysostom in St. Pentecost of 388. The reason for their utterance was a terrible riot carried out in Antioch by the street mob, who insulted and broke the imperial statues (see 1 volume, p. 153 et seq.). The first conversation was delivered before the mutiny, but the second after the mutiny, as its contents clearly indicate. A total of 21 discourses were delivered, and in them the state of Antioch at this terrible time is depicted with amazing vividness. spoken when he was a presbyter, in Antioch, in the old church 1, to the words: “You took little wine, for the sake of your and your frequent illnesses” (1 Tim. 5:23) 1. Have you heard the apostolic voice, the heavenly trumpet, the spiritual lyre? Indeed, (the voice) is like a trumpet, which, giving a terrible battle signal, frightens enemies, raises the fallen spirit of one’s own, arouses great courage in those who hear and makes them invincible to the devil, or like a lyre, which, pleasantly delighting us, tames the excitement of unclean thoughts and, along with pleasure, gives us great benefit. So, did you hear Paul talk to Timothy today about many important subjects? So he wrote to him in the letter about ordination: “Do not quickly lay your hands on anyone, but rather share in the sin of others” (1 Tim. 5:22), and presented the grave danger of such iniquity, showing that for the sins of some others will be punished along with them, since through ordination they impart power to wickedness. Then he says: “You have taken a little wine, a hundred for your sake and your frequent illnesses” (1 Tim. 5:23). He talked to us today about the obedience of servants, and about the madness of money-lovers, and about the recklessness of the rich, and about many other things. Since it is impossible to explain everything at once, which of the above would you like us to take for conversation with you, beloved? In what I read, as if in a meadow, I see a multitude of different flowers, an abundance of roses, violets and lilies - the varied and abundant fruit of the Spirit and a great fragrance scattered everywhere. Or rather, reading the Divine Scriptures is not only a meadow, but also Paradise, because these flowers have not only a simple fragrance, but also fruit that can nourish the soul. So which of the above would you like us to present to you today? Do you want us to now get down to what seems easiest and most understandable for everyone? I agree, and I know you will like it too. But what is easier than anything else? What else is there but what seems easy to everyone and can be stated briefly? What is this? “We took little wine, stomakha for the sake of you and your frequent ailments.” So, let's use the whole conversation on this saying. We do this not out of ambition, and not out of a desire to boast of the gift of speech, because we speak not our own, but what inspires the grace of the Spirit; We speak in order to arouse the careless of the listeners and convince them of how great the treasure of the Scriptures is, and how it is neither reliable nor safe to pass them without attention. Indeed, if it happens that this easy and clear saying, which, as many seem, does not contain anything necessary, will serve us as the cause of great wealth and a reason for the highest wisdom, then much more will those (sayings) that in themselves show their wealth fill those who listen to them with countless treasures. Therefore, let us not neglect those thoughts of the Scriptures that are considered unimportant, because they too are from the grace of the Spirit; The grace of the Spirit is never small and meager, but great, amazing and worthy of the generosity of the Giver. So, let's listen to them not superficially. After all, those who refine the ore, when they throw it into the smelting furnace, take out not only some pieces of gold, but with great care they also collect small grains; Since we also purify the gold extracted from the apostolic mines, not throwing it into the smelter, but putting it into the thoughts of your soul, not kindling a flame, but igniting the fire of the spirit, then we will carefully collect the small grains, because although the saying is short, the meaning is great. Just as precious stones receive their price not from the weight of the compound, but from beauty, so too does the reading of the Divine Scriptures. Pagan science, revealing many vulgarities and inspiring listeners with many trifles, sends them away empty-handed, having not acquired anything good for themselves. The grace of the Spirit is not so, but quite the opposite: with a few words it inspires wisdom in all who listen to it, and often it is enough to take just one saying from here in order to have the means for the entire path of life. 2. If such is wealth, then let us rise up and accept with sober thought what will be said, since I intend to go far deeper in words. Many people think that the above instruction is both unnecessary and unnecessary. They say: couldn’t Timofey himself know what to use, but expected to learn it from the teacher? Did the teacher not only give the command, but also imprint it in writing, carving it as if on a copper pillar in the message given to him, and was not ashamed to write about it in the message to the student, assigned for public reading? (This was done for this purpose) so that you know that instruction is not only not superfluous, but also necessary and extremely useful. And this, i.e., that it was not only said, but set out in writing and transmitted through a letter to all future generations, is not the work of Paul, but of the grace of the Spirit. Let me now move on to the proof itself. In fact, along with the above, some are no less perplexed about something else, asking themselves: why did God allow a man who had such boldness, a man whose bones and remains cast out demons, to suffer such a disease? In fact, he was not just sick, but always and incessantly, continuously following each other with ailments that did not give him rest even for a short time. Where can you see this? From the very words of Paul. He did not say: “for the sake of illness,” but: “for the sake of illnesses,” and not just “illnesses,” but also indicated their continuity, saying: “of your frequent illnesses.” Let those who, having suffered a long illness, lament (over their suffering) and become exhausted, listen to this. But the question is not just that he (Timothy) was sick, being a saint, and was sick so incessantly, but that he was also entrusted with public affairs. If he had been one of those who retired to the tops of the mountains, set up his hut in solitude and chose a life alien to public occupations and labors, then the question would not be so difficult. But to subject to the bonds of illness a man placed in public service, a man entrusted with the care of so many churches, who with such zeal and diligence organizes entire cities, nations and the entire universe, is most likely to confuse one who does not treat this with due attention. In fact, if not for his own sake, then at least for the sake of others, it was necessary that he be healthy. He was a most valiant leader. He had a war, says (Scripture), not only with the infidels, but also with demons, and with the devil himself. All these enemies attacked with great force, scattering the army and capturing prisoners; but he could convert countless multitudes to the truth, and was weak. If the illness, he says, did not cause any further damage to the cause, then it alone was already capable of making the faithful more fearful and careless. If warriors, seeing their leader bedridden, become sad and indecisive in battle, then it was much more natural that the faithful, seeing their teacher, who had performed so many signs, in constant illness and bodily suffering, would experience something characteristic of people. But not only this, but something else serves as a question for doubters, namely, why, if Timothy was in such a state, neither he nor his teacher healed himself. They awakened the dead, cast out demons, had complete control over death, but did not heal one weak body; having demonstrated such great strength both during life and after death on the bodies of others, they did not restore the stomach that had fallen into decay. But the most important thing is that Paul, after so many and such signs that he performed with one simple word, was not ashamed or ashamed to write to Timothy so that he would resort to the services of wine. (This seems especially important) not because it is shameful to drink wine - let it not be! this is the teaching of heretics - but because he did not consider it a shame that without the help of wine it was impossible to correct a sore member, and he was so far from being ashamed of this that he exposed even this (instruction) to all future generations. Do you see to what depth we have taken our word? Do you see how seemingly insignificant things are replete with countless questions? Let's give a solution. This is why I descended into the great depths, so that, having aroused your mind, I could prepare our thoughts. 3. But let me, before giving the solution to these questions, say something about the virtue of Timothy and the thoughtfulness of Paul. What, in fact, was more tenderly loving than the one who, being at such a long distance and being busy with many things, was so worried about the health of the student’s stomach and wrote so carefully about the cure of the disease? What, on the other hand, was equal to Timothy's virtue? He despised luxury so much and laughed at the sumptuous table that he even fell ill from too harsh a lifestyle and excessive fasting. That he was not like this by nature, but by fasting and drinking water destroyed the strength of the stomach, listen to how Paul himself definitely speaks about this. He did not just say: “they took little wine,” but having said in advance: “whoever does not drink water,” he then added advice to drink wine; with the word: “to whom” he meant that until that time Timothy drank water and as a result became sick. Who would not marvel at his wisdom and severity? He reached the very heavens, ascended to the pinnacle of virtue; and this is what his teacher testifies about him, saying: “I have sent Timothy to you, one of whom is beloved and faithful in the Lord” (1 Cor. 4:17). And when Paul calls him a child, and a faithful and beloved child, then these words are enough to show all his virtue, because the judgments of the saints do not depend on favor or enmity, but are alien to any partiality. Timothy would not have been so worthy of wonder if he had been a child of Paul by nature, as he is now, because, not being at all related to him in the flesh, he adopted himself to him through affinity in piety, carefully preserving in everything the features of his wisdom. Like a calf mated to an ox, he dragged the yoke with him throughout the entire universe and did not weaken in the least due to his age, but was full of desire to compete in labor with the teacher. And Paul himself is again a witness to this, who says: “Let no one humiliate him; He does the Lord’s work, just as I do” (1 Cor. 16:10–11). Do you see how he testifies to the zeal equal to himself (Timothy)? Then, so that it does not seem that he is saying this out of disposition, he makes the listeners themselves witnesses to the virtue of his son, saying: “You know his skill, like a child of a father,” so “he worked with me in the gospel,” you recognized his virtue and his proven soul (Phil. 2:22). And yet, having risen to such a height of perfection, even then he was not arrogant, but remained timid and extremely fearful; why did he fast strictly and did not experience what happens to many of those who, having subjected themselves to fasting for only ten or twenty months, immediately leave everything. But he did not tolerate anything like that and did not even say to himself something like the following: Why do I need to fast now? I won, became the master of passions, killed my body, frightened demons, drove away the devil, raised the dead, cleansed lepers, I am terrible for opposing forces. What need do I now have for fasting and the security it gives? He neither said nor thought anything like that, but the more he was filled with countless merits, the more he feared and trembled. And he learned such wisdom from the teacher, for he, too, having been caught up to the third heaven and ascended to Paradise, hearing unspeakable verbs and becoming a participant in such sacraments, and flowing around the whole universe as if on wings, said in the Epistle to the Corinthians: “I am afraid lest, having preached to others, I myself will be inaccessible” (1 Cor. 9:27). If Paul was afraid after such glorious and great deeds he had accomplished, Paul, who could say: “Peace be crucified unto me, and unto the world” (Gal. 6:14), then we should fear much more, and precisely the more, the more we acquire perfection, because the devil then becomes fiercer, then becomes more ferocious when he sees that we are carefully organizing our lives. When he sees that the loads of virtue are piled up and abundantly accumulated, then he tries to cause a more serious downfall. For an insignificant and despicable person, even if he slips and falls, does not bring so much harm to society; and the one who stands at the top of virtue with great glory, as it were, at some height, being visible and known to everyone, and being an object of surprise to everyone, when he falls, having been exposed to temptation, causes great destruction and harm; not only because he himself fell from a height, but also because he made many of those who looked at him more careless. And just as there is no great harm in the body when any other member is destroyed, and when the eyes are gouged out or the head is damaged, the whole body becomes useless, so the same should be said about saints and people with great merits: when they go out, when they cause dishonor to themselves, they bring complete and irreparable harm to the rest of the body. 4. Timothy, knowing all this, defended himself from everywhere. So he knew that youth is difficult, that it is easily flammable, easily susceptible to seduction, easily falls on a slippery path and needs a very strong bridle, because it is like a fire that captures everything that lies outside it and is easily ignited; and he immediately fenced it off from everywhere in order to moderate it, and tried in every possible way to extinguish this flame; and he tamed the horse without a bridle and bit with great strength, until he completely pacified his mad jumps, until he made him submissive to the bit and betrayed the hands of reason, bridling him with great strength. Let the body be weak, he said, but let the soul not weaken; let the flesh be curbed, but let there be no obstacles to the flow of the soul to heaven. But at the same time, what can be most surprising about him is that, being so weak and struggling with such a serious illness, he did not neglect the affairs of the Divine, but flew everywhere more than the healthy and strong in body, now to Ephesus, now to Corinth, often to Macedonia, to Italy, appearing everywhere with the teacher on land, everywhere at sea, taking part in all his exploits and constant dangers; and the weakness of the body did not mock the wisdom of the soul. Such is zeal for God, it gives such light wings. As for people who have strong and healthy bodies, there is no profit from health if the soul is despicable, careless and lazy; Likewise, for those who are exhausted, there is no harm from weakness if the soul is noble and in a wide-awake state. Some feel that this instruction and advice provides an excuse for drinking wine more shamelessly. Not really. If anyone carefully examines this saying, he will see that the instruction rather prescribes fasting. Notice, in fact, that Paul did not give this advice at first and not from the first steps, but advised it only when he saw that all the strength (of Timothy) had already been undermined. And then he not only advised, but with some preliminary restriction; He didn’t just say: “they accepted the wine,” but: “not enough wine”; not because Timothy needed such instruction and advice, but because we do. Having written a message to him, he sets us the measure and limits of drinking wine, commanding us to drink as much as necessary in order to restore weakened strength; how much is required to bring health to the body, and not a new disease, because excessive drinking of wine, no less than excessive drinking of water, even causes much more serious illnesses to both the soul and the body, producing a struggle of passions, introducing a storm of unclean thoughts into the mind, relaxing and weakening the strength of the body. The earth, burdened with a constant abundance of water, is not destroyed in the same way as the strength of the body, constantly flooded by drinking wine, is weakened, weakened and disappears. Let us therefore avoid extremes on both sides, taking care of the health of the body and restraining its unbridled impulses. Wine was given by God not so that we get drunk, but so that we are sober, so that we have fun and not mourn, for “wine,” they say, “makes glad the heart of a person” (Ps. 103: 15), and you make it the cause of sadness. And indeed, those who drink too much are gloomy in spirit, since great darkness spreads over their minds. The best medicine is when you observe complete moderation. This is a useful stronghold for us against heretics who slander the creation of God; because if wine were one of the forbidden items, then Paul would not have allowed it, he would not have said that wine should be consumed. Yes, not only against heretics, but also against the simpler of our brothers, who every time they see that some are behaving indecently due to drunkenness, forgetting to reproach these latter, they blaspheme the fruit given by God, saying: let there be no wine! Let us therefore say to them: let there be no drunkenness, because wine is the work of God, and drunkenness is the work of the devil. It is not wine that produces drunkenness, but intemperance that produces drunkenness. Do not blaspheme God’s creation, but condemn the folly of your fellow servant. And you, leaving the sinner without punishment and correction, offend the Benefactor? 5. So, when we hear someone say something like this, we will force him to remain silent, because it is not use, but immoderation that produces drunkenness; drunkenness is the root of all evil. Wine is given in order to restore the strength of a weak body, and not to destroy the strength of the soul, to eliminate the weakness of the flesh, and not to harm the health of the soul. Therefore, by your immoderate use of God’s gift, do not provide reasons (to censure it) for unreasonable and shameless people. What, indeed, is more worthy of regret than drunkenness? A drunkard is a living dead man; drunkenness is a self-proclaimed demon, an illness that has no forgiveness, a fall without justification, a general shame of our race. A drunkard is not only useless in meetings, not only in private and public affairs, but simply by his appearance he is the most disgusting of all, breathing in a stench. The belching, yawning and screaming of drunken people is unpleasant and disgusting, and those who see and are present with them inspire extreme disgust. But the height of evil is that this illness makes Heaven inaccessible to the drunkard and does not allow him to achieve eternal blessings, so that along with shame here and there, the most severe punishment awaits those suffering from this illness. Therefore, let us destroy this bad habit and listen to the words of Paul: “They took little wine.” And he allowed this very use in small quantities for the sake of weakness, so that if there had not been this debilitating weakness, he would not have forced the student to take even a small amount. Likewise, we must always measure the food and drink necessary for life given to us by time and necessity, never go beyond the limits of necessity and not do anything recklessly and disorderly. Now that we have recognized the thoughtfulness of Paul and the virtue of Timothy, let us direct the conversation to the very solution of the questions posed. What are these questions? It is necessary to repeat them again to make the decision clearer. Why (they ask) did God allow such a saint and one who accomplished such great deeds to fall into illness? and why neither he nor the teacher could eliminate the disease, but needed the help of wine? That was the question. The decision itself must be given in such a way that not only if someone were exposed to such a disease and illness, but also if one of the holy, great and worthy of wonder people was subjected to poverty, hunger, bonds, torture, insults, slander and all the disasters of this life in general, then regarding them in what will be said today, one could find an accurate and clear defense against those who want to blame (for this God). You have heard many people ask: why, in fact, one, being a humble and meek person, is every day brought to court by some criminal and villain, suffers many disasters - and God allows this? Why did another, falsely accused, die unjustly? One, they say, was drowned, the other was thrown from a cliff; and we could name many saints who lived both in our time and in the time of our ancestors, who suffered many varied and heterogeneous torments. In order to understand the meaning of all this, and not to be embarrassed ourselves, nor to allow others to be tempted, let us pay careful attention to what will now be said. 6. I can point out to your love eight reasons for every kind and kind of saints’ disasters. Therefore, intensely strain your attention, knowing that there will be no excuse or justification for us if we are tempted by the disasters that happen, if, given the existence of so many reasons, we become confused and anxious, as if none of them existed. So, the first is that God allows them to endure troubles, so that, due to the greatness of their merits and miracles, they do not quickly fall into pride. The second is that others should not think of them more than is human nature, and should not assume that they are gods and not men. The third is that the power of God may be powerful, conquering and multiplying preaching through weak and bound people. Fourth, so that the patience of them themselves is more clearly revealed, as people who serve God not because of reward, but show such good-will that even after great disasters they reveal pure love for Him. Fifth, so that we philosophize about the resurrection. In fact, when you see that a righteous man, filled with great virtue, suffers endless misfortunes and leaves this world, then you will involuntarily be forced to think about the Judgment there, because if people do not allow those who work for them to leave without reward and reward, then God will much more not want to ever let go uncrowned of those who have worked so hard; and if He never wants to deprive them of reward for their labors, then there must be some time after death here, during which they will receive rewards for their labors here. The sixth (reason) is that all who are exposed to misfortunes have sufficient consolation and relief by looking at them and remembering the disasters that have happened to them. Seventh, so that when we call you to (imitate) their virtue and say to each of you: “Imitate Paul and compete with Peter,” you, due to the excessive height of merit, do not think that they were people of a different nature, and do not fearfully refuse to imitate. Eighth, so that when we need to please and regret, we know who should be considered blessed and who pitiful and miserable. These are the reasons. But all of them must be confirmed from the Scriptures, and it must be shown with precision that everything said is not an invention of human thoughts, but the thoughts of the Divine Scriptures. Then our word will be more trustworthy and will sink deeper into your souls. That sorrows help the saints to be meek and humble, and not to be puffed up by signs and merits, and that therefore God allowed them to be, listen to how both the prophet David and Paul speak about this very thing. The first says: “It is good for me, for Thou hast humbled me, that I may learn by Thy justification” (Ps. 119:71); and the second, having said that he was caught up to the third heaven and ascended to Paradise, added: “And because of the many revelations, let me not be arrogant, since I have seen the dirty trick of the flesh, the angel of Satan, play dirty tricks on me” (2 Cor. 12:7). What is clearer than this? “Let me not be arrogant,” he says, “for this reason God allowed the angels of Satan to torment me. He does not call the angels of Satan any demons, but people who serve the devil - infidels, tyrants, pagans, who constantly oppressed him and constantly persecuted him. In his words, the meaning is this: God, as he says, could stop the continuous persecution and oppression; but when I was caught up to the third heaven and ascended to Paradise, so that because of the excessiveness of these revelations I would not become proud and arrogant, God allowed these persecutions and allowed the angels of Satan to torment me with persecutions and sorrows so that I would not become arrogant. Although the companions of Paul and Peter, and all whoever they are, are holy and worthy of admiration, they are still people and need great caution so as not to easily fall into pride. And the saints most of all (need this); because nothing attracts pride more than the consciousness of merit and a daring soul. So that they would not tolerate anything like this, God allowed temptations and sorrows to exist, which could humble them and encourage them to observe moderation in everything. 7. And that the misfortunes of the saints greatly contribute to the manifestation of the power of God, listen to this from the same apostle who said this earlier. So that you do not say, as the infidels think, that God, who allows these disasters, is powerless, and that, not having the power to deliver his (readers) from dangers, allows them to constantly suffer, look, as Paul showed that what is happening not only does not testify to His powerlessness, but even more demonstrates His power to everyone. Having said: “Here comes the evildoer of the flesh, the angel of Satan, to play dirty tricks on me,” and pointing with these words to continuous temptations, he added: “For this I prayed to the Lord three times, that he would depart from me, and said to me: My grace is sufficient for you; for my power is made perfect in weakness” (2 Cor. 12:8-9). Then, he says, My power is revealed when you are in weakness; and through you, when you seem weak, the word of preaching grows and spreads everywhere. So, when, after countless blows, he was taken to prison, he captured the prison guard. The feet were in the stocks, the hands were in chains, but the prison shook at midnight when they sang (the apostles). Do you see how His power is made perfect in weakness? If Paul had been free and had shaken the prison, then what happened would not have been so surprising. Therefore, God says: remain in chains, and let the walls shake on every side, and let the prisoners be released from their chains, so that My power can be more visible when through you, bound and shackled, all the prisoners are freed. And the prison guard was then struck precisely by the very fact that, being held so tightly, Paul alone with prayer could shake the foundations, open the doors of the prison and release all the prisoners. But not only here, but also with Peter, and with Paul himself, and with the rest of the apostles, one can see that this constantly happens, that (i.e.) the grace of God is always revealed in persecution, appears in distress and loudly proclaims its power. Therefore He said: “My grace is sufficient for you: for My power is made perfect in weakness.” And that many would often be inclined to assume more about them (the saints) than is characteristic of human nature, if they did not see them suffering such calamities, listen to how Paul feared this. “If I am pleased,” he says, “to boast, I will not be foolish... I will spare, lest anyone care for me more than he who sees me or hears anything from me” (2 Cor. 12:6). What do his words mean? I could, he says, point to much greater miracles, but I do not want the greatness of the signs to inspire people with a great opinion of me. Therefore, those who were with Peter, when the lame man was healed and everyone looked at them in amazement, calming the people and convincing them that they had discovered nothing of themselves and with their own strength, said: “Why do you look at us, as if we made him walk by our own strength or by godliness” (Acts 3:12)? Again, in Lystra they were not only amazed, but they also brought oxen decorated with wreaths and wanted to make a sacrifice to Paul and Barnabas. Notice the cunning of the devil: through whom the Lord wanted to eradicate wickedness in the universe, through those same ones he tried to introduce it, again convincing people to recognize people as gods, which he did in former times. And this work of his most of all gave rise and root to idolatry, because many who happily ended wars, and hoisted trophies, and built cities, and performed other similar kind of good deeds for the people of that time were recognized as gods, honored with temples and altars, and the entire list of pagan gods consists of these people. To prevent this from happening to the saints, God allowed them to be constantly persecuted, to receive scourgings, to be exposed to illnesses, so that extreme bodily weakness and an abundance of temptations would convince those living then that those who performed such great miracles were still people and did not bring anything of themselves, but that everything was accomplished through them by grace alone. For if they considered as gods people who committed insignificant and insignificant deeds, then they would have been much more suspicious of these, who did such deeds as no one had ever seen or heard of, if the latter had not experienced anything characteristic of people. If, even though they were scourged, cast down, imprisoned, driven out, faced with dangers every day, some still fell into this wicked opinion, then they would have thought much more if they had not tolerated anything characteristic of people. 8. This is the third cause of disasters. The fourth is that people should not think that saints serve God out of hope for real happiness. In fact, many living dissolutely, being often reproached by many and called upon to deeds of virtue, and hearing about the praise of the saints for courage in adversity, begin to slander them on this occasion. And not only people, but the devil himself suspected the same thing. In fact, when Job owned great wealth and enjoyed complete abundance, that evil demon, being reproached by God for him, having nothing to say, neither to justify himself in his crimes, nor to cast doubt on the virtues of the righteous, immediately resorted to this defense, saying: “Does Job honor You with food? Thou hast protected both the inner and the outer” (Job 1:10). For the reward, he says, enjoying such abundance, he is virtuous. What about God? He, wanting to show that the saints did not serve Him for a reward, deprived him of all his wealth, betrayed him into poverty and allowed him to suffer a serious illness. Then, reproaching the devil, which he wrongly suspected, he says that (Job) “yet... will adhere to innocence: you promised to destroy his property in vain” (Job.2:3). For saints, serving God itself is a sufficient reward and reward, just as for a lover, that reward is sufficient to love whom he loves; so he neither seeks anything beyond this nor thinks that there is anything greater than this. If this happens in relation to man, then it is much more so in relation to God. Therefore, God, wanting to show this, allowed more than the devil demanded. He says: “Send your hand and touch... him,” but God does not do that, but says: “I hand him over to you” (Job 2:5–6). Just as in worldly competitions, strong and healthy athletes do not appear when they are shrouded in clothes moistened with oil, but enter the arena, having thrown it off, naked, and then they amaze the spectators with the complete proportionality of all their limbs, when nothing hides their bodies; so was Job: when he was surrounded by all that wealth, it was unknown to many what he was like; when he threw it away like an athlete takes off his clothes and went out naked to perform the feat of piety, then in such a naked form he amazed all the spectators so much that the angelic army itself, seeing this, exclaimed loudly, seeing the firmness of his soul, and applauded the winner. As I just said, he was not visible to people when he owned all that wealth, but when, having thrown it off like clothes, he found himself naked in the middle of the universe, as if in a theater; and everyone was amazed at the good state of his soul; and not only thanks to this nakedness he showed himself, but also thanks to struggle and patience in illness. As I said earlier, it was not God himself who struck him, so that the devil would not again say: “You spared and brought not such a temptation as was necessary,” but gave the devil himself both the destruction of the flocks and power over the body. I, He says, am confident in the fighter; therefore, I do not prevent you from using whatever fighting techniques you want with him. But just as good wrestlers who fully rely on their art and strength of body often enter into a fight with opponents, not standing upright and not on equal terms, but allow them to intercept them in the middle in order to make the victory more brilliant, so God allowed the devil to grab the saint in the middle, so that when he wins after such an advantage of the fight (on the side of the devil) and spreads it on earth, the crown would be more brilliant. Gold tested; Torture him as you wish, try him as you wish, you will not find dirt in him. But (God) shows us not only the courage of others, but also presents us with another great consolation. What does Christ really say? “Blessed are you when people reproach you”, “and destroy you, and say all kinds of evil things against you lying..., rejoice and be glad, for your reward is abundant in heaven: this is what their fathers did to the prophets (Matthew 5:11-12). And Paul again, wanting to console the Macedonians, says: “For you, brethren, have become like the churches of God that are in Judea..., even now you also have suffered from your own people, just as you also suffered from the Jews” (1 Thess. 2:14). In the same way, he admonishes the Jews, listing all the righteous who (suffered) in ovens, pits, in deserts, mountains, in caves, spending their lives in hunger and cramped conditions (Heb. 11:38), because fellowship in suffering brings some consolation to the exiles. And that the suffering of the saints gives, again, reasons to talk about the resurrection, listen to how Paul himself speaks about this: “If we fought against the beast against man in Ephesus, what good does it do us, if the dead do not rise” (1 Cor. 15:32)? And again: “If in this life we ​​have confidence in Christ, we are the most wretched of all men” (1 Cor. 15:19). We suffer countless disasters in this life, he says; therefore, if one cannot hope for another life, then who would be more unhappy than us? 9 . From this it is obvious that our life is not limited to the boundaries of present existence. And this becomes clear from temptations. God would never have tolerated that those who had endured so many great calamities and spent their entire present lives in temptations and countless dangers were not rewarded with much greater gifts. If He would not tolerate (this), then it is obvious that He has prepared some other, better and brighter life, in which He must crown the fighters of piety and glorify (them) before the eyes of the entire universe. So, when you see that the righteous is in need, suffers calamities, is exposed to illness, poverty and concludes his present life with many other calamities, then tell yourself that if there had been no resurrection and judgment, then God would not have allowed the one who suffered so many evils for Him to leave here without experiencing anything good. It is obvious from this that He prepared for them another life, much more pleasant and happier than the present one; because if it were not so, He would not have allowed many wicked people to live in luxury during this life, and He would not have allowed many righteous people to remain in countless misfortunes. But since another age is prepared, in which He intends to reward everyone according to their dignity, to one - the reward of wickedness, to another - the reward of virtue, then He endures, seeing how one is in poverty, and the other is luxurious. And I will try to provide another reason from the Scriptures. What is it? That we, being called to the same virtue, should not say that they (the saints) had a different nature, or that they were not human. Therefore, someone, speaking about the great Elijah, said this: “Elijah the man was not servile to us” (James 5:17). Do you see that by participating in suffering the apostle shows that he (Elijah) was a man, like us? And again: “I am a man”, servile to you (Wis. 7:1), - and this vouches for the community of nature. And so that you know that the sufferings of the saints teach us to please the one who (precisely) needs to be pleased, this is clear from the following. When you hear Paul, who says that “until this present hour we hunger, and thirst, and are hungry, and suffer, and wander, and we labor” (1 Cor. 4:11-12), and that “whom... the Lord loves, he punishes: every son who receives him is beaten” (Heb. 12:6), then it is clear that we will not praise those who enjoy peace, and those who endure oppression and sorrow for God, and we will compete with those who live virtuously and care about piety. So the prophet says: “Their right hand is the right hand of unrighteousness: ...their daughters are fertilized, adorned like the likeness of a church: their storehouses are full, burping from this into this: their sheep are prolific, multiplying in their outgoings: their oxen are thick: there is no fall for the stronghold, below the passage, below the cry in their stacks. Having pleased people, to whom this is” (Ps. 143:11-15). What are you saying, prophet? - “Blessed are the people, whose Lord is their God” (Ps. 143:15). Not the one who is enriched with property, but the one who is adorned with piety, he says, I consider blessed, even if he suffers countless calamities. If it were necessary to name a ninth reason, then we would point out that afflictions make those who are subjected to them more tested, for “tribulation makes patience workable, and patience is a skill, and a skill is hope; but hope does not put you to shame” (Rom. 5:3-5). Do you see that art, which comes out of sorrow, inspires us with hope for the future, and being in temptation makes us have good hopes for the future? Thus, it is not without reason that I said that these sorrows console us with hopes of resurrection and make those who are tempted better: “as gold is tempted by fire,” so is a person accepted into the “furnace of humility” (Sir. 2:5). Можно указать и десятую причину. Which one exactly? The same one that I have often mentioned before, namely, if we have any vices, then we will eliminate them here too. And pointing to this, the patriarch told the rich man that “Lazarus ... has accepted his evil,” which is why he is “comforted” (Luke 16:25). И кроме этой найдем опять иную причину. What is this? It is to increase our crowns and rewards, because to the extent that sorrows increase, rewards also increase, or rather, much more, because “the passions of this present time are not worthy,” says the apostle, “for the glory that would be revealed in us” (Rom. 8:18). So, having the opportunity to point out so many reasons for the suffering of the saints, let us neither grumble in temptation, nor doubt, nor be embarrassed, but let us begin to educate our own souls and teach others this. And if you see a person who lives virtuously, strives for wisdom, pleases God, and then suffers countless disasters, then do not be tempted, beloved! And if you see someone embarking on spiritual affairs and thinking of achieving something useful, then fails, then do not be embarrassed. And I know that many people ask this: one, they say, went to Martyrion 2 to deliver means of relief to the poor, but was shipwrecked and destroyed everything. The other, again doing the same thing, was caught by robbers and barely saved his life by running away from them naked. What can we say? That there is no need to complain about any of this, because although (that person) was shipwrecked, he still has the perfect fruit of righteousness, since he did everything he had to do: he collected his property, saved it, got down to business, set off, and the shipwreck no longer depended on his decision. But why did God allow this? To make that person tested. But the poor, they say, have lost their money? You do not care about the poor as much as God who created them, because even if they have lost them, He can, on the other hand, provide them with an even greater source of prosperity. 10. Let us not, therefore, demand an account from Him for what is happening, but let us glorify Him for everything. It is not without purpose and not in vain that He often allows such things, but without abandoning the concern of those who should receive comfort from this money, providing only them instead with another way of subsistence, He makes the castaway more sophisticated, and prepares a greater reward for him, because thanking God, having undergone such troubles, is a much greater merit than giving alms. Indeed, not only what we give in almsgiving, but also what we courageously endure when others take from us, brings us abundant fruit. And so that you know that the latter is greater than the former, I illustrate this with the example of what happened to Job. The latter, when he owned property, opened his house for the poor, gave away everything he had; but he was not so glorious when he opened his house to the poor as when, having heard that the house had collapsed, he did not despair. He was not as glorious when, while shearing sheep, he clothed the naked, as he was glorious and famous when, having heard that fire had fallen and destroyed all his flocks, he gave thanks to God. Then he was philanthropic, now he has become wise. Then he pitied the poor, but now he thanked the Lord. And he didn’t say to himself: what is this? The herds were destroyed, from which many poor people fed; if I was not worthy to enjoy this wealth, then at least I should have been spared for the sake of those who received a share (from them). But he neither said nor thought anything like that, but knew that God would work everything out for good. And so that you may know that Job dealt a stronger blow to the devil precisely when, being deprived of (everything), he gave thanks (to God), than when, possessing (property), he showed compassion, consider that when he was in possession, the devil could express some suspicion, although false, he could still say: “Is Job honoring You for nothing?” (Job.1:9-10) - and after he took everything from him, deprived him of everything, and Job retained the same love for God, then the shameless lips completely closed, and the devil could no longer say anything, because the righteous man was even more glorious than before. So, being deprived of everything, to endure (misfortune) courageously and with gratitude, as shown in the example of this righteous man, is a much greater virtue than, living in wealth, to give alms. Then Job had great friendliness towards his fellow servants, now he showed great love for the Master. It is not in vain that I am talking about this, but because many, giving alms, feeding widows, are often deprived of their property; others lose everything due to a fire, others are wrecked; still others, thanks to false accusations and similar untruths, after abundant alms, are reduced to extreme poverty, powerlessness and illness, and do not receive any help from anyone. So, let us not say, as many say: “No one knows anything,” - everything said is enough to eliminate such confusion. One, they say, having done so much alms, lost everything. So what if he lost everything? If he gives thanks for this loss, he will gain much greater favor from God and will receive in the future life not twice as much as Job, but a hundred times more. If he suffers miserably here, then it is precisely this very thing, that is, that he endures everything courageously, that prepares for him a greater treasure; because, calling him to greater deeds and to a more difficult struggle, God allowed (him) to fall from riches to poverty. Does a fire often destroy your home and destroy all your belongings? Remember what happened to Job, thank the Lord, Who could have prevented and did not prevent, and you will receive the same reward as you would have received if you had given all this into the hands of the poor. But you drag out your life in poverty and hunger, and amid countless dangers? Remember Lazarus, who struggled with illness, poverty, and deprivation; remember the apostles who spent their lives in hunger, and thirst, and nakedness; remember the prophets, patriarchs, and righteous people - and you will find that they were all not from among the rich and those who enjoyed life, but from among those who suffered need, sorrow and cramped conditions. 11. Compiling this within yourself, thank the Lord for the fact that He has vouchsafed you such a fate, not out of hatred, but out of strong love, because He would not have allowed you to suffer such disasters if He had not loved (them) very much, for through these disasters He made them more glorious. There is no good equal to gratitude, just as there is nothing worse than blasphemy. Let us not be surprised that, being diligent in spiritual matters, we suffer many disasters. Just as robbers make tunnels and carefully spy not where there is hay, chaff and straw, but where there is gold and silver; so the devil weighs most heavily on those who are engaged in spiritual matters. There are many intrigues where there is virtue; There is envy, where is alms. But we have one greatest weapon that can repel all such intrigues - thank God for all this. Abel, was it not when he acquired the sacrifice of the firstfruits that he fell from his brother’s hand, tell me? And yet God allowed this, not out of hatred towards the one who honored him, but out of strong love and wanting to give him, in addition to the crown for that most beautiful sacrifice, another crown - martyrdom. Moses wanted to help the unjustly offended, and was exposed to extreme danger, (so) he fled from his fatherland. And God allowed this so that you would know the patience of the saints. In fact, if we took up spiritual affairs, knowing in advance that we would not suffer any misfortune, then with such a guarantee of safety we would find ourselves doing nothing great; Now those who do such deeds are most worthy of surprise precisely because, foreseeing dangers, hardships, death, and countless disasters, they still do not lag behind such exploits and do not become inactive for fear of suffering. Therefore, as the three youths said: “There is...God in heaven...powerful to take us away...be it not, let you, the king, know that we do not serve your God, and we do not bow down to the golden body that you have established” (Dan. 3:17-18), so you, when you must do something befitting of God, foresee many dangers, many deprivations, many deaths, and not be amazed nor embarrassed when this happens. “Child,” says the wise man, “if you begin to work for the Lord... prepare your soul for temptation” (Sir. 2:1). No one, deciding to compete, expects to win a crown without wounds; therefore, you, too, having begun to fight the devil with all your might, do not pursue a life that is safe and full of pleasures, because it was not here that God promised you rewards and promises, but everything glorious in the next century. Therefore, when you yourself, having done something good, get into trouble, or see that another has suffered this, then rejoice and rejoice, because this serves you for greater reward. Don’t lose heart, don’t give up your zeal, don’t become lazy, but, on the contrary, apply even greater zeal. And the apostles, when they preached, then, being subjected to scourging, stoning, constantly living in prison, not only after being delivered from dangers, but even in the very dangers, they proclaimed the preaching of the truth with great zeal. And one can see how Paul, in the very prison, in the very bonds, teaches, instructs in secret, and at the trial, again, does the same thing, and during the crash, and in the storm, and among many dangers. And you compete with these saints - while you are able, do not give up good deeds; and even if you see that the devil interrupts you an infinite number of times, never lag behind. You, carrying the money, perhaps suffered a crash; and Paul, carrying that which was worth more than any money - the word, went to Rome, was shipwrecked and suffered many disasters. And he himself expressed this, saying: many times “we would like to come to you, ... and Satan rebuke us” (1 Thess. 2:18). And God allowed this in abundance, demonstrating His power and showing that even though the devil presented countless obstacles, the work of preaching did not suffer any damage from this and did not stop. That is why Paul thanks God for everything, knowing that through this He made him more glorious, and in everything he revealed the great power of his zeal, not being restrained by any obstacles. Therefore, no matter how many times failure befalls us, we will each time begin spiritual affairs, and we will not say: why did God allow obstacles? That is why He allowed you to show more of your jealousy to many and your great love, since it is most characteristic of a lover to never give up what the beloved likes. The weak and cowardly lose heart immediately at the first blow, but the strong and cheerful, even if he endlessly encounters obstacles, will be all the more devoted to the works of God, doing everything that he should, and giving thanks for everything. Let's do this too. Gratitude is a great treasure, great wealth, an invincible good, a strong weapon, just as blasphemy intensifies the present loss and makes us lose even more beyond what we have already lost. Have you lost your property? If you give thanks, then you have gained a soul and taken possession of a greater treasure, gaining greater favor from God. If you blaspheme, you have lost your salvation, and you have not returned that, and the soul that you had, and you have killed that one. 12. But since we are now talking about blasphemy, I want to ask all of you for one favor in return for this speech and reasoning - namely, that you appease those in the city who blaspheme. If you hear that someone at a crossroads or in a square is blaspheming God, come and give him a reproof. And if you need to hit him, do not refuse, hit him in the face, crush his lips, sanctify your hand with a blow; and if they accuse you and drag you to court, go. And if the judge before the judgment seat demands an answer, boldly say that he blasphemed the King of Angels, for if those who blaspheme the earthly king should be punished, then those who insult Him (the King) should be punished much more. Crime is one kind, public insult; Anyone who wants can be an accuser. Let both Jews and Greeks know that Christians are the guardians, protectors, rulers and teachers of the city; and let the libertines and libertines learn the same thing, that it is they who should fear the servants of God; so that, if they ever want to say something like that, they look around all around and tremble even the shadows, fearing that a Christian might overhear, attack and severely beat them. Did you hear what John did? He saw a tyrant overthrowing marriage laws, and boldly spoke in the middle of the square: “It is not worthy for you to have the wife of your brother Philip” (Mark 6:18). And I brought you not to a tyrant, not to a judge, and not for illegal marriages, not for insulted fellow slaves, but I deign to correct your equal for an unruly insult to the Lord. Isn’t it true, you would consider me crazy if I told you: punish and correct kings and judges who act illegally? And yet John did it; therefore, it is not beyond our strength. Now, at least correct a fellow servant, even an equal, and even if you have to die, do not stop admonishing your brother. This will be martyrdom for you. And John was a martyr. He was not ordered to make sacrifices or worship an idol, but he laid down his head for the holy laws when they were desecrated. So you too, fight for the truth until death, and the Lord will fight for you. And don’t tell me such heartless words: why should I care? I have nothing in common with him. We have nothing in common only with the devil; we have much in common with all people. They have the same nature with us, inhabit the same land, eat the same food, have the same Lord, received the same laws, are called to the same good as we are. Therefore, let us not say that we have nothing in common with them, because this is the voice of Satan, devilish inhumanity. Let us not say this, but let us show the care due to brothers. And I promise with all confidence and guarantee to all of you that if all of you present here want to share among yourself the concern for the salvation of those living in the city, then the latter will soon be completely corrected. And although this is the smallest part of the city, it is the smallest in number, but the main one in piety. Let us share among ourselves the concern for the salvation of our brothers. One person, inflamed with jealousy, is enough to correct an entire nation. And when there is not one, and not two, and not three, but so many who can take care of the careless, then for no other reason than our carelessness, and not at all weakness, many perish and lose heart. Isn’t it really reckless that if we see a fight in the square, we run and reconcile the fighters; yes, what am I saying - a fight? If we see that a donkey has fallen, we all hasten to reach out and pull him to his feet; and don’t we care about our dying brothers? The blasphemer is the same donkey who could not bear the weight of anger and fell. Come and lift him up both in word and in deed, and in meekness and strength; let the medicine be varied. And if we arrange our affairs in this way, we seek salvation for our neighbors, then we will soon become desired and loved by those who receive correction. And what is most important is that we will enjoy the upcoming blessings, which may we all achieve through the grace and love of our Lord Jesus Christ, through whom and with whom to the Father, with the Holy Spirit, be glory, power, honor now and ever, and to the ages of ages. Amen. spoken in Antioch, in the so-called “old” church, when he was a presbyter - about the disaster that befell the city, on the occasion of the overthrow of the statues of the pious king Theodosius the Great, on the words of the apostle: “Forbid the rich in this present age not to be arrogant” (1 Tim. 6:17), and against covetousness 1. What should I say and what should I talk about? Now is the time for tears, not words; sobs, not speeches; prayers, not sermons. So grave is the crime, so incurable is the wound, so great is the ulcer: it is beyond any medicine and requires the highest help. So Job, having lost everything, sat on a dunghill; and hearing about this, his friends came and, seeing him from afar, tore their clothes, sprinkled themselves with ashes and groaned greatly. All surrounding cities should do the same now - come to your city and mourn with full participation what happened. Then Job sat in a dungeon; now our city sits in a great net. Then the devil attacked the herds, the cattle and all the property of the righteous: now he poured out his fury on the whole city. However, both then and now God allowed this: then - in order to glorify the righteous more through difficult trials; now - in order to make us more humble with this excessive disaster. Let me mourn the present. For seven days I was silent, like Job’s friends: let me now open my lips and mourn this common calamity. Who wished harm on us, beloved? Who envied us? Where does this change come from? There was nothing more glorious than our city; now nothing became more pity for him. The people, so quiet and meek and, like a tame and tame horse, always submissive to the hands of the rulers, now suddenly became furious and committed such disasters that it is indecent to even talk about. I cry and sob now - not about the greatness of the threatened punishment, but about the extreme recklessness of what was done. If the king is not offended and does not become angry, does not punish us and does not give us over to torture: then tell me, how will we bear the shame of our deeds? My conversation is interrupted by crying; I can hardly open my lips, move my tongue and utter words: heavy sadness, like a bridle, holds my tongue and stops the words. Nothing has ever been happier than our city; now there is nothing sadder than him. Its inhabitants, like bees buzzing around a hive, crowded into the square every day, and everyone hitherto considered us lucky for such a large crowd. But now this hive is empty; because just as bees are driven away by smoke, fear drives us away. And what the prophet said when mourning Jerusalem, it is fitting for us to say the same now: our city has become “like Terebanth, which swept away its leaves..., and like a hillside city without water” (Is. 1:30). In the rain-fed garden there are trees without leaves or fruits; This is how our city has now become: since the help of the Almighty left it, it became empty and lost almost all its inhabitants. There is nothing more kind than the homeland, but now there is nothing more sorrowful than it. Everyone is fleeing their hometown as if from a network; they leave him like an abyss, jump out like out of fire. As from a house engulfed in flames, not only those living in it, but also all the neighbors flee with great haste, trying to save even their naked body; so now, when the king’s anger, like fire, threatens to fall from above, everyone hastens to leave and save at least his naked body before this fire, following its own path, reaches him. Our disaster has become a mystery: flight without enemies, migration without battle, captivity without captivity! We did not see barbaric fire; We have not even seen the faces of our enemies, but we endure the same as prisoners. Everyone now knows about our disaster, because, taking in our fugitives, they hear from them about the defeat of our city. 2. But I’m not ashamed of it and I don’t blush. Let everyone know about the misfortune of our city, so that, with compassion for the mother, they raise a common voice from the whole earth to God and unanimously beg the Heavenly King for the salvation of the mother and nourisher common to all of them. Recently our city was subjected to an earthquake, and now the very souls of the inhabitants are being shaken; Then the foundations of houses shook, now the very foundation of everyone’s heart trembles. We all see death before our eyes every day, live in constant fear and endure Cain’s punishment, suffering more than those imprisoned, and enduring an extraordinary and new siege, more terrible than which it is impossible to imagine. Those who withstand a siege from enemies are confined only within the city walls, but for us the square has become inaccessible, and everyone is confined within the walls of his own house. And just as it is not safe for the besieged to go beyond the city wall, because of the enemies surrounding it; so for many of the residents of our city it is not safe to leave their houses and appear in the square, because the guilty are caught everywhere and the innocent are seized in the middle of the square and dragged to court indiscriminately. Therefore, the masters, together with their servants, sit in their houses as if bound. Who's been captured? Who is sent to prison? Who is punished today? How and in what way? That's all they find out about, and they ask everyone from whom they can safely find out. They eke out a life that is more pitiful than any death: they are forced every day to mourn the misfortunes of others, they tremble for their own safety and are no better than the dead, because they themselves died of fear long ago. And if someone, without this fear and anxiety, wanted to go out into the square, then the sad look of it would immediately drive him home: he would see that where a few days before there were more people than waves in the river, one, many two people were wandering, and then with a downcast face and in deep despondency. Now all the former crowds have disappeared. The sight of a forest in which many trees have been cut down, or the sight of a head in many places devoid of hair, is unpleasant: so our city, when there are fewer people in it and only a few appear here and here, has become boring and casts a thick haze of sorrow on everyone who looks at it. And not only the city, - the very air and even the bright circle of the sun, it seems, has now been darkened by grief and become darker, not because the properties of the elements have changed, but because our eyes, darkened by the darkness of sadness, cannot clearly and with the same ease receive the light of the sun's rays. Now it has come true that the prophet once lamented: “the sun will go down” for them at noon, and will be darkened...in the day (Amos 8:9). And he said this not because the sun actually disappeared and the day grew dark, but because those who mourn, due to the darkness of sadness, cannot see the light even at noon. This is what happened now: wherever anyone looks, whether at the ground, at the walls, at the pillars of the city, or at his neighbors, everywhere he seems to see night and deep darkness. Everything is so full of sadness! Everywhere there is terrible silence and emptiness: the pleasant noise of the crowd has disappeared, the city is so silent, as if all its inhabitants had disappeared underground; everyone became like stones; the lips, bound by misfortune like shackles, maintain such a deep silence, as if enemies had attacked and immediately destroyed everyone with fire and sword. It is proper now to say: “Call the mourning women, and let them come, and send them to wise women, and let them speak” (Jer. 9:17). Let your eyes flow with water, and let your eyelashes shed tears. Weep the hills, and weep the mountains. Let us call upon all creation to sympathize with our misfortunes. A city so great, the head of the eastern cities, is in danger of being wiped out from the face of the universe; who had many children, now suddenly became childless and there is no one to help, because he who has no equal on earth is insulted; he is the king, leader and head of all living on earth. And therefore let us resort to the King of Heaven; Let us call on Him for help: if we do not receive mercy from above, then there will be no consolation left for us in disaster. 3. I wanted to end the word here, because grieving souls do not like lengthy speeches. Just as a black cloud, standing in the way of the sun’s rays, blocks all their brilliance, so the cloud of sadness, when it stands before our soul, does not allow free passage for the word, but suppresses it and holds it inside with great violence. And this happens not only with preachers, but also with listeners, because sadness, just as it does not allow the word to flow freely from the soul of the speaker, so does not allow it to fall, with its characteristic force, onto the hearts of the listeners. And the Jews, dejected by the “shaving and planking” (Exodus 1:14), could not listen to Moses when he often and much spoke to them about their deliverance (Exodus 6:9), because sadness blocked the word from reaching their souls and closed their hearing. That’s why I wanted to finish the word here: but I thought that a cloud not only always blocks the path of the sun’s rays, but is often itself subject to its action; since the sun, constantly increasing its warmth, thinning the cloud, often tears it apart in the very middle, and then, suddenly shining, it appears before our eyes in all the light. This is what I hope to do today; I hope that the word, constantly acting on your souls and remaining in them for a long time, will dissolve the cloud of sadness and illuminate your thoughts with ordinary instruction. Commit your souls to me, incline your ears for a while, cast aside your sorrow, let us return to our former custom; and just as we are accustomed to always being here with complacency, we will do so now, placing everything on God. This will also serve us to end the disaster, because when He sees that we listen to His word with attention and do not abandon wisdom in the most difficult times, He will soon give us help, make a good change and calm the real storm. A Christian must also be different from the infidels in order to endure everything complacently and, inspired by hope for the future, soar to a height unattainable by human calamities. The faithful one stands on the rock, and therefore is not accessible to the blows of the waves. Let the waves of trials rise: they will not reach his feet; he stands above any such slander. Let us not lose heart, beloved! We ourselves do not care so much about our salvation as God who created us; It is not so much that we care so as not to suffer any calamity as He who gave us a soul and then also gives us so many blessings. Let us inspire ourselves with such hope and listen with usual zeal to what will be said. Recently I offered your love a lengthy conversation 3 - and I saw that everyone followed me and no one returned from half the road. I thank you for such diligence, in it I received a reward for my labors. But then I also asked you for another reward; I think you know and remember this. What reward? – Punish and admonish the blasphemers who are in our city, curb those who insult God and commit outrages. I don’t think I said it on my own then; but God Himself, who foresaw the future, put such words into my soul, and if we had punished those who acted so impudently, now what happened would not have happened. If it was already necessary to be exposed to danger, then wouldn’t it have been better to suffer something, admonishing and curbing these people (which would have brought us the crown of martyrdom) - rather than now fear, tremble and expect death because of their outrages? Behold, the crime was committed by a few, but the guilt fell on everyone. Now, because of them, we are all now in fear, and we ourselves suffer punishment for the violence they caused. But if we had first driven them out of the city, or brought them to their senses and healed their sick member, we would not have been subject to real fear. I know that the inhabitants of our city have long been distinguished by their noble character, and that some only strangers and vagabonds, wicked people and villains, despairing of their salvation, decided on such insolence. Therefore, I constantly appealed to you and insisted: let us tame the fury of the blasphemers, bring them to reason, take care of their salvation, even if it costs us our lives; Such a feat will bring us a great reward; we will not allow an insult to the common Lord; A great misfortune will befall the city if we leave this unattended. 4. This is what I predicted, this is what has happened now, and we are being punished for this carelessness. You did not pay attention to the fact that you were insulting God, and so He allowed the king to be insulted, and for all of us to be in extreme danger, and thus, in real fear, we received punishment for our negligence. Was it in vain and without reason that I predicted and constantly disturbed your love? And yet there was no success. At least now let it be different: having managed a real disaster, we will curb the unruly impudence of these people, we will stop their mouths, we will imprison them as deadly sources, and we will turn them in the opposite direction: then the disasters that befell the city will stop. Church is not a spectacle for us to listen to for pleasure alone; one should come out of it with edification, with some important acquisition; This is how you should get out of here! It is in vain and in vain that we come here if we only receive instruction for a while and leave without any benefit from it. What benefit do I get from these applause? What's in praise and clicks? It will be a praise for me if you justify all my words with your deeds. Then I am happy and blessed when you with full zeal will not only accept, but fulfill everything that you hear from me. Let everyone correct his neighbor, because it is said: “Build each other up” (1 Thess. 5:11). If we do not do this, then everyone’s crime will cause general and grave harm to the entire city. And now, although we did not take part in the crime of the daring people, we are no less struck by fear and trembling, lest the wrath of the king should overtake us all. And we cannot say as an apology: I was not there, I did not know, I did not participate. For this very reason, they say, you should be punished and condemned to the fullest extent, because you were not involved, did not prevent, did not restrain the outrageous, did not expose yourself to danger for the honor of the king. Did you not participate in the insolence of the perpetrators? - I praise and approve of this; but you did not prevent what happened, and this is worthy of condemnation. We will hear the same words from God if we remain silent at a time when blasphemies and reproaches are heard against Him. The one who buried the talent is condemned not because he belittled it, because he returned the entrusted money intact, but because he did not increase it - he did not teach others; that he did not give the silver to the merchants, i.e. he did not instruct, did not advise, did not restrain, did not correct his neighbors - disorderly sinners: that is why he was subjected to severe punishment without any mercy! (Matthew 25:25–30). But if not before, then at least now, I am firmly convinced, you will take care of such correction, and will not allow God to be insulted. Even if no one were to persuade anyone to do this, what has already happened is enough to convince the most insensitive to take care of their salvation. But it is time for me to offer you the usual meal of the words of Paul; and we will take and offer to everyone the saying now read. What did you read today? “Command the rich in this present age not to be arrogant” (1 Tim. 6:17). Having said: “rich in this century,” he showed that there are other rich people in the next century. Such was Lazarus, poor in the present life and rich in the future - rich not in gold, silver and similar perishable and transitory things, but in those ineffable blessings, “for which no eye has seen, nor ear heard, nor has entered into the heart of man” (1 Cor. 2:9). In fact, true wealth and abundance consist in goods that are perfect and not subject to any change. But he who despised Lazarus was not so rich: on the contrary, he became the poorest of all, so that later he asked for a drop of water, but he could not receive it either: he had reached such extreme poverty! The Apostle called them rich in this “present world” so that you would know that the abundance here ends with this life and does not extend further, does not pass into another life along with its owners, but often leaves them even before death. He points to this very thing, saying: “Leave hope for riches that perish” (1 Tim. 6:17). Truly, as I have often said and will never stop saying, there is nothing so unreliable as wealth: it is an ungrateful fugitive, an unfaithful slave; put a thousand chains on him, and he will leave with the chains. The owners often locked it with locks, closed doors, and assigned a guard of slaves to it; but it, having seduced the very slaves, ran away along with its guards, dragging them along with it like a chain, and thus the guard itself served no purpose. What could be more unreliable than wealth? What is more pity than those who care so much about him? They try with all their might to collect what so quickly perishes and disappears, and do not listen to what the prophet says: woe to those who trust in their strength and boast about the abundance of their riches (Ps. 48:7). Why, tell me, grief? “It is a treasure,” he says, “and I don’t know who will collect it” (Ps. 39:7): labor is certain, but pleasure is uncertain. Often you work and torture yourself for your enemies; Often, after your death, your property passes to those who inflicted insults on you and plotted thousands of intrigues, and now you inherited some sins, and pleasure from others! 5. But it is also necessary to consider why the apostle did not say: “command the rich in this world not to get rich, command them to become poor, command them to waste their property,” but said: “forbid them not to become arrogant.” He knew that pride is the root and foundation of wealth, and that whoever knows how to live modestly will not care much about wealth. And why, tell me, do you surround yourself with many slaves, parasites, caresses and all other signs of pomp? Of course, not out of need, but out of pride, in order to appear more important than other people. In addition, (the apostle) knew that wealth is not forbidden if someone uses it for his own needs. It is not wine that is evil, as I have already said, but drunkenness: so it is certainly not wealth that is evil, but covetousness and the love of money. It’s another thing for a money lover, and another for a rich man. A lover of money is not a rich man; a lover of money needs a lot, and a person who needs a lot can never be rich. The lover of money is the guardian of his property, not the owner; a slave, not a master. It is easier for him to give someone a part of his body than to give away some of the buried gold. He guards his treasure with such care, as if he had been strictly forbidden by anyone to even touch this treasure, and he protects his own as if it were someone else’s. And in fact, this is alien; because how can he consider as his own what he will not dare to share with others and give to the poor, even if he suffered a thousand punishments? What kind of owner of property is he who does not use it or enjoy it? Moreover, the apostle does not command everything to everyone, but condescends to the weakness of his listeners, just as Christ did. He did not say to the rich man who came and talked with Him about eternal life: “Go, sell your possessions” (Matthew 19:21); but, leaving this, he spoke to him about other commandments. Then, when he asked Him: “What I have not yet finished” (Matthew 19:20), and then he not only said: “Sell your possessions,” but “if you want to be perfect, go, sell your possessions”: I leave this to your will, I give you the power to decide for yourself, I do not put you in a position of necessity. Therefore, Paul spoke to the rich not about poverty, but about humility, both because of the weakness of his listeners, and because he knew completely that modesty would soon force them to abandon pride and concern for wealth. Having commanded not to be arrogant, he also taught how they could not be arrogant. How is this possible? – If they recognize the property of wealth, how unreliable and untrue it is. That’s why he said further: “Leave hope for riches that perish” (1 Tim. 6:17). Rich is not the one who has acquired much, but the one who has given away much. Abraham was rich, but he was not a lover of money; because he didn’t look into someone else’s house, wasn’t curious about someone else’s property; but, leaving (from his house), he looked to see if there was a wanderer somewhere, if there was a beggar somewhere, in order to help the poverty and receive the traveler. He did not live under a golden roof, but, having placed a bush near an oak tree, he was content with the shade of leaves: and his dwelling was so magnificent that even the Angels were not ashamed to stay with him, because they were not looking for a magnificent house, but for a virtuous soul. Let us, beloved, imitate Abraham and share what we have with the poor. His home was the simplest, but it became more brilliant than the royal palaces. No king had ever received Angels, but he received such an honor, sitting under an oak tree and setting up a tabernacle: he was not honored for the simplicity of his dwelling, but received such a gift for the beauty of his soul and for the wealth hidden in it. Let us also decorate not our houses, but, before our houses, our souls. And what a shame it is not to decorate the walls with marble needlessly and without benefit, and to allow Christ to walk among us without clothes! What do you want, man, in the house? When you die, will you take it with you? No, you won’t take it; but you will certainly take the soul. Now such a danger has befallen us: let them help us at home, let them save us from the impending danger: but they cannot do this! Witnesses of this are you who completely abandon them and run away into the desert, fearing them like snares and a trap. Let money help now: but it means nothing. If money is powerless against human wrath, then even more so at the Divine and incorruptible Court. If now, when we have offended and angered a person, gold does not help us at all, then all the more powerless will it be when God, who has no need for money, becomes angry. We build houses to live in, not to be proud of them. Everything that is beyond need is unnecessary and useless. Put on shoes that are larger than your feet, and they will trouble you, because they will hinder you from going, just as a house that is larger than necessary hinders you from going to Heaven. Do you want to build magnificent, expansive homes? I don’t forbid it, just build not on the ground; build abodes in heaven in which you can receive others - abodes that will never be destroyed. Why do you chase with such fury something that runs away and remains here? There is nothing more deceptive than wealth; it is with you today, and against you tomorrow; it arms envious eyes against you from all sides; this is an enemy living under the same roof as you; This is a domestic enemy. Witnesses of this are you, who own it and bury and hide it in every possible way: and now it is precisely wealth that increases the severity of the disaster for us. You see how easy the poor are, how unconstrained they are and how ready they are to do anything; and how, on the contrary, the rich experience many difficulties, go here and there, and look for where to hide their gold, looking for someone to put it with. Why are you looking, man, for slaves like you? Here Christ is ready to accept and preserve whatever you entrust to Him, and not only preserve, but also multiply and return with greater profit! No one will snatch from His hand; He not only preserves what is entrusted to Him, but also frees you from the worries that come with it. People, having accepted our wealth for safekeeping, think that they have done us a service if they save what they accepted: Christ, on the contrary, says that when He accepted wealth from you, it was not He who did you, but you rendered Him a service, and for the care with which He preserves your treasure, He does not demand a reward from you, but rewards you Himself. 6. So, what kind of apology do we deserve, what kind of forgiveness, when we leave the One who can preserve our property, and knows how to be grateful for preservation, and gives ineffable and great rewards; and we hand over our property to weak guardians - people who think that by doing this they are doing us a service, and subsequently return to us only what they received from us? You are a stranger and a stranger here; your fatherland is in heaven: transfer everything there so that even before there is pleasure there, you will receive a reward here. He who feeds on good hopes and confidently awaits the future has already tasted the Kingdom (Heavenly); because nothing delights and perfects the soul so much as good hope for the future - if that is. there you will transfer your wealth and take care of your own soul with due diligence. Those who care only about decorating their home, rich only in external goods, do not care about internal goods and do not pay attention to the fact that their soul is empty, unclean and covered with cobwebs. But if, despising the external, they turn all their care to their soul and decorate it from all sides: the soul of such people will become the dwelling of Christ. And what could be more blessed than the one in whom Christ lives? Do you want to be rich? Find yourself a friend in God, and you will be richer than everyone else. Do you want to be rich? Don't be arrogant; this is useful for life not only in the future, but also in the present. Nothing arouses envy more than a rich man; and if pride also joins in, then a double abyss opens before him, and everyone declares the most severe war on him. If you manage to behave modestly, then with your humility you will take away the power of envy, and you will safely own your property. Such is the property of virtue that it is not only useful to us for the future, but even here it already provides a reward. Let us not be proud of wealth and anything else. If one who is puffed up with spiritual perfections falls and perishes, then much more so with physical ones. Let us think about our nature, let us reflect on our sins, let us know who we are; and this will be a sufficient incentive for us to humility. Do not tell me: “I have the income collected in so many years - thousands of talents of gold, profits increasing every day.” Whatever you don’t say, you will say in vain and in vain. Often all this flies away from the house in one hour and in a short moment of time, just as light dust rises upward from a blow of the wind. Your life is full of such examples, and Scripture is filled with teaching about this. Rich today, poor tomorrow. Therefore, I often laughed when I read in wills: “Let such and such own fields or a house, and let another use them.” We all use, but no one can own; because if wealth remained with us throughout our lives, without experiencing any change, then at death, willy-nilly or unwillingly, we will give it up to others, and thus, only having used it, we will depart into that life, having lost all power over it. From this it is clear that only those who own wealth are those who do not value its use and despise its enjoyment. He who renounced his property and distributed it to the poor has used it as he should and will retain power over it during the transition to another life; and not only will he not lose his acquisitions during death itself, but he will receive everything, and even much more, when help is especially needed - on the day of Judgment, when we will all have to give an account of our deeds. So, whoever wants to acquire wealth, and use it, and own it, let him renounce all his property; since he who does not do this will inevitably leave him at the time of death, and often even before death he will lose him among countless dangers and disasters. And it’s hard not only that such a change happens suddenly, but also that a rich man has to endure poverty without preparing for it. This is not the lot of the poor. He “trusts” not in gold and silver, these soulless substances, “but in God... who gives... all things richly” (1 Tim. 6:17). Thus, the condition of the rich is more doubtful than that of the poor, because it is subject to frequent and varied changes. What do the words mean: “who gives us everything abundantly for our enjoyment”? God gives us in abundance everything that is much more necessary than money, such as air, water, fire, sun and everything like that. It cannot be said that the rich enjoy the rays of the sun more and the poor less; It cannot be said that the rich breathe more air than the poor: but all this is given equally to everyone. Why did God make common that which is more important and necessary, on which our life depends; and what is of little importance and insignificance does not constitute common property - I mean money? For what? - So that our life is secure, and we have a field for virtue. Indeed, if the necessary were not common, perhaps the rich, out of ordinary covetousness, would suppress the poor; because if they do this in relation to money, then what would they not do in relation to those goods. Again, if money were common and belonged to everyone equally, there would be no occasion for alms and no reason for charity. 7. So, so that we can live safely, for this purpose we have made everything in common on which our life depends; and in order for us to have the opportunity to earn crowns and praise, for this purpose money is not made common, so that we, turning away covetousness and loving righteousness, and distributing our property to the needy, could in this way receive some relief from our sins. God made you rich: why are you making yourself poor? God made you rich so that you could help those in need, so that with your generosity to others you could atone for your own sins; I gave you wealth not so that you would lock it up for your own destruction, but so that you would squander it for your salvation. For this reason, He made the very possession of wealth unreliable, so that through this very thing He could weaken the insane passion for it. If those who own wealth, even now, when they cannot rely on it, but, on the contrary, see that it gives rise to many dangers, are inflamed with such a passion for it: then who would they spare if wealth also had these qualities - constancy and immutability? Who wouldn't be affected? What widows, what orphans, what wretches? Therefore, let us not consider wealth a great good: the great good is not to make money, but to acquire the fear of God and piety. Now, if there were a righteous man among us who had great boldness towards God: even if he were poorer than all people, he could stop real disasters; All he had to do was raise his hands to the sky and call on God, and the cloud would pass. Meanwhile (we) have so much gold lying around, and it is less capable than any dirt of stopping the disaster that has befallen us! And not only in real danger, but also when illness or death, or something else like that befalls us, it is revealed how insignificant the power of money is, and how it cannot by itself give us any consolation in misfortune. Wealth seems to surpass poverty in one way only - in that it makes it possible to have fun every day and taste many pleasures at feasts. But this can also be seen at the table of the poor; they enjoy even more pleasure than all the rich. Do not be amazed and do not consider my words strange, I will explain this to you with the evidence of experience itself. All of you, of course, know and agree that pleasure at feasts usually depends not on the quality of the dishes, but on the disposition of the feasters. For example: whoever sits down at the table, hungry, even the simplest food will be more pleasant than any seasonings, sweets and various delicacies. On the contrary, whoever goes to the table without having a need for food and preventing the feeling of hunger, as the rich do, even if he finds his most favorite dishes on the table, will not feel pleasure, because the urge for food has not yet awakened in him. That this is really so, you are all witnesses; but the Scripture says the same thing: “The soul, in the fullness of its existence, curses the honeycomb: but souls are poorer and bitter is sweeter” (Prov. 27:7). What could be sweeter than honeycomb? But he, he says, does not give pleasure to those who are not hungry. And what is more unpleasant than bitter? But it can also be sweet for those who are in need. And that the poor do not start eating food unless they feel the need for it and hunger, while the rich do not expect such an impulse, this is known to everyone: that is why the rich do not taste real and pure pleasure. This happens not only in relation to food, but also in relation to drinking: just as hunger produces pleasure there, regardless of the quality of the food, so here thirst, as a rule, makes drinking the most pleasant, even if it were simple water. And the prophet points to this very thing when he says: “Fill them with honey from the stone” (Ps. 80:17). But we do not read anywhere in Scripture that Moses brought out honey from a stone, but everywhere we find that he brought out rivers of water and cool springs. What do these words mean? Scripture does not tell lies. When those thirsty and exhausted by need found cold springs, the prophet, wanting to represent the pleasantness of this drink, called the water honey - not because its nature turned into honey, but because the condition of those who drank made these springs sweeter than honey. Do you understand how drink usually becomes sweet from the affection of those who are thirsty? Likewise, the poor, after labor and fatigue, burning with thirst, drink plain water with the above-mentioned pleasure: but the rich, even when they drink wine that is sweet, fragrant and has all the best qualities, do not feel such pleasure. 8. The same can be seen with regard to sleep. It is not a soft bed, not a silver-plated bed, not silence in the bedroom, nor anything else like that that makes sleep sweet and calm, but work, fatigue and the habit of going to bed when one is very sleepy and drowsy. This is evidenced by experience, and even before experience, the verdict of Scripture. Solomon, who always lived in pleasure, wanting to show this very thing, said “sweet sleep is to the one who works, whether he dreams a little or a lot” (Eccl. 5:11). Why did he add: “whether a little or a lot will be carried away”? Because both hunger and satiety usually produce insomnia: hunger - drying out the body, ossifying the eyelids and not allowing them to close; satiety - constricting and suppressing breathing, giving rise to many diseases. But such is the beneficial effect of labor that a slave can sleep in both cases (in hunger and satiety). Running all day long everywhere in the service of their masters, being beaten, enduring fatigue and not resting at all, the slaves receive sufficient reward for such troubles and labors in a pleasant sleep. And this is a matter of God’s love for mankind, that pleasures are bought not with gold and silver, but with labor, work, need and all kinds of wisdom. Not so with the rich: lying on their beds, they often spend the whole night insomnia and, despite many tricks, do not enjoy a pleasant sleep. And the poor man, having finished his day's work, with tired limbs, barely falls into bed, is already plunged into a deep, sweet and healthy sleep, and in it receives a considerable reward for his righteous labors. So, if a poor man sleeps, eats, and drinks with greater pleasure than a rich man; then what value does wealth have after this, when it does not provide even that in which, apparently, lies its advantage over poverty? Therefore, in the beginning, God imposed labor on man, not as punishment and torment, but to admonish and teach him. Adam, when he lived without labor, fell from Paradise; but the apostle, when he spent a toilful and painful life, “in labor and struggle,” as he himself says, “I work night and day” (2 Thess. 3:8), ascended into Paradise and was caught up into the third heaven. Let us not despise labor, let us not neglect work; because from them we receive, even before the Kingdom of Heaven, the greatest reward - the pleasure that accompanies them, and not only pleasure, but - what is even more important than pleasure - the most flourishing health. The rich, in addition to being deprived of this pleasure, suffer from many diseases; and the poor do not fall into the hands of doctors. If sometimes they are exposed to illnesses, they soon recover, being far from any bliss and having a healthy physique. Poverty is a great gain for those who endure it wisely; This is an indestructible treasure, an indestructible rod, an inexhaustible acquisition, a safe refuge. But the poor, they say, are oppressed? But the rich are subject to much greater slander. The poor are despised and offended: the rich are envied. It is not as easy to overcome the poor as the rich; because the latter presents cases of this from all sides, both to the devil and to insidious people, and becomes a slave to everyone, in a great variety of cases. Having a need for many persons, he is forced to flatter and please many with great servility; the poor man, if he behaves prudently, cannot be overcome by the devil. Job was strong before, but when he lost everything, he became even more powerful and won a brilliant victory over the devil. The poor cannot even be offended if he behaves wisely; and what I said about pleasure in food, namely, that it depends not on luxurious dishes, but on the disposition of those eating, I say the same about offense, namely, that the offense will take place or not take place not according to the desire of those who inflict it, but according to the disposition of those who suffer the offense. For example, someone inflicted a serious and unbearable offense on you. If you laughed at this insult, did not take the offensive words to heart, you rose above the blow - you are not offended. If we had an adamantine body, then, even if thousands of arrows rained down on us from all sides, we would not feel the blows; because wounds do not come from the hand that shoots the arrows, but from the nature of bodies subject to suffering. So it is here: insults and humiliations, combined with insults, do not come from the malice of those who offend, but from the weakness of those offended. If we were wise, we might not be offended or feel any insult. Did someone offend you, but you didn’t feel offended and weren’t sad? Then you are not offended: on the contrary, you are struck rather than struck. When the offender sees that his blow does not reach the souls of those insulted by him, then he himself is greatly tormented; and as the offended remain silent, the blow of the offense turns back on its own and hits the one by whom it was sent. 9 . So, beloved, let us be wise in everything, and poverty will not harm us in the least; it will even bring the greatest benefit and make us more glorious and richer than all the rich. Who, tell me, was poorer than Elijah? But this is why he surpassed all the rich people because he was so poor and because he chose poverty itself because of the wealth of his soul. He loved such poverty because he placed all the abundance of wealth below his lofty soul and considered it unworthy of his wisdom. If he had highly valued real goods, he would have had more than one mantle; but he so disdained all real vanity and looked at gold as if it were trampled dust, that besides those clothes, he had nothing more. That is why the king needed this poor man, and the one who had so much gold greedily caught the words of the one who had nothing but mantle. So much more brilliant was the mantle than purple, and the cave of the righteous more majestic than the royal palaces! Therefore, when he ascended to Heaven, he left his disciple nothing but mantle. With her, he said, I fought the devil; with it you too arm yourself against him; non-covetousness is a strong weapon, an invincible refuge, an unshakable pillar. Elisha accepted the mantle as his greatest inheritance; and indeed, it was the greatest inheritance, more precious than any gold. And from that time on, Elijah became greater: Elijah was in heaven and Elijah was on earth. I know that you please this righteous man, and each of you would like to be like him. But what if I prove to you that all of us who participate in the Sacraments have received something that is even incomparably greater than that? Elijah left his disciple a mantle, and the Son of God, ascending, left us His Flesh. Elijah was left without mantle, but Christ left His Flesh for us, and ascended with it. Let us not lose heart, let us not complain, let us not be afraid of difficult times: will He who did not refuse to shed His Blood for us all refuse to do anything for our salvation and gave us His Flesh and the same Blood? Inspired by such hopes, let us continually appeal to Him and send up prayers and supplications; Let us take care of every virtue with all diligence, in order to avoid present dangers and achieve future benefits; what and may we all be rewarded with the grace and love of our Lord Jesus Christ, through whom and with whom be glory to the Father, with the Holy Spirit, forever and ever. Amen. on the occasion of the departure of Bishop Flavian to intercede with the king about the city, also about what true fasting is, that slander is worse than eating human flesh, about those executed for indignation, and against those who complained that many were captured innocently 1. When I look at this throne, idle and abandoned by the teacher, I rejoice and cry at the same time: I cry because I don’t see my father here; I rejoice because he set out on a journey for our salvation and went to deliver such a multitude of people from the royal wrath that it is both an adornment for you and a crown for him: it is an adornment for you that you have such a father; It is a crowning achievement for him that he is so loving towards his children and has justified by his very deeds what Christ said; Having heard that “the good shepherd lays down his life for the sheep” (John 10:11), he went willingly to lay down his life for all of us, although many things prevented him from setting off and forced him to stay here. This is, first of all, his old age; then - bodily weakness and the season, and the approach of a holy holiday; finally, his sister, who is his only one and is on her last legs. But he despised kinship, and old age, and infirmity, and the difficulty of time, and the burden of travel: and, preferring you and your salvation to everything, he broke all these bonds, and, like a young man, the old man now flies, inspired with zeal. If Christ, he said, gave Himself for us; then what kind of apology and forgiveness will we be worthy of, who have been entrusted with the government of such a numerous people, if we do not decide to do and endure everything for the safety of those entrusted to us? If, he said, the patriarch Jacob, assigned to the animals, tending dumb sheep and having to give an account to man, spent nights without sleep and endured heat, cold, and all changes in the air, so that not one of these animals died; then all the more so, we, who are placed not over the dumb, but over the spiritual sheep, and are obliged to give an account for this service not to man, but to God, should not refuse or shy away from anything that can only be useful for the flock. On the contrary, the better our flock is of that herd, people are dumb, and people are God; the greater and the stronger, and we must show care and diligence. He understood well that he was now dealing not with just one city, but with the whole east; since our city is the head and mother of the cities lying in the east. Therefore, he decided to endure every danger, and nothing could keep him here. And I hope that our hopes will not be in vain; because God will not despise such zeal and care, and will not allow His servant to return without success. I know that as soon as he appears and sees the pious king, he will be able to immediately tame his anger with just his appearance; because among saints, not only their words, but also their very faces are filled with spiritual grace. And he is filled with great wisdom, and, being versed in Divine laws, will tell him the same thing that Moses said to God: “If you forgive them their sin, forgive them; and if not,” kill me with them (Ex. 32:32). Such is the heart of the saints that it is more pleasant for them to die with their children than to live without them. He will find protection for us in time itself, point to Holy Pascha, remind us of the time in which Christ forgave the sins of the entire universe; convince (the king) to imitate the Lord; will bring to his memory and the parable of a thousand talents and a hundred denarii. I know the boldness of our father; he will not fail to frighten him with this parable and say: be careful that you don’t hear on that day: “Evil servant, he has forgiven you all your debt; You will do more good for yourself than for them, because for the forgiveness of a few sins you will receive remission of large ones. He will add to what has been said the prayer with which those who introduced the king into the sacred sacraments taught him to pray and say: “Forgive us our debts, as we also forgive our debtors” (Matthew 6:12). Then he will explain that the crime was not committed by the whole city, but by several people - strangers and aliens, who do everything not with reason, but impudently, with all sorts of outrage; that it would be unfair for the recklessness of a few people to destroy such a large city and execute those who had not committed any guilt. Yes, even if everyone sinned, they are already punished enough, being tormented by fear for so many days, expecting death every day, being pursued, indulging in flight, leading a more miserable life than those condemned to execution, feeling that blood flows in their veins, and - not having confidence in their life. Be satisfied with such punishment, do not extend further in anger, appease the Supreme Judge for yourself by showing humanity to your fellow servants. Think about the greatness of the city and the fact that we are now dealing not with one soul, not with two, not with three, not with ten, but with countless thousands, about the head of the entire universe. This is the city in which for the first time believers began to be called Christians; Almost Christ, respect the city that was the first to proclaim this longed-for and sweet name for everyone. It was the dwelling of the apostles, the abode of the righteous. This is now his first and only crime against the sovereign, and all the time that has passed (favorably) testifies to the morals of this city. If rebellions were constantly taking place in him, then he should be accused of evil behavior; but if this happened once in all the time, then it is clear that the crime did not occur from the enemies of the city, but from people who came to it needlessly and without business. 2. The saint will say all this and even more with great boldness; and the king will listen to this! The king is philanthropic, and the bishop is firm, so that good hopes are given on both sides. But even more than the firmness of the teacher and the philanthropy of the king, we will trust in God’s mercy: God himself will become a mediator between the begging king and the pleading saint, softening the king’s heart, inspiring the saint’s tongue, granting success to his words, disposing the king’s soul to listen favorably to the words and heed the prayers. And our city is more dear to Christ than all cities because of the virtue of both our ancestors and yours. Just as Peter was the first of the apostles to preach Christ, so of the cities, as I have already said, our city was the first to be adorned, like a wondrous crown, with the name Christians. If God promised to save all the inhabitants of a city in which there were only ten righteous people; then how can we not expect good things and not hope for mercy for all of us, when here there are not only ten or twenty of God’s faithful servants, and not twice as many, but much more? Many, I have heard, say: “A king’s rebuke is like the roar of a lion” (Proverbs 19:12), and because of this they fall into cowardice and despondency. What should I tell them? The fact that the One who said: “The wolf and the lamb will graze together, and the lynx will rest with the goat, ... and the lion, like the ox, will eat chaff” (Is. 11:6-7), can make this lion a meek lamb. Let us call on Him and pray to Him, and He will undoubtedly tame the king’s anger and deliver us from all the sorrows that threaten us. The Father appears there (before the king of the earth), and here we will appear before the King of Heaven and help him with prayers. The whole Church can do a lot if we offer prayers with a grieving soul and a contrite heart. There is no need to cross seas, no need to embark on a long journey; each and every one, both those who come to church and those who remain at home, let us call on God with all diligence; and He, of course, will bow to our prayers. How can this be seen? From the fact that He strongly desires that we always resort to Him, pray to Him for everything, and do or say nothing without Him. People, when we constantly bother them with our affairs, get irritated, run away from us and harbor hostility towards us. God is completely opposite - he is not angry when we constantly pray to Him about our affairs, but when we do not do this, then he is most indignant. Listen to what He reproaches the Jews for: “Make ye,” He says, “your counsel is not by Me, and your covenants are not by My Spirit” (Is. 30:1). This is the property of those who love: they want all the deeds of their loved ones to be done through them, and so that without them they do nothing and do not say anything. Therefore, God, not only here, but also in another place, reproaching the Jews for the same thing, said: “You set a king for yourself, and did not rule over Me, and did not appear to Me” (Hos. 8:4). Let us not be lazy to constantly resort to Him, and, no matter what disaster happens, it will certainly have a favorable outcome. Did a person frighten you? Resort to the Lord above - and you will not tolerate any evil. This is how the ancients, not only men, but also women, got rid of disasters. There was one Jewish woman, her name was Esther; this Esther delivered the entire Jewish people from the destruction that threatened them in this way. When the Persian king ordered the complete extermination of all the Jews, and no one could stop this anger, this woman, putting off her light clothes, putting on sackcloth and sprinkling herself with ashes, began to pray to the man-loving God that He would come with her to the king, and praying about this, she said: grant, O Lord, grace to my words, “give a word acceptable in my mouth” ( Esther 4:17). Let us now ask the same from God and for our teacher. If a woman who pleaded for the Jews could tame the anger of a barbarian, how much more will our teacher, interceding for such a city and with such a Church, manage to bow down this most merciful and meek king. If he has received the power to absolve sins against God, much more will it be possible for him to blot out and destroy sins against man. And he is a ruler, and a more honorable ruler than that: because the sacred laws betrayed and subordinated even the royal head to his hands; and when it is necessary to ask for some good from above, then, as a rule, the king resorts to the saint, and not the saint to the king. And he has the armor of righteousness, he has the girdle of truth, he has the much more magnificent sandals of the “gospel of peace” (Eph. 6:15), he also has a sword, not of iron, but of the spirit, and he also has a crown on his head. This armor is more brilliant, this armor is more glorious, his boldness is stronger, his strength is more powerful. Thus, both by the height of his power, and by the greatness of his soul, and above all else by his hope in God, he will speak to the king with great boldness, with great prudence. 3. Let us not despair of our salvation, but let us send requests, prayers, intercessions and intercessions to the Heavenly King with many tears. Let this fasting be our companion and assistant in this good intercession. As after winter and with the onset of summer, a sailor takes his ship out to sea, a warrior cleans his weapon and prepares his horse for battle, a farmer sharpens his sickle, a traveler boldly sets off on a long journey, a fighter takes off his clothes and prepares for the fight; so we too, with the onset of Lent, this spiritual summer, like warriors we will clean our weapons, like farmers we will sharpen our sickles, like helmsmen we will oppose our thoughts to the waves of disordered desires, like travelers we will begin the path to Heaven, like fighters we will prepare for the fight. A believer is a farmer, a helmsman, a warrior, a fighter, and a traveler. That is why Paul says: “Our struggle is not against flesh and blood, but against principalities and authorities... For this reason take up all the armor of God” (Eph. 6:12–13). Have you seen the wrestler? Have you seen the warrior? If you are a fighter, you need to fight naked. If you are a warrior, you should become armed in the ranks. How is it possible to have both together: to be both naked and not naked, clothed and not clothed? I'll tell you how. Lay aside the affairs of life, and you have become a fighter. Put on spiritual armor and you have become a warrior. Strip yourself of the worries of this life, because the time of struggle has come. Put on your spiritual armor, because we are at war with the demons. This is why we should be naked, so that the devil, when entering into a fight with us, has nothing to grab us by; We must clothe ourselves with armor from all sides, so that we do not receive a mortal blow from any side. Till the field of your soul, cut the thorns, sow the word of godliness, plant the beautiful plants of wisdom and tend them with great care - and you will become a farmer, and Paul will tell you: “It is fitting for a laboring worker to first partake of the fruit” (2 Tim. 2:6). And he practiced this art, and therefore in the Epistle to the Corinthians he said: “I planted, Apollos watered, and God will increase” (1 Cor. 3:6). Sharpen your sickle, which you have dulled with satiety, sharpen it with fasting. Enter the path leading to Heaven, enter the narrow and cramped path - and walk along it. How can you both enter this path and walk along it? Exhausting and enslaving your body, because obesity from satiety hinders much on the narrow path. Tame the waves of disordered passions, calm the storm of evil thoughts, keep the boat intact, show great experience - and you are the helmsman. For all this, let fasting be both our practice and our teacher—I don’t mean the kind of fasting that many maintain, but the true one—abstinence not only from food, but also from sins: because fasting in itself cannot save those who observe it, unless it is in accordance with the established law. And a wrestler, it is said, “is not married unless he fights lawfully” (2 Tim. 2:5). So, so that we, having accomplished the feat of fasting, do not lose the crown for it, let us learn how and in what way we should perform this feat. And the Pharisee fasted, but after fasting he came out (from the church) deprived of the fruits produced by fasting. The publican did not fast, and the one who did not fast surpassed the one who fasted, so that you know that there is no benefit from fasting if everything else does not accompany it. The Ninevites fasted and attracted God's favor; The Jews also fasted, and not only did they not achieve anything, but they were also condemned (Is. 58:3–6). If fasting threatens those who do not know how to fast with such danger, then let us study the laws of fasting, so that we “don’t... walk... unknown” (1 Cor. 9:26), don’t beat the air, don’t fight with the shadow. Fasting is medicine; but a medicine, even if it has been useful a thousand times, is often useless to one who does not know how to use it. You need to know at what time you should take it, and the amount of the medicine itself, and the physique of the one who takes it, and the nature of the country, and the time of year, and a decent type of food, and much more; and if one thing is left unattended, then everything else will be harmed. If we need such precision when we need to treat the body; then it is all the more necessary to analyze and examine everything with all rigor when we heal the soul and heal thoughts. 4. Let us see how the Ninevites fasted, and how they got rid of that wrath. “Men,” says (the prophet), “let not the beasts, the oxen, or the sheep eat” (Jonah 3:7). What are you saying, tell me? And the dumb ones fast? Are the horses and mules covered in sackcloth? Yes, he says. How, after the death of a rich man, relatives dress not only male and female slaves in sackcloth, but also horses, and, entrusting them to grooms, force them to follow the coffin in order to thereby express the severity of the loss and arouse regret in everyone; so also when the city (Nineveh) was threatened with destruction, the inhabitants clothed the dumb creature in sackcloth and imposed the yoke of fasting on it. The dumb, they said, cannot be taught about the wrath of God by the word: let them understand by hunger that God sent this punishment; because if the city perishes, it will be a common grave not only for us, but also for them; They will have to share the punishment with us, and let them also share the fast. However, in this case, the Ninevites did the same as the prophets do: when they see that a heavy blow is threatening from heaven, and those doomed to punishment have no protection, they are covered with shame and do not deserve any forgiveness or apology; then, not knowing what to do and where to find protection for the condemned, they turn to animals and, mourning their death, beg for mercy for their sake, pointing out their death as worthy of pity and many tears. So, when famine befell the Jews, and their country was subjected to a great drought and everything was perishing, one of the prophets said: “The young women jumped up at their mangers, ... the herd of oxen mourned, for they had no pasture; All the beasts looked up to You, as if they were like a spring of water” (Joel 1:17–18, 20). Another prophet, lamenting the misfortunes of lack of rain, again said this: “I gave birth to Elenitsa in the field and left her as if there was no grass. He stood on the stones, sweeping the wind within him like a serpent, making their eyes grow dim, like there was no grass” (Jer. 14:5-6). So today you heard what Joel said: “Let the bridegroom come from his bed, and the bride from her chamber... babies are sucklings” (Joel 2:16). Why, tell me, does he call this immature age to prayer? Obviously for the same reason. Since all who have reached manhood have grieved and angered God; then let him, he says, beg the Angry Age, which does not yet know sin. But like I said, let's see what removed that inevitable anger? Isn't fasting just sackcloth? No, but life changing. How can this be seen? Of the most prophetic words. The same prophet who spoke about the wrath of God and about fasting (of the Ninevites), about reconciliation (with God with them) and the reason for reconciliation says this: “And God saw their works” (Jonah 3:10). What's going on? Why did they fast, why did they put on sackcloth? Not at all: but, keeping silent about all this, he added: “for every one had turned from his wicked ways, ... the Lord repented of the evil he said he would do to them” (Jonah 3:10). You see that it was not fasting that saved you from danger, but a change in life that made God good and merciful to foreigners. I said this not so that we would dishonor the fast, but so that we would honor it; and the honor of fasting is not abstinence from food, but avoidance of sins, so whoever limits fasting only to abstinence from food dishonors him most of all. Are you fasting? Prove it to me with your deeds. What kind of things do you say? If you see a beggar, give alms; if you see an enemy, make peace; if you see your friend happy, don’t be jealous; if you see a beautiful woman, pass by. Let not only the lips fast, but also sight, and hearing, and legs, and hands, and all the members of our body. Let your hands fast, remaining clean from theft and covetousness. Let your feet fast by stopping going to illegal spectacles. Let your eyes fast, learning not to be drawn to handsome faces and not to gaze at the beauty of others. Sight is the food of the eyes: if it is illegal and prohibited, it harms fasting and destroys the salvation of the soul; if it is legal and permissible, then it adorns the post. The most absurd thing would be to abstain from permitted food when it comes to food, and to devour with your eyes even what is forbidden. Don't you eat meat? Do not taste immodesty with your eyes. Let your hearing also fast; and the fast of hearing is not to accept slander and slander: “Do not accept,” says (the word of God), “the hearing is vain” (Ex. 23:1). 5. Let the tongue also fast from foul language and swearing. What good is it when we abstain from birds and fish, but bite and devour our brothers? He who slanderes devours the body of his brother, gnaws at the flesh of his neighbor. That’s why Paul said threateningly: “If... you bite and devour one another, take heed lest you be destroyed from one another” (Gal. 5:15). You did not sink your teeth into the flesh (of your neighbor), but you thrust evil speech into his soul, wounded it with evil rumors, did a thousand evils to yourself, to him, and to many others; because by judging your neighbor, you (firstly) caused harm to the one who heard you. If this is a sinner, then he becomes careless, having found himself an accomplice in sin; and if he is a righteous man, he falls into pride and becomes arrogant because of someone else’s sin, receiving a reason to think highly of himself. At the same time, you (secondly) damaged the entire Church, because everyone who hears does not condemn the sinner, but afflicts the entire Christian people with reproaches. It is not heard that the infidels say that such and such is a fornicator and a debauchee; but, instead of the guilty one, all Christians are vilified. Then, (thirdly) you gave rise to the humiliation of the glory of God, because the name of God is glorified when we live well, but when we sin, it is blasphemed and dishonored. Fourthly, you shamed the one about whom you spread bad rumors, making him more shameless and making an enemy and an enemy in him. Fifthly, have you made yourself worthy of retribution and punishment by taking on matters that do not concern you at all? Let no one say: “Then I would slander when I speak a lie; but if I speak the truth, then I will no longer slander.” Even if there was truth in your slander, in this case it is criminal. The Pharisee, while slandering the tax collector, spoke the truth; but this did him no good. In fact, tell me, wasn’t the publican a publican and a sinner? Everyone sees that he is a tax collector; but despite all this, the Pharisee, for condemning him, lost everything. Do you want to correct your brother? Cry, pray to God, give him admonition in private, advise, ask. So Paul did: “Before I am come,” he says, “my God will humble me among you, and I will repent for many who have sinned before and did not repent for uncleanness and fornication and the immorality that I have committed” (2 Cor. 12:21). Show love to the sinner; assure him that you are reminding him of sin, being zealous and caring about him, and not wanting to dishonor him; hug his feet and kiss him, do not be ashamed, if you truly want to heal him. This is what doctors often do: they kiss intractable patients, beg, and thus force them to take life-saving medicine. Do the same: show the wound to the priest; this will mean that you are worried, worried and caring (about your neighbor). But I urge you to block your ears not only from those who slander, but also from those who listen to those who slander, and to imitate the prophet who says: “Whoever slanders his sincere secret, he will drive him out” (Ps. 100:5). Tell your neighbor: do you intend to praise and approve someone? I open my ears to receive this incense. If you want to slander, I block the entrance to your words, because I cannot accept dung and uncleanness. What good is it for me to know that such and such a person is evil? On the contrary, this is where the greatest harm and extreme damage comes from. Tell him: let's take care of ourselves - about how we can give an answer for our sins; and let us turn this inquisitiveness and this restless probing into our own lives. What kind of apology should we expect, what kind of forgiveness, when we don’t even think about our own sins, but are so curious about others? How indecent and very shameful it is to casually look into a house and notice what is going on in it; It is so extremely ignoble to be curious about someone else's life. Even funnier is that those who lead such a life and do not care about their own affairs, revealing some secret, beg and conjure the one who listens to them not to tell it to anyone else; which proves that they did something worthy of condemnation. If you beg him not to tell it to anyone else, then even more so you yourself should not have told him about it before. The word was in your complete power; and you, having betrayed him, are now concerned about preserving him! If you want it not to be transferred to another, then don’t say it yourself. And when you have already transferred the keeping of the word to another, then it is unnecessary and useless to persuade and conjure him so that he keeps what is told to him. But is it nice to slander? - No, it’s nice not to slander. The one who slander is restless, suspicious and fearful, repents and bites his tongue, fearing and trembling, so that the word, spread among many, does not bring great danger to those to whom it is spoken, and does not produce vain and harmful enmity. And whoever keeps (the word) with himself will live in complete security and great pleasure. “Have you heard the word,” says (the Wise), “let him die with you: do not fear, he will not destroy you” (Sir.19:10). What does it mean - “may he die with you?” “Hide him, bury him, don’t let him come out, or even move at all.” But most of all, try not to even allow anyone to say bad things about others. And if when you hear something, suppress, kill what was said; Consign it to oblivion, as if you had never heard: then you will spend your real life very peacefully and safely. The slanderers themselves, when they learn that we have more disgust for them than for those whom they slander, will someday abandon this bad habit, correct themselves from their shortcomings, then begin to praise (others) and proclaim us themselves their saviors and benefactors. And in fact, just as a kind word and praise serve as the beginning of friendship, so slander and slander are the beginning and reason for enmity, hatred and a thousand strife. And there is nothing else that leads us to carelessness about our own affairs, like inquisitiveness and intelligence about the affairs of others - because whoever loves to slander and investigate about someone else’s life has no time to take care of his own life. Since he uses all his efforts to find out about someone else’s things, everything that belongs to him, of necessity, remains neglected. And how good it would be if you, spending all your time worrying and judging about your own sins, could make some success! But since you are constantly taking care of others, when should you think about your own shortcomings? 6. Let us, beloved, avoid slander, knowing that this is the real abyss of the devil and a trap laid by his cunning. The devil brought us to this habit so that we would not care about ourselves and expose ourselves to the gravest responsibility. But the trouble is not only that we will then give an account of our words, but also that through this we will make our own sins more serious and deprive ourselves of any excuse. Whoever strictly investigates the misdeeds of others will not receive any leniency towards his own, because God will pronounce judgment according not only to the nature of our crimes, but also to your judgment regarding others. That is why He inspires: “Judge not, lest ye be judged” (Matthew 7:1); since sin will appear there not only as it was, but will also receive a great and inevitable increase from the judgment you pronounce on your brother. How a humane, meek and forgiving person significantly reduces the severity of sins; so the cruel, harsh and unforgiving one adds a lot to his sins. Let us purge all slander from our lips, knowing that if we begin to eat dust, then such a strict life will not benefit us at all if we do not refrain from slander; because “what does not go into the mouth defiles a person, but what comes out of the mouth” (Matthew 15:11). If someone started moving droppings while you were passing by, tell me, would you not scold and reproach him? Do the same with those who slander, because it is not so much the uncleanness that is moved from the place that strikes the sense of smell of those to whom its stench reaches, but rather the stories that bring out the sins of others and reveal unclean lives that offend and outrage the souls of those who hear them. Let us refrain from slander, foul language, and blasphemy, and let us not slander either our neighbor or God, since many of those who slander have reached such madness that they have turned their tongues from their fellow servants on the Lord. And how great this evil is, you can judge by your current circumstances. Here is a person who has been insulted, and we all fear and tremble, both those who committed the insult and those who do not feel any such guilt. And God is insulted every day; What do I say: every day? - every hour, - the rich, the poor, those enjoying peace, those enduring sorrow, those offending, the offended, are insulted - and no one will think about it. That is why He allowed his fellow servant to be insulted, 4 so that from the danger that followed this insult, you would come to know the Lord’s love for mankind. This insult was now the first and only; but, despite this, we do not expect to receive forgiveness and an apology. We anger God every day, and do not repent at all, but He endures everything with all patience. Do you see how great the Lord’s love for mankind is? And although the perpetrators of the real crime have been captured, imprisoned and punished, we are still afraid. The insulted one has not yet heard about what happened, and has not pronounced judgment, but we are all trembling. Every day God hears insults inflicted on Him, and no one pays attention to it - and this is when God is so meek and humane! It is enough just to confess the sin before Him, and the guilt will be resolved. With people it is completely the opposite: when the guilty admit to a crime, then they are punished more, which is what has happened now. Some died from the sword, others from fire, others were given over to be torn to pieces by wild beasts - and not only adults, but also children. Neither the immaturity of their age, nor the large number of those accused, nor the fact that all this was done by people overwhelmed by the rage of demons, nor the apparent unbearability of punishment, nor poverty, nor the fact that this is a common sin for all, nor the promise to never do such a thing again, and nothing else saved the guilty; but without any mercy they were led away to death, surrounded by armed soldiers who watched to make sure that no one freed the condemned. The mothers followed from afar, looking at the children separated from them, but not daring to mourn their misfortune, because fear conquered love, and fear overcame nature. As those who look from the ground at those who have been shipwrecked, no matter how much they regret, they cannot come and save the drowning; so here the mothers, held back as if by waves of fear from the soldiers, not only did not dare to come up and free the children from punishment, but were afraid to cry. Do you understand from here what God’s love for mankind is? How inexpressible it is, how limitless, how beyond every word! Here, the insulted person has the same nature as us, and only once in all time suffered this insult, and not personally, not in his presence, without seeing or hearing; and yet none of the perpetrators received forgiveness. None of this can be said about God. The distance between man and God is such that even the word itself cannot express it; but He endures insults every day, being present with them, seeing and hearing them; however, he does not send lightning, nor does he command the sea to come to the earth and drown everyone, nor does the earth part and swallow up everyone who has offended Him, but he endures and is patient, and even promises forgiveness to those who offend, if only they repent and promise not to do this in the future. Is it truly fitting to exclaim now: “Whoever speaks of the mighty powers of the Lord, all His praises will be heard” (Ps. 105:2)? How many have not only overthrown, but also trampled upon the images of God? Because when you strangle a debtor, when you rob, when you drag him, you trample on the image of God. Listen to what Paul says, “a man... You must not cover the head, the image and glory of God” (1 Cor. 11:7), and also, as God himself says: “Let us make man in Our image [and] likeness” (Gen. 1:26). If you say that man is not of the same nature as God, then what of that? And the copper statue is not of the same nature as the king, and yet the guilty are punished. So it is in relation to people: even if they are not of the same nature with God, as in fact they are not the same; but they are called the image (of God), and for the sake of this name they must be given honor. And you trample them for a little gold, strangle them, drag them, and have not yet suffered any punishment. 7. May God grant that some kind and happy change occurs. However, I predict and declare that even if this cloud passes, and we remain in our previous carelessness, then even more serious disasters will befall us than those we now expect. And even now I am afraid not so much of the king’s wrath as of your carelessness. To receive forgiveness for us, it is not enough to pray for two or three days; you need to make a change in your whole life and, leaving vice, constantly remain in virtue. As for the sick, if they do not constantly lead a right life, there is no benefit from their spending two or three days wisely; so sinners, if they do not forever abstain from vice, will receive nothing from a two-day or three-day correction. As they say, someone who washes himself and then gets dirty again in the mud does not receive any benefit; So the one who repented for three days and again returned to his former self did not make any progress (in virtue). Let us not act now as we always act. When earthquakes, famine, and drought so often befell us, we became more modest and more abstinent for three and four days, and then returned to our former self again: that is why the real misfortune happened. But, if not before, at least now let us be constant in piety, let us forever preserve the same modesty, so that we again do not need another blow. Couldn't God have prevented what happened? But He allowed this to come to greater understanding and humble those who insulted Him through the fear of a fellow servant. And no one tell me that many of the guilty have escaped, and many of the innocent have been captured; and this, I hear, is often said by many, not only during real excitement, but also in many other similar circumstances. Is this what to say to those who say this? - That if the person captured is innocent in the present indignation, however, at some time he committed another more serious sin, and, since he did not correct himself later, he is now punished. This is what God usually does: when we sin, He does not immediately punish the crimes, but postpones the punishment, giving us time to repent, so that we can correct ourselves and change. But, if from the fact that we are not punished, we conclude that sin has already been blotted out, and indulge in carelessness; then after this we will certainly be punished where we do not expect it. And this happens so that when we sin and are not punished, we do not remain calm until we change, knowing that we will certainly be punished where we do not expect. And therefore, beloved, if you sin and are not punished, do not be arrogant about it, but be all the more afraid, knowing that it is easy for God to reward you whenever He wants. Then He did not punish you in order to give you time to repent. Let us not say that such and such an innocent person was captured, while another guilty person escaped. The innocent man, who is now captured, received, as I said, punishment for other sins; and the one who has taken refuge now, if he does not correct himself, will fall into another snare. If we think like this, we will never forget about our sins, but, always fearing and trembling, lest we someday be punished, we will easily remember them. Usually nothing reminds one of sin more than retribution and punishment. This is clear from the example of Joseph's brothers. Although thirteen years have passed since they sold the righteous; but fearing punishment and fearing for their lives, they remembered their sin, and one said to the other: “For we have sinned for our brother’s sake” [Joseph] (Gen. 42:21). You see how fear reminded them of that crime. When they committed a sin, they did not feel it; and when they expected punishment, they remembered (the sin). Knowing all this, let us change and correct our lives, and before we are delivered from the calamity that oppresses us, let us take care of piety and virtue. Meanwhile, I want to offer you three commandments that you would fulfill during Lent: not to slander anyone, not to be at enmity with anyone, and to completely banish the evil habit of swearing from your lips. Just as everyone, having heard that a tax has been imposed, hurries home and, calling his wife, children and slaves, thinks with them and consults how he can pay this tax; We will do the same in relation to these spiritual commandments. Everyone, returning home, call your wife and children and say that today a spiritual tax has been imposed - a tax on which liberation and deliverance from this present disaster will depend - a tax that makes those who pay not poor, but richer; Here it is: not to be at enmity with anyone, not to slander anyone, and not to swear at all. Let us think, take care, and consult on how we can fulfill these commandments; Let's make every effort, let's remind each other, correct each other, so that we go there as debtors, and then, when we need to borrow from others, not suffer the fate of foolish virgins, and not lose eternal salvation. If we set up our life this way, I give you my word and promise that this will result in the end of this disaster, and deliverance from these evils, and, most importantly, the enjoyment of eternal blessings. It would be necessary to instill in you the fulfillment of all virtues; But I think the best way to correct it is to fulfill the commandments in parts, taking on one first, then moving on to others. Just as a farmer, with the onset of field work, plows the field one part after another, and thus reaches the end; So, if we set ourselves such a law as to fulfill exactly these three commandments during this Lent, then, without a doubt, having firmly rooted in ourselves a good habit, we will move on to the other commandments with greater ease, and having reached the very pinnacle of wisdom, we will spend our present life with good hope, and in the future we will stand before Christ with great boldness, and we will receive unspeakable benefits. May we all be rewarded with the grace and love of our Lord Jesus Christ, with whom be glory to the Father and the Holy Spirit forever and ever. Amen. An admonition to the people about firmness and patience using the examples of Job and the three youths, and about abstaining from oaths 1. Blessed be God, who has comforted your grieving souls and calmed your troubled thoughts! And that you have received sufficient consolation, you showed this by your zeal and zeal for listening, because a grieving soul, enveloped in a cloud of sadness, cannot willingly listen to instructions, but you, I see, listen to me with great willingness and with full zeal, shaking off all sadness and driving away real sorrow with love for listening. Therefore, I thank God, together with you, this misfortune did not overcome your wisdom, fear did not weaken your vigor, sorrow did not extinguish your zeal, danger did not cool your zeal, fear from people did not defeat your love for God, difficult times did not crush your zeal - and not only did not crush, but also strengthened, not only did not weaken, but intensified, not only did not extinguish, but even more inflamed. The square was empty, but the church was filled; This one excites sadness, this one gives joy and spiritual joy. And therefore, beloved, when you go out into the square and sigh, seeing it empty, run to your mother, and she will immediately comfort you with the multitude of her children, show you the full face of your brothers and drive away all sadness from you. In the city we look for people as if we were living in the desert, and when we run to church, we are surrounded by crowds. When the sea is agitated and furious from a strong storm, fear forces everyone to flee from there to the pier; so now the waves of the square and the storm of the city force everyone to flock from everywhere to the church, and bind the members together in a union of love. Let us thank God also for the fact that we have received such fruit from sorrow, that temptation has brought us such benefit. If there were no temptation, there would be no crown; If there were no exploits, there would be no awards; If there were no struggle, there would be no honors; If there were no sorrow, there would be no consolation; If there were no winter, there would be no summer. And this can be seen not only in people, but also in the seeds themselves. And here, in order for a fat ear to grow, we need a lot of rain, a lot of clouds, a lot of cold: the time of sowing is also the time of rain. And now, when bad weather has come not in the air, but in souls, we too will sow during this bad weather in order to reap in the summer; let us sow tears to reap joy. It is not I who say this, but the prophet proclaims: “Those who sow with tears will reap with joy” (Ps. 125:5). It is not so much the rain falling on the seeds that helps them vegetate and grow, but rather the rain of tears that grows and brings to maturity the seed of piety; it purifies the soul, irrigates the mind and helps the seed of learning to grow quickly. To do this, it is necessary to make a deep furrow, which the prophet also urges when he says: “Renew your fields and do not sow on thorns” (Jer. 4:3). Just as a farmer breaks the ground deeply with a plow, preparing a reliable storage for seeds, so that, once sown, they do not remain on the surface, but hide in the very depths of the earth and safely take root; We must do the same, and through grief, as if with a plow, we must dig into the depths of our hearts. Another prophet also urges this, saying: “Rend your hearts, and not your garments” (Joel 2:13). Let us tear apart our hearts, so that if there is any bad plant or evil thought in us, we can uproot it and clear the fields for the seeds of piety. If now we do not renew (the field), if now we do not sow, if now we do not shed tears, when we have sorrow and fasting, at what other time will we surrender to contrition? Is it really during a time of peace and fun? But this is impossible, because peace and joy usually lead to carelessness, while sorrow leads to care and forces the soul, distracted outwardly and distracted by many objects, to turn to itself. Let us not be discouraged because of this present calamity, but let us also thank God, because there is much benefit from sorrow. The farmer, having sowed the seeds he collected with great difficulty, prays for rain; and one who does not know the matter will look at all this with amazement, and perhaps say to himself: what is this man doing? He scatters what he has collected, and not only scatters it, but also very carefully mixes it with the earth, so that it cannot be collected easily; and not only mixes it with the earth, but also prays that it will rain heavily, and that everything sown will rot and turn into mud. And such a person worries when he sees thunder and lightning falling. But the farmer is not like that: on the contrary, he rejoices and rejoices when he sees bad weather, because he does not look at the present, but expects the future, thinks not about thunder, but about sheaves, not about rotting shifts, but about green ears of corn, not about heavy rain, but about the most pleasant dust on the threshing floor. So we will look not at real sorrow and sorrow, but at the benefit that comes from it, at the fruit that it gives birth to. Let us wait for the sheaves on the threshing floor: because if we remain awake, we can gather a lot of fruit during this time and fill the granaries of our souls. If we remain awake, then not only will we not suffer any harm from this sorrow, but we will also receive innumerable benefits. If we are careless, then peace will destroy us. To the careless one both harm, but to the diligent both both benefit. Just as gold retains its shine even when it lies in water, and becomes even brighter when thrown into a furnace; on the contrary, clay and hay - and falling into the water, the former blurs, and the latter rots; having fallen into the fire, the former dries up, and the latter burns up - so both the righteous and the sinner - the former, enjoying peace, remains as bright as gold immersed in water, and having been subjected to temptation, it becomes even lighter, like gold tested by fire; and the sinner, having tasted peace, melts and rots, like hay and clay thrown into water, and, having been tempted, burns and perishes, like hay and clay from fire. 2. Let us not complain about the present disaster. If you have sins, they will easily be destroyed and caught in sorrow. If you have virtue, sorrow will make it brighter and more brilliant. If you become constantly awake and sober, you will be above all harm, because the cause of falls, as a rule, is not the nature of temptations, but the carelessness of those being tempted. So, if you want to be cheerful and enjoy peace and pleasure, do not seek pleasure or peace, but try to ensure that your soul has courage and is capable of patience, because if you do not have these qualities, you will not only be overcome by temptation, but will even more quickly destroy you and overthrow your peace. And in order to be convinced that it is not the blow of disasters, but the carelessness of our soul that destroys our salvation, listen to what Christ says: “Everyone... who hears these words of mine and does this will be like the wise man who built his church on the rock: and the rain came down, and the rivers came, and the wind blew, and attacked that church: and without falling, it was founded on stones." And again: “Everyone hear these words of mine, and without doing them, he will be like the deformed man who built his church on the sand: and the rain came down, and the rivers came, and the wind blew, and the church was polluted, and fell: and great was its destruction” (Matthew 7:24-27). You see that it was not the blows of temptation, but the foolishness of the builders that caused the fall, because it was raining there and raining here; and there are rivers, and here there are rivers; and there are pressures of winds, and here it is the same; and he built and this one built; the same structure and the same temptations, but the end is not the same, because the foundation is not the same. Thus, it was not the nature of temptations, but the foolishness of the builder that was the cause of the fall. Otherwise, the house built on the stone would have to fall; but he did not tolerate anything like that. But do not think that this is said about the house: we are talking about the soul, which, listening to the word of God, either confirms it or rejects it with its deeds. This is how Job built the house of his soul: “the rain came,” that is, fire fell from the sky and destroyed all the flocks; “the rivers have come” - frequent, continuous, one after another harbingers of disasters that spoke of destruction - one herd, another - camels, the third - children; “The wind blew” - the cruel words of the wife: “Rtsy,” she said, “a certain word to the Lord and die” (Job.2:9); “And the church did not fall,” the soul did not stumble, the righteous man did not utter blasphemy, but he also gave thanks and said: “The Lord gave, the Lord gave: as the Lord willed, so it was” (Job 1:21). Do you see that it is not the nature of temptations, but the negligence of the careless, that usually causes a fall? And sorrow makes the strong even stronger. Who said this? – Brought up in sorrow, blessed Paul; He said this: “tribulation makes patience workable, and patience is a skill, and a skill is hope” (Rom. 5:3-4). Just as strong trees are not uprooted by gusts of wind, no matter how much they rush at them or attack them from all sides; on the contrary, through these pressures they make them even more solid and strong - so the pressures of temptations and sorrows do not overthrow a holy soul and a godly one, but excite them to even greater patience, just as they made blessed Job more glorious and venerable. Now a man is angry with us - a man who is servile and has the same soul as we do - and we are afraid; and then an insidious and cruel demon was angry with him, and not only was angry, but also erected all sorts of intrigues, used all his cunning - and still did not defeat the valiant righteous man. The king, like a man, is angry today, and tomorrow ceases from anger, and yet we die of fear; and then the devil was at enmity, who never makes peace with humanity, but wages an irreconcilable battle and an endless war with our race, and yet the righteous man laughed at his arrows. What excuse can we have, or what forgiveness, when we cannot bear human temptation, we are taught by grace such wisdom, while he, even before grace, in the Old Testament, so valiantly withstood that difficult struggle? Let us, beloved, always talk among ourselves about this, and through such conversations instruct each other. You and your conscience are witnesses of how much benefit we have received from this trial. The intemperate has now become chaste, the daring more modest, the careless more caring; Having never seen a church, but spending all their time at the spectacles, now spend whole days in the church. Do you really, tell me, grieve because God, through fear, made you diligent, through sorrow led you to the idea of ​​your salvation? But your conscience is tormented, but your heart is tormented every day, awaiting death and the cruelest execution? And from this we will have a great increase in virtue, since our piety increases through sorrow. God can stop all disasters today; but He will not stop the sorrow until He sees that we have been cleansed, until He sees that a change has taken place in us and firm and unshakable repentance has come. And the goldsmith does not take the gold out of the forge until he sees that it has not been thoroughly cleaned. So God will not remove this cloud until he completely corrects us. He who has allowed the test to pass knows the time when to end the test. The player who plays the zither does not tighten the string too much, so as not to break it, and does not loosen it too much, so as not to upset the harmonic consonance; God does the same: he does not leave our soul either in constant peace or in prolonged sorrow, arranging both according to his wisdom. He does not allow us to always enjoy peace, lest we become more careless; but it also does not allow us to be in continuous sorrow, so that we do not lose heart and fall into despair. 3. So, let us give Him the time for the end of disasters, and we ourselves will only pray, we ourselves will live piously; because our business is to turn to virtue, and to stop disasters is God’s work. God, who is under trial, wants to put out this fire more than you, but He is waiting for your salvation. Therefore, just as sorrow came from peace, so we must expect peace from sorrow. It is not always winter, and not always summer; not always waves, and not always silence; it is not always night, and not always day: so it is not always sorrow, but peace will come if only we, during sorrow, continually thank God. The three youths were thrown into the oven and, despite this, they did not forget piety, they were not frightened by the flame, but, engulfed in fire, they sent up those sacred prayers more diligently than those sitting in the palace and not tolerating any evil. Therefore the fire became for them a wall, the flame a garment, and the furnace a source; having accepted them bound, she returned them freed: she accepted mortal bodies and did not touch them as immortals; did not know nature, but respected piety. The tormentor tied his feet, and his feet were tied by the power of fire. Oh wonderful thing! The prisoners were released by the flame, and he himself was then tied up by the prisoners. The piety of the youths changed the nature of things, or better to say, it did not change the nature, but, what is even more surprising, without changing the nature, it stopped (its) action. It did not extinguish the fire, but forced it, and grief, not to exert its power; and, what is also wonderful and wondrous, this happened not only to the bodies of the saints, but also to their clothes and shoes. Like the apostles, Paul’s clothes drove away illnesses and demons, and Peter’s shadow put death to flight; so here too the shoes of these youths extinguished the fire. I don’t know how to say it, because the miracle exceeds any story. The fire went out and did not go out; because when he touched the bodies of the holy youths, then he faded away; and when it was necessary to break the chains, he did not fade away, and broke the chains, but did not touch the heels. See what a coincidence. The fire did not lose its strength, and did not dare to go further than the shackles. The tormentor bound him, but he released the flame, so that you would recognize both the ferocity of the barbarian and the submission to the elements. Why did the tormentor chain them, intending to throw them into the fire? - So that the miracle is more majestic, so that the sign is more amazing, so that you do not mistake what is visible for a deception of the eyes. If this fire had not been fire, it would not have burned the fetters and, what’s more, would not have burned the soldiers who were outside the furnace. But now he showed strength to those outside, and showed his submission to those inside the furnace. And you notice everywhere how the devil, with what he arms himself against the servants of God, destroys his own strength, not of his own will, but because the All-Wise and Prosperous God turns his weapons and cunning on his own head - which happened here too. The devil, according to whose suggestions the tormentor then acted, did not allow the saints to be beheaded with the sword, nor to hand them over to beasts, nor to execute them in any other similar way, but inspired them to be thrown into the fire, so that even the remains of the holy youths would not be preserved when their bodies were destroyed and their ashes mixed with the ashes of the firewood. But God turned this very thing to the overthrow of wickedness, and this is how. The Persians recognize fire as a god, and the barbarians living in that country still worship it. And therefore God, wanting to overthrow wickedness at its very foundation, allowed this kind of execution in order to grant victory to his slaves in the eyes of all the worshipers of fire, and to convince them by his very deed that the gods of the pagans fear not only God, but also the servants of God. 4. Also, notice how the enemies weave a crown of victory, how the enemies themselves become witnesses to the triumph! “And the ambassadors,” says the Scripture, “Nebuchadnezzar the king gathered together all the hypocrites, and the commanders and governors, the leaders and tormentors, and those in power, and all the princes of the countries, to come to renew the idol... And having gathered together... all” (Dan. 3: 2-3). The enemy organizes the spectacle, he himself gathers spectators, he himself appoints the competition; and (makes up) a spectacle not from random, not from ordinary people, but all from the most honorable and in command, so that their testimony would be more reliable for the people. They were all convened for one thing, but saw something else; they came to worship the idol, but left with contempt for it, having been amazed by God’s power, revealed in the miraculous events with the youths. And notice where the spectacle was staged. This public spectacle is held not in a city, nor in any village, but on flat and open fields. In the field of Deire, outside the city, an idol was placed, and the messenger, passing everywhere, cried out: “It is said to you, people, people, tribes, heathens: in this hour, if you hear the voice of the trumpet, the flute and the harp, Samvik and psalms and accords, and every kind of music, fall down and worship the golden image” (and in fact, to bow to an idol meant: to fall); “And if anyone does not fall and worship, in that hour he will be thrown into a burning furnace” (Dan.3:4-6). Do you see what a difficult struggle, what an insurmountable network, what a deep abyss and rapids on both sides! But do not be afraid: the more intrigues the enemy uses, the more he will reveal the courage of the youths. For this purpose, the consent of so many musical instruments was prepared, so that the furnace was fired, so that either pleasure or fear would take possession of the souls of the spectators. Which of the upcoming ones is firm and adamant? Let the charming melody of harmonious music soften him, said the tormentor. Is it higher than this network? Let the sight of the flame frighten and amaze him. Both fear and pleasure acted in this way: pleasure crept into the soul through hearing, fear through sight. However, neither one nor the other defeated the courage of the youths; but as if thrown into fire, they overcame the flame, so they laughed at all pleasure and fear. The devil prepared all this for them, because he did not doubt the king’s subjects; on the contrary, he was firmly convinced that none of them would resist the king’s command. But when everyone has fallen and been defeated, then only the youths are brought into the middle, so that from this very fact the victory will be more brilliant - that they win and are triumphant among such a multitude of people. It would not have been so surprising if they had shown courage by coming first before anyone else stumbled. But it is very great and wonderful that the multitude of the fallen did not frighten or weaken them; and they did not say to each other something that many are accustomed to often say: if we were the first and alone to decide to worship the idol, then our action would be worthy of blame, but if we do this together with so many thousands, then who will not forgive, who will not consider us worthy of apology? No, having seen the fall of so many of their tormentors, they neither said nor thought anything like that. Look at the malice of the accusers, how they cunningly and cruelly accused the youths: “The point is,” they say, “the men of Judah, whom you have appointed over the affairs of the land of Babylon” (Dan. 3:12). They not only recalled their origin, but also mentioned their honor, in order to inflame the king’s anger; They seemed to say this: you made slaves, captives, deprived of their fatherland our leaders, and they despise this honor and insult the one who honored them with such an honor. That’s why they say: “Judah, whom you have appointed over the affairs of the land of Babylon, ... did not listen to your commandment, ... and do not serve as your god” (Dan. 3:12). This accusation is the greatest praise; These reproaches are approval and undoubted evidence, because it is represented by the enemies themselves! What about the king? He ordered them to be brought to the middle in order to intimidate them in every possible way; but nothing shook them - neither the king’s anger, nor the fact that they alone stood alone among such a multitude, nor the sight of fire, nor the sounds of trumpets, nor the fact that everyone looked at them with eyes sparkling like fire; but, having laughed at all this, they, as if about to throw themselves into the streams of a cool spring, entered the furnace, uttering these blessed words: “For we do not serve thy God, nor do we bow down to the golden body which thou hast set up” (Dan. 3:18). I told this story not without a purpose, but in order for you to be convinced that neither the anger of the king, nor the deceit of soldiers, nor the envy of enemies, nor captivity, nor the desert, nor fire, nor the furnace, nor a thousand disasters - nothing can defeat or frighten the righteous. If where the king was wicked, the youths were not afraid of the wrath of the tormentor; Moreover, we, whose king is humane and meek, should not lose heart, but thank God for this sorrow, having learned from what has been said that sorrows make those who know how to endure them courageously more glorious both before God and before people. If the youths had not become slaves, we would not have known about their freedom; if they had not become captives, we would not have understood the nobility of their souls; if they had not lost their fatherland below, we would not have known that by virtue they are worthy of the fatherland above; If the earthly king had not been angry with them, we would not have understood the favor of the Heavenly King towards them. 5. Therefore, if He favors you, do not despair, even if they throw you into the oven; and if He is angry, do not indulge in arrogance, even if you are in Paradise. Adam was in Paradise, but since he angered God, Paradise did not help him; The youths were in the oven, but since they pleased (God), the oven did not harm them. Adam was in Paradise - and fell because he became careless; Job sat on rot and won because he was vigilant. How many times is Paradise better than rot? However, the superiority of the dwelling did not help the inhabitant when he betrayed himself, just as the uncleanness of the place did not harm the one who was protected on all sides by virtue. Let us also strengthen our souls, and then we will be more blessed than all, even if the loss of wealth and even death comes to us, as long as no one steals our piety. Christ also commanded this, saying: “Be ye therefore wise as the serpent” (Matthew 10:16). Like a snake is ready to lose its entire body just to save its head; so do not be discouraged, even if you have to lose wealth, even your body, even your real life, even everything, just to preserve your piety: because if you leave with it, God will return everything to you in greater splendor - and will resurrect your body in greater glory, and instead of wealth will give such blessings that no word can express. Didn’t Job sit naked on a dunghill, living a life more painful than thousands of deaths? But since he did not abandon piety, he again received everything he had before in abundance - health and beauty of the body, the entire family of children, property and, most importantly, the brilliant crown of patience. As it happens with trees, even if someone plucks the fruit with leaves, even if he cuts off all the branches, but if the root remains, the tree grows again in perfect integrity and even greater beauty; the same thing happens to us: if the root of piety remains, then, even if wealth is taken away, even if the body is upset, everything returns to us again with greater glory. Therefore, leaving behind all mental anxiety and excessive care, let us turn to ourselves and adorn both body and soul with the beauty of virtue, “presenting the ouds” of our body as “weapons of righteousness”, and not “weapons ... for sin” (Rom. 6:13); and first of all, let us train the tongue to be a minister of spiritual grace, spewing out of our mouths all the poison of slander and foul language. It is in our power to make each member an instrument of both wickedness and truth. Listen to how some have made their tongue an instrument of sin, and others an instrument of righteousness: “their tongue is a sharp sword” (Ps. 56:5); and the other speaks of his tongue: “My tongue is the reed of a scribe” (Ps. 44:2). That tongue committed murder, and this one wrote the Divine law, and therefore that one was a sword, and this one a cane, not by its own nature, but by the will of those who used it; the nature of both is the same, but the action is not the same. And in relation to the lips one can again see the same thing. Some had mouths full of rottenness and deceit, and therefore the one who accused them said: “Their mouth is an oath... the essence is full, and sorrows” (Ps. 9:28), but his own lips are not like that; no, “my mouth speaks wisdom, and the teaching of my heart understanding” (Ps. 48:4). Others, again, had their hands defiled by iniquity; and, condemning them, he again said: “In the hand of iniquity, their right hand is filled with reward” (Ps. 25:10); and his hands were not exercised in anything other than stretching out to heaven, which is why he said about them: “The reward of my hand is the evening sacrifice” (Ps. 141:2). And in relation to the heart one can again see the same thing. Those have a vain heart, but his is true, and therefore about their heart he says: “Their heart is vain” (Ps. 5:10), and about his: “My heart will vomit out good words” (Ps. 45:2). The same can be seen in relation to hearing. They had brutal, merciless and inexorable hearing, and, condemning them, he said: “Like an adder who is deaf and stops his ears” (Ps. 57:5); and his hearing was the receptacle of the word of God, which he showed by saying: “I will incline my ear to a parable, I will open my prayers in the psalms” (Ps. 48:5). 6. So, knowing this, let us protect ourselves on all sides with virtue, and thereby turn away the wrath of God. Let us make the members of our body instruments of truth; Let us train our eyes, our lips, our hands, our feet, our heart, our tongue, and our whole body to serve one virtue. Let us also remember those three commandments that I spoke about to your love, when I inspired you not to be at enmity with anyone, not to speak ill of anyone who has insulted you, and to remove from your lips the sinful habit of swearing. We will talk about the other two commandments at another time, but throughout this entire week we will talk to you about oaths, starting with the easier commandment. It is not at all difficult to overcome the habit of swearing if we want to put in at least a little effort, reminding each other, admonishing, admonishing each other, and subjecting those who forget to discipline and responsibility. And what good is it for us to abstain from food if we do not banish vicious habits from our souls? Now we have spent the whole day without food, and in the evening we will set ourselves a meal, not similar to yesterday, but different, more modest. But can any of us say that today he has changed his life, as well as his meal, that he has abolished a vicious habit, as well as food? Don't think. What benefit does fasting have for us? Therefore, I urge and will not cease to urge that you, taking each commandment separately, spend two or three days to fulfill it. Others compete with each other in abstaining from food, and enter into a wonderful competition among themselves: some spend two whole days without food, while others, having removed from their table not only wine and oil, but also all brews, consume only bread and water during the entire Lent. So we will begin to compete with each other in order to eradicate the use of oaths: this is more useful than any fasting, this is more beneficial than any strict life. Let us show in abstaining from oaths the same diligence that we apply in abstaining from food; otherwise we will be accused of extreme unreason, because we do not pay attention to the forbidden, but show all the care for things that are indifferent. It is forbidden not to eat, but it is forbidden to swear; and we, refusing what is allowed, encroach on what is forbidden. Therefore, I ask your love to make some change, and begin to show it to us from now on. If we spend this fast with such zeal that in this week we stop swearing altogether, in the next we extinguish our anger, in the week that follows we eradicate slander, and in the next week we correct ourselves and in many other ways; then, ascending this path higher and higher, little by little we will reach the very pinnacle of virtue. Then we will avoid real danger and appease God; and large numbers of people will return to our city, and we will now teach those who fled to entrust the hope of our salvation - not to safe places, not to some kind of refuge and solitude, but to spiritual piety and good morals. In this way we will achieve both earthly and heavenly blessings, which may we all be rewarded with, by the grace and love of our Lord Jesus Christ, through whom and with whom be glory to the Father, with the Holy Spirit, now and ever, and unto the ages of ages. Amen. Another admonition to the people about courageously enduring the threatening disaster, following the example of what happened to Job and the Ninevites; and that one should be afraid not of death, but of sin; and about what it means to die badly; and that it is necessary to avoid oaths with all care 1. The story about the three youths and the Babylonian furnace seems to have comforted your love a lot yesterday; and even more so, the example of Job and rot, which is more glorious than any royal throne, since there is no benefit to those who have seen it from looking at the royal throne, only short-term pleasure that does not bring any benefit; from looking at Job’s dung, everyone receives great benefit, great admonition and instruction in patience. Therefore, many now undertake a long and sea journey, and from the ends of the earth go to Arabia to see this rot and, having seen, kiss the land, which was the field of exploits of this crown-bearer, and received blood, more precious than any gold. It’s not so much the purple that shines, as this body shone then, stained not with someone else’s blood, but with its own blood. And his wounds were more precious than any stones, because pearls by themselves do not bring us any benefit in life, and those who own them do not satisfy any essential need, but their wounds provide consolation in any sorrow. And, in order for you to be convinced of the truth of this, show the one who has lost his legitimate and only son countless pearls: you will not alleviate his misfortune and you will not heal his grief; but if you remind him of Job’s wounds, you can easily heal him with these words: Why are you sad, man? You lost only one child, but the blessed one, having lost a whole host of children, was struck in the very flesh, and sat naked on the muck, drenched in pus on all sides, while his flesh little by little melted away; and this was a man “righteous, true, godly, shunning all evil things” (Job 1:1), whose virtue God testified to. If you say these words, you will extinguish the sorrow in the mourner and destroy all grief - and thus the wounds of the righteous turn out to be more useful than pearls! Therefore, imagine this ascetic and imagine that you yourself see that rot, and on this rot he sits - this golden statue, sprinkled with precious stones, and I don’t know what else to call it - because I can’t find such an expensive substance to which this bloody body could be likened. So this flesh was incomparably more precious than any and the most expensive substance, and the wounds were brighter than the rays of the sun. The rays illuminate the bodily gaze, and they enlighten the eyes of our mind; they completely blind the devil. That is why the devil, after that defeat, retreated and did not appear again. But you, beloved, know from here how great the benefit of sorrow can be. While the righteous man was rich and enjoyed peace, the devil had reason to slander him; although false, could he still say: “Job honors the Lord with food” (Job 1:10)? But when he took everything away from him and made him poor, he no longer dared to open his lips. While Job was rich, the devil promised to fight him, and threatened to overthrow him; and when he made him poor, deprived him of everything and plunged him into extreme illness, then he withdrew. While his body was healthy, the devil raised his hands against him, but when he covered his flesh with wounds, he, defeated, fled. You see how much better and more useful poverty is for the prudent than wealth, weakness and illness - health, temptation - tranquility, and how much more glorious and strong they make the ascetics! Who has seen or heard of such a wonderful competition? Ordinary wrestlers, as soon as they hit their opponents in the head, immediately win and receive crowns; and the devil, when he struck the body of the righteous man, covered him with various ulcers and brought him to exhaustion, then he was defeated and retreated away; and although he pierced his ribs from all sides, he did not achieve anything, because he did not steal the treasure stored there, but made it more visible for us, and through these holes he gave everyone the opportunity to look into the inside (of the sufferer) and see all his wealth. When he hoped to gain the upper hand, it was then that he withdrew in great shame and did not utter another sound. What happened, devil? Why are you running away? Didn't everything come true according to your wishes? Have you not destroyed his sheep, oxen, horses and mules? Did he not destroy all his children and wound all his flesh? Why did you run away? But here’s why,” he answers: although everything according to my desire was fulfilled, what I especially sought and for which I did everything else did not come true: he did not blaspheme God! In order to achieve this, I did everything else; and as soon as this does not happen, then there is no benefit to me from the destruction of his wealth, the death of his children and the destruction of his body; What happened was the opposite of what I wanted: I made my opponent more glorious and brilliant. Have you become convinced, beloved, how great the benefits of misfortune are? Job's healthy body was beautiful; but it became even more beautiful when it was ulcerated with wounds: so the wool is beautiful even before coloring, but, having become purple, it receives inexplicable beauty and pleasantness. And if the devil had not exposed Job, we would not have recognized the valor of the winner; if he had not struck his body with ulcers, then the rays would not have shone from within; If I had not put him on rot, we would not have recognized his wealth. The king sitting on the throne is not as brilliant as Job was, sitting on the rotting pit: after the royal throne is death, and after this rotting pit is the Kingdom of Heaven. 2. Reflecting on all this, let us take heart from the despondency that has taken hold of you. I offer these stories to you not so that you will praise my speech, but so that you can imitate the virtue and patience of those valiant men; so that from your very deeds you will learn that of all human evils, one sin is a real evil, and not poverty, not illness, not insult, not slander, not dishonor and not even death - this, apparently, is the most extreme of all evils. These disasters for the wise are such only in name, and not in reality: to anger God and do something displeasing to Him is a true misfortune! Really, what’s terrible about death, tell me? Is it that it rather leads you to a quiet haven and to that serene life? Even if a person does not kill you, then the very law of nature, at a certain time, will not separate your body from your soul? Let what we fear not happen now; but it will be a little later. I say this not because I expected anything terrible or sad, but because I am ashamed of those who are afraid of death. Do you expect such blessings, “for which eye has not seen, and ear has not heard, and the heart of man has not sighed” (1 Cor. 2:9), and you are not in a hurry to enjoy them, you are not glad and you hesitate, and not only do you hesitate, but you are also afraid and trembling? And aren’t you ashamed to grieve because of death, when Paul sighed because of this life, and in the Epistle to the Romans said: “For... the creation... groans... and we ourselves, being the firstfruits of the Spirit, groan” (Rom. 8:22-23)? And he said this not in condemnation of the present, but out of a strong desire for the future. I have tasted, he says, grace, and do not tolerate delay; I have the firstfruits of the Spirit, and I strive for complete possession; I ascended to the third heaven, saw that indescribable glory, saw the royal splendor, learned what I was missing while staying here, and therefore I sighed. Tell me, if someone led you into the royal palace and showed you gold and all other splendor shining on all the walls, then transferred you from there to the hut of the poor, and after a few days promised to bring you back into that royal palace and give you a place for permanent residence: would you not grieve and be burdened even in these few days? So reason about Heaven and earth, and sigh with Paul, not because of death, but because of this life. So let me, you say, become like Paul, and I will never fear death. What prevents you, man, from becoming like Paul? Wasn't he poor? Isn't he a tent maker? Isn't he a simple person? If he were rich and of noble birth, the poor, called to imitate him, could, of course, be dissuaded by their poverty. But now you can’t say anything like that, because this man was a craftsman and earned his living by daily labor. In addition, in childhood you inherited piety from your parents, and from your early years you were imbued with the Holy Scriptures; and he was a blasphemer, and a persecutor, and an offender, and ruined the Church - but, despite this, he changed so suddenly that he surpassed everyone in the power of his jealousy - and cries out: “Be an imitator of me, as I am of Christ” (1 Cor. 11:1). He imitated the Lord, but you do not imitate your fellow servant; you, who was raised in piety from youth, to the one who later changed and accepted the faith. Don’t you know that sinners, although they live, are dead; and the righteous, although they die, live? And these are not my words, but the sentence of Christ, who said to Martha: “Believe in Me, even if you die, you will live” (John 11:25). Is our teaching a fable? If you are a Christian, then believe in Christ; if you believe in Christ, then show me faith in deeds. How will you show faith in actions? – If you despise death, this is what distinguishes us from the infidels. They rightly fear death because they have no hope of resurrection; but you, following the better path and having the opportunity to philosophize about hope for the future, what excuse will you find when, believing in the resurrection, you are afraid of death, like those who do not believe in the resurrection? But I’m afraid, you say, not of death; I’m not afraid of dying, but I’m afraid of dying badly, of being beheaded. So did John really die badly because he was beheaded? And Stephen also died poorly because he was stoned? And according to you, the martyrs all died a pitiful death, because some were deprived of life by fire, and others by iron; some are thrown into the sea, others from the rapids; and others in the jaws of beasts, and thus died? To die badly, man, does not mean to die a violent death, but to die in sins. Listen to how the prophet talks about this. “The death of sinners is cruel” (Ps. 33:22), he says. He did not say: violent death is cruel, but: “the death of sinners is cruel.” And rightly so: because after their departure from here - unbearable punishment, endless torment, a poisonous worm, unquenchable fire, pitch darkness, insoluble bonds, gnashing of teeth, sorrow, oppression and eternal condemnation. 3. When such calamities await sinners, what good will it do them if they end their lives at home and on their bed? Likewise, there will be no harm to the righteous if they end their present life from the sword or iron and fire, when they have to move on to eternal blessings. Truly “the death of sinners is cruel.” Such was the death of that rich man who showed contempt for Lazarus and, although he ended his life at home, on his bed, in the presence of friends, by his death, but, after his departure, he burned in fire and could not find any consolation there in the prosperity of this life. Not so with Lazarus: although he suffered a violent death in the rich man’s courtyard, among the dogs licking his wounds (for what could be more painful than hunger?), but, after his departure, he began to enjoy eternal blessings there, having fun in the bosom of Abraham. What harm was there to him from the fact that he died violently, and what benefit to the rich man from the fact that he died non-violently? But we, you say, are afraid of dying not violently, but innocently; We are afraid, having not done anything that we are suspected of, to be punished on an equal basis with those caught in a crime. What are you saying? - Tell me. Are you afraid to die innocently, to die for your deeds - do you want to? And who would be so pitiful and unhappy that, when faced with an undeserved death, he would rather die for his deeds? If we should be afraid of death, then we should be afraid of the one that befalls us through our deeds: because the one who died undeservedly, through this very thing enters into communion with all the saints. Most of those who pleased God and became famous died an undeserved death, and the first of them was Abel. He was killed not because he sinned against his brother or insulted Cain, but because he worshiped God. Did God allow this, whether by loving him or by hating him? Obviously, loving and wanting to give him a most brilliant crown for such an unrighteous death. You see that one should be afraid not of violent and undeserved death, but of death in sins. Abel died undeservedly, Cain lived “groaning and shaking” (Gen. 4:12): who, tell me, was more blessed - the one who died in righteousness or the one living in sins - the one who died undeservedly or the one punished according to his deeds? Do you want me to tell your love why we are afraid of death? We were not wounded by the love of the Kingdom, nor inflamed by the desire for future blessings; otherwise we, like Blessed Paul, would despise everything present; Moreover, we are not afraid of Gehenna, and therefore we are afraid of death; We do not know the unbearable severity of the punishment there, and therefore we are afraid not of sin, but of death. If that fear had settled in our soul, then this one could not enter it. And I will try to explain this not by some distant circumstances, but by local ones - the very ones that happened to us these days. When the decree came from the king about collecting taxes, which seemed intolerable, everyone was indignant, everyone argued, began to be annoyed and indignant, and, meeting each other, they said: “Life is not worth living for us; the city is ruined; no one is able to bear such a heavy tax!” - and everyone lamented, as if they had been driven to the last extreme. Then, when the criminal deed was committed; and some obscene and depraved people, trampling on the laws, overthrew the statues, and drew everyone into extreme danger, so that, having irritated the king, we now began to fear for our very lives - we are no longer worried about the loss of property, but, instead of all those speeches, I hear others: “Let the king take our property; we will willingly give up both fields and estates, if only he promised to save us even a naked body.” So, until the fear of death overcame us, we were worried about the loss of property; When those lawless riots were carried out, the fear of death that set in drove out the grief over the loss. In the same way, if the fear of Gehenna had possessed our souls, the fear of death would not have taken possession of us; but just as in bodies, when two illnesses befall us, the stronger usually suppresses the weaker, so it would happen here. If there were fear of future punishment in the soul, it would suppress all human fear, so that whoever constantly remembers Gehenna will look at all death with a smile; and this will not only free him from present sorrow, but will also free him from future flames. He who is always afraid of Gehenna will never fall into the fire of Gehenna, because this constant fear makes him wise. Let me now tell you at the right time: “Brothers, do not be children in your minds, but be childish in malice” (1 Cor. 14:20). We truly harbor childlike fear when we fear death rather than fear sin. Small children are afraid of masks, not afraid of fire; and if you happen to bring them to a lit candle, they, without fear of anything, stretch out their hand to the candle and the fire; an insignificant mask scares them, but they are not afraid of what is really scary - fire. So we are afraid of death, which is an insignificant mask; and we are not afraid of sin, which is truly terrible and, like fire, devours the conscience. And this, as a rule, does not come from the essence of the matter itself, but from our foolishness: so if we consider what death is, we will never be afraid of it. What is death? The same as taking off clothes: the body, like clothes, covers the soul, and through death we put it off for a short time in order to again receive it in its brightest form. What is death? A temporary journey is a dream that is longer than usual. Therefore, if you are afraid of death, be afraid of sleep; If you grieve for the dead, then grieve for those who eat and drink: just as this is a natural thing, so is this. Do not grieve over what happens according to the law of nature; grieve more over what happens from evil will; Do not weep for the dead, but weep for the one living in sins. 4. Do you want me to tell you another reason why we are afraid of death? We do not live as we should, we do not have a clear conscience. If it were this, nothing would frighten us, neither death, nor hunger, nor loss of property, nor anything else like that. For someone who lives virtuously, nothing like this can harm or deprive him of inner pleasure, because whoever feeds on good hopes, nothing can plunge him into despondency. In fact, can people do anything that would make a valiant man grieve? Will they take his money? But he has riches in heaven. Will they be expelled from the fatherland? But through this they move him to the mountain city. Will they put shackles on him? But he has a free conscience and does not feel external chains. Will they kill the body? But it will rise again. And just as one who fights with a shadow and strikes the air cannot hit anyone; so the one who is at enmity with the righteous fights only with a shadow, wastes his strength, but cannot inflict a single blow on him. So, give me only firm faith in the Kingdom of Heaven, and kill me, if you want, today. I will thank you for death, because through it you will soon move me to those blessings. They especially talk about this, and we grieve that, delayed by many sins, we will not reach the Kingdom there. So stop crying about death and cry about your sins to atone for them. This is why sadness is so that we use it to destroy our sins, and not to grieve over the loss of property, death, or anything else like that. I’ll explain to you why this is so with an example. Medicines are prescribed only for those diseases that they can destroy, and not for those that do not benefit from them. I’ll roughly say so that my speech is even clearer: a medicine that can only be used for sore eyes, and not for any other disease, you rightly recognize as prescribed only for an eye disease, and not for the stomach, not for the hands, and not for any other member. Let us translate the speech to sadness and find that in no other circumstances does it help us, but only corrects sin: therefore, obviously, it is intended only to destroy it. Let us examine each of the disasters that befall us and, adding sorrow to them, let us see what benefit it brings. Who lost property? He was saddened, but did not compensate for the loss. Who lost his son? He grieved, but did not raise the dead and did not benefit the departed. Who suffered beatings, strangulation, insult? He gave himself up to grief, but did not take the offense away from himself. Has anyone fallen into weakness and into the most serious illness? He began to lament, but did not destroy the disease; on the contrary, he intensified it. Do you see that in none of these disasters does sadness help at all? But someone sinned and became sad: he destroyed the sin and made amends for his guilt. Where can you see this? From the words of the Lord: speaking about one sinner, He said: “Because of sin, they grieved him for a few things and struck him and turned My face away from him: and they were sad and went decrepit in their ways” (Is. 57:17). That’s why Paul said: “Sorrow..., as according to God, unrepentant repentance brings salvation, but the sorrow of this world brings death” (2 Cor. 7:10). Therefore, as can be seen from what has been said, if sadness cannot compensate for the loss of property, or insult, or shame, or beatings, or illness, or death, or anything else like that, but only contributes to the destruction of sin and blots it out; it is obvious that it was intended for him alone. So, let us no longer grieve over the loss of property, but let us grieve only when we sin. In this case, there is great benefit from grief. What have you lost? Don't grieve: this won't help you at all. Have you sinned? Sorrow: it is useful. Delve into the mind and wisdom of God. Sin gave us two fruits: sorrow and death. “If you take away one day from him,” says God, “you will surely die” (Gen. 2:17), and to his wife: “When you are sick, 5 give birth to children” (Gen. 3:16). By these same two means (God) destroyed sin and arranged it so that the mother perishes from her children. And that, like sorrow, death also destroys sin - this is clear both from the example and disciples, and from the words of Paul to those who sin: “For this reason there are many in you who are weak and ill, and sleep (die) contentedly” (1 Cor. 11:30). You sin, he says, that’s why you die, so that your sins may be atoned for by death. That’s why he added: “If they had reasoned with themselves, they would not have been condemned. If we judge, we are punished by the Lord, lest we be condemned with the world” (1 Cor. 11:31-32). Just as a worm is born from a tree and wears away the tree, and like a moth eats the wool from which it is born; so sorrow and death were born from sin and destroy sin. So, let us not fear death, but let us fear only sin and grieve for it. I say this not because I expected anything terrible: no; but because I want you to constantly have this fear in you, and in fact fulfill the law of Christ. “He who does not take his cross,” says the Lord, “and comes after Me, is not worthy of Me” (Matthew 10:38). He said this not so that we would carry the tree on our shoulders, but so that we would always have death before our eyes, just as Paul died every day (1 Cor. 15:31), laughed at death and despised real life. You are a warrior, and you constantly stand in the ranks; and a warrior who fears death will never do anything valiant. So a Christian man who is afraid of dangers will not do anything great and glorious; on the contrary, he himself can be easily defeated; the brave and magnanimous are invincible and invincible. And how the three youths, not being afraid of the fire, escaped the fire; so we too, if we do not fear death, will avoid death. They were not afraid of fire, because being burned is not a crime; but they were afraid of sin, because living ungodly is a crime. Let us imitate these and all righteous people like them; Let us not be afraid of dangers - and we will avoid dangers. 5. “I am not a prophet; it is lower for a son to prophesy” (Am. 7:14), but I know for sure what will happen; and I loudly and clearly proclaim that if we change, take some care of our souls and abandon sin, then nothing unpleasant and sad will happen to us. And I clearly know this based on God’s love for mankind and how the Lord dealt with people, with cities, tribes and entire nations. He threatened the city of Nineveh and said: “Three more days, and Nineveh will be transformed” (Jonah 3:4). So, tell me, has Nineveh been transformed and the city destroyed? No, but the opposite happened: she rebelled, became even more glorious and, after so many years, did not lose her glory; on the contrary, everyone still praises Nineveh and is amazed at it because from that time it has become the best haven for all sinners, not allowing them to fall into despair, but calling everyone to repentance, and by what it has done and how it has earned the mercy of God, urging them never to despair of their salvation, but to lead a virtuous life and nurture good hope, and then firmly believe that everything will end in a happy outcome. In fact, who, hearing about what happened to the Ninevites, would not be encouraged, even if he were the most careless person? Thus, God allowed it to be better for His prophecy not to be fulfilled than for the city to perish. However (one cannot say that), the prophecy was not fulfilled. If the sentence had not been carried out while people remained in the same sins, then one could still condemn the prediction; but if God ceased to be angry then, as they changed and stopped sinning, then who else can accuse the prophecy and expose the prediction as a lie? God even then preserved the law that He had decreed from the beginning for all people through the prophet. What is the law? “At last I will speak against the tongue and against the kingdom, that I will uproot them and destroy them and waste them. And if that tongue turns from all its wickedness, then I will repent of the evil that I thought to do to them” (Jer. 18:7-8). Preserving this law, He saved those who reformed, and delivered those who apostatized from lawlessness from their wrath. He knew the virtue of the foreigners, and that is why he forced the prophet to hurry. And so the city was confused when it heard the prophetic voice; but from this fear he did not suffer harm, and also received benefit. This fear gave birth to salvation; the threat averted the danger; the judgment of destruction stopped the destruction (Jonah 3:10). Oh, a wonderful and amazing thing! The sentence that threatened death gave birth to life! The sentence, after it had already been pronounced, remained without execution, not like with worldly judges: with these, to pronounce a sentence means to carry it out, but with God, on the contrary, to pronounce a sentence means to make it invalid. If the sentence had not been pronounced, sinners would not have heard; and if they had not heard, they would not have repented, would not have rejected the punishment and would not have received miraculous salvation. And how is it not a wonderful thing when the Judge pronounces a sentence, and the defendants destroy the sentence by repentance? They didn’t run away from the city like we do now, but they stayed and thereby strengthened it. He was a trap, and they made him a stronghold; was a ditch and an abyss, and they turned it into a guard tower. They heard that the buildings would fall - and they did not run away from the buildings, but they ran away from their sins; no one left his home as we do now, but everyone left his evil way. Did it really (they said) that the walls gave rise to the wrath of God? We are the culprits of the wound, but we must also prepare the medicine. Therefore, the Ninevites entrusted their salvation not to a change of place, but to a change of morals. 6. The foreigners did the same: aren’t we ashamed and don’t blush because, while they changed their morals, we only change places, do things typical of drunk people, and take away our property? The Lord is angry with us, and we, not caring to turn away His anger, rush around everywhere with our property and wander, looking for places to put it; meanwhile, one should look for a place where to lay one’s soul, and it would be better not to look for that either, but to entrust the safety of its virtuous and honest life. We ourselves, if we were angry and indignant with the servant, and instead of justifying himself in view of this anger, he went to his room and, having collected and tied up all his clothes and household things, decided to run away, we ourselves would not have complacently endured such insolence. Let us give up untimely anxiety and say, each one about himself, to God: “Where shall I go from Thy Spirit? And I will flee from Your presence" (Ps. 139:7)? Let us be jealous of the wisdom of the foreigners: they repented when forgiveness was unknown, because the sentence did not add that if you turn and repent, I will leave the city intact; but it is simply said: “Three more days, and Nineveh will be transformed” (Jonah 3:4). What are they? “Who knows,” they say, “if God repents of the evil he said he would do to us” (Jonah 3:9–10)? - “Who is the news?” They do not know the outcome of the matter and do not neglect repentance; They don’t know the properties of God’s love for mankind - and with such uncertainty they change! They, in fact, could not look at other Ninevites who would repent and be saved; they did not read the prophets, did not hear the patriarchs, received neither advice nor instruction, and were not convinced that they could undoubtedly appease God by repentance. This was not a threat either: but although they were perplexed and were not sure of this, they repented with all sincerity. What excuse will we have when they, not being sure of the outcome, showed such a change; and we, who are confident in God’s love for mankind, have often received many guarantees of His care, listened to both the prophets and apostles, and were taught by our very deeds, are we not jealous to equal them in virtue? The virtue of these people is great, but God’s love for mankind is much greater - and this can be seen from the very greatness of the threat. This is why God did not add to the sentence: “if you repent, I will spare you,” so that the very uncertainty of the sentence would increase fear, and by increasing fear, he would rather induce repentance. The prophet is ashamed, foreseeing the future and believing that the prediction will not come true; but God is not ashamed, but seeks only one thing - human salvation, and corrects his servant. When (Jonah) boarded the ship, God immediately stirred up the sea: from this you see that where there is sin, there is a storm, where there is disobedience, there is excitement; just as the city wavered because of the sins of the Ninevites, so the ship wavered because of the disobedience of the prophet. And so the shipmen threw Jonah into the sea and the ship stopped shaking: let us drown our sin, and the city will probably calm down! So, there is no benefit for us in flight, just as flight did not help Jonah, but also harmed him. He fled from the earth, but did not flee from the wrath of God. He fled from the land, and brought a storm to the sea; and not only did he not receive any benefit from the flight, but he also exposed those who accepted it to extreme danger. When he was sailing on a ship, and with him were the shipmen, and the helmsmen, and all the ship's shells, then he was exposed to extreme danger: and how he was thrown into the sea, and, having atoneed for his sin with this punishment, fell into a moving ship, i.e. into the belly of the whale, then he began to enjoy great security. From this learn that, just as a ship does not help someone who lives in sin, so the sea does not drown someone who is free from sin, and animals do not devour him. The waves took him and did not strangle him; the whale took it and did not kill it; on the contrary, both the animal and the elements returned the deposit intact to God. And all this admonished the prophet to be humane and meek, and not to show the hard-heartedness of foolish sailors, fierce waves and animals 6 . And the sailors did not throw it away immediately, at the first danger, but already in extreme necessity; both the sea and the beast preserved him with great care, because all this happened according to God’s dispensation. And so he returned, preached, uttered a threat, convinced, saved, frightened, corrected, secured with just his first sermon. It did not require many days and long exhortation: he said only a few simple words - and brought everyone to repentance. God did not bring him directly from the ship to the city, but the shipmen handed him over to the sea, the sea to the whale, the whale to God, God to the Ninevites, and on such a long journey He returned the fugitive, teaching everyone that it is impossible to escape the hand of God, that no matter where anyone goes, carrying sin with him, he will suffer countless disasters; and even if there was not a single person, nature itself would rise up against him on all sides with great force. So, let us not entrust our salvation to flight, but to a change of morals. Is God really angry with you because you are in the city so that you can run away from here? You have sinned, and that is why He is angry. Therefore, leave sin and stop the source of evil where the cause of the wound is: and doctors advise treating the opposite with the opposite. Fever was born from satiety; they cure this disease with abstinence. If someone gets sick from despondency, they say that fun is a good medicine for him. The same should be done in cases of mental illness. Our carelessness has aroused the wrath of God; let us turn it away with zeal and show a complete change. We have a great helper and supporter - fasting, and, beyond fasting, real disaster and fear of threatening danger. Let us now force our soul in time: we can easily persuade it to do anything we do not want. He who is fearful and trembling, deprived of all pleasures and living in fear, easily inclines towards wisdom and with great readiness accepts the seeds of virtue. 7. So, let us incline it (the soul) to begin correction by avoiding oaths. Although I told you yesterday and the day before about this subject, I will not cease today, and tomorrow, and the day after tomorrow, to inspire the same thing. And what am I saying – tomorrow or the day after tomorrow? I won’t stop until I see that you are improving. If those who already break the law have no shame; Moreover, we, who instruct not to break the law, should not be ashamed of the constant admonition. A constant reminder of the same thing does not depend on the speaker, but on the listeners, who require continuous instruction in simple and easy-to-do matters. And what could be easier than not swearing? This is a matter of habit, and does not require either physical labor or spending money. Do you want to know how you can overcome this disease, how to free yourself from this bad habit? I will show you a means that if you use, you will probably succeed. When you see that either you yourself, or one of your slaves or children, or your wife are susceptible to this vice, and after repeated reminders have not corrected themselves, order them to go to bed without having dinner; impose this punishment on yourself and on them: it will not bring harm, but benefit. These are spiritual punishments: they bring both benefit and very quick correction. The tongue, being in constant torture, and without external reminders, receives sufficient admonition when, for example, it is tormented by thirst and hunger; and no matter how insensitive we may be, however, having been admonished throughout the whole day by the burden of this torture, we will not need any other advice and instruction. Do you approve of my words? So show your approval in action; otherwise, what will be the benefit of this meeting? If a boy goes to school every day, and yet learns nothing, will it really be a sufficient justification in our eyes for him that he goes there every day? Shall we not make the biggest accusation against him that he goes there every day and does it without benefit? So let us begin to judge ourselves and say to ourselves: we go to church for so long and partake of the terrible and saving Supper; but if we leave here the same as we came, and do not correct any of our shortcomings, what will be the benefit of coming here? Many things are done not for their own sake, but for the sake of their consequences. For example: the sower does not sow in order only to sow, but also to reap - so if this does not happen, the sower will suffer a loss, having rotted the seeds in vain. The merchant does not sail just to sail, but to increase his property through navigation, so if this does not happen, extreme loss will follow, and the merchants’ navigation will be harmful. Let us think the same way about ourselves: and we go to church not only to be here, but to derive great and spiritual benefit from here. So, if we leave here without any benefit, then our zeal will be a condemnation for us. So that this does not happen and we do not cause ourselves extreme harm, when you leave here, reason with each other, friends, fathers with children, masters with servants, and try to fulfill what you are commanded, so that when you come here again and hear instructions from us on the same subject, you will not be ashamed from the reproaches of your conscience, but rejoice and be glad, seeing that most of the instructions have already been fulfilled. But let us not only be so philosophical here, because this short-term instruction is not enough to eradicate everything (bad): let the husband hear about this from his wife, and the wife from her husband; let there be mutual competition among everyone in fulfilling this law, and let the one who forestalls the fulfillment reprove the one who did not fulfill it, in order to arouse him more strongly with reproaches; and whoever fell behind and did not fulfill it, let him look at the one who preceded him and try to quickly catch up with him. If we think and take care of this, other things will soon be more successful for us. You take care of God's things, and God will take care of yours. Don’t tell me: what if someone puts us in the need to swear? What if he doesn't believe it? Especially there, where the law is violated, one should not remember the need; One necessity is inevitable - not to offend God. Meanwhile, I advise this: refrain for now from unnecessary oaths, pronounced without reason and without necessity, at home, in front of friends, in front of servants. If you give up these oaths, then, in order to avoid others, you will no longer need me: then your very lips, accustomed to fear and avoid oaths, even if someone forced you to swear a thousand times, will not allow you to fall into this habit. As we now, although with great effort and extreme persistence we intimidate, threaten, exhort, advise, yet we have hardly managed to accustom (your) lips to another habit; so even then, no matter what extreme someone puts us in, he will not force us to break the law. And just as no one will ever agree to take poison even in the most extreme conditions, so we will not dare to take an oath. Doing this will be an exhortation and encouragement for you to begin practicing other virtues. He who does nothing becomes careless and soon loses heart; but whoever is aware of himself that he has fulfilled at least one commandment, he, encouraged by this, will begin to fulfill the other commandments with great zeal, then, having fulfilled another, he will soon move on to the next and stop not before reaching the very top. If the more money someone acquires, the more he desires; then this can be all the more true in relation to spiritual perfections. That is why I am in a hurry and in a hurry to give a start to the matter and lay the foundation of virtue in your souls, and I ask and beg you to remember my words not only at this hour, but also at home, and in the square, and wherever you are. Oh, if I could always be with you! Then there was no need for me to have this long interview. But since this is now impossible, then remember, instead of me, my words and, sitting down at the table, imagine that I have entered, stand in front of you and instill in you what I am now telling you about here; and whenever you talk about me, first of all remember this commandment, and give me this reward for my love for you. When I see that you have fulfilled this commandment, then I have achieved everything and received full retribution for my labors! So, so that you can make us more zealous, and be cheerful yourself, and gain more ease in fulfilling other commandments, carefully preserve this law in your souls - and then you will know the benefit of my instruction. And golden clothes, of course, can be beautiful, even if we just look at them; but it seems even more beautiful to us when we put it on our body. So God’s commandments are beautiful even when they are praised; but they turn out to be even more beautiful when they are performed. So now you praise my words only for a short time; but if you fulfill them, then every day and at all times you will praise both us and yourself. But it is not yet important that we mutually praise each other; the important thing is that God Himself will praise us, and not only praise us, but also reward us with those great and ineffable gifts that may we all be worthy of, through the grace and love of our Lord Jesus Christ, through whom be glory to the Father and the Holy Spirit, now and ever and unto ages of ages. Amen. About the fact that it is useful to be afraid of leaders, and a story about what happened on the way with those who brought news of indignation to the Tsar; also that whoever endures something unrighteously and thanks God for allowing it is equal to the one who endures for God; again examples of the three youths and the Babylonian furnace are offered; and about abstaining from oaths 1. However, we spent many days consoling your love; Let us not lag behind this subject, but while the wound of sadness lasts, we will also apply the medicine of consolation. If doctors do not stop treating bodily wounds until they see that the disease has stopped; even more so should this be done in relation to the soul. Sadness is a wound of the soul, and it must be constantly healed with words of consolation. And warm waters do not soften bodily swelling as much as words of consolation soothe the pain of the soul. We don’t need a sponge here, like doctors do, but instead of a sponge, we’ll use our tongue. Here we do not need fire to warm the water, but, instead of fire, we will use the grace of the Spirit. So today we will do the same. If we do not console you, from whom else will you receive comfort? Are judges intimidating? So let the priests console you. Are your bosses making threats? So let the Church be encouraged. And this happens with small children: teachers frighten and punish the children, and when they cry, they send them to their mothers; and the mothers, taking them in their arms, hold them and hug them tightly, and, wiping away their tears, kiss them, and encourage their sad soul, instilling in them with their words that it is good for them to be afraid of teachers. So, when the leaders frightened you and made you sad, the Church, the common mother of us all, opened her arms and received (you) with open arms, every day she consoles, saying that fear from the leaders is also useful, and the consolation offered here is also useful. Fear on the part of the leaders does not allow us to relax from carelessness, and the consolation of the Church does not allow us to fall from despondency: through both, God arranges our salvation. He also armed the rulers (Rom. 13:4), so that they would intimidate the daring; He also ordained priests to comfort those who mourn: experience itself teaches about both, together with Scripture. In fact, when already under the leadership and armed warriors, the fury of several vagabonds and strangers in a very short time created such a fire among us and raised such a storm that it made everyone fear shipwreck; then, if there had been no fear at all from the leaders, to what frenzy would these people not have reached? Wouldn't they have destroyed our cities to the ground, and turning everything upside down, wouldn't they have deprived us of our very lives? Destroy the courts and you will destroy all order in our lives; remove the helmsman from the ship and you will sink the ship; take the leader away from the army - and you will hand over the soldiers into captivity to the enemies. So, if you take away the rulers of the cities, we will behave more madly than dumb animals - we will bite and devour each other (Gal. 5:15): the rich - the poor, the strongest - the weak, the daring - the meek. But now, by the grace of God, there is nothing like that. Those who live godly, of course, have no need for corrective measures on the part of their superiors: “The law does not belong to the righteous,” it is said (1 Tim. 1:9). But vicious people, if they had not been restrained by fear from their leaders, would have filled the cities with countless disasters. Knowing this, Paul also said: “For there is no authority except from God, but the existing authorities were created by God” (Rom. 13:1). As log connections are in houses, so are leaders in cities. If you destroy them, the walls, having disintegrated, will collapse on their own: so, if you take away from the universe the leaders and the fear they inspire, houses, cities, and peoples will attack each other with great impudence, because then there will be no one to hold them back and stop them, and force them to be calm through the fear of punishment. So, let us not grieve, beloved, because of fear from our leaders, but let us also thank God for awakening us from carelessness and making us more diligent. Tell me, what harm has come from this fear and anxiety? Is it that we have become more sedate and modest, more zealous and attentive? That we don’t see anyone drunk or singing lustful songs, but, on the contrary, we have incessant prayers, weeping, and prayers? That immoderate laughter, foul language and all liberty have been banished from everywhere, and our entire city is now likened to a modest and noble wife? Is this why you are grieving, tell me? No; Because of this, we must rejoice and thank God that He brought us out of such carelessness with a few days of fear. It's true, you say; If only our misfortune ended with fear, then we have already received enough benefits; but we are afraid that evil will not spread further, and we will all fall into extreme danger. Don't be afraid; Paul consoles you, saying: “God is faithful, who will not leave you to be tempted more than you are able, but will also make the temptation come to pass, so that you may be able to bear it” (1 Cor. 10:13); “He said: I will not leave the imam to you, but the imam will depart from you” (Heb. 13:5). If He had wanted to punish in deed and experience, He would not have given us over to fear for so many days. When He does not want to punish, then He intimidates, because if He already intends to punish, then there is no need for fear, no need for threat. But now we have endured a life that is worse than a thousand deaths: for so many days we are afraid and trembling, we are frightened by the very shadows, we bear the punishment of Cain, and in the middle of sleep we jump up from incessant anxiety; so that even if we angered God, we have already appeased Him by enduring such torment. Even if our punishment does not yet correspond to our sins, it is sufficient for God’s love for mankind. 2. However, not for this alone, but for many other reasons we should be encouraged. God has already given us many guarantees of good hope. And, firstly, the fact that those who set off from here with the sad news, having flown as if on wings and thinking of quickly making it to the capital, are still halfway there: they have encountered so many difficulties and obstacles that, having left their horses, they are now traveling in carts - which is why, of necessity, they will arrive there later. How God moved the saint and our common father from here and prompted him to go and take upon himself this intercession; So He also delayed those halfway, so that they, having gone ahead, would not fan the fire and, irritating the ears of the king, would not make it impossible for the teacher to correct the matter. And that such a stop did not happen without God’s permission can be seen from the following. People who spent their whole lives on such journeys, and did nothing but constantly ride horses, now, having crashed from the very act of riding, are forced to stop; and now the opposite of what happened to Jonah happened. He (God) forced him to walk when he did not want to; and he prevented these (messengers) from going when they wanted. New and wonderful thing! He did not want to preach about the destruction (of Nineveh) - and God forced him against his will; These hurry with great speed to announce the overthrow (of the statues) - and He stopped them, also against their will. What does it mean? The fact that haste would cause harm here, but benefit there. Therefore, God forced him through the whale, and stopped these through horses. Do you see the wisdom of God? Both of them met an obstacle in the very thing through which they hoped to achieve what they wanted. Jonah hoped to escape with the ship - and the ship became a chain for him; (the messengers) hoped to quickly reach the king on horses - and the horses turned out to be a hindrance; but it is better to say that it was not the horses that prevented them, just as (Jonah) was not the ship, but the Providence of God, which arranges everything according to His wisdom. And look, what care: both frightened and comforted! Having allowed the messengers to go to the king with the news of everything that had happened, on the very day when all those criminal insolences were committed, He frightened everyone with this speed of their departure; when they set off and spent two or three days on the road, and we already considered the departure of our saint useless, thinking that he would be late, then God dispelled our fear and consoled us, detaining the messengers, as I said, halfway through the journey, and arranging it so that those who came to us from there on the same road told us all about the troubles that had happened to those (messengers), so that we could have some rest and put aside some of the anxiety, which is what happened. Having heard about this, we worshiped the culprit of this - God, who even now, more prudently than any father, arranged all our circumstances, by some invisible force delaying these bad messengers, and as if saying to them: why are you in a hurry? Why are you in a hurry to destroy such a city? You are bringing bad news to the king: stand here until I give My servant, as a most experienced doctor, the opportunity to hurry and forestall your arrival. If such care is provided for us at the very beginning of the wound from the crime, the more peace we will receive after conversion, after repentance, after such fear, after tears and prayers. Jonah was forced for a purpose, namely, to bring (the Ninevites) to repentance; but you have already shown repentance and a great change: that is why what is needed now is consolation, and not threatening news. This is why God brought (our) common father from here, although there were many obstacles. If He did not care about our salvation, He would not have prompted him; on the contrary, He would have stopped him when he wanted to go. 3. I also want to talk about a third circumstance that can arouse cheerfulness in you, namely, about a real holiday that is respected by almost everyone, including infidels, to which the God-loving king himself showed such respect and reverence that in this he surpassed all the pious autocrats who had come before him. These days, by decree issued in honor of the holiday, he freed almost all the prisoners in prison; and our saint, having come, will read this decree before the king, remind him of his own laws and say to him: be a warner for yourself and remember your own deeds; An example of philanthropy in your home. You did not want to carry out a righteous execution: will you decide to commit an unrighteous one? Out of respect for the holiday, you released those convicted and convicted: will you condemn the innocent and those who have done nothing evil, tell me, and on the holiday itself? No, sir! In this decree, addressing all the cities, you said: oh, if only I could resurrect the dead! We need this philanthropy, we need these words. For kings, it is not so much glorious to defeat enemies as to overcome rage and anger. There, success in business depends on weapons and warriors: here the triumph belongs to you alone and no one will share with you the glory of wisdom. You won the war with the barbarians: conquer the royal wrath; let all infidels know that the fear of Christ can curb all power! Glorify your Lord by forgiving the sins of your fellow servants, so that He may glorify you even more, so that on the Day of Judgment, remembering this love of yours, He will look at you with a meek and merciful eye. So and more than that, he will say, and, of course, he will deliver us from the (royal) wrath. However, this fast serves as our greatest helper not only in appeasing the king, but also in courageously enduring what happened to us. This time gives us considerable consolation: the very fact that we gather here every day, enjoy listening to Divine Scripture, see each other, grieve together, pray, receive a blessing, and thus go home - this alone takes away more than half of our sorrow. So, let us not lose heart and destroy ourselves with despondency, but let us expect the best and listen with attention to what is said. And today I want to talk again about contempt for death. Yesterday 7 I told you that we are afraid of death not because it is terrible, but because we were not inflamed by the love of the Kingdom and were not overcome by the fear of Gehenna, and moreover, because we do not have a good conscience. Would you like me to tell you the fourth reason for this inappropriate fear - a reason no less important, and even more true than the previous ones. We do not lead a strict life, which is appropriate for Christians, but we have fallen in love with this pampered, luxurious and carefree life; which is why, of course, they are tied to the present. But if we spent our lives in fasting, and all-night vigils, and abstinence, cutting off our disorderly desires, rejecting pleasures, remaining in the deeds of virtue, according to the words of Paul: “mortifying the body ... and enslaving me” (1 Cor. 9:27), “and do not please the flesh in lust” (Rom. 13:14), walking the narrow and sorrowful path; Then we would immediately desire future blessings and hasten to free ourselves from present labors. And in order to convince you that our word is not false, go up to the tops of the mountains and look at the monks there, dressed in hair shirts, wearing chains, exhausted by fasting, locked in darkness - and you will see that they all desire death and call it peace. Just as a fighter hurries to leave the lists in order to get rid of his wounds, and a wrestler wishes for the end of the spectacle in order to be freed from labor; Likewise, someone who leads a virtuous, strict and austere life wishes to die in order to be freed from real labors and to freely receive the prepared crowns, sailing to a quiet harbor and moving to a place where there is no longer any need to fear shipwreck. Therefore, God made our life difficult and difficult, so that we, being oppressed by local sorrows, would desire future blessings. If even now, when so many sorrows, dangers, fears and worries surround us on all sides, we are so attached to real life; Would we have desired future blessings if nothing like this had happened, but our whole life would have been carefree and comfortable? 4. This is what God did with the Jews. Wanting to awaken in them the thought of returning (to the fatherland) and make them hate Egypt, He allowed them to be burdened with “shaving and planking” (Ex. 1:14), so that they, being suppressed by the greatness of the labors and the severity of the work, would cry out to God for a return. If, even under such circumstances, having left, they again remembered Egypt and hard slavery, and were ready to return to their former tyranny; then, without experiencing this from foreigners, would you ever want to leave someone else's land? Therefore, so that we, having become attached to the present, would not grieve and forget about the future, God made our life painful. Let us not love real life more appropriately. What is the benefit to us, what is the benefit of being excessively attached to this life? Do you want to know why real life is good for us? Because it serves for us as the beginning and preparation for the future life, a field and a place of struggle to obtain the crowns there; so that if she does not become this for us, she will be more pitiful than a thousand deaths. If we do not want to please God in this life, then it is better to die. What's special, what's new for us here? Isn’t it the same sun, isn’t it the same moon that we see every day? Not the same winter? Isn't it the same summer? Aren't they the same items? “What was, also is, will be: and what was created, also will be created” (Eccl. 1:9). So, let us not consider the living simply blessed, nor mourn the dying; let us better grieve for sinners, whether they live or die, and let us please the virtuous, wherever they may be. You are only afraid of death and cry, but Paul died every day, and because of this he not only did not cry, but also rejoiced and had fun. Oh, if I too suffered for God, you say, I would not worry about anything! But do not be discouraged even now: glorious is not only the one who suffers something for God, but also the one who suffers unrighteously and endures it courageously, and thanks God for such permission; and this one is no less glorious than the one who suffers for God. Blessed Job innocently and undeservedly suffered many unbearable blows from the wiles of the devil; but as he bravely endured them and thanked God for allowing this, he received a full crown. So, do not grieve over death: it is by nature; sorrow because of sin: it is a lawless work of will. If you grieve for the dead, then grieve for those who are born, because just as this is a natural thing, so is this. Therefore, if someone threatens you with death, tell him: from Christ I learned not to be afraid of “those who kill the body but are not able to kill the soul” (Matthew 10:28); if he threatens to take away his property, tell him: “naked I came from my mother’s womb, naked I will go” (Job.1:21); “nothing... brought into this world with stubble: it is clear that we can endure what we can” (1 Tim. 6:7); if you do not take it, death will come and take it; If you do not kill, the law of nature will bring death at a certain time. Let us not fear anything that befalls us according to the law of nature, but let us fear what happens to us from evil will; it exposes us to punishment. With all the contingencies that befall us, let us constantly reflect that we cannot correct them with sorrow, and we will stop grieving; and at the same time let us think that if in real life we ​​suffer any misfortune undeservedly, then by doing so we atone for many sins. It is a great blessing to lay down your sins here and not there. The rich man did not suffer any disaster here, but there he burned in fire. And in order to be sure that this was the reason why he did not receive any consolation, listen to what Abraham says: “Son, ... you have received your goodness, therefore you have suffered” (Luke 16:25). And to make sure that Lazarus also received blessedness not only for his virtuous life, but also for enduring countless disasters here, listen to how the patriarch speaks about this. Having said to the rich man: “Thou hast perceived thy goodness,” he added: “and Lazarus... is evil,” and therefore “is comforted.” Just as those who live virtuously and suffer receive a double reward from God; so he who lives in sin and prospers will suffer double punishment. Again, I say this not to accuse those fleeing the city (“do not disturb an irritated heart” (Sir. 4:3)), nor to reproach them (because the sick person needs consolation); no, I try to correct them, I wish that we would not entrust our salvation to flight, but would flee sin, would leave the evil path. If we avoid sin, then even among the countless number of warriors no one can hurt us; and if we cannot avoid it, then at least we climb to the very top of the mountains, and there we will find thousands of enemies. Remember again about those three youths: they were in the oven and did not suffer any evil; and those who plunged them were outside it, but all of them, no matter how many of them stood around, were destroyed. What's more wonderful than this? He released those who were in the power of fire, and those who were not in his power, he engulfed them! So that you know that it is not the place, but the disposition of the soul that is the cause of both salvation and punishment, behold, those who were in the oven remained unharmed, and those who were outside it were destroyed. Both have the same bodies, but not the same thoughts, and therefore do not have the same susceptibility to suffering. The hay lies outside (the oven), but immediately catches fire; whereas gold, even being inside (the furnace), shines even more. 5. Where are those now who say: let the king take everything and leave our body free? Let them know what it means: the body is free. It is not impunity that makes the body free, but a constantly virtuous life. Behold, the bodies of these youths were free and thrown into the oven; because they have long cast off the slavery of sin, and this is the only thing that freedom consists of, and not in not suffering punishment or any misfortune. And you, having heard about this furnace, remember the rivers of fire that will flow on that terrible day. How here the fire engulfed some and spared others; So it will be in those rivers: whoever has wood, hay, reeds will give something to the fire to burn; and whoever has gold and silver will become more brilliant. We will begin to collect this substance, and we will courageously endure real disasters, knowing that real sorrow will save us from punishment there, if we are able to be wise, and here it will make better, not only us, but also our oppressors, if we are vigilant (such is the power of wisdom), as it happened with the tormentor at that time. When he saw that the youths had not suffered any harm, listen to how he changed (his speech). “Servant of the Most High God,” he says, “go forth and come” (Dan. 3:93). Not long before, weren’t you the one who said: “And who is God, whom you will destroy out of my hand” (Dan.3:15)? What happened? Where does this change come from? You saw those outside the furnace perished, and you call those inside? Where did such wisdom come to you from? Behold, what a change has taken place in the king! When the youths were not yet in his power, he blasphemed; and as soon as he cast them into the fire, he began to philosophize. Therefore, God allowed everything that the tormentor wanted to happen, in order to show that no one could harm what He protected; here He did the same thing He did with Job. And there He allowed the devil to show all his power; and when this one had exhausted all the arrows, and there was no longer any kind of intrigue left, then God led the ascetic out of the field so that the victory would be glorious and undoubted. That's exactly what He did here. The tormentor wanted to destroy their city (the youths) - and He did not prevent it; wanted to take them into captivity, but did not stop him; wanted to tie - allowed; throw into the oven - allowed; to kindle the flame beyond measure - and this he allowed, and when there was nothing more left, and the tormentor had exhausted all his strength, then God showed His power and the patience of the youths. You see that God allowed these disasters to reach an extreme degree - in order to show the oppressors both the wisdom of the oppressed and His providence. And the tormentor, knowing both, exclaimed: “Servant of the Most High God, go forth and come.” But pay attention to the generosity of the youths: they did not come out before the call, so that no one would think that they were afraid of the fire; and, having been called, they did not remain inside, lest they be considered ambitious and stubborn. When you found out, they said whose slaves we are; when we have come to know our Lord, then we go out as preachers of the power of God to all who come. And to tell the truth, not only they, but also the persecutor himself, in his own voice, orally, and by message, announced to everyone both about the courage of the ascetics and the strength of the Ascetic. Like heralds in the middle of the spectacle, they announce the names of the victorious wrestlers and name their cities, saying: such and such is from such and such a city; so the tormentor, instead of the city, proclaimed their Lord: “Shadrach, Meshach and Abednego, servant of the Most High God, go forth and come” (Dan. 3:93). What happened that you call them servants of God? Were they not your slaves? But they, you say, crushed my power, trampled my pride, and showed their true Lord in their deeds. If they were slaves of people, fire would not be afraid of them, the flame would not retreat from them; because the creature does not know how to respect and honor human slaves. Therefore, he says, “blessed is the God of Shadrach, Meshach, and Abednego” (Dan.3:95). Here, pay attention to how he first proclaims about the hero: “Blessed is God... Who sent His angel and removed His servants” (Dan. 3:95). It's about the power of God; say also about the virtue of the ascetics: “because you trusted in Him: you changed the king’s word, and gave up your body... so that they would not serve other gods” (Dan. 3:95). What can compare with virtue? Before, when they said: “We do not serve your God” (Dan. 3:18), it burned hotter than a furnace; and now, when this was actually proven, he not only did not become angry, but also praised and admired the fact that they did not listen to him. This is how good virtue is: it arouses surprise and praise even in the very enemies. The youths fought and won, and the defeated began to thank them for the fact that they were not frightened by the sight of the flame, but were inspired by hope in God; He also calls the God of the universe by three youths, not in order to limit His dominion, but because these three youths were worth the universe. Therefore, the tormentor praises those who despised him, and, bypassing so many rulers, kings, and chiefs submissive to him, he admires the three captives and slaves who laughed at his cruelty. They did this not out of ambition, but out of wisdom; not out of impudence, but out of piety; not puffed up with pride, but inflamed with jealousy. Truly, hope in God is a great blessing! This foreigner also knew this, and, wanting to show that through her the youths were delivered from the threatening danger, he exclaimed: “Because you trusted in Him” (Dan. 3:95). 6. I say this now, and present all the stories that describe temptations and troubles, and the wrath of kings, and intrigues, so that we will not be afraid of anything so much as angering God. So, even then the furnace was lit, but the youths laughed at it, and were afraid of sin, because they knew that they would not suffer any harm from the fire, but for wickedness they would be exposed to extreme danger. Sin itself is the greatest punishment, even if we were not punished, just as a virtuous life itself constitutes the greatest honor and happiness, even if we suffer punishment. Sins separate us from God, just as He Himself says: “Do not your sins separate you from Me” (Is. 59:2)? And punishments turn us to God: “Give us peace,” he says, “for you have repaid us with everything” (Is. 26:12). Whoever has a wound should be afraid of rotting or a section from a doctor? Knife or spreading wound? Sin is rotting, punishment is a doctor's knife. Anyone whose wound has festered suffers pain, although he is not cut; and then he is especially in a bad position when he is not subjected to a section; so the one who sins is the most unfortunate of all, although he does not suffer punishment; and then he is especially unhappy when he does not tolerate punishment or any evil. Those suffering from liver disorder and water sickness, when they eat a lot of food, cold drinks, sweet and tasty dishes, then they are especially the most unhappy of all, because intemperance increases the disease; on the contrary, when, as prescribed by doctors, they exhaust themselves with hunger and thirst, then they have some hope of recovery. Likewise, those who live in wickedness, if they suffer punishment, then have good hope, and if, while wicked, they enjoy peace and pleasure, then they are more unhappy than those who are incontinent - those with dropsy, and this is all the more so since the soul is better than the body. So, if you see that among those who commit the same sins, some are constantly struggling with hunger and countless disasters, while others are drunk, satiated and luxurious, consider those who suffer disasters more blessed, since these disasters weaken the flame of sinful lust, and these people go to the future judgment and to that Terrible Judgment Seat with considerable relief, and will come out of it, having blotted out many of his sins through the disasters suffered here. But enough consolation - it’s time to move on to the admonition to avoid oaths and to the refutation of that vain and empty excuse with which those who swear think to justify themselves. It is when we accuse them that they point us to others who do the same thing and say: so-and-so swears. So, let us tell them: but such and such does not swear, and God will pronounce judgment on you in comparison with the deeds of the righteous. Sinners do not benefit sinners by mutual communication in iniquities, but the righteous serve to condemn sinners. There were many who did not feed or give Christ water (Matthew 25:41), but they did not help each other in the least; just as the five virgins (fools) did not receive any relief from one another, but both of them were condemned by comparison with the righteous and punished. So, having abandoned this empty excuse, let us look not at those who sin, but at those who do good, and let us try to stock up on the memory of this fast. Often, having acquired clothing, or a minister, or a precious vessel, we remember the time (of acquisition) and say to each other: I acquired such and such a servant on such and such a holiday, I bought such and such clothes at such and such a time. So, fulfilling this law, we will say: on such and such a day of Lent, I fell behind my vows; Until that time I swore, but, having heard a simple admonition, I refrained from this sin. But would you say that a habit is difficult to correct? I know this too, and therefore I hasten to introduce you to another habit, useful and profitable. You say it's hard to break a habit? But for this reason, try to lag behind, knowing for sure that if you acquire another habit of not swearing, then you will no longer need any work. What is more difficult: not swearing, or being without food all day and exhausting yourself, drinking only water and little bread? Obviously this is more difficult than that; however, habit makes this possible and easy, so that someone, even if someone begged him a thousand times during the fast, even if someone forced him a thousand times to drink wine or taste something not allowed during fasting, would rather decide to endure everything than to touch the forbidden food. Although we love a delicious meal, out of habit, encouraged by our conscience, we complacently endure all these deprivations. The same will happen with oaths: just as now, even if someone puts you in extreme necessity, you stick to habit; so even then, even if someone begs you a thousand times, you will not give up the habit. 7. Therefore, when you return home, talk about this with everyone at home. It happens to many that when leaving the meadow, they take a rose, or a violet, or some other flower, and carry it in their hands; others, leaving home from the garden, take with them tree branches with fruits; others, again, from rich dinners bring leftovers from the table to their relatives. So, when you leave here, take this instruction to your wife, children and all your relatives. This instruction is more useful than the meadow, the garden, and the table; these roses never fade, these fruits never wither, these foods never spoil. From those there is temporary pleasure, but from those there is permanent benefit, not only after the implementation, but also during the execution of the advice itself. Just think how good it is, leaving all other matters, both public and private, to constantly talk about Divine laws - both at the table, and in the square, and in other meetings. If we do this, we will not say a single word that is dangerous or harmful, and we will not sin even unwittingly. Yes, and we can free our souls from real sadness when we begin to engage in conversation about this, instead of those restless speeches that we now constantly say to each other: “What, did the king hear about what happened? Was he angry? What was the verdict? Did anyone ask him to? Will he really allow such a large and populous city to be completely destroyed? – Having left this and all that to God, let us take care only of His commandments; in this way we will avert all these disasters. And let only ten of us reform: out of these ten there will soon be twenty, out of twenty - fifty, out of fifty - a hundred, out of a hundred - a thousand, out of a thousand - a whole city. Just as by lighting ten lamps, you can easily illuminate the whole house, so in relation to spiritual achievements: let only ten people correct themselves, we will light a whole fire, which will illuminate the city and provide security. And it is not so quickly that a flame, having sunk in a forest, ignites nearby trees one after another, as zeal for virtue, having sunk into a few souls and gradually spreading, can embrace the entire city. So, let me boast about you both in this life and on the day when those who received the talents are brought (to judgment). A sufficient reward for my labors is your good glory; and as soon as I see that you live piously, I have received everything. Do what I inspired you yesterday, and today I say, and will not stop saying: having determined the punishment for those who swear, a punishment that brings benefit and not harm, try to present us with proof of your success. And I will try, after leaving this meeting, to have a long conversation with each of you, so that during such a conversation I can see who has improved; and if I see someone swearing, I will declare him before all those who have reformed, so that with reproaches, reproof and admonition, I will immediately turn him away from his bad habit. After all, it is much better to endure shame here and correct yourself than to be shamed and punished in the face of the entire universe, on the day when our sins are revealed before the eyes of everyone. However, God forbid that anyone from this venerable assembly should appear there in such an unhappy situation; but through the prayers of the saints, our fathers, having corrected all sins and brought forth the abundant fruit of virtue, may we depart from here with great boldness, according to the grace and love for mankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, with the Holy Spirit, forever and ever. Amen. About the fact that grief is useful only for the destruction of sin, and to the words: “In the beginning God created the heavens and the earth” (Gen. 1: 1), where it is shown that the creation of the world serves as a source of the greatest consolation; also to the words: “Adam, where are you?” (Gen.3:9) and about avoiding oaths 1. Yesterday I spoke a lot about many things to your love, but of many things, if it is not possible for you to hold on to everything, I ask you to remember most of all that God sent sorrow to us not for the sake of anything other than for the sake of sin, and He proved this by His very deeds. When we mourn and grieve over the loss of property, about illness, about death and about other disasters that befall us, then from sadness we not only do not receive any relief, but we also increase misfortune; if we grieve and grieve over sins, then we reduce the severity of the sin, we make the great (sin) small, and often we completely blot it out. Remember this constantly, so that you grieve only about sin, and not about anything else; (remember) also that sin, having brought death and sorrow into our lives, is destroyed by them, as we clearly showed before 8. So, let us fear nothing so much as sin and crime. Let us not be afraid of punishment - and we will avoid punishment: and the three youths were not afraid of the furnace - and they escaped the furnace. This is how God's servants should be! If those brought up in the Old Testament, when death had not yet been put to death, the copper gates were not broken and the iron faiths were not crushed, - if they met their death so courageously; then what kind of justification or excuse will we have, who, having received such grace, do not achieve the same measure of virtue as them, now - when death is just a name without meaning? Death is nothing more than a dream, a journey, relocation, tranquility, a quiet haven, deliverance from confusion and liberation from everyday worries. But here we will stop the word of consolation, because for the fifth day now we have been consoling your love and, it seems, we are already becoming a burden. True, for the attentive, what has been said is enough, but for the faint-hearted there will be no benefit if we add even more to what has been said. It’s time for us to turn our teaching to the explanation of Scripture, because if we did not say anything about the present disaster, we would be accused of cruelty and inhumanity: just as if we constantly only talked about it, we would rightly be accused of cowardice. So, having entrusted your souls to God, who is able to speak to your heart (Is. 40:2) and drive out all sorrow from it, let us now proceed to the usual instruction, especially since in general every explanation of Scripture brings consolation and encouragement. Thus, although we seem to shy away from (teaching) consolation, we again attack the same subject by explaining Scripture. And that all Scripture gives consolation to those who are attentive, I will immediately explain this to you. I will not even review the historical tales of Scripture and look (in it) only for any consoling words: on the contrary, in order to present the clearest confirmation of my promise, I will take the book now read to us and, if you wish, I will offer you its beginning and introduction, which in particular, it seems, does not represent a trace of consolation, but is completely devoid of consoling words - and with this I will explain what I said. What kind of introduction is this? “In the beginning God created heaven and earth. But the earth was invisible and unstructured, and darkness was on the top of the deep” (Gen. 1:1-2). Do any of you think that these words contain consolation in sorrow? Is this not a historical story, and is it not a doctrine of creation? 2. Do you want me to show that there is consolation hidden in this saying? Therefore, take heart and pay careful attention to what is said. When you hear that the sky, earth, sea, air, waters, many stars, two great luminaries, plants, four-legged, swimming and flying animals, in general, everything visible, God created for you, and for your salvation and glory, don’t you immediately receive sufficient consolation? And won’t you discover the greatest proof of God’s love for yourself when you consider that such a beautiful, great and wonderful world God called into existence for you, so small? Therefore, when you hear that “in the beginning God created heaven and earth,” do not ignore these words, but go around with your mind (the entire) breadth of the earth and think about what a luxurious and rich table He has opened before us, and how great pleasure He has offered us from many sides! And most importantly, He gave us such a beautiful and great world not as a reward for our labors or as retribution for good deeds; but as soon as he created us, he honored our race with this kingdom. “Let us make man,” he says, “in our image and likeness” (Gen. 1:26). What does it mean: “in Our image and likeness”? He understands the image of the authorities: just as, he says, in heaven there is no one higher than God, so on earth let there be no one higher than man. So, God honored man, firstly, by creating him in (His) image; secondly, by the fact that he gave us leadership not as a reward for our labors, but as a pure gift of his philanthropy; thirdly, by the fact that this leadership made us innate. Some bosses are born, while others are given. The first includes, for example, the dominion of the lion over quadrupeds, or the eagle over birds; to the latter, the king’s dominion over us: he does not by nature rule over (his) fellow servants, which is why he often relinquishes his leadership. Such is everything that is not given by nature; it is easily changed and reinterpreted. But this is not so with the lion: he by nature rules over four-legged creatures, just as the eagle rules over birds. Therefore, in this breed of animals, royal dignity is always hereditary, and no one will see the lion ever relinquish its sovereignty. God gave us such royal dignity in the beginning and placed us over everything. Yes, He not only honored our nature with this, but also with the superiority of the place itself, assigning Paradise to us as a beautiful home and endowing us with reason and an immortal soul. But I won’t even talk about it; I will say: the wealth of God’s care is so great that we can indicate His goodness and love for mankind not only in what He honored us with, but also in the punishments themselves. This is what I especially ask you to firmly know - that God is equally good - both when he shows honor and does good, and when he punishes and punishes. Therefore, when we have disputes and discussions with pagans or heretics about the love of mankind and the goodness of God, we will prove His goodness not only by what He has honored us with, but also by the very punishments. If God is then only good when he shows honor, and not good when he punishes, then He is only half good; but it's not like that: no. This happens in people, of course, when they punish in anger and passion; but God, being impassive, whether he does good or punishes, is equally good: and the threat of Gehenna proves His goodness no less than the promise of the Kingdom. How is this? I'll explain. If He had not threatened Gehenna, if He had not prepared punishment, many would not have received the Kingdom. For many, it is not so much the promise of benefits that inclines them to virtue, but the threat of misfortune, instilling fear, forces and encourages them to take care of their souls. Thus, although Gehenna is the opposite of the Kingdom of Heaven, both lead to the same end - human salvation: this (Kingdom) attracts to itself, and that (Gehenna) forces people to go to it, and corrects the careless with fear. 3. It is not without reason that I am talking about this, but because often during times of famine, drought and war, when royal wrath is detected, and in other unpleasant cases of this kind, many deceive the simple-minded and say that these disasters are incompatible with the Providence of God. Therefore, so that we are not deceived, but know for sure that whether God sends hunger, or war, or some other misfortune to us, He does this out of love for mankind and great care; I found it necessary to dwell on this word. Likewise, fathers, who love their children most of all, deprive them of food, subject them to beatings, punish them with dishonor, and correct the self-willed with many other measures; and yet they are fathers, not only when they caress their children, but also when they make such punishments, and then they are especially fathers when they do this. If we say about people who are often carried away beyond the bounds of what is useful by indignation and anger that they punish those whom they love not out of cruelty and inhumanity, but out of care and love, much more should we think this way about God, Who by the greatness of His goodness surpasses all paternal love. And lest you think that this was said by guesswork, let us turn to Scripture itself. When a person was seduced and deceived by an evil demon, let's see how God then dealt with the one who committed such a sin: did he completely destroy him? Justice demanded the complete destruction and destruction of the one who, having done nothing good, was awarded such mercy and then immediately retreated (from God); however, God did not do this, did not disdain and did not reject the one who showed himself so ungrateful to the benefactor, but goes to him like a doctor to a sick person. Do not let these words pass without attention, beloved, but think about what it is like that He did not send an Angel, nor an Archangel, nor any other of the human-like servants, but the Lord Himself condescended to the fallen and restored the one who was lying down, and came to him one on one, like a friend to an unfortunate friend who had fallen into great distress. That He did this out of His great care is shown by the very words that He spoke to him: they show His inexpressible love. And what about all the words? The very first word immediately revealed His love. He did not say, as he should have said to the offended: wicked and indecent! You have been rewarded with such mercy from Me, honored with such royal power, exalted before everyone on earth without any merit, in fact, you have received the guarantees of My guardianship and sure proof of providence, and you believed in the evil demon, the destroyer and enemy of your salvation, more than in the Lord and Provider! What did he do to you like I did? Was it not for you that I created the sky, the earth, the sea, the sun, the moon, all the stars? The angels had no need for such creation; but for you and for your peace I created such a beautiful and great world. And you, believing more empty words, a false and deceptive promise than the actual good deeds and providence, gave yourself over to him (the devil) and trampled My laws! This and more should have been said to the offended; but this is not how God (acted), but quite the opposite. With the very first words He immediately restored the one lying down; He himself was the first to call him, and he who was afraid and trembling made him take courage. Or better yet: he showed love and great care for us not only by being the first to call him, but also by calling him by name and saying: “Adam, where are you” (Gen. 3:9)? You all know that this indicates true love. This is what those who call to the dead usually do: they constantly repeat their names, while, on the contrary, those who hate and are angry with someone cannot even remember the names of their offenders. So Saul, although not offended in any way, on the contrary, having insulted David a lot and greatly, out of disgust and hatred for him, did not want to remember his name; on the contrary, noticing that everyone had gathered at his place, but David did not come, what did he say? He didn’t say, “Where is David?” But – where is the “son of Jesse” (1 Samuel 20:27)? He named him after his father. The Jews do the same in relation to Christ. Since they did not love Him and hated Him, they did not say: Where is Christ? But – “where is He” (John 7:11)? 4. But God, wanting to show in this too that sin did not extinguish love and disobedience did not destroy His favor towards man, and that He still provides and cares for the fallen, says: “Adam, where are you?” (He says this) not because he did not know where he was, but because those who have sinned have their lips closed: sin stops their tongue, conscience holds it back, and they remain silent, bound by silence like a chain. So, wanting to call Adam to courage in conversation, give him courage and encourage him to justify his sin, in order to receive some kind of apology for him, God Himself was the first to call him; by pronouncing the name (Adam) He reduced his timidity a lot, and with this call he drove away his fear and opened his mouth. That’s why he said: “Adam, where are you?” In another position, he says, I left you, and in another I now find you: I left you in boldness and glory, but now I find you in dishonor and silence. Look also at God’s care. He did not call Eve, he did not call the serpent, but whoever sinned most lightly is brought first to judgment, so that, starting with the one who might deserve some apology, he can carry out a more merciful sentence on the one who sinned gravely. And the judges themselves do not interrogate their fellow slaves, who have the same nature as themselves, but, having chosen one of their servants as a mediator, they order him to convey his questions to the defendant: through him they say and listen to what they want when they interrogate criminals; but God did not find it necessary to have a mediator between himself and man: He Himself personally judges and questions. In addition, it is worthy of surprise that He also corrects sins. Judges, when they catch robbers and grave robbers, do not care about making them better, but about punishing them for their crimes. God is quite the opposite: when he catches a sinner, he does not care about punishing him, but about correcting him, making him better and henceforth elusive (from sin). Thus, God is at once the Judge, the Doctor, and the Teacher; how a judge interrogates, how a doctor corrects, how a teacher admonishes those who have sinned, introducing them to all wisdom. If one simple and brief saying showed such great care in God, then what if we read to you about this whole trial (over Adam) and fully described this entire event? You see how all Scripture serves for comfort and instruction. But we will talk about this in due time, but we should have said in advance when this book was given: not at the beginning, not immediately after Adam, this was written, but after many generations. It is also worthy of research why (this was written) after many generations, why only for the Jews, and not for all people, why in the Hebrew language, and why in the Sinai desert? It is not without reason that the apostle mentions this place, but through this he gives us a great thought when he says: “For these are two covenants: one from Mount Sinai, to give birth to work” (Gal. 4:24). 5. There are many other things that need to be explored, but I see that time does not allow us to set sail with words into such a sea. Why, postponing this until an opportune occasion, let us again talk to you about avoiding vows, and ask your love to take care of this with great diligence. And isn’t it strange that a servant does not dare to call his master by name unnecessarily and on an empty occasion, while we pronounce the name of the Lord of Angels everywhere unnecessarily and with great carelessness! When you need to take the Gospel, do you, having washed your hands, take it with great respect and reverence, with trembling and fear, and needlessly carry the name of the Lord of the Gospel everywhere on your tongue? Do you want to know how the heavenly powers pronounce His name, with what awe, with what horror, with what amazement? “I have seen,” he says, “the Lord sitting on the throne, high and exalted. ...And the Seraphim stood around Him, ...And I cried to one another and said: Holy, holy, holy is the Lord of hosts: the whole earth is filled with His glory” (Is. 6:1-3). Do you see with what fear, with what trepidation they call Him when they praise and sing? You call on Him with great carelessness both in prayers and petitions, when you should be trembling, careful and attentive. And in oaths, where this wonderful name should not be mentioned at all, you intertwine different deities one with another! And what excuse, what justification will we have, even if we refer to habit a thousand times? They say about some pagan rhetorician that he had a stupid habit, while walking, to constantly twitch his right shoulder; however, he overcame this habit - he began to place sharp knives on both shoulders in order to wean this part of the body from inappropriate movement, through the fear of a cut. Do the same with your tongue, and, instead of a knife, put the fear of God’s punishment on it - and, probably, you will have success. It is impossible for those who do it carefully and diligently to be unsuccessful. Now you praise my words, but when you correct yourself, you will praise even more not only us, but also yourself: you will begin to listen with great pleasure to what is said, and with a clear conscience pronounce the name of God, who so protects you that he says: “Bow down your head” (Matthew 5:36). And you despise Him so much that you swear by His glory! But what should I do, you say, with those who put me in need? Why is this necessary, man? Let everyone know that you would rather decide to endure everything than to break the law of God - and they will not force you. It is not an oath that gives a person faith, but a testimony of life, immaculate behavior and a good reputation about him: many often strained themselves while swearing - and did not convince anyone; and others, with one bow of their heads, acquired more faith for themselves than those who swore so much. Knowing all this and having before our eyes the punishment awaiting those who swear, let us give up this bad habit, so that after this we can move on to other virtues and receive future benefits, which may we all be worthy of by the grace and love of our Lord Jesus Christ, through whom and with whom be glory, power and honor to the Father and the Holy Spirit, now and ever and unto the ages of ages. Amen. An exhortation to virtue, and to the words: “God goes into paradise at noon” (Gen. 3:8), and about abstaining from oaths You recently 9 learned how all Scripture gives consolation and joy, even if it is a historical narrative. The saying: “In the beginning God created the heavens and the earth” (Gen. 1:1) sets out history, but the word showed that there is great consolation in this saying: namely, that God arranged a twofold meal, offering together the earth and the sea; He kindled above two kinds of luminaries - the sun and the moon, and made two currents of time - day and night, one for activity, and the other for tranquility. And the night, no less than the day, provides us with services, just as I said about trees that the barren ones provide benefits on an equal basis with the fruitful ones, without forcing us to use garden trees for construction; just as wild and fierce animals benefit us no less than the meek, because they drive us into cities with fear, and make us more cautious, and closely unite us with each other, and exercise strength in some, and free others from illnesses (because doctors prepare many medicines from them), and remind us of ancient sin. So, when I hear: “Your fear and trembling will be upon all the beasts of the earth” (Gen. 9:2), and then I see that this honor has been lost, then I remember sin, which destroyed (in the animals) the fear of us and undermined our power, and I become better and more prudent, having learned what damage we suffered through sin. So, I repeat: just as these things that have been said about, and even more others that God who created them knows, bring us no small benefit in life, so the night brings benefits no less than the day, serving as a calm from work and a cure for illnesses. It often happens that doctors, after using great efforts and testing many medicines, cannot free the patient from the disease; and sleep comes by itself - and completely stops the disease and saves doctors from countless labors. But the night serves as a cure not only for physical ailments, but also for mental illnesses, calming grieving souls. How often has someone, having lost his son, despite the countless number of people who consoled him, been unable to restrain himself from sobbing and groaning; and with the onset of night he yielded to the power of sleep, closed his lids and received at least a little relief from the grief of the day! But it’s time to return to the subject about which we said this, since I know well that we are all busy with it and each of you impatiently wants to know why this book (Genesis) was not given in the first place. But I see that now is not the time for this research. Why is this so? Because our week has already come to an end; and I am afraid that, having touched on this subject, I will have to immediately interrupt the instruction. This subject requires many days in a row and continuous reminder: so we put it off again. But don’t be annoyed - we will certainly pay you the debt with interest, because it is also beneficial for us, who are paying it. Now let's talk about what was not agreed upon yesterday. What wasn't agreed upon yesterday? “God,” he says, “walks into paradise at noon” (Gen. 3:8). What are you saying, tell me, “walking God”? God did not walk, because how can one who is omnipresent and fulfilling everything walk? But he only put such a feeling into Adam so that he would humble himself, so that he would not be careless, and so that his flight and concealment would at least somewhat deserve an apology even before he began to speak. Just as those who are preparing to go to the court and give an account of their crimes appear before the judges unkempt, unclean, sad and humble, so that by their very appearance they will be disposed towards humanity, mercy and condescension - so it was with Adam. And he had to enter this judgment seat contrite; therefore God first humbled him. But even if he felt that someone was walking, why did he think that God was walking? This is what usually happens with sinners: they suspect everything, are afraid of shadows, are frightened by any noise, and think that everyone is going against them. Seeing how many are in a hurry about something completely different, sinners often think that these people are following them, and when others talk to each other about something completely different, those who know their sins think that they are talking about them. 2. This is sin: it betrays the sinner when no one denounces him, condemns him when no one accuses him, and makes him fearful and timid; but the truth produces the opposite effect. Listen, then, to how Scripture portrays both the timidity of the sinner and the boldness of the righteous. “The wicked runs away,” he says, “and persecutes not a single one” (Proverbs 28:1). How does he run when no one is chasing him? Inside he has a persecutor, an accuser, namely conscience, and carries it (within himself) everywhere; and just as he cannot escape from himself, so from his inner persecutor; but wherever he goes, he suffers blows and receives an incurable wound. The righteous is not like that; and what, listen: “the righteous... like a lion who trusts” (Proverbs 28:1). That was Elijah. He saw that the king was coming to him, and when he said: “Are you the one who corrupts Israel? “I do not corrupt,” he says, “Israel, but... you and your father’s house” (1 Kings 18:17–18). Truly, this righteous man was brave like a lion: because he, like a lion against some insignificant dog, rose up against the wicked king. He was in purple, but this one had a mantle on it - such clothing that is more expensive than that purple. Porphyra gave birth to a terrible famine, and this mantle stopped the disaster; she divided the Jordan; Elisha became a pure Elijah. Oh, how great is the virtue of the saints! All creation always shows honor not only to words and bodies, but also to their very clothes. The mantle of Elijah divided the Jordan, the shoes of the three youths trampled the fire, the tree of Elisha changed the water and made the iron rise to the surface, the rod of Moses divided the Red Sea, cut the stone, Paul's clothes drove away illnesses, the shadow of Peter put death to flight. The ashes of the holy martyrs drive away evil demons. Therefore, the righteous do everything with authority, like Elijah. He looked not at the diadem and not at the external splendor of the king, but at the soul, covered in rags, unclean, stinking and more pathetic than any criminal; and, seeing him as a captive and slave of passions, he was not afraid of his power: he seemed to be on stage, and not actually seeing the king. And what is the use of external wealth when there is such poverty inside? And what harm is there in external poverty when there is such wealth within? Blessed Paul was such a lion: having entered into prison, he only cried out - and shook all the foundations, broke the bonds - not with his teeth, but with his words (Acts 16:25-26). Therefore, the righteous should be called not only lions, but also something more than lions: because a lion is often caught in a net, and the saints in chains become even stronger, just as this blessed one did then in prison, releasing the prisoners, shaking the walls, binding the prison guard with a word of piety and captivating the prison guard (Acts 16:26-31). The lion roars and scatters all the animals; the saint cries out and drives demons away from everywhere. The lion's weapons are a mane, sharp claws and sharpened teeth; the weapons of the righteous are wisdom, abstinence, patience, contempt for everything present. He who has this weapon will laugh not only at evil people, but also at enemy forces. So, man, take care of living according to God - and no one will ever defeat you, but even though you seem weaker than everyone else, you will be stronger than everyone else; just as, if you neglect spiritual virtue, then, even if you were the strongest of all, you will easily be caught by everyone who builds forges. This has already been proven by the examples presented; but if you want, I will try to teach you through deeds that it is impossible to defeat the righteous, but it is easy to overcome sinners. Listen, then, to how the prophet pointed out both. “Not like wickedness,” he says, “not like this: but like dust, which the wind sweeps away from the face of the earth” (Ps. 1:4). Just as dust easily succumbs to the gusts of wind and rises up, so the sinner spins around in circles from every temptation. When he is already at war with himself, and carries this war everywhere, then what hope does he have for salvation if he has betrayed himself and leads with him a constant enemy - conscience? But the righteous is not like that; what is it like? Listen to what the same prophet says: “They who trust in the Lord are like Mount Zion” (Ps. 124:1). What does it mean: “like Mount Zion”? “It will not move forever,” he says. No matter how many tricks you use, no matter how many arrows you throw to knock down a mountain, you will never overcome it: and is it even possible? You will only exhaust all your cunning and waste your strength. Such is the righteous man: no matter how many blows he receives, he himself will not tolerate any evil, but will exhaust the power of those who slander - not only people, but also the demons themselves. You have heard more than once how many slander the devil built against Job, and yet not only did he not shake this mountain, on the contrary, he himself became exhausted and retreated, because from this siege (of Job) his arrows were broken and his tricks turned out to be useless. 3. Knowing this, let us take care of our lives, and we will not worry about perishing wealth, nor about fading fame, nor about the aging body, nor about fading beauty, nor about fleeting pleasure, but we will direct all our efforts to the soul and we will heal it in every possible way. It is not easy for everyone to heal sick bodies, but it is easy for everyone to heal an ailing soul. The treatment of a physical illness requires both medicine and money; and medicine for the soul is acquired easily and without expense. The body with great difficulty frees itself from the wounds that depress it, because it is often necessary to use both iron and bitter medicines; but nothing like that happens with the soul: on the contrary, you just have to want and wish - and everything is corrected. And this was the work of God’s Providence: since from a bodily illness there cannot be greater harm (because even if we do not get sick, death will come - and will certainly damage and destroy the body), everything, on the contrary, lies in the health of our soul - then God made the healing of a much more useful and necessary part convenient and break-even, and painless. What kind of justification will we have, what apology, when in the case of a physical illness, where we need to spend money, and invite doctors, and endure great pain, we show such care, and this is when there is no greater harm to us from that illness; but we are careless about the soul, and this is when we do not need to spend money, nor bother others, nor endure pain, but even without all this, with determination and will alone, we can completely correct it, knowing for sure that if we do not do this, we will be subjected to extreme condemnation, inevitable punishments and torment? Tell me, if someone promised to teach you the art of medicine in the shortest possible time, without money or labor, would you not consider him a benefactor? Would you not agree to do and endure everything whatever the one who promised it ordered? Now there is an opportunity to easily find medicine not for the body, but for the wounds of the soul, and without any pain to bring it to a healthy state; Let's not be careless. And what is the pain, tell me, to stop being angry at someone who insulted you? This is the pain - when they are angry in memory and do not reconcile! What work is it to pray and ask for countless benefits from the quick-giving God? How hard is it not to slander anyone? What is the disadvantage of being free from envy and hatred? What is the burden of loving your neighbor? What's the harm in not speaking shameful words, not scolding, not offending? What is the difficulty in not swearing? I’ll go back to the same exhortation again. Swearing is the greatest work! How many times have we, in irritation and anger, sworn not to reconcile with those who insulted us; then, when the anger faded and the irritation subsided, we would have liked to reconcile, but, being held back by oaths, we grieved, as if caught in some kind of net and bound by insoluble bonds. Therefore, the devil, knowing that anger is fire and easily extinguishes, and after the quenching of anger there is reconciliation and friendship, knowing this and wanting this fire to remain unquenchable, he often binds us with an oath, so that even if the anger ceases, then the debt of the oath that still remains with us will support the flame in us, and one of two things will happen: either, having reconciled, we would break the oath, or, not reconciling, we would subject ourselves to condemnation for rancor. 4. Knowing this, let us avoid swearing, and let our lips learn to say incessantly: believe. This will be the basis of all piety for us, because the tongue, having learned to speak this one word, is ashamed and blushes to utter shameful and indecent words; and if he gets carried away by habit, then, having many accusers, he will again abstain. When someone sees that someone who does not swear is uttering shameful words, he will easily attack him, ridicule him and say with mockery: you, who always say: believe me, do not want to utter an oath, but dishonor your tongue with shameful words? Thus, forced by those present, we, involuntarily, turn to piety. What do you say if there is a need to swear? Where the law is broken there is no need. And is it possible, you say, not to swear at all? What are you saying? God commanded - and you dare to ask: is it possible to keep the law? It is impossible not to observe it; and of this, that it is not “not to swear”, but it is impossible to swear, I want to convince you by the present circumstances. Now the residents of our city were ordered to pay a tax that apparently exceeded the strength of the people, and most of it was brought in, but the collectors, you can hear them, still say: why are you delaying, man? Why do you see us through day after day? The matter is inevitable; the law of kings cannot be delayed. What are you saying, tell me? The king ordered to deposit money, and it was impossible not to deposit it; God commanded to avoid oaths, and you say that it is impossible to avoid oaths? This is the sixth day that I urge you to keep this commandment; Now, as we part, I want to agree with you that you should be careful. There will no longer be any excuse or apology for you. Even if nothing was told to you, you would have to do it yourself, because this is not a complex matter and does not require much preparation. But when you have already received such admonition and instruction, what can you say in your defense when you are accused, standing at the Last Judgment Seat and giving an account of this sin? It is impossible to say any justification: but it is necessary - either to correct yourself and die, or, without correcting yourself, to be punished and endure the greatest torment. Having thought about all this and leaving here, with great care convince each other to carefully preserve in your mind everything that has been said for so many days, so that, when we too are silent, you yourself, teaching, edifying and exhorting each other, show great success and, having fulfilled all the other commandments, received eternal crowns, which may we all be worthy of, by the grace and love of mankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, and to the Son, and to the Holy Spirit, and unto ages of ages. Amen. Praise to those who have given up the habit of swearing, and that no one should think that after eating food one cannot listen to the word of God in church; also about why the Holy Scriptures were given after a long time, and in response to the words: “The heavens will tell the glory of God” (Ps. 18:2); and towards the end - about avoiding oaths. 1. And recently to you, and now I say to you: oh, if only I could always be with you! However, I am always with you, if not in body, then in the power of love, because for me there is no other life except you and concern for your salvation. Just as a farmer only cares about seeds and crops, and a helmsman only cares about waves and piers; so the preacher is about the listeners and their prosperity, just like I am now. That’s why I carry all of you in my mind, not only here, but also at home. Although the number of people is large, and the measure of my heart is small, love is vast, and “does not fit into us too closely” (2 Cor. 6:12); But what’s next, I won’t say, because we don’t fit in too closely with you. Where can you see this? - Many told me about themselves: “We fulfilled what was ordered, decreed laws for each other, determined penalties for those who swear, imposed punishment on those who violated the law,” - a punishment befitting you, proving very great love. And I am not ashamed to investigate this, because this curiosity does not come from inquisitiveness, but from caring. It is not dishonorable for a doctor to inquire about a sick person; and it is not a shame for us to always find out about your salvation, since, having thus learned what you have accomplished and what remains undone, we will apply other medicines with due understanding. So, by intelligence, we learned this and thanked God that we did not sow on a rock, nor did we throw seeds into thorns, and it did not take us a long time and a long delay to reap the field. That’s why I always have you in my mind, that’s why I don’t feel any difficulty in teaching: the benefits of listening make me feel better! This reward is enough to encourage us, and inspire us, and make us courageous, and convince us to endure all kinds of labor for you. Therefore, since you have shown great zeal for good, we will also pay the rest of the debt that we promised recently, although I do not see that everyone came here in the presence of whom I made that promise here. What is the reason for this? What drove them away from our meal? The one who ate the sensual meal seemed to think that after sensual food one should not go to listen to the word of God. But they unfairly think so, because Christ would not have said long and many speeches after the Last Supper if it had been inappropriate; He, having repeatedly fed the people in the desert, would not have offered them a conversation after the meal if it had been indecent. And if I have to say something surprising, it is that (after a meal) the most beneficial thing is to listen to the word of God. When you are convinced that after eating and drinking, it is necessary to go to a (church) meeting, then, of course, you will involuntarily take care of sobriety, and will not fall into drunkenness and gluttony: the care and thought of going to church teaches you to take food and drink with due moderation, so that when you come to church and stand with your brothers, you do not smell of wine and do not belch unruly, and not be ridiculed by everyone for this those present. I say this now not to you, but to those who have fallen behind you, so that through you they will know about it. It is not eating that interferes with listening, but carelessness; and you, considering it a sin not to fast, add another greater and graver sin - the one that you do not participate in this sacred meal and, having nourished your body, starve your soul! What excuse will you have? As for fasting, perhaps you have an excuse - weakness of the body; but what can you say about hearing (the word of God)? Weakness of body does not prevent one from participating in the word of God. If I were to say: after dinner, no one come to the meeting; no one, having eaten, do not listen to the teachings - you would have some kind of excuse... And now, when we attract, and pull, and call to ourselves, how will you justify yourself in avoiding here? An unfit listener will not be the one who has eaten and drunk, but who is inattentive to the teaching, yawns and has fun; whoever is here with his body and wanders with his mind in another place: such a person, even if he fasts, is incapable of listening. On the contrary, the one who is alert and vigilant, and who strains his thoughts, even if he takes food and drink, will be our most capable listener. In worldly courts and councils, of necessity, such an order was established 10, since they do not know how to philosophize: therefore, they eat not in order to be satisfied, but just so as not to burst; and they often drink to excess; making themselves incapable of carrying out business through this, councils and courts are already closed from noon until evening. This is not at all the case here - no: on the contrary, even the one who has tasted it, according to spiritual sobriety, will be equal to the one who fasts; because he eats and drinks not to tear his belly and darken his mind, but to strengthen his weakened body. 2. But enough of this admonition; It’s time to take up the subject, although our thoughts stop and are not inclined to this teaching, because of those who did not come here. Just as a loving mother, having prepared the table, is distressed and grieves when the children are not all here, so I suffer now; and thinking about the absence of our brothers, I hesitate to fulfill my promise. But you have the power to drive away this reluctance: if you only promise to convey everything to me with accuracy, we will willingly lay out everything to you. Thus, for those too, the teaching of your love will be a consolation for their absence, and you will listen to us more attentively, knowing that you need to tell others about this. So, to make our word clearer, let’s start by repeating it as before. We recently asked 11 why Scripture was given after so many years; This book was given not under Adam, not under Noah and Abraham, but under Moses; and I hear many people say that if it was useful, it should have been given at the beginning, and if it was useless, it should not have been given after. Empty speculation! It in no way follows that if something is useful later, it must be given first; and if something is given in the beginning, it should no longer remain after. And milk is healthy, but they don’t always give it to us, but only give it to us in childhood; and strong food is useful, but no one gives it to us at first, but only when we get out of childhood. Again, summer is useful, but it doesn’t always appear; And winter is needed, but it too passes. Well, would you say that Scripture is not useful? Very useful and necessary. Why, you say, was it not given to us at the beginning? Because God wanted to teach human nature not through Scripture, but through deeds. What do you mean by deeds? By creation itself. Having taken up this idea and refuting the pagans, who said that “we were not taught at first the knowledge of God from Scripture,” this is how the apostle proved it. Having said that “... the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (Rom. 1:18), when he saw that he was being opposed and many were asking how the pagans could know the truth of God, he added: “the understanding of God is manifest in them.” How obvious is it for them? How could they know God? And who showed? Explain this. “God has shown them food” (Rom. 1:19), says (the apostle). In what way? What prophet did He send, what evangelist, what teacher, if there was no Scripture yet? “For His invisible things,” he says, “from the creation of the world have been understood by created things, His being is visible, and His ever-present power and Divinity” (Rom. 1:20). The meaning of the words is this: before the eyes of everyone, He offered the creation to be concluded from its works to the Creator. About which another (the Wise One) said: “It is from the majesty and beauty of creatures that their creator is known” (Wis. 13:5). Have you seen greatness? Marvel at the power of the Creator. Have you seen the beauty? Be amazed at the wisdom of the Decorator. Explaining this, the prophet said: “The heavens will tell the glory of God” (Ps. 18:2). How, tell me, will they tell? They have no voice, they have not received lips, they have no tongue: how can they tell? By the very sight. When you see beauty, greatness, height, position, appearance, such a long-term existence, then, as if hearing a voice and being taught by the sight, you bow to the Creator of such a beautiful and wonderful body. The sky is silent, but its appearance makes a sound louder than a trumpet, teaching us through sight, and not through hearing, for that feeling by its very nature is truer and clearer than this. If God began to teach through books and writing, then he who knew literacy would understand what was written, and he who did not know, without outside instruction, would not receive any benefit from this; Moreover, a rich man would buy a book, but a poor man could not buy it. Again, one who knows this language, which is signified through writing, would understand what is contained in them; but the Scythian, and the barbarian, and the Indian, and the Egyptian, and everyone who does not know that language, would not have known anything. But this cannot be said about heaven: on the contrary, a Scythian, a barbarian, an Indian, an Egyptian, and every person who walks the earth will hear this voice, because it reaches our mind not through the ears, but through the sense of sight: the knowledge of visible objects through the eyes is the same (for everyone) and does not differ as much as (cognition) through tongues. This book can be looked at equally by a simple person and a wise man, and by a poor and a rich man; and wherever anyone goes, he only looks at the sky and receives sufficient instruction from this look. And the prophet himself, hinting at this and showing that creation emits a voice intelligible to barbarians, and to Hellenes, and to all people in general, said: “Speech is not the essence, lower than words, and their voices are not heard” (Ps. 19:4). This means: there is no people, no language that could not understand this voice; but such is the sound (of heaven) that it can be heard by all men; and such is the sound not only of the sky, but also of the day and night. How is it - day and night? The sky, with its beauty, grandeur, and everything else, amazes the audience and makes them wonder at the One who created it: but day and night - what can they show us? Nothing like that, of course; but there is something else that is no less than that - harmony, the strictest order. When you think about how they divided the whole year among themselves and, as if on a scale, measured the length of all time, you will be surprised at the One who established this order. Like brother and sister 12, who with great love divided their father's inheritance among themselves, and did not offend each other in the slightest, so day and night with all precision divided the year among themselves in such an equal measure, and they keep their limits and never drive each other out. Never after so many generations has the day been long in winter, just as in summer the night has never been long, but during such a long time one did not capture anything more from the other, not the slightest particle, not half an hour, not the blink of an eye. Therefore, the psalmist, amazed at their equality, exclaimed like this: “The night of night proclaims understanding” (Ps. 18:3). And you, if you know how to think wisely about this, will be surprised by the One who established these fixed limits from the beginning. Let the arrogant and highly intelligent, and those who do not want to give up primacy to others, hear. Day gives way to night, and does not enter into other people's boundaries; and you, always enjoying honor, don’t want to share it with your brothers?! Look also at the wisdom of the Lawgiver. He decreed that the night should be long in winter, when the seeds are still quite tender, need great coolness, and cannot stand too hot a ray; when they grow, the day begins to increase with them again, and, finally, it becomes longest when the fruit begins to ripen. However, this is useful not only for seeds, but also for (human) bodies. Just as in winter the sailor, the helmsman, the traveler, the warrior, and the farmer, being bound by the cold, sit mostly at home, and winter time is a time of leisure; Then God made sure that most of the time was spent at night, so that the day would not be too long when people could not do anything. And what can we say about the harmonious order of the yearly times, just as they, like maidens in a round dance, very orderly walk one after another in a circle, and do not cease to gradually and quietly move through the middle ones to the opposite ones! Therefore, summer does not receive us from winter, and winter does not immediately from it, but spring is placed in the middle, so that, by transferring us imperceptibly and little by little, our condensed bodies are harmlessly brought to summer. Since sudden transitions to the opposite state cause illness and extreme harm, God arranged for spring to take us from winter, from spring to summer, from summer to autumn, and then transfer it to winter, so that gradual transitions from opposite seasons through the middle ones would be harmless for us. Who will be so pitiful and miserable that, seeing the sky, seeing also the sea and the earth, seeing such an accurate arrangement of the annual seasons and the unchanging order of day and night, will think that this happened by itself, and will not worship the One who arranged all this with proper wisdom? I will say even more: not only greatness and beauty, but also the very image of creation points to the All-Containing God. since we were not there when He first created and created the universe, and if we were, we would not know how it came about, because it was created by an invisible force; then He made for us the best teacher the very image of creation, arranging everything created above the natural order. Perhaps what I said is somewhat obscure: so it is necessary to say more clearly about this. Everyone will agree that, according to the natural order, water should be carried on top of the earth, and not earth on the waters, because the earth, being thick, hard, elastic and dense, can easily hold water on itself, and water, being liquid and easily mobile, soft and flowing, and yielding to all pressures, could not support any body, even the lightest; Often, when a small pebble falls in, it gives way and gives it space, and lets it pass into the depths. Therefore, when you see that not a small pebble is floating on top of the water, but the whole earth, and does not sink; then marvel at the power that works so supernaturally. Where can you see that the earth is floating on top of the water? The Prophet speaks about it this way: “He founded food on the seas and prepared food on the rivers” (Ps. 23:2); and again: “who established the earth on its waters” (Ps. 135:6). What are you saying? The water cannot carry away a small pebble on its surface, but carries such earth, and mountains, and hills, and cities, and plants, and people, and dumb people, and (the earth) does not sink. What am I saying – it doesn’t submerge? How did it, after being washed from below with water for such a long time, not spread out and turn into mud? And the trees, after spending some time in the water, rot and collapse; and what do I say – trees? What could be stronger than iron? But it also often weakens when it constantly remains in water, and very naturally, because it also originates from the earth. That is why many runaway servants, when they run away in shackles and chains, come to streams of water, and putting their fettered feet in it, and making the iron softer through it, hit it with a stone and so easily break it. So water softens iron, and trees rot, and stones are destroyed, and such a mass of earth lies on the waters for so long - and did not sink, did not collapse, did not perish! 4. Who will not be amazed and surprised by this, and will not boldly say that these are not the works of nature, but of supernatural Providence? Therefore, someone says: “Hang the earth on nothing” (Job.26:7); and another someone: “in His hand... the ends of the earth” (Ps. 94:4), and: “he founded it on the seas” (Ps. 23:2). These words seem to be contradictory, but in fact they are quite consistent with each other. Said; “I founded it on the seas,” expressed the same thing as the one who said: “hang it on nothing”; because standing on water is the same as hanging on nothing. Where, therefore, does the earth hang and stand? Listen to what the same (prophet) says: “In His hand... are the ends of the earth” - not that God has hands, but so that you know that His very power, which provides for everything, supports and bears the body of the earth. But are you not convinced by words? Then believe what you see, since in another element you can notice the same wonderful phenomenon. Fire, by its nature, strives upward, always rushes and flies to a height, and, even if it is forced and forced a thousand times, it will not rush down. No matter how many times we take a burning torch and tilt its top down, we cannot force the flame to bend down, on the contrary, and then it runs up and strives from below to a height. But with the sun, God did the completely opposite: he turned its rays towards the earth and made the light strive downwards, as if telling it with this position: look down and shine for people; for them you were created. And the flame of a candle would not allow this to happen to itself, but such a great and wonderful star bends down and looks towards the earth, in contrast to the fire, - according to the power of the Commander. Do you want me to say something else, something similar? The ridge of the visible sky is surrounded on all sides by waters - and they do not flow, do not fall, although this is not the property of waters: on the contrary, they easily flow into depressions; if the body is convex, they run away from all sides, and not a small part of them will stand on such a shape. But this miracle happened to heaven; and again pointing to this very thing, the prophet says: “Praise the Lord of the waters, which are above the heavens” (Ps. 149:4). And the water did not extinguish the sun, and the sun, walking below for so long, did not dry up the water lying above. Do you want us to bring you down to earth again and show you another miracle? Don't you see this sea, boiling with waves and gusty winds? But this sea, vast and great and stormy, is fenced in by weak sand. And note the wisdom of God: (God) did not allow the sea to be quiet and calm, so that you would not think that this improvement in it was from nature; no, remaining within its boundaries, it roars and rages, makes a lot of noise and raises waves to unspeakable heights; when it reaches the shores and sees the sand, having relaxed, it comes to itself again, teaching you both that if it remains within its own limits, then this is not a matter of nature, but of the power of the One who rules over it. That is why he made a weak wall and did not throw any trees, stones, or mountains on these banks, so that you would not attribute to them the improvement of this element. He Himself once spoke to the Jews about this with reproach: “Will you not fear Me? ...Whoever put sand as a limit to the sea...and he will not exceed it” (Jer.5:22)? But it is surprising not only that God created the world great and wonderful, and that he established it above the natural order, but also that he composed it from the opposite elements - warm and cold, dry and wet, - from fire and water, from earth and air: and these opposite elements, from which the universe is made, being at war with one another, did not destroy each other, however - and the fire did not attack and burn everything, and the water did not run in and drown the universe. However, this happens to our bodies - and with the increase of bile, a fever is born, and harm is caused to the entire body; With excess phlegm, many diseases appear and damage the body. But nothing like that happens to this universe: on the contrary, each element, being held by the will of the Creator, as if by some kind of bridle and chain, maintains its limits, and their struggle becomes the cause of peace for the universe. Isn’t it clear to the blind, and isn’t it clear to the most foolish, that this was created and supported by some kind of Providence? Who is so stupid and insensitive that, seeing such a mass of bodies, such beauty, such composition, continuous struggle, confrontation and stability of such elements, does not reflect with himself and NOT say: if there were no Providence that supports this mass of bodies and does not allow the universe to disintegrate, it could no longer exist and continue? Such an order of the seasons, such a harmony of day and night, the breeds of so many dumb animals and plants, and seeds, and herbs - everyone goes their own way, and nothing has been lost or completely destroyed to this day. 5. However, it would be necessary to say not only about this, but also about many other things, which are even more important and deeper than this: it would be necessary to be wise about creation itself; but, postponing this until the next day, we will try to keep what was said carefully and pass it on to others. I know that your hearing is not accustomed to deep thoughts; but if we are somewhat vigilant, we will accustom ourselves to such thoughts, and we will easily become teachers for others. In the meantime, here’s what you need to say to your love: just as God glorified us with such a creature, so we will glorify him with the purity of life. “The heavens will tell the glory of God” with just their appearance: so we will proclaim the glory of God, astonishing everyone not only with words, but also with silence and the brightness of our lives: “so let your light shine before men, so that they may see your good deeds and glorify your Father who is in heaven” (Matthew 5:16). In fact, when an infidel sees you - the faithful, contrite, modest, good-natured - he will be amazed and say: truly great is the Christian God! What kind of people he made, what kind of people he made! Made angels out of people! If anyone offends, they do not scold; if someone hits you, he doesn’t get angry; if someone offends, they pray for the offender; They don’t have an enemy, they don’t have a grudge, they don’t know how to talk idle, they haven’t learned to lie, they don’t like to break an oath and even swear, but they would rather decide to cut off their tongue than let any oath out of their mouth. Let’s give them a reason to talk about us, banish the bad habit of swearing, and show God at least the same honor that we show to our best clothes. How strange is it that those who have the best clothes before others do not want to constantly use them, but drag out the name of God everywhere indiscriminately and at random! No; I ask and implore you, let us not neglect our salvation in this way, but let us carry through the zeal that we first showed about this commandment to the end. And I continuously admonish you about vows, not because I accuse you of carelessness, but because I see that most of you have already fulfilled; and I hurry and speed up so that everything is completed and over. The audience does the same: they give more encouragement to those who are close to winning awards. We will not weaken either, because we too have approached complete correction, and the difficulty was only at the beginning. When most of the habit has now been cut off, and a small part remains, then there is no need for any work, but only a little prudence and a little thoroughness are required from us, so that, having corrected ourselves, we can become teachers for others, with boldness we can see Holy Pascha and with great pleasure taste joy, twice and three times greater than usual. In fact, it is not so joyful for us to be freed from the labors and feats of fasting as, having corrected ourselves, to meet that sacred holiday with a bright crown, with a crown that never fades. But in order to speed up the correction, do as I say. Write on the wall of your house, and on the wall of your heart that “flying sickle” (Zechariah 5:1) (which the prophet Zechariah saw), and imagine that it is flying to destruction, and think about it constantly; and if you see another swearing, restrain him, stop him, and take care of your servants. If we try not only to think about how we ourselves can improve, but also about how to lead others to this, then we ourselves will soon come to an end - because, having undertaken to teach others, we will blush and be ashamed if we ourselves find ourselves not doing what we command others. No more words needed; Much has been said about this before, and even now it is said only as a reminder. May God, who cares more for souls than we do, perfect us in this and in every good thing, so that, having brought forth every fruit of righteousness, we may be made worthy of the Kingdom of Heaven, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, with the Holy Spirit, forever and ever. Amen. Praise be given to those who, having eaten food, came to listen (to the conversation); the doctrine of the nature of the world, also against those who idolize creation, and about the avoidance of oaths 1. I rejoice and rejoice with all of you that our recent admonition about those who do not fast and because of this remain (at home), you have fulfilled in practice. Today, I think, many of those who have already tasted the food are present here, and they fill this venerable assembly; I think so because our meeting has become more brilliant and the crowd of listeners has become more numerous. It is not in vain that we recently lavished many words on them, begging your love to draw them to their mother (the Church) and convince them that it is possible to participate in spiritual food even after eating bodily food. And when, tell me, beloved, did you do better? Was it the last meeting, when after the meal they turned to sleep, or now, when after the meal they gathered to listen to the Divine commandments? Was it then, when you spent time in the marketplace and took part in meetings that had nothing good in them, or now, when you stand with your brothers and listen to the words of the prophets? It’s a shame to not eat food, beloved, but what? – Having accepted it, stay at home and deprive yourself of this sacred celebration. Staying at home, you will remain in inactivity and idleness, but by coming here, you will shake off all sleep and all laziness; having abandoned not only laziness, but also all despondency, you will feel better and more complacent in all adventures. And what can we say about the other? Just stand next to the fasting person, and now you will feel his fragrance. He who fasts is a spiritual world—he reveals the well-being of the soul with his eyes, his tongue, and everything else. I said this not to condemn those who ate, but to show the benefits of fasting. I call fasting not only abstinence from food, but, even more than that, abstinence from sins. And the one who tasted the food, but came here with due modesty, fell a little behind the fasting one, just as the one who fasted, but listened to the teaching without diligence and attention, will receive little benefit from fasting. He who eats and participates in the sacred assembly with due diligence is much better than the one who does not eat and remains at home, because non-eating cannot bring us as much benefit as participation in spiritual teaching brings benefit and goodness. And in what other place will you hear what you are talking about here? Will you go to court? There are divisions and disputes. To the Duma? There they take care of the affairs of the city. To the house? There pressure from all sides is concern for private affairs. To meetings and gatherings in the square? And there is everything earthly and perishable: those who gather there talk about either items of purchase, or taxes, or about a luxurious table, or the sale of fields, or about other transactions, or about wills, or about inheritances, or about other similar things. Will you even enter the royal palaces? And there you will hear the same thing again - everyone talks about money, about power, about fame, which is respected here, but about nothing spiritual. Here everything is the opposite: here we talk about heaven and heavenly things, about the soul, about our life, about why we live here for so long, where we go from here, and what awaits us after, why we have a body made of dust, what the present life is and what the future life is; in a word, nothing earthly, but everything about the spiritual; and thus, having received great help for salvation, we leave here with good hope. 2. Therefore, since we did not throw the seeds in vain, but, as I asked you, you caught everyone who lagged behind you; then we will reward you and, having reminded you a little of what was said before, we will tell you the rest. What was talked about before? We discussed how and in what way God arranged our affairs, when the Scriptures had not yet been given, and said that He taught our race through nature, spreading out and offering among all the heavens - this greatest book, edifying both for the simple and for the wise, and for the poor and for the rich, and for the Scythians and for the barbarians, and in general for everyone living on earth - a book that is much more important than many other studied (books). We have said a lot about the night and the day, and about the order and harmony that they strictly observe; a lot about the number of seasons and their equality. Like a day throughout the whole year, there is never more than night for half an hour; so these (seasons) divided all the days equally among themselves. However, as I said before, the Creator is indicated not only by the greatness and beauty of the creature, but also by its very composition and the structure of the supernatural order. According to the natural order, water should rush over the earth; but now we see, on the contrary, that the earth rests on the waters. According to the natural order, fire should tend to the top; but now we see, on the contrary, that the sun’s rays tend downwards - towards the earth; that there are “waters ... higher than the heavens” (Ps. 149:4) - and do not overflow; that the sun flows lower and is not extinguished by waters, and does not itself destroy this moisture. We also said that the universe consists of four elements, opposite and opposing each other, and yet none of them destroyed the other, although they are destructive to each other. From this it is obvious that some invisible force bridles them, and the will of God serves as a bond for them. I want to talk more about this today; Just stand cheerfully and listen to me with attention. And to make the miracle clearer, I will begin the teaching about this with your body. Our body, this shortened and small (world), consists of four elements: warm - namely blood, dry - yellowish bile, wet - mucus and cold - black bile. Let no one think that such reasoning is indecent for us: “He who is spiritual... for he is vying for everything, but he himself is not vying for one” (1 Cor. 2:15). And Paul, talking with us about the resurrection, touched upon considerations about agricultural items and said: “You are a fool, even if you eat, he will not live unless he dies” (1 Cor. 15:36). If this blessed one spoke about agricultural subjects, then let them not reproach us for touching on medical opinions; After all, we now have a word about God’s creation, and we need an exposition of these opinions. So, our body, I said, consists of four elements; and if one violates harmony with the whole, then death occurs from such a disorder: for example, when bile spills, a fever is born, and if it intensifies beyond measure, it causes immediate death. Again, when the cold element prevails, paralysis, convulsions, apoplexy and other innumerable diseases occur. And in general, all kinds of diseases occur from an excess of these elements, when i.e. one, having gone beyond its limits, takes precedence over the others and violates all proportionality. Ask the one who says that everything (in the world) happened by chance and exists by itself, (ask): if this small body, and with the help of medicines and medical art, with the internal control of it from the soul, with great wisdom and other countless benefits, cannot always remain in prosperity, but often perishes and is destroyed from the disorder occurring in it - then how could such a great world, having in itself such masses of bodies and consisting of the same elements as Would he have stayed so long without being upset if he had not been protected by Providence? It is impossible to think that even if our body, protected both from the outside and from the inside, barely maintains its existence, such a great world, being left without any industry, for so many years did not tolerate anything that our body endures. How is it, tell me, that none of these elements went beyond their limits and destroyed all the others? Who connected them in the first place? Who connected? Who curbed it? Who keeps them for so long? If the world were still a simple and homogeneous body, then what we said would not be so impossible; but when such a struggle of the elements was from the beginning, then who is so crazy that he will think that they came together with themselves and no one united them, and, having come together, they remain like that? If we, being embittered at each other not by nature, but by choice, cannot reconcile ourselves while we remain enemies and harbor displeasure against each other, but we need an outsider so that he can bring us together, bring us together and convince us to live in harmony and no longer diverge: then how could the elements, having neither meaning nor feelings, hostile and contrary to each other by nature, come together? and unite and be together with each other, if there were not some indescribable force that united them, and, having united, constantly keeps them in this union? 3. Don't you see how this body, after the soul leaves it, decomposes, decays and perishes, and each of its elements returns to its previous state? The same thing would happen to the world if the power that constantly controls it left it without its industry. If a ship doesn’t hold up without a helmsman, but soon sinks, then how could the world survive for so long without a ruler? In short: imagine that the world is a ship, its keel is the earth, the sails are the sky, the swimmers are people, the abyss lying below is the sea. How did a shipwreck not occur for such a long time? Let the ship go even for one day without a helmsman and sailors, and you will see that it will immediately sink; and the world has not suffered anything like this, although it has existed for five thousand, and even many more years? But what can we say about the ship? Let someone build a small hut in a vineyard and, after harvesting the fruit, leave it empty: it will often not last even two days, but will soon collapse and fall. If the hut cannot stand when no one protects it; then how could such a great, beautiful and amazing creature stand unharmed for so long without Providence - and the laws of day and night, and the circulation of times, and some varied and varied flow of nature on earth, and on the sea, and in the air, and in the sky, and in plants, and in animals, flying, swimming, walking, reptiles, and in the most excellent of them all - the human race? At the same time, imagine meadows, gardens, various flowers, all kinds of herbs, their use, fragrance, types, position, names alone, fruitful and barren trees, the properties of metals, sea animals, terrestrial animals, floating, flying in the air, mountains, hills, meadows, a valley meadow and a mountain meadow (for there is a meadow on earth and a meadow in the sky), various flowers of the stars; Roses below, rainbows above. Would you like me to show you a meadow with birds? Look at the multi-colored feathers of the peacock, surpassing any painting, and at the porphyry-shaped birds 13. Think about the beauty of the sky, how long it has existed and has not aged, but shines and shines as if it was created only today; (think) about the power of the earth, how its womb gives birth for so long and is not exhausted. Think about the springs, how they abound with water and have not dried up, although they have flowed continuously, day and night, since they were created; think about the sea, how it, having received so many rivers, has not overstepped its boundaries. But how long do we have to chase the unattainable? About each of the above-mentioned creations it must be said: “How great are Your works, O Lord: with wisdom You have created all things” (Ps. 103:24)! But how cunningly the unbelievers respond when we begin to show them the greatness and beauty of nature, the abundance and excess in everything! This very thing, they say, is the main fault, that is, that God created the world so beautiful and great, because if God had not created it beautiful and great, we would not have idolized it; now, amazed at his greatness and amazed at his beauty, we think that he is God. Empty speeches! It is not the greatness or beauty of the world that is the cause of their wickedness, but their madness; The proof of this is us, who have never reached this point. Why didn't we idolize him? Don’t we look at him with the same eyes? Don't we enjoy nature just as much as they do? Don't they have the same soul? Not the same body? Are we not walking on the same ground? Why didn’t the beauty and grandeur (of nature) make us think the same way they think? However, not only from this, but from another, it is also clear that they idolized him not for the sake of beauty, but out of their own madness: why did they really idolize the monkey, the crocodile, the dog, these most insignificant of animals? Truly, “their thoughts have become futile, and their foolish hearts have been darkened, saying, “Be wise, become a fool” (Rom. 1:21-22). But this is not the only way we will refute them: we will also say something more. 4. God, having foreseen this from time immemorial, in His wisdom, took away from them this pretext (of unbelief). For this purpose, he created the world not only amazing and great, but also perishable and fleeting, and put on it many signs of imperfection: He did with the whole world the same thing that he did with the apostles. What did he do with the apostles? Since they performed many great and amazing signs and wonders, God allowed them to continually endure scourging, persecution, bonds and bodily infirmities, to be in constant sorrow, so that the greatness of their signs would not incline people to regard them as gods. Therefore, having given them such great grace, He left their body mortal, and for many, painful; and did not free them from their infirmities, in order to show their true nature. These are not my words, but those of Paul himself, who said: “If I desire to boast, I will not be foolish, ... but I will spare, lest anyone grieve for me any more than he who sees me, or hears anything from me” (2 Cor. 12:6), and again: “the Imams have this treasure in scanty vessels” (2 Cor. 4:7). What does it mean: “in scanty vessels”? This means: in this body, mortal and perishable; because just as a meager vessel is made from clay with the help of fire, so the body of the holy apostles, being earthy and experiencing the action of spiritual fire, became a meager vessel. Why was this, why did God contain such a great treasure and abundance of gifts in a mortal and perishable body? “Let the exceeding power be of God, and not of us” (2 Cor. 4:7). In fact, when you see that the apostles raise the dead, but they themselves are weak and unable to free themselves from ailments, you will clearly understand that the resurrection of the dead was accomplished not by the power of the one who raised him, but by the action of the Spirit. And that they were often infirm, listen to what Paul says about Timothy: “You took little wine, but for your sake and for your frequent illnesses” (1 Tim. 5:23); and again about something else: “But I left Trophimus in Militi, sick” (2 Tim. 4:20); and in the Epistle to the Philippians: Epaphroditus is “more near death” (Phil. 2:27). If, despite all this, they were mistaken for gods and wanted to make a sacrifice to them, saying: “Gods, becoming like men, came down to us” (Acts. 14:11); without this, to what extent would wickedness not have reached, seeing the miracles of that time? So, just as with the apostles, because of the greatness of their signs, God left a weak nature and allowed them to be subjected to constant temptations, so that they would not be considered gods, so He did something similar to this in nature. He created her beautiful and great, and at the same time corruptible, as Scripture teaches about both. Thus, describing the beauty of heaven, the prophet says: “The heavens will tell the glory of God” (Ps. 18:2), and also: “who made the sky like a tent and spread it out like a tabernacle to dwell in” (Is. 40:22); and again: “maintain the circle of heaven” 14 (Sir.43:13). And the other, showing that the world, no matter how beautiful and great, is nevertheless corruptible, says this: “In the beginning, O Lord, You founded the earth, and the works of Your hand are the heavens. They will perish, but You remain: and like a robe they promise, and like a garment I wear, and they will be changed” (Ps. 101:26-27). And in another place about the sun, David says: “Like a bridegroom departs from his palace, like a giant his mother-in-law rejoices in the way” (Ps. 18:6). Do you see how he depicted to you the beauty and grandeur of this star? Like a bridegroom, emerging from some palace, the sun pours its rays from the east, decorating the sky, as if with a saffron cover, bathing the clouds in pink and, flowing unhindered throughout the day, is not stopped by anything in its flow. Do you see its beauty? Do you see his greatness? Look now at the sign of his imperfection. To show this, one wise man said: “What is brighter than the sun? and that disappears” (Sir.17:30). However, it is not only from this that one can see its imperfection, but also from the thickening of the clouds. It often happens that when a cloud comes under it, it (the sun), no matter how much it emits rays and no matter how hard it tries to tear the cloud, cannot do this, when the cloud is too thick and does not allow it to tear itself. They will say: does it nourish the seeds? But it does not feed alone, but for this it needs the earth, dew, rain, winds and the prosperity of the annual seasons: and if all this does not come together, then the action of the sun will be useless. But it is not characteristic of God to need outside help to accomplish what He wants to do: on the contrary, it is most characteristic of God not to need anything. He did not bring the seeds out of the ground (like the sun), but He just commanded them - and everything grew. And so, so that you know that it is not the elements themselves, but the command of God that creates everything, that it also called the very elements out of non-existence, God sent down manna to the Jews too, without any outside help: “He gave them the bread of heaven” (Ps. 77:24). And what can we say that the sun needs other elements to impart ripeness and strength to the fruits, when it itself needs a lot for its existence, and is not enough for itself? To walk, he needs the sky, as if some kind of floor was underneath; in order to shine, it needs the purity and subtlety of the air, so that if the air is excessively condensed, then the sun cannot show its light; and in order not to be intolerable to everyone and not to burn everything, it again needs coolness and dew. So, if other elements overcome the sun and make up for its shortcomings (overcome, for example, clouds, walls and some other bodies that block its light; make up for its shortcomings, for example, dew, springs and cool air), then how can it be God? It is characteristic of God not to need anything, and not to demand anything from anyone, but to impart all blessings to everyone Himself, and not to be stopped by anyone, as Paul and the prophet Isaiah say about Him. One of the prophets on behalf of God says this: “Heaven and earth... Am I filling? the Lord spoke" (Jer. 23:24); and again: “I am a God who draws near, ... and not a God from afar” (Jer. 23:23). Also David: “Reh of the Lord: You are my Lord, for you do not require my good things” (Ps. 15:2). And Paul, explaining the all-sufficiency of God and proving that it is especially characteristic of God, firstly, to have no need for anything and, secondly, to give everything to everyone, says this: “God, who created heaven and earth and the sea, did not require anything, Himself giving to everyone life and breath and everything” (Acts 4:24, 17:25). 5. One could consider the other elements, sky, air, earth, sea, and show their imperfection and how each of them needs the other, but without it perishes and is destroyed. And the earth, for example, if its sources and the moisture applied to it from the sea and rivers were abandoned, it would immediately perish from drought. Likewise, other elements have a need for others, for example, air in the sun, and the sun in the air. But in order not to make the words too long, let us be content with the fact that in what we have said we have given those who wish it sufficient grounds for reflection. For if the sun, more amazing than any creation, turned out to be so imperfect and insufficient, how much more so are the other parts of the world. Therefore, as I said, having given the zealous a reason for reflection, I myself will again begin to talk with you from Scripture and prove that not only the sun, but this whole world is corruptible. If the elements mutually harm each other, if, for example, too much cold weakens the power of the sun, and increased warmth again destroys the cold, and in general they all produce one another and undergo opposite properties and states from each other, then obviously this serves as proof of great perishability and the fact that everything visible is a body. But since this teaching exceeds our simplicity, we will lead you to the sweet source of Scripture and calm your ears. We will not tell you about heaven and earth in particular, but we will point to the Apostle, who instills in us the same thing about all creation in general and clearly says that all creation is now enslaved to corruption, (also explaining) why it is enslaved, when it is freed from it, and into what state it will pass. Having said: “The passions of this present time are unworthy of the glory that desires to be revealed in us,” he added: “For the creation longs for the revelation of the sons of God; The meaning of the words is this: the creation has become corruptible; this means: “to vanity... I obey.” But the creation became corruptible because God commanded so; and God commanded this for our race. Just as she had to nourish a perishable person, she herself had to be the same; because corruptible bodies should not have dwelled in incorruptible nature. However, the apostle says, it will not remain so, but “the creation itself will be freed from the work of decay”; then, wanting to show when this would happen and through whom, he added: “for the freedom of the glory of the children of God” (Rom. 8:21). When, he says, we are resurrected and receive incorruptible bodies, then the body of heaven and earth, and of all creation will be incorruptible and indestructible. Therefore, when you see the sun rising, marvel at the Creator; when you see him hiding and disappearing, recognize the imperfection of his nature, and do not worship him as God. For this purpose, God not only placed a sign of their imperfection in the nature of the elements, but also deigned to command his slaves - people, so that if by their appearance you do not recognize their slavery, then from those who command them you would learn that they are all slaves like you. And so Joshua says: “Let the sun become straight to Gibeon, and the moon straight to the wilds of Elon” (Joshua 10:12). Also, the prophet Isaiah, under King Hezekiah, forced him to go back (Is. 38:8); and Moses commanded the air, and the sea, and the earth, and the stones; Elisha changed the nature of the water (2 Kings 2:22); three youths overcame the fire. Do you see how in both ways God showed His care for us: by the beauty of the elements, leading us to the knowledge of His Divinity, but by imperfection holding us back from worshiping them? 6. For all this, let us glorify Him, our Provider, not only in words, but also in deeds; Let us behave as best as possible - both in everything else and in abstaining from oaths. Not every sin carries the same punishment, but what is easier to abstain from, we are punished more for. Solomon also points to this when he says: “It is not surprising if someone steals: for he steals so that he may satisfy his hungry soul. But an adulterer, because of his poverty of mind, brings about the destruction of his soul” (Prov. 6:30, 32), i.e. A thief sins grievously, but not as grievously as an adulterer. He can, in his defense, cite an even unfounded reason - need from poverty; and this one, not driven by any need, from madness alone, falls into the abyss of sin. The same must be said about those who swear: and they cannot offer any excuse other than their negligence. I know that I already seem boring and burdensome, annoying with the continuous repetition of this admonition: however, I am not behind you, so that you, at least ashamed of my lack of shame, give up the bad habit of oaths. If an unmerciful and cruel judge (Luke 18:2-5), ashamed of the persistent requests of the widow, changed his character, much more will you do this, especially when the one admonishing you does it not for himself, but for your salvation; but to tell the truth, I do this for myself, because I consider your virtues to be my merits. I would like that, as much as I now work and care about your salvation, you care about your soul as much: then this matter, without a doubt, would come to an end. And why say too much? If there had been no Gehenna, no punishment for the disobedient, no reward for the obedient, and only I, having come to you, would have asked you for this as a mercy, would you really not have listened? Would they really not have fulfilled the requests of the one asking for such a small favor? But God Himself asks you for mercy, and not for Himself who receives it, but for you who give it: who will be so ungrateful, so pitiful and miserable that he will not show mercy to God the one asking, and especially when the one who has shown mercy himself will take advantage of it? Think about this, and, returning home from here, talk about everything that has been said, and correct in every possible way those who are inattentive, so that we may receive a reward both for our own and for other people’s virtues, according to the grace and love of our Lord Jesus Christ, through whom and with whom to the Father, with the Holy Spirit, be glory forever and ever. Amen. Thanks to God for deliverance from the disasters expected as a result of the indignation, and remembrance of what then happened; also against those who humiliate our body, about the creation of man in general, and finally - about abstaining from oaths 1. When I think about the past storm and about the present calm, I do not stop saying: “Blessed be God, do all things and pretend” (Am. 5:8), “having created light out of darkness” (Job 37:15), “bringing down into the gates of hell and raising up” (1 Samuel 2:6), “commanding them and not killing them” ( 2 Cor.6:9); and I want you to always say the same thing and never stop saying it: because if He did us good in deeds, would we deserve some kind of apology if we did not repay Him even in words? Therefore, I exhort you never cease to thank Him: if we are grateful for the previous (good deeds), then, obviously, we will receive other great ones. So, let us continually say: blessed is God, who has given us to fearlessly offer you an ordinary meal, and for you to listen to our words without fear. Blessed be God that we flock here, no longer avoiding external danger, but wanting to listen (to the teaching); We come together with each other no longer with timidity, trepidation and fear, but with great courage and having cast aside all fear. And in the previous days we were no better than those overwhelmed at sea and every minute expecting shipwreck; every day they were amazed, outraged and shaken by countless rumors from all sides; Every day they scouted and asked: who came from the capital? What news did you bring? Is he telling the truth or a lie? We spent nights without sleep, and looking at the city, mourned it, as if ready to immediately perish. Therefore, in these previous days we were silent, because our city was completely deserted and everyone moved from it to the desert, and those who remained were covered with a cloud of sadness. A soul completely overwhelmed by sadness is sometimes unable to listen at all. Therefore, Job’s friends, having come and seeing the misfortunes of this house and the righteous man himself sitting on rot and covered with wounds, tore their clothes, groaned and sat in silence, showing to those who mourn, at first, peace and silence are most pleasant: and (Job’s) suffering was beyond consolation (Job 2:13). Therefore, the Jews, assigned to clay and board making, when they saw Moses come, could not listen to his words out of cowardice and their sorrow (Ex. 5:21). And what is surprising if this was the case with cowardly people, when we see that the disciples (of Christ) were subjected to the same weakness? After the Last Supper, when Christ talked with them privately, the disciples first kept asking Him: “Where are you going” (John 13:36); but when He told them about the disasters that were about to befall them a little later, about wars, persecutions, about hatred from everyone, about scourges, prisons, trials, exiles, then their soul, suppressed, as if by the heaviest burden, by the fear of the said disasters and despondency from the threatening evils, finally became silent. Therefore, Christ, seeing their confusion, reproached them for this and said: “I go to Him who sent Me, and no one asks Me from you: where are you going? But because these words were spoken to you, your hearts were filled with sorrow” (John 16:5–6). Therefore, at first we were silent, waiting for the present opportunity, since even if someone intends to ask someone, although he wants to offer a fair request, he nevertheless waits for an opportunity to find the one on whom the fulfillment of the request depends, meek and in a good mood, and with the help of a favorable opportunity to receive mercy; then all the more should the preacher look for a convenient time to give instruction to the listener, when he is in a good mood and free from all care and despondency. That's exactly what we did. 2. And now, when you have driven away despondency, we want to remind you of the former, so that our word will be clearer for you. What we said about nature, i.e., that God created it not only beautiful, amazing and great, but also weak and perishable, and placed on it many signs of this, arranging both for our benefit, namely, by the beauty of the creature, arousing in us surprise at the Creator, and by imperfection, protecting it from the deification of the creature - the same can be seen on our body. And many people ask about it, both from the enemies of the truth and from those who are like-minded: why was it created corruptible and mortal? Many of the pagans and heretics even say that it was not created by God: it is not worth it for God to create it, they say, pointing to impurities, sweat, tears, labor, exhaustion, and all other imperfections of the body. But if we’re already talking about this, I’ll say, first of all, this: don’t tell me about this fallen, destroyed, condemned man; but if you want to know how God created our body in the beginning, then let’s go to Paradise and look at the first-created man. That body was not so mortal and perishable; but just as a golden statue shines brightly when it has just come out of the crucible, so that body was free from all corruption: it was neither burdened by work, nor exhausted by sweat, nor tormented by worries, nor besieged by sorrow, and no such suffering was depressing. When a person failed to take advantage of his prosperity, but insulted his Benefactor, believed more in the demon-seducer than in the Provider God, who exalted him, hoped to be God and dreamed of his dignity as more than proper, then, then God, wanting to enlighten him with experience itself, made him corruptible and mortal, and bound him with a multitude of these needs, not out of hatred and not out of disgust, but out of concern for him - in order to stop him at the very beginning this evil and destructive pride and not allow it to go further, but by experience itself teach a person that he is mortal and perishable, and through this force him to never think or dream about himself like that. The devil said (to the first people): “You will be like gods” (Gen. 3:5). In order to uproot this thought, God made the human body weak and sickly, teaching him by nature itself to never have such a thought. The justice of this is very clearly visible from what happened to man: he was condemned to this punishment after that wish (to be God). And notice how wise God is: He did not allow (Adam) to die first, but allowed his son to suffer death, so that he, seeing before his eyes a body smoldering and collapsing, would receive from this sight a great lesson in wisdom, know what had happened (to him), and, well advised by this, depart from here. So, this, as I said, is very clearly seen from what happened (with Adam); but it is no less clear from what will be said next. If and despite all the fact that our body is bound by such need that everyone dies, decays, rots and turns to dust before the eyes of everyone, so that pagan philosophers made one well-known definition of the breed of people (to the question: what is a person, they said: he is a rational animal, mortal); if, with such universal recognition, some dared to immortalize themselves in the opinion of the people, and while the eyes testify to death, they wanted to be called gods and were honored as such; then to what wickedness would not many of the people reach, if death had not previously convinced everyone of the mortality and perishability of their nature? Listen to what the prophet says about one foreign king who reached such a frenzy: “I will set my throne above the stars of heaven,” he said, “and ... I will be like the Most High” (Is. 14:13-14). Laughing at him and pointing to his death, (the prophet) says: “Rottenness will be spread under you, and worms will cover you” (Is. 14:11), i.e. Do you, a person who faces such an end, dare to dream about yourself like that? And about another king, namely the Tyrian king, who had the same thoughts and wanted to be called God, it is said: “But you are a man, and not God, in the hands of those who kill you” (Ezek. 28:9). So, God created our body this way in order to completely destroy the foundation of idolatry from the very beginning. And is it surprising that this happened to the body, when something similar can be seen in the soul? True, God did not make her mortal, but allowed her to be immortal: but he subjected her to forgetfulness, ignorance, despondency and worries, and this was done so that she, seeing the nobility of her nature, would not think of her dignity as more appropriate. After all, if even with all this some dared to say that the soul has the essence of God, then to what madness would they not reach when they were free from these shortcomings? However, what I said about nature, I will say the same about the body, i.e., that I am equally amazed at God both because He made the body perishable and because in its perishability He discovered His own strength and wisdom. That He could create it from the best substance, this was shown in the celestial and solar bodies: the one who created these bodies could have created the (human) body in the same way; but the reason why it is created weak is because of the above reason. And this in no way degrades the wondrous greatness of the Creator, but elevates Him even more: the imperfection of matter especially shows the greatness and perfection of the art of the One who imparted to dust and ashes such harmony and such feelings, so different and diverse and capable of such philosophy! 3. So, the lower the substance (of the body) appears to you, the more marvel at the greatness of art (of God). And I am surprised at the sculptor not so much when he makes a beautiful statue of gold, but when he, from decaying clay, by the power of art, can form an amazing and unimaginable beauty of a work of art: there the substance helps the artist somewhat, but here pure art is manifested. If you want to know what is the wisdom of the One who created us, think about what is made of clay: what else is there besides bricks or tiles? And yet the great artist - God, from this substance from which only bricks and tiles are made, could create an eye so beautiful that all who look at it are amazed, and give it such power that it extends its gaze to such a great height in the air, and with the help of a small pupil embraces such great bodies and mountains, and forests, and hills, and seas, and the sky. Do not tell me about tears and purulent moisture: this happened because of your sin; but think about his beauty, about his ability to see, and about how, when he passes through such an expanse of air, he does not tire or weaken. The legs, even after walking a little, become tired and weak, but the eye, covering such a height and such a breadth, does not feel any exhaustion. Since he is the most necessary of all members for us, God did not allow him to tire from work, so that his service to us would be free and unhindered. However, is any word capable of depicting all the perfection of this member? And what about the pupil and the power of vision? If you look only at the eyelashes of the eye, this is apparently the most insignificant of all members: and in them you will see the great wisdom of the Creator - God. Like the awns on ears of corn, protruding forward like spears, they drive away the birds and prevent them from landing on the fruit and breaking the still very weak stem; Likewise, in front of the eyes, the hairs of the eyelashes stand out, like awns and spears, reflect dust, debris and everything that disturbs the outside from the eyes, and protect the eyelids from damage. You will see no less wisdom in the eyebrows. Who would not be amazed at their plight? They are not too protruding, so as not to obscure the eyes, and are not recessed into what is more appropriate; but, protruding from above, like a roofing canopy on a house, they absorb the sweat flowing from the head and prevent harm to the eyes. That is why their hair is close together: with this density they retain the flowing moisture and, very skillfully covering their eyes, give them great beauty. And not only can one be surprised at this, but also at something else, which is no less than that. Why, tell me, does the hair on the head grow and be cut, but not on the eyebrows? After all, this was not done without a reason or by chance, but so that when they go down, they do not obscure their eyes, as sometimes happens with people who have reached extreme old age. And who can comprehend all the wisdom revealed in the structure of the brain? Firstly, God created it soft, since it gives origin to all feelings; then, so that he would not be damaged due to the (tenderness) of his own nature, he protected him on all sides with bones; further, so that when touching the bones, he would not suffer from their hardness, he stretched a membrane between them, and not just one, but two, one below under the front of the head, and the other above around the medulla, and the first was much harder than the last. God did this both for the above reason and so that the blows inflicted on the head would not be received first by the brain, but by these membranes, which would meet them in advance, and thus destroy all harm and keep the brain intact. And the fact that the bone covering it is not continuous and solid, but has many seams on all sides - and this again serves as an important protective measure for the brain: on the one hand, the fumes that accumulate near it can easily escape through these seams, and thus do not compress it; on the other hand, if a blow is struck from anywhere, the damage will not occur everywhere. If this bone were solid and solid, then a blow applied to one part would damage it all; but now that it is divided into many parts, this cannot be. If one part happens to get bruised, then only the bone that lies near this part is damaged, and the rest all remain unharmed, because the community of the blow is separated by the separateness of the bones and cannot extend to nearby parts. This is why God made the brain covering out of many bones! And just as someone who builds a house puts the roof and tiles on top, so God placed these bones on top of the head and commanded the hair to grow to serve as a cap for the head. He did the same with the heart. Since our heart is the most important member and the beginning of our entire life is entrusted to it, if it is defeated, death occurs; then God protected him on all sides with dense and hard bones - in front with a convex chest, and behind with shoulder blades. And with it he did the same as with the membranes (near the brain): so that, being in constant beating and fluttering during anger and other similar movements and blows against the hard bones surrounding it, it would not suffer pain from this friction, God stretched out many membranes here; and he placed another light one, like a soft bed for his movements, so that, hitting it without pain, it would not suffer any harm. But what can we say about the head and heart, when, if you examine the nails themselves, you will discover in them the great wisdom of God - in their form, properties and position. One could also say about why not all our fingers are equal, and about many other things that are more important than this: but for those who are attentive, and from what has been said, the wisdom of the God who created us shines through. Therefore, having left the industrious to examine these parts with precision, I will address another objection. 4. Many people, in addition to the above, have another objection: what is this? If man is the king of the dumb, then why are many of the animals superior to him in strength, ease, and speed? Faster than a man is a horse, more patient is an ox, lighter is an eagle, stronger is a lion. What can we say to this? The fact that from here we can especially understand the wisdom of God and the honor with which He has honored us. A horse is faster than a man, it’s true; but a man can travel much faster than a horse. A horse, no matter how fast and strong it is, can barely run two hundred furlongs in a day; and a man, harnessing several horses in turn, can travel two thousand furlongs. Thus, what speed gives to one, intelligence and art give to another, and in great abundance. A man's legs are not as strong as a horse's, but the horse's legs serve him no less than his own. Not one of the dumb animals can subjugate another to its service, but man subjugates them all, and with the help of various arts given to him by God, forces each of the animals to perform the service most suitable for him. If people's legs were as strong as those of horses, then they would be unsuitable for other things - for walking in difficult places, climbing to heights, climbing trees: the hoof, as is known, interferes with such walking. Therefore, although people’s legs are weaker, they are more capable of a greater number of useful movements, and do not suffer at all from their weakness, receiving service from the strength of a horse, and are even superior to the latter in their ability to walk in a variety of ways. Further, the eagle has light wings; but I have intelligence and art, through which I can lure and catch all birds. If you want to see my wing, I have it, much lighter than an eagle’s, rising not ten or twenty furlongs, and not to heaven, but above heaven itself and above the heavens of heaven, where Christ sits at the right hand of God. The dumb have weapons on their bodies, for example, an ox has horns, a boar has teeth, a lion has claws; But for me, God arranged it not in the body, but outside the body, in order to show that man is a meek animal, and that he does not always need this weapon. In fact, I often lay it down, and often arm myself with it. Therefore, in order for me to be free and unbound, and not have to constantly carry weapons, God created them separate from my nature. We are superior to the dumb not only in our rational soul, but also in body we have an advantage over them. And God created the body in accordance with the nobility of the soul and capable of fulfilling its commands; created not just any, but the way he needed to be to serve the rational soul, so that if it were not like that, the actions of the soul would encounter strong obstacles. This is evident during illnesses: when the state of the body deviates even a little from its proper structure, for example, if the brain becomes hotter or colder, then many of the mental actions stop. So, one can see the Providence of God on the body, not only from the fact that He first created it better than the present one, and that the present one is arranged for good, but also from the fact that He will again resurrect it to much greater glory. If you want to know from another side, what wisdom God showed in the structure of the body, I will say what the Apostle Paul seemed to be constantly and most amazed at. What is this? The fact that the members of the body do not surpass each other in the same way, but some in beauty, others in strength. For example, the eye is beautiful, but the legs are stronger than it; The head is important, but it cannot say to the feet: I have no need of you (1 Cor. 12:21). The same can be seen among the dumb; It’s the same in all of life. The king needs his subjects, his subjects are in the king like a head in his feet. And among the dumb, again, some are stronger, others are more beautiful; some amuse us, others feed us, others clothe us: the peacock amuses us, chickens and pigs feed us, sheep and goats clothe us, the ox and donkey work with us. There are still those who give us nothing of the kind; but they exercise our strength, for example, wild animals strengthen the courage of hunters, admonish our race with fear and make us more careful, and even from their bodies they make a considerable tribute for our healing. So, if someone says to you: what kind of ruler are you of the dumb, when you are afraid of the lion? Tell him that at first it was not like this, when I was in favor with God and lived in Paradise, but since I offended the Lord, I became subject to slaves, however, even now I am not completely subject, but I have some art, with the help of which I overcome animals. This also happens in noble houses: when children, although noble, have not yet reached adulthood, they are afraid of many of the slaves; and when they commit a crime, their fear increases even more. This must be said about snakes and scorpions and vipers, i.e., that they are scary to us because of sin. 5. Such diversity can be seen not only in our body, not only in different states of life, and not only in dumb animals, but also in trees. And between them you will see that the smallest sometimes has an advantage over the great; and not all of them have everything, so that they are all necessary for us and from them we see the manifold wisdom of the Lord. Do not blame God for the corruption of your body, but for this, be even more reverent before Him and marvel at His wisdom and providence: the wisdom that in such a corruptible body He could show such harmony; industry, which made the body perishable for the good of the soul, in order to humble pride and overthrow its arrogance. Why, you say, did God not create man like this in the beginning? Against this, He Himself answers you with the very deeds and, as it were, says so with the very event: I called you to greater glory, but you made yourself unworthy of the gift, having lost Paradise; however, even after this I will not despise you, but will correct your sin and take you to Heaven; For this reason, I allowed you to be subjected to rotting and decay for so long, so that for a long time the lesson of humility would become firm in you, and you would never have the same thoughts. So, for all this, let us thank the man-loving God, and for His care for us we will reward Him with rewards that are useful for us; Let us take care to diligently fulfill the commandment about which I constantly talk with you. Yes, and I will not stop (talking) until you improve; since I am not concerned about this, just to say little or much, but to speak until I persuade you. God spoke to the Jews through the prophet: “If you fast in judgments and conflicts...fast in all things to Me” (Is. 58:4); and he will tell you through us: if you fast in oaths and perjuries, then why are you fasting? And how will we look at Holy Easter? How do we accept the Holy Sacrifice? How can we partake of the Wonderful Mysteries with the tongue with which we trampled the law of God, with the tongue with which we desecrated the soul? If no one dares to take hold of the royal purple with unclean hands, how can we accept the Body of the Lord with an unclean tongue? The oath is from the evil one, but the sacrifice is the Lord’s. “What use is it for light to communicate with darkness? or Some... agreement... with Belial" (2 Cor. 6:14–15)? I know well that you tried to get behind this sin, but since it is not easy for each of us to do this on our own, let us form brotherhoods and partnerships; and just as the poor, when they want to throw a feast, and each of them on his own cannot entertain everyone, they gather together and share a feast, so we will do the same: individually we are careless, so we will form brotherhoods, we will give each other advice, admonitions, persuasion, reproaches, reminders, threats, so that with the diligence of each of us, we can all be corrected. Since we see other people’s shortcomings better than our own, we will warn others, and we will instruct them to watch us; and let us complete this wonderful competition so that, having thus overcome the evil habit, we can boldly achieve this holy holiday, and with good hope and a good conscience, partake of the Holy Sacrifice, according to the grace and love of our Lord Jesus Christ, through whom and with whom to the Father, with the Holy Spirit, be glory forever and ever. Amen. Thanks be to God for the forgiveness of those guilty against the king; the doctrine of the nature of the world, also that God, having created man, gave him a natural law, and about the most careful abstinence from oaths 1. And yesterday I said, “Blessed be God,” and today I will say the same thing again. Although the disasters have passed, let the remembrance of the disasters not pass away, not so that we mourn, but so that we give thanks. If the remembrance of disasters remains, then the disasters themselves will never occur. And why will there be disasters, when the remembrance of them makes us wise? Therefore, just as God did not allow us to drown in the coming sorrows, so we will not allow ourselves to relax after they have passed. He encouraged us then in despondency, let us thank Him now in joy; He consoled us in sorrow and did not betray us, and we will not betray ourselves in happiness and will not fall into carelessness. “Remember,” says (the Wise), “the time of famine during the time of satiety” (Sir. 18:25). Let us also remember the time of temptation on the day of rest; and we will do the same with sins. If you sin and God forgives your sins, accept forgiveness and thank (God), but do not forget about sin - not to torment yourself with the thought (of sin), but to teach your soul not to indulge in frivolous gaiety and not fall into the same sins. Paul did the same - saying: “Nepscheva was faithful to me, putting me into service,” he added: “Sometimes I was a blasphemer and a persecutor and a troublemaker” (1 Tim. 1:12-13). Let, he says, the life of a slave become clear, so that the Lord’s love for mankind will be revealed: although I have received forgiveness of sins, I do not leave the memory of them. And through this, not only the Lord’s love for mankind was revealed, but Paul also became more glorious. When you find out what he was like before, you will be more surprised at him; when you see from whom and what he has become, you will honor him more; and if you yourself have sinned a lot, then, starting to change, you will receive good hope from this example: since, in addition to the above, it consoles and encourages those who have fallen into despair. The same will happen to our city: everything that happened proves your virtue, since you were able to ward off such great anger by repentance, and proclaims the love of God, who for the sake of a small conversion took away such a cloud, and encourages all those who despair, teaching them through our events that whoever looks at grief - with God’s help, he cannot drown, even if thousands of waves embrace him on all sides. Has anyone seen or heard of disasters like ours? Every day we expected that our city, together with its inhabitants, would be destroyed to the ground; but when the devil hoped to sink our boat, then God made complete silence. Let us not forget the greatness of the disasters in order to remember the greatness of the blessings provided by God. He who does not know the properties of the disease will not recognize the art of the doctor. Let’s tell this to our children and pass it on to generations, so that everyone will know how the devil tried to destroy the very place of the city, and how God restored this fallen and overthrown city before the eyes of everyone, and did not allow it to suffer the slightest harm, but with great speed he dispersed fear and eliminated the danger. Last week we all expected the plunder of our estates, the invasion of soldiers, and imagined many other disasters; but behold, all this has passed, like a cloud and a fleeting shadow, and we are punished only by the expectation of disasters, or better yet, not punished, but taught and become better, because God softened the king’s heart. Let us say always and every day: “Blessed be God”; Let us come to the congregation with great zeal and flow to the Church, from which we have received so much benefit. You know where you first ran, where you flocked, where salvation came to us from. Let us hold on to this sacred anchor, and just as it did not betray us during times of danger, so we will not leave it during times of calm, but we will remain with it inseparably, we will hold meetings every day, say prayers, listen to the word of God, and the free time that we used for reconnaissance, questioning and running around around those who came from the capital, and for caring about the threatening disasters - we will use all this time to listen to the Divine commandments, and not to engage in inappropriate and useless activities, so as not to expose us to the same confusion again. 2. In the past three days we have looked at one way of knowing God and ended it with an explanation of how “the heavens will tell the glory of God” (Ps. 18:2), and what the saying of Paul means: “What is invisible to Him, from the creation of the world was thought by the creatures, is visible” (Rom. 1:20); and showed how the Creator is glorified by the creation of the world, how by heaven, earth and sea. Today, having thought a little again about the same subject, let’s move on to another. God not only created the world, but also gave what was created the ability to act, so, however, that he did not all leave it without movement, and did not command everything to move. The sky stands motionless, as the prophet says: “Who made the sky like a tent and spread it out like a tabernacle on the earth” (Is. 40:22); and the sun, with the other stars, runs daily. The earth, again, stands firm, and the waters flow constantly, and not only waters, but also clouds and rains, frequent and replacing each other in due time. And although the nature of the rains is the same, what comes from them is different: in grapes, rain becomes wine, in olives it becomes oil, and in other plants it turns into their juices. The womb of the earth is one, but it brings everything to maturity differently - some more slowly, others more quickly. Who would not be amazed and surprised by this? However, it is not only amazing that God made nature different and diverse, but also that he offered it to everyone in general, both rich and poor, both sinners and righteous, as Christ said: “For his sun shines on the evil and on the good, and rains on the righteous and on the unjust” (Matthew 5:45), - he filled it with a countless number of animals and, having given them innate inclinations, commanded us to imitate some and others avoid. For example, an ant is hardworking and works tirelessly; therefore, if you are attentive, you will receive from this animal a very important instruction - not to indulge in bliss and not to run away from worries and labors. That’s why Scripture refers to him as a slothful person, saying: “Go to wickedness, O lazy man, and be jealous of his ways, and be wiser than him” (Proverbs 6:6). You don’t want, he says, to understand from Scripture that working is a good deed, and that he who does not work should not eat; If you don’t want to hear this from teachers, learn from the dumb. This is what we do at home: when the elders and those who are considered the best commit some offense, we often tell them to look at the zealous children and say: look, he is smaller than you, and how diligent and caring! So you too, take from the ant the greatest lesson of hard work, and marvel at your Lord, not only that He created the sun and the sky, but also that He created the ant: this animal, although small, represents a great proof of the wisdom of God. Think about how smart it is, and marvel at how God could fit such a tireless desire for hard work into such a small body. So, learn hard work from the ant, and love from the bee for cleanliness, for work, and for your neighbors. She works every day and works not so much for herself as for us: and it is most common for a Christian to seek benefit not for himself, but for others. As a bee flies around all the meadows to prepare a meal for another, so do you, man: if you have accumulated money, use it on others; If you have words of edification, do not bury them, but offer them to those in need; if there is any surplus, be useful to those who need the fruits of your labors. Don't you see that the bee is respected more than other animals not because it works, but especially because it works for others? After all, the spider works and fusses, stretches thin fabrics along the walls, above any feminine art, but they do not respect him, because his work is completely useless for us: such are those who work and fuss only for themselves. Imitate the kindness of a dove, imitate the love of a donkey and an ox for its master, imitate the carefree nature of birds: you can, many can be used from the dumb to correct morals. And Christ teaches us by the example of these animals: “Be ye therefore wise,” he says, “like a serpent, and your targets like doves” (Matthew 10:16); and again: “Behold the birds of the air, for they neither sow nor reap, and your heavenly Father feeds them” (Matthew 6:26). And the prophet, shaming the ungrateful Jews, says: “The ox of the covetous man and the donkey know his master’s crib; but Israel does not know Me” (Is. 1:3); and again: “the turtledove and the gusset of the village, the slaves kept the times of their entrances: but My people... did not know the fate of the Lord their God” (Jer. 8:7). From these and similar animals learn to do good, and from those opposite to them learn to flee vice. Just as a bee loves to do good, so an asp loves to harm; reject malice, lest you hear: “The poison of asps is under their lips” (Ps. 139:4). The dog, then, is shameless: hate this evil too. The fox is cunning and treacherous: do not imitate this vice. But, like a bee, flying through the meadows, does not take everything with it, but, choosing what is useful, leaves the rest, so do you: having examined the dumb breed, take for yourself what is useful in them, and whatever good qualities they have from nature, you improve them in yourself with free will; This is why you are honored by God, because He gave you the opportunity to do good, natural among dumb people, according to your free will, so that you would receive a reward for this. They do good not out of freedom and not out of reason, but out of the inclination of nature alone; for example, a bee makes honey, taught this not by reason and reflection, but by nature. After all, if this were not the work of nature and the hereditary ability of the entire race (of bees), then, without a doubt, some of them would not know this art; meanwhile, from the very creation of the world to the present day, no one has seen such bees that did not do anything and did not make honey. What is natural is common to the entire race, but what comes from freedom is not universal; because it takes work to do it. 3. So, taking all the best, possess it: you are the king of the dumb, and kings have in abundance what the best of their subjects have, whether gold, silver, precious stones, or magnificent clothes. And looking at nature, marvel at your Lord. If anything visible exceeds you and you cannot find the goal, glorify the Creator for the fact that the wisdom of the creature exceeds your understanding. Don't say: what is this for? What is this for? Every thing is useful, although we do not know the purpose. How, when you enter a hospital and see a multitude of instruments prepared, you are surprised at their diversity, although you do not know their use; Do the same in relation to nature: seeing many animals, herbs, plants and other things that you do not know how to use, marvel at their diversity, and be amazed at the great artist God for the fact that He did not reveal everything to you, and did not leave everything hidden. He did not leave everything hidden, lest you say that existing things were left without Providence; I did not make everything known to you, so that great knowledge would not make you proud. So the evil demon overthrew the first man with the promise of greater knowledge, but deprived him of what he had. Therefore, the Wise One advises this: “Do not seek those who are superior to you and do not test those who are stronger for yourself. Whatever you have been commanded, understand this” (Sir.3:21–22); because most of God's works are hidden. And further: “the essence... of the human mind is shown to be the essence” (Sir.3:23). And he said this as a consolation to those who grieve and complain that he does not know everything; and he says that what has been given to you to know is much higher than your understanding; and you learned this not by yourself, but by being taught from God. Be content with the given wealth and do not look for more, give thanks for what you have received; do not grumble because of what you did not receive; glorify (God) for what you know, and do not be offended by what you do not know. God designed both for good; He revealed one thing and hid the other - for your salvation. So, one way of knowing God, from looking at nature, can, as I said, keep us busy for many days. However, in order to examine with accuracy the structure of one person (with the accuracy, I say, possible for us, and not with perfect accuracy: for, although we have spoken about many properties of things, there are many more and other incomprehensible ones that God who created knows, but we do not know all of them); So, in order to accurately examine the entire structure of man and discover the wisdom in each member, the division and position of nerves, veins, arteries, and the structure of everything else, a whole year would not be enough for us to reveal this. Therefore, let us end this discussion here, and having given the industrious and inquisitive the opportunity to consider other parts of nature on the basis of what has been said, let us turn the floor to another subject, which can also show Divine Providence. What is this other object? The fact that God, having first created man, gave him natural law. What is natural law? God impressed conscience in us, and made the knowledge of good and evil innate. We do not need to learn that fornication is evil and chastity is good; we know this from the beginning. And to make sure that we know this from the beginning, the Lawgiver, later giving laws and saying: “Thou shalt not kill” (Ex. 20:13), did not add that murder is evil, but simply said: “Thou shalt not kill”; He only forbade sin, but did not teach about it. Why, having said: “Thou shalt not kill,” did He not add that murder is evil? Because conscience has previously taught us this, and He speaks about this as already with those who know and understand. But when he speaks of another commandment, not revealed to us by conscience, then he not only prohibits, but also adds a reason. Thus, laying down the law on the Sabbath and saying: “On the seventh day... thou shalt not do any work,” He also added the reason for rest. Which one? “Before... on the seventh day God rested from all His works that He had begun to do” (Exod. 20: 10–11; Gen. 2: 2); and again: “For thou art a servant in the land of Egypt” (Deut. 24:18). Why, tell me, did he add a reason to the commandment about the Sabbath, but did nothing about murder? Because it is not one of the original ones and is not revealed to us by conscience, but is a private and temporary commandment - that’s why it was canceled later - and the commandments that are necessary and form the basis of our life are: “You shall not kill, you shall not steal, you shall not commit adultery” (Ex. 20:13–15). Therefore he does not attach reasons to them and does not introduce doctrine, but is content with a simple prohibition. 4. However, not only from this, but also from another, I will try to prove to you that man by nature received the knowledge of good. Adam committed the first sin, and after this sin he immediately disappeared. If he did not know that he had done something evil, then why would he hide? There were no letters, no law, no Moses: how did he recognize sin and hide; and not only hides, but, while still accused, tries to place the blame on someone else, and says: “Woman, even as you gave with me, you gave me from the tree, and it died” (Gen. 3:12)? And this one again places the blame on another, on the serpent. Look at the wisdom of God. When Adam said: “I heard the voice of you walking into paradise, and you were afraid because you were naked and hid yourself” (Gen. 3:10), God did not immediately convict him of the deed and did not say: why did you eat of the tree? – but how? “Who can tell you,” He says, “that you were naked, except from the tree of which you were commanded not to eat?” (Gen. 3:11)? God did not remain silent and did not directly convict him: He did not remain silent in order to cause him to confess his sin; did not directly reprove, so that not everything was the work of God and a person would not lose the forgiveness that is granted to us for repentance. Therefore, God did not directly express the reason from which the knowledge (of sin) occurred, but begins his speech in the form of a question, leaving man the opportunity to reach confession. The same thing can be seen again with Cain and Abel. They were the first to bring to God the beginnings of their labors. We want to prove by example not only evil, but also good, that man (by nature) knows both. Man knows that sin is evil - Adam showed this; and that he also knows that virtue is good, Abel again showed. He made his sacrifice not according to anyone’s instruction and not according to the inspiration of the law, which would then speak of firstfruits, but taught by himself and his conscience. I do not limit the speech further, but I deal with the first people, when there were no letters, no law, no prophets, no judges, but only Adam and his children, so that you would learn that the knowledge of good and evil was originally embedded in human nature. How else would Abel know that it is a good deed to make a sacrifice, a good deed to honor God and give thanks for everything? Well, you say, didn’t Cain make a sacrifice? He also brought it: but not like Abel. And from here again the knowledge inspired by conscience is revealed: Cain, when out of envy he set out to kill his venerable (by God) brother, hides this insidious intention, and what does he say? “Let us go to the field” (Gen. 4:8). In appearance there is one thing - a mask of friendliness; but in the thought there is something else - the intention of fratricide. If Cain did not know that this intention was evil, why would he hide it? And after committing the murder, when God asked him: “Where is your brother Abel?” - he says again: “We do not know: food am my brother’s guardian” (Gen. 4:9)? Why doesn't he confess? Isn't it clear that he strongly condemns himself? Just as his father disappeared, so he will not admit it; and after the conviction he himself says: “My greatest guilt is forsaken by me” (Gen. 4:13). But the pagan does not accept this; Let us talk with him, and what we did regarding nature, having fought with the pagans not only with Scripture, but also with conclusions, we will now do the same regarding conscience. And Paul also, when fighting with them, used this method of proof. What are they saying? We do not, they say, have an innate law in our conscience; God did not put it in nature. Why, tell me, why did their legislators write laws on marriage, on murder, on wills, on pledges, on non-oppression of neighbors and much more? The current legislators, perhaps, learned from their predecessors, these from the former, and these again from the most ancient: but from whom did those who in the beginning and first legislate their laws learn? Isn’t it clear that it’s from conscience? After all, they cannot say about themselves that they were with Moses, that they listened to the prophets: how can this be when they are pagans? From this it is obvious that on the basis of the law given by God to man at the beginning, at creation, on the basis of it they established laws and invented arts and everything else. And the arts are also invented, i.e. the first people reached them through the inspiration of nature. This is how the trials took place, and this is how the punishments were established; which Paul also talks about. Many of the pagans wanted to argue and said: how will God judge the people who lived before Moses? He has not yet sent a lawgiver, He has not given a law, He has not sent a prophet, an apostle, or an evangelist: how will He exact it from them? Therefore, Paul, wanting to show that they had an innate law and knew well what they should do, said this: “Whereas the Gentiles, not having the law, do the lawful nature, these, not having the law, are a law unto themselves: they who show the work of the law is written in their hearts.” How is it - without letters? “A conscience that obeys them, and with a condemning or reproving thought among themselves, in the day when God judges in secret man, according to my gospel, by Jesus Christ” (Rom. 2:14-16). And again: “For those who sin lawlessly will perish lawlessly: and those who sin in the law will receive judgment by the law” (Rom. 2:12). What does it mean to “perish lawlessly”? This means that it is not the law that will condemn them, but their thoughts and conscience. And if they did not have the law in their conscience, then they should not have died for their sins: how could it be otherwise if they “sinned lawlessly”? But with the word “lawlessly,” the apostle expresses not that they had no law at all, but that they did not have a written law, but they had a natural law. And again: “Glory and honor and peace to everyone who does good, but to the Jews first and to the Greeks” (Rom. 2:10). 5. This is what (the apostle) says, speaking about former times that passed before the coming of Christ. Hellenic here does not mean an idolater, but one who worships the one God, only not bound by Jewish rites, i.e. Sabbaths, circumcision and various purifications, and living very wisely and piously. And again, discussing the same thing, he says: “...Rage and anger. Tribulation and distress upon every soul of man who does evil, but first of Judea and of Greeks” (Rom. 2:8-9). And here he calls a Hellene a person free from observing Jewish rituals. If such a person has neither heard the law nor dealt with the Jews, then why will rage and anger befall him, and sorrow for evil deeds? Because he had a conscience that inside told him, instructed and taught him everything. How can this be seen? From the fact that he himself punished others for crimes, issued laws, established courts. Showing this very thing, Paul said about wicked people: “And having understood the justification of God, that those who do such things are worthy of death, not only do they do it themselves, but they also deign to do it” (Rom. 1:32). And from what, you say, did they learn that the will of God is such that those who live wickedly should be punished by death? From what? From why they themselves condemned other sinners. Indeed, if you do not consider murder evil, then, having caught the murderer, do not execute him in your court; If you do not consider adultery evil, then when you come across an adulterer, leave him without punishment. If you are against the sins of others and write laws, and determine punishments, and are a strict judge, then what excuse can you get for your own sins, saying that you did not know what you should do? Both you and he committed adultery: why do you punish him, but consider yourself worthy of forgiveness? If you did not know that adultery is evil, you would not have to punish the other; If you punish another, but consider yourself not subject to punishment, then is it consistent with reason about identical sins to pronounce unequal sentences? For this very reason, Paul said: “If you think these things about man, judge those who do them, and do them yourself, so that you will escape the judgment of God” (Rom. 2:3). No, that's not true. By the same judgment, he says, which you pronounce on another, God will condemn you then: after all, of course, it is not only you who are just, but God who is unjust! If you do not ignore the misdeeds of another, then how will God? If you correct the sins of others, how can God not correct you? If He does not immediately send punishment upon you, do not be arrogant about it, but be even more afraid. This is what Paul commanded: “Or are you heedless of the riches of His kindness and meekness and long-suffering, not knowing how the goodness of God leads you to repentance” (Rom. 2:4). It is not, he says, that God endures for a long time so that you become worse, but so that you repent; if you don’t want to, His long-suffering will serve as the basis for great punishment of your impenitence. And this very thing, showing, the apostle said: “Because of your cruelty and unrepentant heart, you store up wrath for yourself on the day of wrath and revelation of the righteous judgment of God, who will reward everyone according to his deeds” (Rom. 2:5-6). So, since God will reward everyone according to their deeds, and put the natural law in us, and then gave us the written one, in order to punish for sins and crown for virtues; then we will arrange our affairs with great care, as those preparing to appear one day before the Last Judgment Seat, knowing that we will not receive any forgiveness if, under the natural and written law, after such instruction and continuous admonition, we neglect our salvation. 6. I want to talk to you about vows again, but I’m ashamed. It’s not hard for me to tell you the same thing day and night, but I’m afraid that, having followed you for so many days, I might accuse you of great carelessness in that I need to constantly remind you of such an easy matter. Yes, I am not only ashamed, but also afraid for you, because continuous instruction to the attentive is useful and saving, but to the careless it is harmful and dangerous. The more often someone hears, the more punishment they incur if they do not fulfill what they hear. For this reason, reproaching the Jews, God said: “My prophets ... arose early and sent, and did not listen” (Jer. 29:19). True, we do this for the sake of great concern (for you); but we are afraid that this admonition and this advice will not rise up against you all on that terrible day (Judgment), because if the matter itself is easy, and they are constantly reminded of it, then what can we say in our justification? And what answer will save us from punishment? Tell me: if you lend money to someone, don’t you remind the debtor about this loan every time you meet him? Do the same here: let each of you consider your neighbor a debtor to himself, obligated to fulfill this commandment instead of money, and when you meet him, let him remind him of the payment of the debt, knowing that we are in considerable danger if we do not take care of our brothers. That’s why I don’t stop saying the same thing: I’m afraid lest I hear on that day: “You wicked and slothful servant,... it is fit... for you to give my money as a merchant” (Matthew 25:26-27). So I gave it away not once or twice, but many times; your job is to present the profit; and the profit from hearing is the fulfillment (of what is heard) in practice, because what is given is the Lord’s. Let us therefore not receive it carelessly, but let us carefully preserve this pledge, so that we may return it on that day with great profit. If you do not persuade others to the same virtue, you will hear the same voice that the one who buried the talent in the ground heard. But may God grant you to hear not this, but another voice, which Christ turned to the one who made a profit: “Well done, good and faithful servant: you have been faithful over a little, I will make you ruler over many” (Matthew 25:21). And we will hear this voice if we show the same diligence as him; and we will show such zeal if we fulfill what I am talking about. Having left here, while you still have what you heard vividly, exhort each other, and as you all part with the wish for health, so each of you go home with an exhortation and saying to your neighbor: remember and see how you can keep this commandment; then we will certainly be successful. If your friends let you go with such advice, and your wife, when you are at home, begins to remind you of the same, and when you are alone, our word will always be with you - we will soon give up this bad habit. I know that you are wondering why I care so much about this commandment; but do what is ordered, and then I will tell you the reason. Now, for now, I’ll say this: this commandment is the Divine law, and it is not safe to break it. If I see that it has been fulfilled, I will tell you another reason, no less than the first, so that you know that I am rightly concerned about this law. But it’s time to end the word with prayer. Let us say all together: God, “does not want the sinner to die, but to be converted... and I live to be him” (Ezek. 33:11), grant us worthy to fulfill this and all other commandments, and thus to stand before the Throne of Thy Christ, so that, having received great boldness, we may inherit the Kingdom to Thy glory: for glory befits Thee, with Thy only begotten Son and the Holy Spirit, now and ever, and unto the ages of ages. Amen. Thanks also to God for the cessation of sorrow and the remembrance of those who were captured and punished on the occasion of the rebellion; then another study about the creation of man and how he received the natural law; and about perfect abstinence from oaths 1. From the same beginning and with the same introduction with which I began yesterday and the third day, I will begin today; I will say even now: “Blessed be God!” How did we see the past Wednesday, and how do we see the present one now? What darkness was there then, and what silence now? On that day, a terrible trial took place in the city, it shook the hearts of everyone, and the day became no better than the night, not because the light went out, but because despondency and fear darkened your eyes. Therefore, to give us even more pleasure, I want to tell you a little of what happened then. Moreover, I find the story about this useful both for you and for all descendants; after all, it is pleasant for those who escaped from a shipwreck to remember the waves, the storm and the winds when they sail to the pier; and those who fell into illness have fun, after illness, telling others about the fevers that almost brought them to death. In fact, when misfortunes pass, the story about them is pleasant, because the soul is then no longer afraid, on the contrary, it still tastes greater pleasure, and the memory of past misfortunes always makes it possible to better see present well-being. When most of the city, out of fear and that thunderstorm, moved to the desert and caves, and to hidden places, because fear drove them from everywhere; when there were no women in the houses and there were no men in the square, and two or three were barely visible walking along it with each other, and then it was as if the dead were wandering; then we went to the court to see the end of the matter, and, seeing the remains of the city gathered there, we were most amazed that, despite the multitude standing at the door, there was the deepest silence, as if there was no one; everyone looked at each other, and no one dared to ask the person standing nearby or listen to anything from him. Everyone suspected his neighbor, because many, beyond all hope, had already been captured in the square itself and were kept inside the court; and we all looked at the sky together, raised our hands in silence, expecting higher help and begging God to help the defendants, to soften the hearts of the judges and make the sentence merciful. And how those who see from the earth those perishing from a shipwreck cannot come to them, give a hand and save them from destruction, being held back by the waves, but only from afar from the shores they stretch out their hands and with tears beg God to help the drowning people; so here, too, everyone in silence mentally called on God, begging that He would stretch out His hand to the defendants, as if they were perishing in the waves, and would not allow the boat to sink and the verdict of the judges to break out into complete shipwreck. It was like that in front of the doors. When we entered the interior of the courtyard, we saw something else, even more terrible - warriors who, armed with swords and clubs, guarded the silence around the judges sitting inside. Since everyone close to the defendants - wives and mothers, daughters, and fathers - stood in front of the doors of the court, so that when it was necessary to take someone to death, no one, being struck by the spectacle of misfortune, would make any noise or disorder, the soldiers frightened everyone from afar, striking their hearts with fear in advance. But here’s what’s most touching: the mother and sister of one of those interrogated at the trial sat on the very threshold of the trial, prostrate on the ground and presenting themselves as a common spectacle for everyone present, covering their faces and maintaining modesty as much as only the extreme misfortune allowed; There was no servant, no neighbor, no friend, no other relative with them, but alone, in poor clothes, among such a multitude of warriors, they trembled, throwing themselves on the ground at the very doors; they suffered more painfully than the defendants themselves, hearing the voice of the executioners, the sound of blows, the screams of those being scourged, the terrible threat of the judges, and because of each person being punished they endured more severe torment than those being punished themselves. Since the testimony of others contained the danger of evidence of guilt (of the defendants); then they (mother and daughter) as soon as they noticed that someone was forced by blows to point out the guilty and uttered lamentable cries, looking at the sky, they prayed to God to give him strength and patience, so that the safety of those close to them would not be ruined by the weakness of others who could not bear the cruel pain from the blows. And here again it was the same as with those caught in the storm. Like those who, as soon as they see the onslaught of a wave, rising from afar and increasing little by little, and threatening to sink the ship; even before the wave approaches, they almost die of fear; so these too, as soon as they heard the resounding voices and screams, fearing that those exhausted in torture, being forced to testify, would incriminate one of their relatives, they saw thousands of deaths before their eyes. And one could see torture inside (the court) and torture outside it; those (defendants) were tortured by executioners, and these (wives and sisters) by the power of nature and heartfelt sympathy; and there was crying inside and crying outside: inside (the crying) of the guilty, outside - of their relatives. However, not only these, but also the judges themselves cried in their souls, and suffered more than anyone, being forced to carry out such a sad matter. 2. And I, sitting there and looking at the fact that both wives and virgins, who did not leave the house, have now become the subject of a common spectacle for everyone, and those who were sleeping on soft beds were lying on the ground, and who enjoyed the services of so many maidservants, eunuchs and all other luxuries, now, having lost all this, fall at the feet of everyone, begging that everyone help the defendants to the best of their ability, and that from everyone there would be, as it were, a common contribution of mercy, - (seeing this) I remembered the saying of Solomon: “Vanity of vanities and all vanity” (Eccl. 1:2). Yes, I saw actually fulfilled both this and another saying, which says that “all the glory of man is like the flower of grass: the grass is gone, and the flower is fallen away” (Is. 40:6-7). Then the powerlessness of wealth, and nobility, and nobility, and the intercession of friends, and kinship, and everything in life was exposed - because the sin and misdemeanor that had been committed overthrew all this help. And like a mother of sparrows, when her children are kidnapped, having flown in and finding the nest empty, she cannot snatch her kidnapped chicks, but, flying near the hands of the bird-catcher, thereby expresses her sadness; That’s what those wives did then when children were kidnapped from their houses and, as if in nets and snares, were kept inside (the trial court): they could not come up and kidnap the prisoners, but expressed their grief by prostrating themselves at the very doors, crying and sighing, and trying to be close to the guards. Seeing this then, I brought to mind the future Last Judgment Seat, and said to myself: if now, when people are judging, neither mother, nor sister, nor father, nor anyone else, although they themselves are innocent of the riots committed, can free the defendants, who will protect us who are judged at the Last Judgment Seat of Christ? Who dares to vote? Who will free those drawn to unbearable torment? Although the defendants were the first in the city and the flower of nobility, they would have been glad if someone had taken everything from them, even, if necessary, even freedom itself, and only given them the enjoyment of real life. And when the day was already over and the deepest evening had come, and the final verdict was expected, then everyone was in even greater confusion and prayed to God that some kind of slowdown and stop would occur, and that He would inspire the judges to submit to the king’s discretion what had been revealed by the investigation; maybe they thought there would be some benefit from this delay. And common prayers from the people were sent to God the Lover of Mankind, so that He would save the remnants of the city and not allow it to be completely destroyed to the ground, and not a single one could be seen who would cry out for this without tears. And yet none of this moved the judges who heard the case inside; they had only one thing in mind - to carry out a strict investigation of the crime. Finally, having put shackles on the guilty and imprisoned them in iron, they sent them to prison across the square, and these are the people who, keeping horses, managed public games, and considered thousands of other important positions for themselves; then they placed a ban on their property, and seals were visible on the doors of all of them. And their wives, expelled from their fathers’ homes, all in fact experienced the same thing as Job’s wife: they moved from house to house, from place to place, looking for shelter. And this was not easy for them, because everyone was afraid and afraid to accept and look after one of the relatives of the perpetrators. Despite all this, the victims were happy with all this, because they had not yet lost their lives. Neither the loss of money, nor dishonor, nor such a shame, nor anything else like that saddened them: the greatness of the misfortune and the fact that they suffered even less than they expected, disposed their souls to wisdom. And then they learned how simple, easy and easy virtue is for us to implement, and that it seems difficult only because of our carelessness. These people, who previously would not have complacently endured a small waste of money, now, when they were seized with great fear and, having already lost all their property, were in such a mood as if they had found a treasure, because they did not lose their lives. So, if we had a feeling of future Gehenna, and we had in our minds those unbearable torments; then, even if we gave up our property, soul, and body for the laws of God, we would not grieve, knowing that we are gaining more - deliverance from future suffering. Perhaps the sad picture of what was told has already softened your heart enough, but do not be burdened. Since I want to delve into more subtle thoughts and have a need for a softer mind; then he did it with the intention - so that, with a terrible story, forcing your mind to cast off all carelessness and distracting it from everything everyday, with greater convenience, introduce into the depths of your soul the power of the word. 3. And before our conversation we have sufficiently proved that the natural law of good and evil lies within us; but to make the proof clearer to us, let us now deal with the same subject of the word again. That God, at the very creation of man, created him knowing this and that, people show this. So, when we all sin, we are ashamed of our subordinates; and often a master, going to a depraved woman and seeing one of the more modest servants, is ashamed and leaves this worthless road. Again, when others scold us with bad words, we call it an insult and we drag those who did it to court, although we ourselves suffer from this trouble. So, we know what vice is and what virtue is. The same is true for Christ, showing and explaining that He does not command anything new or that exceeds our nature, but what He has already put into our conscience from time immemorial, after the saying of many of those beatitudes, He said this: “Whatsoever ye will, let men do unto you, and ye do unto them the same” (Matthew 7:12). There is no need, he says, for many words, nor lengthy laws, nor varied instructions: let your will be the law. Do you want to receive benefits? Bless another. Do you want to be praised? Praise someone else. Do you want to be pardoned? Have mercy on your neighbor. Do you want to be loved? Love yourself. Do you want to enjoy the championship? Give it up to someone else first. Be the judge yourself, be the legislator of your life. And again: “Even if you hate it, you do it to no one” (Tov.4:15). This saying leads to avoidance of sin, and the previous one to the practice of virtue. “You hate it, but you do it to no one.” Don't like to endure insults? Don't hurt others. Don't you like to be envied? And don’t envy others yourself. Don't you like to be deceived? And don’t deceive others yourself. And in all cases in general, let us just adhere to these two sayings - and we will not have the need for another instruction. God put the knowledge of virtue into our nature, but left the implementation and implementation to our freedom. What has been said may not be clear; so I'll try to make it clearer. To know that chastity is good, for this we do not need reasoning or instruction, because we ourselves have this knowledge by nature, and it does not require any effort or care to seek out and find whether chastity is good and useful - on the contrary, we all recognize it with a common voice, and no one doubts about this virtue. Thus, we consider fornication to be evil; and here, too, we do not need either effort or teaching to recognize the criminality of this sin; but we are all taught by nature these judgments, and we praise virtue, although we do not practice it, just as we hate sin, although we do it. And on the part of God, the greatest good deed was that He disposed our conscience and will to love virtue, and to be at enmity against sin, even before committing them in practice. So, as I said, knowledge of both is placed in the conscience of all people, and we do not need any teacher to learn about them; but the fulfillment itself is already left to our freedom, diligence and labor. Why is this so? Because if (God) made everything a gift of nature, we would be left without crowns and without rewards; and just as the dumb cannot receive either reward or approval for the perfections that they possess by nature, so we would not receive any of this. Natural perfections serve not for the praise and honor of those who possess them, but of Him who gave them. This is why God did not leave everything to nature. On the other hand, He did not allow freedom to take upon itself all the burdens of both knowledge and fulfillment, so that it would not be horrified by the work of virtue: on the contrary, conscience prescribes to it what to do, and to the fulfillment of this it itself brings labor of its own. So, we know that chastity is good without any labor: this knowledge is from nature, but we could not maintain chastity if we did not make efforts, did not curb lust, and did not undertake great work; this is no longer given to us by nature, like knowledge, but requires diligence and effort on our part. However, not only in this way (God) eased the burden for us, but also in another way - by allowing some of the very perfections to be natural among us. Thus, it is natural for all of us to be indignant together with those who are offended (we immediately become enemies of those who have offended, although we ourselves have not suffered anything), to rejoice with those who receive protection and help, to grieve over the misfortunes of others, and to enjoy mutual love. Circumstances, however, produce hostility between us; but in general, we have love for each other. And pointing to this, one wise man said: “Every animal loves what is like itself, and every sincere man loves his own” (Sir.13:19). 4. God has appointed many other teachers besides conscience for us, such as: parents to children, masters to slaves, husbands to wives, mentors to disciples, legislators and judges to their superiors, and friends to friends. Often, even from our enemies, we receive benefits no less than from our friends: when they reproach us for wrongdoing, they encourage us, even against our will, to correct them. And God assigned so many teachers to us so that it would be easy for us to find and do useful things, since many, encouraging us to do this, do not allow us to deviate from useful things. If we neglect our parents, then, fearing our superiors, we will probably be more modest; if we despise them and sin, then we cannot in any way avoid the reproach of our conscience; if we don’t respect and listen to her, then, fearing public opinion, we will become better; If we are not ashamed of this, then the innate fear of laws can bring us to reason even against our will. Thus, young people are taken into their care and guided by teachers and fathers, and older people - by legislators and rulers; Slaves, as more prone to carelessness, are forced to proper activity, in addition to the above-mentioned persons, also by their masters, and wives by their husbands; and in general, our family has many fences on all sides, so as not to be easily carried away and fall into sin. But above all this, illness and unfortunate circumstances teach us: thus, poverty holds us back, loss enlightens us, danger humbles us, and much more like that. Doesn't your father, your teacher, your boss, your legislator, your judge fear you? Is your friend shaming you? Is your enemy hurting you? Doesn't the sir bring some sense? Doesn't your husband teach? Does your conscience not correct you? But then a physical illness comes and often corrects everything; likewise, loss makes the daring humble. What is even more important is that not only our own, but also other people’s misfortunes bring us great benefit; even when we ourselves do not tolerate anything, but only see that others are being punished, we are admonished no less than them. This also happens with good deeds: as when the evil are punished, others become better; Likewise, when good people do something good, many are carried away to compete with them. The same thing happened with avoiding vows. Many, seeing that others had given up this bad habit, began to imitate their zeal and themselves overcame this sin. Therefore, we take up the same exhortation all the more diligently. Nobody tell me that many have reformed; This is not what is required, but for everyone to (correct). Until I see this, I can’t calm down. The shepherd had a hundred sheep, but when one went astray, he was not content with the whole ninety-nine until he found the lost one and brought it back into the fold (Matthew 18:12-13). Don't you see that this happens to the body too? If we hit something and break one nail, the whole body hurts with this member. Therefore, do not say that there are only a few who have not corrected themselves, but look at the fact that these few, without correcting themselves, spoil many others. And there was one fornicator among the Corinthians, but Paul groaned as if the whole city was perishing; and quite rightly: he knew that if this one did not come to his senses, the disease would quickly go its own way and overwhelm everyone else. Recently I saw noble men tied up in court and then led around the square; and when some were surprised at the excessiveness of this dishonor, “there is nothing to be surprised at,” others said, “where there is court, nobility does not help.” Therefore, nobility will no longer help where there is wickedness! 5. Let us stimulate ourselves by thinking about this, because if you do not make an effort on your part, all our efforts will be in vain. Why is this so? Because the work of teaching is not like other arts. The silversmith who hammers out the vessel and places it in it will find it the same way when he comes the next day. And the coppersmith, and the marble worker, and every artist, as they leave their work, will find it again. But this is not the case with us, but quite the opposite; because we form not soulless vessels, but rational souls. That’s why we find you not the same as we left, but after we set you up here with great difficulty, correct you, make you more diligent, when you leave here you are surrounded on all sides by a multitude of all sorts of things and again corrupt you and cause us even greater difficulty. Therefore, I ask and pray, give us a helping hand and, as much as I try here for your correction, you too, when you leave here, show concern for your salvation. If only it were possible for me to do good for you, and for you to receive a reward for your good deeds! I wouldn't bother you like that. But what to do? This is impossible: (the Lord) will reward everyone according to his deeds. And so, like a mother, seeing a child in a fever, standing with him when he is suffering and burning, he often speaks with tears to the sick child: Oh, if only it were possible for me, child, to take on your fever and transfer this heat to myself; So I say now: oh, if only it were possible for me to work for all of you and do good! But this is impossible, impossible; and everyone needs to give an account of their own deeds, and it is unprecedented that one should be punished for another. Therefore, I grieve and cry that when on that day you are condemned, I will not be able to help you, and I do not have such boldness towards God. And even if I had boldness, I am not holier than Moses and not more righteous than Samuel, about whom, although they had achieved such high virtue, God said that they could not help the Jews in the least, because the people themselves had given themselves over to great carelessness (Jer. 15:1). So, since we are both punished and saved for our deeds, we will try, I beg you, to fulfill, together with all the others, this commandment, so that, having departed from here with good hope, we will receive the promised benefits through the grace and love of our Lord Jesus Christ, through whom and with whom be glory to the Father, with the Holy Spirit, now and ever, and to the ages of ages. Amen. When all the people were freed from anxiety and became complacent, some again disturbed the city, inventing terrible rumors, and were exposed: therefore this conversation was said, with an admonition about oaths, for which the story of Jonathan, Saul and Jephthah is given, and it is shown how many perjuries can arise from one oath 1. The devil disturbed our city a lot yesterday, and God comforted us a lot again today, so it is timely for each of us to say the prophetic words: “Because of the multitude of my illnesses in my heart, Your consolations have made my soul glad” (Ps. 93:19). However, God showed His care for us not only by the fact that he consoled us, but also by the fact that he allowed us to be outraged: I never stopped saying, and today I will say that not only the cessation of disasters, but also their permission happens by the good will of God. When (God) sees that we are inclined towards carelessness, moving away from unity with Him and not caring the least about spiritual things, He leaves us somewhat so that we, having come to our senses by this, turn to Him with greater zeal. And why are you surprised that He does this to us, the careless ones, when Paul attributed temptations, both his own and those of his disciples, to the same reason? Sending his second letter to the Corinthians, he says this: “We do not want you, brothers, not to know about our sorrow that happened to us in Asia, for we are burdened much and more than strength, as if we had no hope of living. But we have within ourselves the condemnation of death” (2 Cor. 1:8–9). These sayings mean: such great dangers befell us that we despaired of life, and no longer hoped for any happy change, but only expected death (this is the meaning of the words: “we have within ourselves the condemnation of death”); however, after such hopelessness, God stopped the storm, lifted the cloud and snatched us from the very gates of death. Showing later that even allowing such danger was a matter of great care, (Paul) mentions the benefits of temptation; it was to constantly look to God, and not to become arrogant and not to be arrogant. Therefore, having said that “we have within ourselves the condemnation of death,” he also indicated the reason. What is this reason? “Let us not put our trust in these things, but in God who raises the dead” (2 Cor. 1:9). Temptations, when we are asleep and discouraged, usually awaken and restore us, and make us more pious. Therefore, when you see, beloved, that the temptation either ceases or comes again, do not lose heart, do not fall into despair, but have good hopes, reflecting with yourself in such a way that God delivers us into the hands of our enemies not out of hatred or disgust, but in order to make us more zealous and closer to Him. Let us not become despondent or despair of a change for the better, but let us expect the earliest possible peace and, leaving to God the end of all the turmoil that has taken hold of us, we ourselves will again take up our work and offer the usual teaching. I want to talk with you again about the same subject in order to uproot the evil habit of oaths from your soul. To do this, you need to resort to the same request again. Recently I asked you that everyone, taking the truncated head of John, still dripping with warm blood, would go home from here, and think that he sees it in front of him, uttering a voice and saying: you will hate my murderer - the oath. What reproof did not do, the oath did; What the tyrant’s anger could not do, was accomplished by the necessity of fulfilling the oath. The tyrant, when he was denounced publicly, out loud to everyone, complacently endured the denunciation; and when he bound himself with an oath, he cut off that blessed head. I ask for the same thing now, and I will not stop asking, that wherever we go, we leave with this chapter and show it to everyone, crying out and condemning oaths. And even if we were extremely careless and negligent, seeing how the eyes of this chapter fearfully look at us and threaten those who swear, restrained by this fear stronger than any bridle, we can easily curb and turn our tongues away from the inclination to swear. An oath contains not just one evil that, whether it is observed or broken, subjects those bound by it to punishment (which does not happen with any of the other sins), but also something else, no less. What is this? The fact that those who have taken an oath, often, with all their desire and diligence, cannot help but break it. And, firstly, whoever often swears voluntarily and against his will, unconsciously and with consciousness, matter-of-factly and jokingly, and often carried away by anger and many other passions, inevitably breaks the oath. And no one will contradict this: it is so clear and obvious that often the one who swears, of necessity, is an oathbreaker. Secondly, even if he did not do this out of passion, involuntarily and unconsciously, but by the very essence of the matter he will certainly be forced to break the oath consciously and arbitrarily. Thus, it often happens that when we are dining at home and one of the servants does something wrong, the wife swears to whip him; and the husband, in turn, will swear otherwise, will stand in defiance and not give in - here, no matter what (husband and wife) do, there will inevitably be perjury. No matter how much they wish and try, they can no longer fulfill the oath; but, no matter what happens, one of them will fall into perjury, or even, probably, both; but I’ll tell you how it is now, because that’s what’s amazing. He who has sworn to flog a servant or maidservant and is then restrained from doing so, breaks the oath himself because he does not do what he swore, and the one who restrains him and prevents him from fulfilling the oath makes him guilty of perjury, because both those who break the oath and those who put others in the need to break it are equally guilty. However, this can be seen not only in houses, but also in squares, and especially in battles, when the combatants swear to each other - one that he will beat, the other that he will not allow himself to be beaten; one who will steal his clothes, the other who will not allow this; one who will demand money, the other who will not give it back; and many other, one opposite, oaths are made in similar quarrels. Who hasn’t seen this in workshops and schools? It happens that the master will swear that he will not allow the student to eat or drink until he finishes the work given to him; The same is often done by a mentor with a young man, and a mistress with a maid. And so, when evening comes, and the matter is not over, it inevitably happens that either those who fail to die of hunger, or those who have sworn, break their oath. The crafty demon, always plotting against our happiness (after all, here he stands, eavesdropping when they take oaths), plunges those who took the oath into carelessness, or makes another difficulty, so that when the deed is not done, beatings, insults, perjury, and thousands of other evils follow. Like children pulling a long and rotten rope with great effort in different directions, everyone falls backward when the rope breaks, and some injure their heads, others - another part of the body; so those who swear to each other otherwise, when the oath is broken due to inevitable circumstances, fall (both sides) into the abyss of perjury: some because they broke the oath, others because they gave others a reason to commit perjury. 2. And so that this can be seen not only from what happens every day in houses and squares, but from Scripture itself, I will tell you one ancient story, close to what was said. When the Jews were once attacked by enemies, and Jonathan (and this was the son of Saul) beat some and put others to flight, Saul, his father, wanting to further stir up the army against the rest and retreat not before defeating everyone, did the opposite of what he wanted, swearing that no one would eat bread until the evening, until the final defeat of his enemies. What could be crazier than this? It would behoove the weary and very tired soldiers to give rest, and, when they had refreshed themselves, to send them out against the enemy; and he dealt with them more harshly than the enemies themselves, by imposing an oath, betraying them to the most severe hunger. It is dangerous to swear for ourselves alone, because we depend a lot on circumstances, but to bind the will of others by force with our oaths is even more dangerous, especially when someone swears not for one, two or three, but for countless numbers, which Saul did then so imprudently. He did not think that out of such a countless multitude it would be easy, perhaps, for at least one to break his oath, nor that warriors, and those who fight, are far from wise and do not know how to bridle their bellies, especially after great labor. But having lost sight of all this, he swore for the whole army, as for one slave who could easily be kept. With this, he opened the door wide to the devil, who from this oath in a short time intertwined not only two, not three or four, but many more oath-crimes. As if we do not swear at all, then we block every entrance for him; So, having uttered even one oath, we give him great freedom to commit a thousand perjuries. And like those who weave ropes, if they have someone to hold the beginning end, they complete the entire weaving more successfully, but if there is no one to hold it, they cannot take hold of the beginning; so is the devil: when, weaving the ropes of our sins, he does not receive the beginning from our tongue, he cannot be accepted; but as soon as we make the beginning, when we hold on to an oath with our tongue, like a hand, with great freedom he shows his crafty art, from one oath he composes and weaves countless perjuries, which he now did with Saul. Look what a network is quickly made from one oath. The army passed through an oak grove where there was a beekeeper, and “there was an oak grove of bees in front of the village: and men came into the beekeeper, and behold, they came out saying a word” (1 Samuel 14:25-26). Do you see what an abyss it is? The meal was arranged without preparation, so that the convenience of starting it, the pleasantness of the food, and the hope of hiding the matter caused the soldiers to break their oath. Meanwhile, hunger, labor, and time (“the whole earth,” it is said, “had dinner” (1 Samuel 14:25)), all then led to crime. And the very sight of the honeycomb excited them, relaxing their strength of spirit; and the pleasantness and readiness of the meal, as well as the difficulty of being caught in this secret affair, were able to shake all courage. If it were meat that had to be boiled and fried, it would not tempt their souls so much, because in order to boil and prepare it for the table they would have to stop, slow down and run the risk of being caught. But now there was nothing like that; only honey, for the consumption of which no such labor was required, but it was enough to dip the end of the finger in order to taste this food and hide. However, the soldiers resisted the desire and did not say to themselves: what do we care? Has any of us sworn to this? He will be punished for his rash oath; why did he swear? No, they didn’t think anything like that, but with great fear they passed by and stood firm, despite the fact that there were so many deceptions for them: “and people went out saying things” (1 Samuel 14:26). What is this “verbal”? They talked to each other to ease their grief with conversation. 3. So what? If all the people resisted, then nothing more happened, was the oath kept? No, not complied with, but violated. How and in what way? Now you will hear, and you will recognize all the wickedness of the devil. “But Jonathan did not hear when his father commanded the people: And put the end of his staff in his hand, and dip it in the honeycomb, and put his hand upon his mouth, and his eyes received sight” (1 Samuel 14:27). Look who was lured by the devil to break the oath - not any of the warriors, but the son of the one who took the oath himself: he not only wanted to commit an oath-breaking, but also plotted infanticide, prepared it from afar and tried to arm nature itself against himself; and what he once did with Jephthah, he hoped to do the same now. And he, having made a vow to God to slay the first one who came to meet him after the victory in the war, fell into infanticide, because, as the first one met his daughter, he sacrificed her, and God did not stop this. I know that because of this sacrifice many of the infidels accuse us of cruelty and inhumanity; but I can say that allowing this sacrifice is proof of (God’s) great care and love for mankind, and that, caring for our race, God did not stop this slaughter. If He, after that vow and doom, had stopped the sacrifice, many after Jephthah, in the hope that God would not accept, would have made many such vows and in this way would have reached the point of infanticide. But now, having allowed infanticide to take place in practice, He took all the people of subsequent times away from it. And that this is true - after the slaughter of Jephthah’s daughter, so that this event would always be memorable and the misfortune would not be forgotten, it became a law among the Jews that the virgins, meeting at a certain time, mourned the murder for forty days, and by this weeping, renewing the memory of the victim, admonished all descendants and taught that it was not done according to the will of God. Otherwise, God would not have allowed the virgins to grieve and cry. And that I am not saying this out of a hunch, the consequences showed. After this sacrifice, no one made such a vow to God. For this reason, He did not stop this sacrifice, but He stopped the one that He Himself commanded, the sacrifice of Isaac, in order to show both that He did not delight in such sacrifices. But the evil demon grew stronger and now did the same terrible thing: that is why Jonathan was attracted to breaking (the oath). If any of the soldiers had broken the law, it seemed to him that there would have been no great evil; insatiable with human misfortunes and never dissatisfied with our misfortunes, he did not attach any importance to the fact that he had committed a simple murder - on the contrary, he believed that he would not do anything great if he did not defile the hands of the queen with infanticide. And what am I saying about infanticide? This evil one planned to invent an even more terrible murder; if (Jonathan) had sinned consciously and been put to death, only infanticide would have occurred; but now, having sinned out of ignorance (after all, he did not even hear), and then being killed, he would have caused his father double grief, because he would have slain a son, and a son who was not at all innocent. But let's turn to the rest of our story. After Jonathan ate, “his eyes received sight,” it is said. And here (Scripture) exposes the great foolishness of the king, showing that hunger almost blinded all the soldiers and brought great darkness into their eyes. Then, he says, one of the soldiers, seeing (Jonathan), said: “Cursed is your father the people, saying: Cursed is the man who shall eat bread on this day: and the people are faint. And Jonathan said: My father has troubled the land” (1 Samuel 14:28–29). What does "smoothie" mean? He ruined and ruined everyone. And so, when the oath was broken, everyone was silent and no one dared to point out the culprit; this was also no small crime, because not only those who break the oath participate in the sin, but also those who, knowing it, cover it up. 4. But let's see what happens next. “And Saul said: Let us go after the foreigners...and plunder them; And the priest said: Let us therefore approach God” (1 Samuel 14:36). In ancient times, God was the leader during battles, and without His permission (the Jews) never dared to start a battle; war was a matter of piety for them. If they were ever overcome, it was not from physical weakness, but from sins; and when they did win, it was not through strength and courage, but by grace from above they won. Both victory and defeat were for them a school and school of virtue, and not only for them, but also for their enemies; because even for these it was clear that the war with the Jews was decided not by weapons, but by the life and deeds of the combatants. Knowing this and understanding how invincible this people are, and how difficult it is to defeat them with weapons and military cunning, and how can they be captured only by sin, the Midianites dressed up beautiful maidens and, placing them in front of the (Jewish) army, lured the soldiers into debauchery in order to take away God’s help from them through adultery, which is what happened. As they fell into sin, they became easily conquerable for everyone, and those whom neither weapons, nor horses, nor warriors, nor any military tricks could defeat, were bound by sin and handed over to their enemies; shields and spears and arrows - all this was powerless, but the beauty of the face and the lust of the soul defeated these brave men. Therefore, someone exhorts like this: “Do not observe the kindness of others; and thou shalt not smear a harlot's wife" (Sir.9:8, 3): "for honey drips from the lips of a harlot's wife, which for a time delights thy throat: but thou shalt find bitterer than gall, and sharper than a two-handed sword" (Prov. 5:3-4). The harlot does not know how to love, but only deceives; in her kiss there is poison, in her lips there is destructive poison. If this is not immediately discovered, one should avoid it all the more because it covers up death, carries hidden death, and does not allow it to be seen at the beginning. So, whoever seeks pleasure and a pleasant life should flee the company of depraved women, because they bring thousands of wars and turmoil into the souls of their admirers, exciting them with everything - both words and deeds - to fights and quarrels. And like the most cruel enemies, they do everything and lead to plunging them into disgrace, into poverty and extreme misfortune. Like trappers, spreading their nets, trying to lure wild animals in order to slaughter them; So these women, spreading networks of lust everywhere, with their eyes, and body movements, and words, lure and entangle their lovers, and leave behind not before drinking their very blood, and then they themselves attack them, laugh at their stupidity and mock them a lot. And indeed, such a person is worthy not of pity, but of laughter and reproach, since he turns out to be more stupid than a woman, and an indecent woman. Therefore, that sage also exhorts this way: “Son, drink water from your vessels and from your wells of the spring” (Proverbs 5:15); and again: “let the tree of love and the lot of your graces speak to you” (Proverbs 5:19). This is what he says about a wife living in a legal marriage: why do you leave your helper and run to your slanderer? Why do you turn away from your accomplice in life and please the one who upsets your life? This one is your penis and body, and that one is a sharp sword. Therefore, beloved, avoid adultery, both for the sake of present evils and for the sake of future punishment. Perhaps someone will think that we have evaded the subject, but this is not evasion. We do not just want to read stories to you, but in order to correct each of the passions that disturb you. That’s why we make frequent exhortations, offering you a varied conversation. As in such a crowded environment, of course, the diseases are varied, and it is not just one wound that needs to be healed, but many and different ones; then the healing teaching should be varied. Let us return to what we shied away from in order to say this. “And the priest said: let us now approach God. And Saul asked God: Will I follow the foreigners? will you deliver them into the hands of the Israelites? And the Lord did not answer him on that day” (1 Samuel 14:36–37). Look at the meekness and kindness of the man-loving God: he did not send lightning, did not shake the earth, but, as friends act with friends in case of insult, so the Lord did with the slave. He only kept silent, and with this silence he expressed and expressed all his anger. Saul realized this and said: “Bring all the tribes of Israel, and understand and convince whom this sin is today, for as the Lord lives, who saved Israel, if there is an answer to Jonathan my son, let him die” (1 Sam. 14:38-39). Do you see the recklessness? The king saw that the first oath had been broken, and was not brought to his senses by this, but added another. Look at the cunning of the devil. He knew that his son, if caught and brought to trial, could immediately touch his father and soften the king’s anger by his very appearance: therefore, he again hastened to bind Saul’s soul with another oath, in order to keep him, as it were, on a double chain, and not allow him to be powerful in his own will, but from all sides force him to commit lawless murder. The culprit had not yet been revealed, and Saul had already made his decision; He did not yet know the criminal, but he condemned him; the father became an executioner and, before the investigation, pronounced a guilty verdict: what could be more reckless than this? 5. So when Saul said this, the people were even more afraid, and they were all in trembling and great fear; and the devil rejoiced, throwing everyone into confusion. “And there was no one,” it is said, “who answers from all people. And Saul said: “You will become slaves, but I also, Jonathan my son, will become slaves” (1 Sam. 14:39–40). This means: irritating God against yourself by not handing over the guilty, you will do nothing else as soon as you betray yourself to your enemies and from being free you become slaves. And here is another incongruity from the oath: if he wanted to find the culprit, he should not have threatened anything like that and not tied punishment to the oath, so that the soldiers, being free from fear, would sooner discover the culprit; and he, out of anger and strong fury, with the same recklessness, again did the opposite of what he wanted. What is there to say? He left the matter to the lot - and Saul and Jonathan cast lots. “And Saul said, Cast lots upon me, and upon Jonathan my son: ...and cast the lot upon him, and upon Jonathan his son, and cast the lot upon Jonathan. And Saul said to Jonathan: Tell me what have you done? And Jonathan told him and said, “I have tasted a little honey, having dipped the end of the rod in my hand, and behold, I die” (1 Sam. 14:42–43). Who would not be touched, who would not be brought into pity by these words? Think what a storm Saul endured when his insides were torn apart and an abyss opened on both sides: however, he did not understand this either, but what is he saying? “God do this to me, and add this to me, for you die this day” (1 Samuel 14:44). Here is another third oath, and not just a third, but with a greater reduction in time; he did not simply say: “die,” but “today.” The devil was obviously in a hurry to force and entice him to this lawless murder, therefore he does not allow a reprieve of the sentence, lest the delay somehow correct the evil. “And the people said to Saul, “He who has created this great salvation in Israel will die this day?” Be it as it may, the Lord lives, even if the hair of his head falls to the earth, for he has shown God’s mercy on this day” (1 Samuel 14:45). So the people swore another time, and swore otherwise to the king. Now remember the rope that the children are pulling - how it breaks and throws those pulling on their backs. Saul swore, not once or twice, but many times; in spite of him, the people swore and argued: it is inevitable that the oath will be broken, because it is impossible for all of them to fulfill their oaths. And don’t tell me about the end of this matter, but think about how many disasters arose here, and how the devil prepared the unfortunate matter and Absalom’s indignation. If the king wanted to insist and keep the oath, the whole people would rebel and a terrible indignation would occur; again, if the son, for his salvation, wanted to surrender to the army, he would immediately become a parricide. Do you see how from one oath there would arise indignation, and infanticide, and parricide, and internecine war and warfare, and murders, and bloodshed, and thousands of corpses! If there had been a battle, then perhaps both Saul and Jonathan would have been killed, and many soldiers would have fallen; and thus no one’s oath would come into fulfillment. Therefore, do not look at the fact that this did not happen, but think about the fact that the very essence of the matter forced this, only the people prevailed. Now let's calculate how many perjuries occurred. Saul's first oath is broken by his son; the second and third are about the killing of his son - by Saul himself. The people, apparently, fulfilled their oath: but, if we discuss the matter with precision, then the entire people are subject to the guilt of perjury, because, by not handing over their son to the father, they forced Jonathan’s father to break the oath. Do you see how many people one oath plunged into perjury, willy-nilly or not! How many disasters she caused! How many murders she made! 6. Starting the conversation, I promised to prove that in the case of contrary oaths, perjury is inevitable; but the unfolding of history proved much more than I expected: it represented not one, not two, not three people, but a whole people; not one, not two or three broken oaths, but much more. One could tell another story, and show from it how one oath caused an even more cruel and great misfortune: in fact, one oath caused the captivity of cities, wives and children, and devastation by fire, and the invasion of barbarians, and the desecration of the shrine, and countless other more terrible disasters for all the Jews. But I see that the word is becoming lengthy; Therefore, having stopped here the transmission of this story, I ask you, together with the story about the head of John, to tell each other about the killing of Jonathan, and about the death of the whole people, although not accomplished in reality, but which had to be by the power of an oath - to remind about this (in order to avoid oaths) both at home and in the square, and to wives, and friends, and neighbors, and to all people in general, and not to think that this is a sufficient justification for us, if we refer to habit. That this is just an excuse and a pretext, and the sin does not come from habit, but from carelessness, I will try to prove to you by what has already happened. The king closed the city baths and did not allow anyone to wash, and no one dared to break the law, neither to complain about such an order, nor to refer to habit; but, although those who are in illness, both men and women, and children and elders, and many who have barely been freed from the diseases of birth, wives, all often need this healing, however, willy-nilly, they obey the command, and do not refer to the weakness of the body, nor to the force of habit, nor to the fact that they are being punished for someone else’s guilt, nor to anything else similar, but willingly bear this punishment, because they expected a greater disaster, and pray every day so that This stopped the royal anger. You see that where there is fear, habit is easily abandoned, even if it was very long-term and strong! It’s hard not to wash yourself: no matter how much you think about it, the body shows its weakness when it doesn’t receive any benefit for its health from spiritual wisdom. But not swearing is a very easy matter, and will not cause any harm to either bodies or souls, but will also bring many benefits, great security, abundant wealth. Isn’t it strange - by order of the king, to endure the heaviest thing, and when God commands not a difficult or difficult task, but something completely easy and convenient, to show negligence and contempt, and refer to habit? Let us not, I beg you, let us not be so careless about our salvation, but let us fear God as we fear man. I know that you were horrified when you heard this; but it is more terrible not to give God even such honor (as to people) and, strictly fulfilling the royal laws, to trample on the Divine laws that descended from heaven, and consider caring for them unnecessary. What kind of apology, what kind of forgiveness will we have, finally, when even after such an admonition we remain in the same sin? I began this admonition at the very beginning of the misfortune that befell our city; and now, it is ready to end, and we have not yet fulfilled one commandment. How can we ask for deliverance from the evils that have befallen us if we cannot fulfill even one commandment? How can we expect a happy change? How shall we pray? With what lips should you call on God? If we fulfill the law, we will receive great pleasure when the king has mercy on the city; but if we remain in lawlessness, shame and disgrace will come to us everywhere, because although God stopped the danger, we remained with the same carelessness. Oh, if only it were possible for me to expose the souls of those who swear many times and expose to their eyes the wounds and ulcers that they receive every day from their oaths! Then we would not need to offer admonition or advice, because the sight of these wounds, stronger than any word, could lead those firmly attached to this evil habit away from sin. But even if it is impossible for the eyes, it is possible for the mind to imagine the shame of their soul, and show how rotten and damaged it is. “Just as,” it is said, “a slave who is often tortured will not diminish from his wounds, so also one who swears in the holy name will never be cleansed of sin” (Sir. 23:10). It is impossible, impossible, that lips accustomed to swear do not often break their oaths. Therefore, I pray to everyone to eradicate this disastrous and evil habit from their souls, and to be adorned with a different crown. And how everywhere they sing about our city, that it was the first of all in the universe to be adorned with the name of Christians; so let everyone say that Antioch, alone among all the cities in the universe, has expelled oaths from its borders. Moreover, if this happens, she will not only be crowned herself, but will also arouse jealousy in other cities. And just as the name of Christians, having begun here, as if from some source, spread throughout the entire universe, so this good deed, having received its root and beginning here, will make all the people inhabiting the earth your disciples, so that you will have a double and triple reward - both for your own good deeds and for teaching others. This will be more brilliant for you than any diadem; this will make your city the mother of cities not only on earth, but also in heaven; this will protect us on that day, and will give us the crown of righteousness, which may we all receive by the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory now and ever, and unto the ages of ages. Amen. More about the misfortune of the Antiochian people; also that fear is useful everywhere and crying is more beneficial than laughter; and to the words (of Scripture): “Know that in the midst of the snares there are men” (Sir.9:18); and that swearing is worse than killing 1. It would be appropriate both today and last Saturday to offer a word about fasting, and let no one think that this was said at the wrong time. On the days of fasting, of course, there is no need for exhortation and conviction to it, since the very onset of these days excites even the most careless people to the feat of fasting. But since many, preparing to enter into fasting, just before this very time, indulge especially in overeating and drunkenness, as if their belly is about to undergo some kind of prolonged siege, and again, having finished the fast, as if freed from prolonged hunger and from a cruel imprisonment, they rush to meals with great shamelessness, as if trying to again destroy the benefits that came from fasting with immeasurable satiety; it was necessary both then and now to offer a word on abstinence. However, we didn’t say anything like that before, and we won’t say it now: fear from a real disaster, and without any admonition or advice, is able to bring the souls of everyone to reason. Who is so pitiful and unreasonable that he would revel in such a storm? Who is so insensitive that, when the city is so agitated and such a shipwreck threatens, he will not watch and be sober, and will not be corrected by this misfortune better than any advice and exhortation? The word cannot do as much as fear does: and this very thing can be proven by what has happened now. How many words have we spent exhorting many of the careless and persuading them to leave spectacles and the indecencies that arise from them? And they did not leave, but constantly to this day converged on the lawless disgraces of the dancers, and they set up a devilish gathering against the meeting of the Church of God - and at the local psalmody, local cries were heard, rushing with great power. But now, when we are silent and say nothing about it, they themselves closed the place of dancing, and the horse lists was empty. Before this, many of our people went to them, but now everyone from there has rushed to the church and sings praises to our God. Do you see what benefit came from fear! If fear were not a good thing, then neither fathers would assign overseers to their children, nor legislators would assign rulers to cities. What is more terrible than Gehenna? But there is nothing more useful than the fear of it, because the fear of Gehenna brings us the crown of the Kingdom. Where there is fear, there is no envy; where there is fear, there is no love of money tormented; where there is fear, anger is extinguished, evil lust is pacified, all crazy passion is eradicated. And just as in the house of a warrior, constantly armed, neither a robber, nor a thief, nor any other similar villain would dare to appear; Thus, when fear also grips our souls, not one of the base passions can easily enter us, but everyone withdraws and runs away, driven from everywhere by the power of fear. And it is not this one benefit that we receive from fear, but also another much greater than this: it not only drives away evil passions from us, but also introduces every virtue with great convenience. Where there is fear, there is concern for alms, and zeal for prayer, and warm and continuous tears, and lamentations expressing great contrition. Nothing destroys sin, and nothing helps virtue to grow and flourish, like constant fear. Therefore, it is impossible for someone who does not live in fear to be virtuous; just as it is impossible for one who lives in fear to sin. Let us not, beloved, grieve and despair because of this present disaster, but let us marvel at the ingenuity of God’s wisdom. With what the devil hoped to destroy our city, God restored and corrected it. The devil inspired some wicked people to mock even the royal statues in order to destroy the very foundation of the city; and God used this very incident to further our understanding, driving out all carelessness with the fear of the expected execution. And from what the demon did, the opposite of what he wanted came out: our city is being cleansed every day, and the alleys, crossroads, and squares have become free from lewd and seductive songs; and wherever anyone looks, everywhere there are prayers, and hymns, and tears instead of disorderly laughter, and wise speeches instead of shameful words; and the whole city has become a church for us, because the workshops have closed, and everyone spends the whole day in prayer, and unanimously calls on God with great zeal. What word could ever do that? What exhortation? What advice? What is the length of time? 2. Let us give thanks for this, and not grumble and be indignant. That fear is good is already clear from what has been said. But listen to Solomon, who speaks so wisely about him - Solomon, who lived in all luxury and enjoyed great tranquility. What is he saying? “It is better to go to a house of mourning than to go to a house of feasting” (Eccl. 7:2). What are you saying (the Wise One), explain to me? Is it better to go where there is crying and tears, lamentation, and sorrow, and despondency, than where there is dancing and cymbals, and laughter, and joy, and satiety, and drunkenness? Yes, he says. Why, tell me, and for what? Because arrogance is born there, and modesty is born here. Whoever attends a feast with a man who is richer than him will no longer look at his house with the same pleasure, but will return to his wife with boredom, will sit down at the table with boredom and will be a burden to the servants, and to the children, and to everyone at home, because because of someone else’s wealth he will see his poverty more clearly. And not only this is bad, but also the fact that he often envies the one who invited him to the feast; and generally returns home without receiving anything good. But nothing of the kind can be said about those who cry; on the contrary, (they) have a lot of wisdom, a lot of modesty. As soon as someone enters the threshold of a house in which there is a deceased person, and sees the dead man lying silent, and his wife tearing out her hair, tearing her cheeks, breaking her arms, he is immediately amazed and sad; and each of those sitting there does not talk about anything else with his neighbor, except that we are nothing, and that our sinfulness is unspeakable. What could be more reasonable than these words, with which we recognize the poverty of our nature, and denounce our wickedness, and consider the present as nothing, pronouncing in different words, it is true, but with the same power, this wonderful and full of wisdom, saying of Solomon: “Vanity of vanities, all vanity” (Eccl. 1:2). He who enters the house of those who are weeping immediately weeps for the one who has departed, even if there is an enemy to him. Do you see how much better this house is than that one? There he, being a friend, is jealous; here, and being an enemy, he cries; and this is what God wants most of all, so that we do not gloat at those who have offended. However, not only these benefits can be obtained there, but also others, no less than these; because everyone remembers there their sins, and the Last Judgment Seat, and those punishments, and the trial; and, even if he suffered a thousand evils from others and had troubles at home, he nevertheless comes out of there with a cure for all of them. Thinking that, after a little time, he himself and all those who are arrogant will be subjected to the same thing, that everything real, pleasant and bitter, is short-lived, he returns home without any sadness and envy, with a relieved and inspired soul; and thus he will become kinder to everyone, more forgiving, more benevolent and more prudent - because the fear of the future has penetrated his soul and destroyed all the thorns. Realizing all this, Solomon said: “It is better to go to a house of mourning than to go to a house of feasting” (Eccl. 7:2). Carelessness is born there, anxiety is born here; there is negligence, here is fear, teaching us all virtue. If fear were not a good thing, Christ would not have spoken many and lengthy instructions about the punishment and torment there. Fear is nothing more than a wall and a fence and an insurmountable pillar; and we need a great fence, because there are many ambushes from everywhere, as the same Solomon, admonishing, again said: “Know that in the midst of the snares you pass and through the fence of the city you walk” (Sir.9:18). Oh, how much goodness this saying contains! No less than the previous one! Let us each write it in our minds, let us always carry it in our memory, and we will not soon sin. We will write it, but we will study it carefully beforehand. He did not say: “See that in the midst of the networks there are men,” but “know.” Why did he say: “know”? The network, he says, is covered: this is the peculiarity of the network, that the danger is not open, and the death is not obvious, but is hidden on all sides; That’s why he says: “know.” You need great prudence and careful caution, because just as children cover their nets with earth, so the devil covers sins with worldly pleasures. But “know” by carefully examining, and if profit presents itself, do not look only at the profit, but examine carefully whether sin and death are hidden in this profit, and if you see this, run away. Again, when pleasure and pleasure present themselves, do not look only at the pleasure, but carefully explore whether any lawlessness is hidden in the depths of pleasure, and if you find it, get away. Whether someone advises, flatters, serves, promises honors or anything else, we will examine everything carefully and examine from all sides, whether there is any harm to us, whether there is any danger from advice, honor, or service; Let’s not get carried away quickly and thoughtlessly. If there were only one or two networks, it would be easy to be wary; but listen to how Solomon says, to show their multiplicity: “Know that in the midst of the snares there are men.” He did not say: “you walk near the nets,” but “in the midst of the nets.” We have chasms on both sides, intrigues on both sides. Another came to the square, saw the enemy - and was inflamed by this one glance; I saw a friend who had a good opinion and became jealous; I saw the poor man and despised and was disgusted; I saw a rich man and was envious; I saw someone offended and became upset; I saw the offender and was indignant; I saw a beautiful woman and was captivated. Do you see, beloved, how many networks there are; That’s why (the Wise One) said: “Know that in the midst of the networks of minuesha.” And at home - networks, and at the table - networks, and in meetings - networks. Often, out of gullibility, someone will rashly say some word between friends that should not be uttered, and cause such misfortune that they destroy the whole house. 3. So, let's look at the case carefully from all sides. Often a wife is a snare for the inattentive, often children, often friends, often neighbors. Why, you might say, are there so many networks? So that we do not strive downward, but seek what is above. And it is not easy to catch birds while they fly high in the air: so you, while you strive for things above, will not be easily caught in a net or some other trick. The devil is a bird catcher: be above his snares. He who has ascended to heights will not marvel at the things of life. When we climb to the top of the mountain, both the city and the walls seem small to us, and the people walking on the ground seem like ants. So, when you ascend to the lofty thoughts of wisdom, nothing on earth will be able to defeat you; but since you look at heavenly things, everything will seem small to you: wealth, glory, power, honor, and everything else like that. So to Pavel everything seemed small, and the brilliance of real life was more useless than corpses. That is why he exclaimed like this: “Peace has been crucified to me” (Gal.6:14); That’s why he exhorts us, saying: “Be wise on high” (Col. 3:2). Mountain? What heavenly things are you talking about, tell me. Is it about where the sun is and where the moon is? No, he says. Which one? Where are the Angels, Archangels, Cherubim, Seraphim? No, he says. So which one? “Where Christ is, sitting on the right hand of God” (Col. 3:1). Let us believe this and constantly reflect on the fact that, like a bird caught in a net, its wings have no use, and it beats them in vain and in vain; Likewise, reason is of no use to you if you have fallen under the power of evil lust: no matter how much you fight, you are in captivity. Birds have wings to avoid nets; This is why people have reason to avoid sins. What excuse shall we have, what justification, when we are more foolish than the dumb? A sparrow, once caught in a net and flying away from it, and a doe, caught in a snare and then running away, will not easily get caught in them again, because experience for both is a teacher of caution; and we, often being caught in the same (sin), fall into it; and, endowed with reason, we do not imitate the foresight and caution of the dumb. How many times, for example, having seen a woman, have we suffered a thousand troubles - we returned home with excited lust and suffered for many days; however, we do not come to our senses, but, as soon as we have healed the previous wound, we again fall into the same (sin), we are caught by the same (lust), and for the brief pleasure of the eyes we endure constant and prolonged sorrow. But if we learn to constantly repeat this saying to ourselves, we will avoid all troubles. The greatest network is female beauty; or rather, not female beauty, but a voluptuous look. We do not condemn things at all, but ourselves and our carelessness, and do not say: do not be women, but - do not be fornication; We do not say: do not have beauty, but do not have adultery; We do not say: do not have a belly, but let there be no satiety, because it is not the belly that gives birth to satiety, but our carelessness. We don’t say that all evil comes from what we eat and drink: it doesn’t come from this, but from our carelessness and greed. The devil did not eat or drink - and fell; and Paul ate and drank, and ascended into Heaven. How many times do I hear people say: if only there were no poverty! Let us stop the mouths of those who grumble like this, because to say this is blasphemy. So, let us tell them: let there be no cowardice, poverty brings countless benefits into our lives - without poverty, wealth is useless. Let us not blame either this or that: poverty and wealth are weapons, and both will lead to virtue if we want. And just as a brave warrior, no matter what weapon he takes, will show his strength, so the weak and timid are at a loss for everyone. And to find out that this is true, remember Job, who was both a rich man and a poor man, owned both weapons, and conquered both. When he was rich, he said: “My door... is open to everyone who comes” (Job.31:32); when he became poor, he said: “The Lord gave, the Lord gave: as the Lord willed, so it was” (Job 1:21). When he was rich, he showed a lot of love of strangeness; when you become poor, you have a lot of patience. And are you rich? - show great mercy; became poor? - great patience and complacency. Neither wealth nor poverty constitutes evil in itself; but both become such according to the will of those who use them. 4. So, let us accustom ourselves not to have such judgments about things, and let us begin to blame not the works of God, but the evil will of man. Riches cannot benefit the faint-hearted; poverty will never harm the generous. Let us recognize the networks, and let us walk further from them; let us know the rapids, and let us not approach them. We will be completely safe if we avoid not only sins, but also that which, although it seems indifferent, is nevertheless a stumbling block for us to sin. So, for example, laughter and humorous words do not seem to be an obvious sin, but lead to obvious sin: often bad words are born from laughter, and even more bad deeds from bad words; often from words and laughter there is cursing and insult, from curses and insults there are blows and wounds, from wounds and blows there are mortal defeats and murders. So, if you wish yourself well, avoid not only bad words and bad deeds, not only blows, wounds and murders, but even untimely laughter, even humorous words; because they are the root of subsequent evils. That’s why Paul says: “Let not foul language or abusive language come out of your mouth” (Eph. 5:4, 4:29), because although it seems insignificant in itself, it can be the cause of great evil for us. Again, luxury does not seem to be an obvious and open sin, but it gives us many evils - drunkenness, frenzy, covetousness, predation. A person who is devoted to luxury and spends a lot, who carries out heavy work for the belly, is often forced to steal, and steal what belongs to others, and to seize what is superfluous, and to commit violence. Therefore, if you avoid luxury, then you will take away the reason for covetousness, and predation, and drunkenness, and a thousand evils - you will cut off the root of sin in advance. That’s why Paul said: “A widow... who eats... abundantly, died alive” (1 Tim. 5:5-6). Again, going to shows, and looking at horse lists, and playing dice - for many does not seem like a crime, but all this introduces a thousand evils into life. Staying at spectacles gives rise to adultery, intemperance and all kinds of shamelessness; from looking at the horse lists, disputes, abuse, blows, insults, and constant enmity arise; love of the game is often the cause of slander, loss, anger, abuse and a thousand other, even more serious, evils. Let us avoid not only sins, but also that which, although it seems indifferent, little by little draws us towards these sins. The one walking near the rapids, even if he does not fall, is shuddered, and often from this shudder he is overthrown and falls; so the one who does not move away from sins, but walks near them, will live in fear and often fall into them. For example, someone who gazes at someone else’s beauty, even if he has not committed fornication, has already developed lust and, according to the judgment of Christ, has become an adulterer; and often by this lust he is carried away into sin and in practice. Let us stay away from sins. Do you want to be chaste? Avoid not only fornication, but also immodest looks. Do you want to be far from bad words? Avoid not only bad words, but also disorderly laughter and all lust. Do you want to be further away from murder? Avoid swearing. Do you want to stay away from drunkenness? Avoid amusements and luxurious tables, and uproot this vice. A large network is the unbridled language; she also needs a great rein. That’s why someone said: “A snare... is strong for a man’s mouth, and he is taken captive by the words of his mouth” (Proverbs 6:2). 5. So, first of all other members, let us moderate this (tongue), bridle it and drive out curses, abuse, foul language, slander, and the evil habit of swearing from our lips. The Word again brought us to the same exhortation. Although yesterday I promised your love not to speak more about this commandment; because enough has already been said about it in all the previous days: but what to do? Until I see you reformed, I cannot resist admonishing you. So Paul, having said to the Galatians: “Besides, no one gives me labor” (Gal. 6:17), then again appears with them and talks. This is the heart of fathers - although they will say that they will lag behind, they will not lag behind until they see their children corrected. Did you hear what the prophet told us today about the oath? “And I turned and lifted up my eyes,” he says, “and I saw, and behold, a sickle flying. And he said to me: what do you see? And he said: I see a sickle flying, twenty lacs in length and ten lacs in latitude. ...And he will enter,” he says, “into the house of him who swears by My name as a lie, and will dwell in the midst of his house, and will finish it off, and his wood and his stones” (Zechariah 5:1-2, 4). What do these words mean, and why is the execution that strikes those who swear represented in the form of a sickle, and a flying sickle? So that you can see that it is impossible to avoid judgment and evade punishment: someone may escape from a flying sword, but no one can escape from a sickle that falls on the neck and becomes a rope; and when he also has wings, then what hope is there for salvation? But why will he “end” (destroy) “both the wood and the stone” of the one who swears? In order for this execution to serve to admonish others. Since the one who swears, after death, will necessarily be hidden in the ground, then his house, destroyed and turned into ruins, by its appearance will inspire everyone passing and seeing not to attempt the same thing, so as not to suffer the same thing; will always be the accuser of the sin of the deceased. The sword does not strike as much as an oath; The sword does not kill as much as the blow of an oath. The one who swore, although he seemed alive, had already received a wound and died. Just as someone who takes a rope 15, even before he leaves the city and comes to the abyss 16 and sees the executioner in front of him, already dies at the very exit from the doors of the judgment seat; the same thing happens to those who swear. Let us think about this, and let us not force our brothers to take an oath. What are you doing, man? Do you make him swear before the Sacred Table, and where Christ lies slain, do you slay your brother? Robbers kill on the roads, and you kill your son in front of his mother - and you commit a murder more criminal than Cain! He killed his brother in the desert, and with a temporary death; and you inflict death on your brother in the midst of the Church, and eternal death! Is the Church really built for this purpose, so that we can swear? No, in order to pray. Is the meal really worth it so that we can force (others) to swear? No, it’s worth it so that we can resolve our sins and not commit them. But if you (are not ashamed) of anything else, then be ashamed of this very book that you present for an oath; open the Gospel, which, holding in your hands, you force another to swear, and, having heard what Christ says there about oaths, tremble and hold back. What does He say there about oaths? “I tell you not to swear in any way” (Matthew 5:34). And you make this law prohibiting an oath an oath? Oh, impudence! Oh madness! You are doing the same thing as if someone forced the very legislator who prohibits murder to be an assistant in murder. I don’t groan and cry when I hear that others are being killed on the roads, as I groan and cry and shudder when I see someone approaching this meal, laying their hands on it, touching the Gospel - and swearing. Do you have doubts about money, tell me, and are you killing your soul? Will you gain as much as you harm the soul - both yours and your neighbor? If you believe that this person is truthful, do not impose an oath on him; and if you know that he is deceitful, do not force him to commit perjury. But this, you say, is so that I can be completely calm. No, when you are not forced to swear, then you will be completely calm; and now, having returned home, you will constantly be pricked by your conscience, thinking like this: was it in vain that I made him swear? Did he commit an oath? Am I the cause of sin? But if you do not force (another) to swear, then, returning home, you will receive great consolation, thanking God and saying: thank God that I refrained and did not force him to swear in vain and unnecessarily. Let the gold perish, let the money disappear, if only we have complete confidence, most of all, in the fact that we ourselves did not violate the law, and did not force anyone else to do it. Think about why you did not force another to swear, and this will be enough for your peace and consolation. Often, during a quarrel, being insulted, we generously endure it and say to the offender: what should I do with you? So-and-so, your patron, is bothering me; he ties my hands. And this is enough for our consolation. So you, when you are thinking of making someone swear, restrain yourself, stop, and say to the one who would have to swear: what should I do with you? God commanded that oaths should not be forced; He's holding me back now. This is enough for the honor of the Lawgiver, and for your safety, and to intimidate the one who should take an oath. When he sees that we are so afraid to force others to swear, he will be even more afraid to swear recklessly. And you, having said these words, will return home with great peace. Listen to God in the commandments so that He will hear you in your prayers. These words will be written in heaven, will stand for you on the Day of Judgment and will atone for many sins. And we will talk this way not only about the oath, but about all matters. When we want to do something good for the sake of God, and it causes some damage, we will look not only at the damage from this deed, but also at the benefit that we will receive from doing it for God. For example: someone insulted you, bear it with good grace; but you will endure it complacently, when you think not only about the insult, but also about the dignity of Him who commanded you to endure it - and you will endure it with meekness. If you give alms, think not about the expense, but also about the profit from this expense. If you have suffered the loss of money, give thanks, and look not only at the sorrow from the loss of money, but also at the benefits of thanksgiving. If we set ourselves up in this way, none of the disasters that happen to us will sadden us, but we will still receive benefit from what seems deplorable - and the loss of money will be more pleasant and desirable for us than wealth, sadness - pleasure and joy, and an insult - honor; all adversities will serve to our benefit; Here too we will enjoy great tranquility, and there we will achieve the Kingdom of Heaven, which may we all be worthy of through the grace and love of our Lord Jesus Christ, through whom and with whom to the Father, with the Holy Spirit, be glory, power and honor, now and ever, and to the ages of ages. Amen. The present conversation took place after the mayor, having received news of the unrest of the people and that everyone was thinking about escaping, came to the church and consoled (the people); also about what one should not swear, and on the words of the Apostle: “Paul is an enemy of Jesus Christ” (Phil. 1:1) 1. I praised the mayor for his care, that when he saw the city in turmoil and everyone thinking about flight, he came (to the church), consoled you and inspired you with good hopes; but I was ashamed and blushed for you, because, after so many and lengthy teachings, you needed outside consolation. I wished that the earth would open up beneath me and swallow me up as I listened to him speak to you, and either reassured or rebuked this untimely and unreasonable fear. It is not you who should learn from him, but you who should be teachers for all the infidels. Paul did not allow the infidels to go to court (1 Cor. 6:1), but you needed external teachers after such instruction from the fathers, and several fugitive and worthless people agitated and put such a city to flight. With what eyes will we look at the infidels when we are so timid and fearful? What language will we speak to them and convince them not to be afraid of the coming disasters, when due to this anxiety we have become more fearful than any hare? What to do? - They say; we are people. That’s why you shouldn’t be embarrassed that we are people and not dumb creatures. These are afraid of any noise and knocking, because they have no meaning that can drive away fear; and you are honored by reason and sense: how can you fall to their low state? Did someone come here and announce the approach of the warriors? Do not be embarrassed, but leaving him, kneel, call on your Lord, groan bitterly - and (the Lord) will ward off the trouble. You have received an incorrect rumor about the approach of an army, and have already imagined yourself in danger of losing your real life; But blessed Job, hearing how the messengers, one after another, came and announced misfortunes and finally spoke about the unbearable loss of his children, did not groan, did not weep, but turned to prayer and thanked the Lord. You too should imitate him; and when someone comes and says that soldiers have surrounded the city and want to plunder the estates, resort to your Lord and say: “The Lord has given, the Lord has given, as the Lord has willed, so it has come to pass: blessed be the name of the Lord forever” ( Job 1:21 ). He (Job) was not frightened by the disaster itself, but one rumor frightens you! How worthy of respect will we be when, being obliged not to fear death, we are so frightened by false rumors? He who is embarrassed creates for himself fear that does not exist, and anxiety that is not visible; and whoever is firm and calm in his soul destroys real fear. Don't you see how the helmsmen, when the sea is raging, the clouds are thickening, the thunder is bursting and everyone on the ship is in confusion, sit at the helm, without embarrassment or anxiety, go about their business and see how to ward off the approaching storm? You too imitate them, and, taking hold of the sacred anchor - hope in God, be motionless and unshakable. “Everyone hear these words of mine,” said (the Lord), “and without doing them, he will be like the deformed man who built his church on the sand: and the rain came down, and the rivers came, and the winds blew, and the church was shaken, and fell: and great was its destruction” (Matthew 7:26-27). Do you see that falling and being overthrown is a crazy thing? And we not only became like this madman, but we fell more pityingly than him. His house fell after the rivers (flooded), after the rain fell and the winds blew; but we collapsed and lost all the fruit of wisdom, before the rains had yet fallen on us, the rivers had not yet flowed, the winds had not yet come upon us - before we experienced misfortune - from one rumor. What do you think is in my soul now? How can I hide? How to hide? How should I blush? If the fathers 17 had not forced me by force, I would not have stood up and spoken, being darkened by sadness about your cowardice. But even now I still can’t come to my senses: so anger and sadness have taken over my soul! And who wouldn’t be annoyed, who wouldn’t be indignant when, after such instruction, external teachers were needed to console you and convince you to generously endure real fear? Pray that the word may be given to us to open our mouths, and that we may drive away this sadness and perk up somewhat in spirit: shame because of your cowardice has greatly struck our soul. 2. I recently spoke about many things to your love: about the nets laid out for us from everywhere, and about fear and sadness, and about crying and joy, and about the sickle flying against the houses of those who swear. Of all this much, remember in particular what is said about the sickle flying and falling on the house of the one who swears, destroying stones and wood, and destroying everything. And with this, remember that it is extremely insane to swear with the Gospel in your hands, and as a witness to the oath, which prohibits an oath, and that it is better to suffer loss in money than to force your neighbors to swear, because this is a great honor to God. When you say to God: for your sake I did not force so-and-so to swear, who committed theft and crime, for this honor He will give you a great reward both in this life and in the future. Tell this to others, and observe this yourself. I know that here (in church) we are more reverent and completely put aside this evil habit; but we need not only to behave prudently here, but also to go out from here with this reverence, to where we especially need it. And those who draw water not from the source only fill the vessels with water, and do not empty them when they go home; but at home they place them with care, so that they do not tip over and their labor does not become in vain. Let us also imitate them and, having come home, we will carefully preserve what was said. If you are filled here and come home empty, not retaining what you have heard in the vessels of your mind, there will be no benefit for you from being filled here. Show me a fighter not in the place of learning, but in the place of competition: show me reverence not while listening, but during activity. Do you praise what is being said now? When you have to swear, then remember all this. If you quickly fulfill this commandment, I will teach you about other important subjects. I’ve been talking with your love for another year now, and I haven’t had time to explain to you even a hundred verses from Scripture. And the reason is that we must teach you what you can do at home and on your own, and that most of the instruction is used for moralizing. But this should not be so: you should learn to improve morals at home, by yourself, and leave us with an explanation of the thoughts and teachings of Scripture. If you needed to hear (about this) from us, it would take no more than one day, because such a subject is not varied, not difficult and does not require proof. When God speaks, then there is no time to speculate. God said: “Do not swear” (Matthew 5:34, 36): do not demand proof from me. This is the Royal Law; He who established this law knows the basis of the law: He would not have forbidden, would not have forbidden, if it were not useful. Kings often make laws and not all of them are useful, because they are people and cannot find useful things as easily as God; however, we obey despite this. Whether we marry, whether we make wills, whether we want to buy slaves, or houses, or fields, or do anything else: we do all this not of our own free will, but as they decreed; We do not have complete power to manage our affairs according to our own will, but we obey their decisions in everything, and if we do something contrary to their will, then what we do is without power and benefit. This is what honor we give to human laws! Are we really going to trample on God’s laws like that, tell me? And what kind of apology is this, what kind of forgiveness? (God) said: “do not swear”; Do not establish a law that is contrary to Him by your actions, so that everything you can do and say will be safe for you. 3. But enough about that; and now we will offer you one saying from the current reading, and thus finish the word. “Paul is a servant of Jesus Christ,” says (the apostle), “and Timothy is a brother” (Phil. 1:1). This name of Paul is great - a name not because of power and honor, but because of shackles and bonds; truly great. Many other things make him famous - being raptured to the third heaven, ascending to Paradise, hearing unspeakable words (2 Cor. 12:2-4); but he did not indicate any of this, but instead mentions the bonds, because they, more than anything else, made him famous and glorious. Why? Because these are gifts of the Lord’s love for mankind, and this is a sign of the servant’s firmness and patience; those who love usually boast more about what they suffer for their loved ones than about the benefits they receive from them. The king does not admire the diadem in the same way as (Paul) showed off his chains; and very fair. The diadem provides only decoration to the crowned head; and bonds are a much greater adornment, and also security. The royal crown was often a traitor to the head wearing it, attracted many attackers and aroused a passion for tyranny, and during battles this decoration is so dangerous that it is hidden and folded. In war, kings change their clothes and immediately join the ranks of the fighting: so much betrayal comes from the crown! And bonds do nothing of the kind to those who wear them, but the opposite is true. When there comes war and battle with demons and enemy forces, the prisoner, protected by bonds, repels their attacks. Of the secular leaders, many, not only when they are in charge, but also when they relinquish their leadership, are also called by it: such and such, they say, is a former consul, such and such a former mayor. And the apostle, instead of all this, says: “Paul is a prisoner”; and very fair. Those degrees of superiority do not constitute a true proof of spiritual virtue, because they are bought with money and with the help of the flattery of friends; and this power from bonds is proof of spiritual wisdom and the greatest evidence of love for Christ. Those are soon lost, and this power has no successor. Look, how much time has passed since then until now, and the name of this prisoner became more and more famous. All consuls, no matter how many there were in former times, are consigned to oblivion, even unknown to the people by name; and the name of this prisoner - Blessed Paul - is great here, great in the country of the barbarians, great among the Scythians and Indians; go to the very ends of the universe, and there you will hear this name, and wherever anyone goes, they will see that the name of Paul is on everyone’s lips. And is it surprising that this is so on land and at sea, when in Heaven the name of Paul is great among the Angels, among the Archangels, among the powers on high, and among their King - God? What kind of bonds were these, you say, that they brought such glory to the one bound (by them)? Weren't they made of iron? True, they were made of iron; but the great grace of the Spirit was manifested in them, because they were borne for Christ. Oh miracle! The slaves are bound, the Lord is crucified, and the sermon is spreading every day, and what seems to be stopping it has accelerated it; and the cross and bonds, which seemed an object of disgust, now became signs of salvation, and this iron became dearer to us than any gold, not by its nature, but for this very reason and reason. But I see that this raises some questions for us. If you listen diligently, I will say both the question and the solution. What kind of question is this? The same Paul, having once come to Festus, and in a conversation with him, refuting the accusations brought against him by the Jews, and telling how he saw Jesus, how he heard His blessed voice, how through blindness he received his sight, how he fell and rose, how he entered Damascus as a captive bound without bonds, also speaking about the prophets and the law, and showing that they also predicted all this, captivated the judge and almost convinced him to go over to his own. side. 4. Such are the souls of saints: when they are exposed to danger, they do not worry about how to get rid of the danger, but use everything to catch their pursuers, as happened then. (Paul) entered to justify himself, but came out having captured the judge. And the judge himself testified to this, saying: “For a little while you have tried to become a Christian” (Acts 26:28). This should be the case today: this boss should also marvel at your generosity, wisdom, and complete calmness, and leave here with a lesson from your behavior; marvel at the assembly, praise those gathered, and really find out what the difference is between pagans and Christians. But (let's return to the subject): when, as I said, Paul captivated his judge, and this one said: “For a little while you dare me to be a Christian,” Paul answered like this: “I prayed to God, both a little and in many ways, not only for you, but also for all who hear me today, to become (Christians) except in these bonds” (Acts 26:29). What are you saying, Pavel? In the Epistle to the Ephesians you say: “I pray for you, as a prisoner in the Lord, that you may walk worthy of your calling” (Eph. 4:1), and talking with Timothy: “in him I suffer even to the point of being bound, like an evildoer” (2 Tim. 2:9), and again (talking) with Philemon: “Paul is a prisoner of Jesus Christ” ( Philippians 1:1), when competing with the Jews, you say: “I am surrounded by these chains for the sake of Israel” (Acts 28:20), and writing to the Philippians, you said: “For the multitude of the brethren in the Lord, who trusted in my bonds, dare to speak the word of God without fear” (Phil.1:14), - everywhere you talk about bonds, You display your fetters everywhere and boast about them; and having come to the court, where most of all it was necessary to show boldness, you betrayed your wisdom, and said to the judge: “I prayed that you would... be... you (a Christian) except for these bonds.” If bonds are a good thing, and such a good thing that they give others the boldness to speak in defense of godliness, as you expressed this very thing with the words: “Many brethren ... who trusted in my bonds ... spoke the word without fear” (Phil. 1:14) - why do you not boast about them before the judge, but do the opposite? Doesn't what we said seem bewildering? But I will give a solution now. Paul did this not out of timidity or fear, but out of great wisdom and spiritual prudence; and how it is, so I’ll tell you. He was talking with a pagan, an infidel and not knowing our teaching, so he did not want to convince him by pointing out difficult things; but, as he said about himself, “I was...lawless, as I am lawless” (1 Cor. 9:20–21), so he did the same here. If, says (the apostle), he hears (the judge) about bonds and sorrows, he will immediately run away, because he does not know the power of bonds. Let him first believe, let him taste the preaching: then he himself will strive for these bonds. I heard the word of my Lord that “no one... imposes wages on the unbleached robe; Below they pour new wine into old wineskins; otherwise, the mixture will sag” (Matthew 9:16–17). The soul of this person is an old robe and an old wineskin: it is not renewed by faith, not regenerated by the grace of the Spirit, it is still weak and earthly, it thinks about worldly things, is attached to the splendor of the world, loves real glory. If at the very beginning he hears that, having become a Christian, he will later become a prisoner and be burdened with chains, then, ashamed and blushing, he will run away from the sermon. That is why (Paul) said: “except these bonds,” without blaming the bonds themselves, let there not be! - but condescending to the judge’s weakness; he himself loves and kisses them as much as a woman who loves her outfits loves her golden necklaces. Where can you see this? “I rejoice in my sufferings,” he says, “for I have fulfilled the privation of the sorrows of Christ in my flesh” (Col. 1:24); and again: “For you have been given the gift of Christ, not only to believe in Him, but also to suffer for Him” (Phil. 1:29); and again: “Not exactly, but we also boast in our tribulations” (Rom. 5:3). If he rejoices and boasts of his sorrows, and calls them a gift of grace, then it is obvious that for that reason he spoke so when talking with the judge. And in another place, having again been put in the need to boast, he proves the same thing like this: “Sweetly, I will boast,” he says, “in my weaknesses, ... in troubles, in annoyances, in exiles, in tribulations ... so that the power of Christ may dwell in me” (2 Cor. 12:9-10). And again: “Even though it is fitting for me to boast, I will boast about my weakness” (2 Cor. 11:30). And in another place, comparing himself with others, and through this comparison showing us (his) superiority, he says this: “Is this the ministry of Christ? I do not speak in wisdom, rather than I” (2 Cor. 11:23). And to show this superiority, he did not say about himself that he raised the dead, cast out demons, cleansed lepers and did anything else like that - but what? Said he had suffered thousands of disasters. In fact, having said: “more than I,” he pointed to many temptations, saying this: “The wounds were more painful, the deaths were many, the prisons were overflowing. From the Jews I received five times fourty times: I was beaten with clubs, I was lashed with stones, the ship was broken with me three times: I made night and day in the depths” (2 Cor. 11:23-25), and everything else. So Paul everywhere boasts of his sorrows and is extremely glorified by them! And very rightly: because the power of Christ is especially proven by this, that by these means the apostles conquered (the world) - through bonds, sorrows, wounds and extreme disasters. And Christ foretold these two (states) - sorrow and peace, exploits and crowns, labors and rewards, pleasures and sorrows; but he left sorrows to present life, and postponed pleasures until the future century, showing that He does not deceive people, and wishing by this order to alleviate the very severity of disasters. He who deceives first offers pleasures and then exposes him to sorrows; for example: people traffickers, taking away and kidnapping small children, do not promise them wounds and beatings, or anything like that, but give them gingerbread, snacks and other things that children usually enjoy; so that they, having been deceived by this and giving up their freedom, would fall into extreme disaster. In the same way, bird catchers and fishermen lure their prey, offering in advance ordinary and pleasant food, and covering the net with this food. Thus, it is most common for deceivers to offer something pleasant at first, and then bring grief: those who are truly caring and caring do exactly the opposite. Fathers act differently from those who sell people: sending their children to school, they assign guards to them, threaten them with punishments, instill fear, and when the children spend their first years in this way, then, having already reached adulthood, they transfer honors, power, pleasures, and all their wealth. 5. This is what God did: not according to the custom of those who sell people, but according to the example of caring fathers, He subjected us to sorrows in advance, giving us over to real sorrows, as overseers and teachers, so that we, instructed and admonished by them, showing complete patience, would learn all wisdom, and thus, having reached perfect age, would inherit the Kingdom of Heaven; in advance he makes us capable of managing the wealth given, and then he hands over the wealth itself. And if He had not done this, then the gift of wealth would not have been a gift, but a punishment and torment. An unreasonable and wasteful youth, having received a parental inheritance, perishes from this, because he does not have as much prudence as is needed to manage the property; on the contrary, if he is prudent, modest, chaste and moderate, if he uses his father’s property for needs, then he becomes even more famous and glorious. This is how it should be with us. When we acquire spiritual prudence, when we “achieve everything... perfect as a husband, according to his age” (Eph. 4:13), then God will give us everything he promised; and now, like little children, He teaches us, encouraging and comforting. And this is not the only benefit from the fact that sorrow precedes (bliss); There is another one, no less than this one. Whoever enjoys in advance, and after the pleasure expects torment, due to the expectation of future disasters, does not feel real pleasure; and whoever first endures sorrows and after them hopes to enjoy fun, puts present troubles at nothing, in the hope of future blessings. Thus, God determined disasters in advance, not only for safety, but also for our pleasure and consolation, so that we, being relieved by the hope of the future, would not feel the present at all. Pointing to this very thing, Paul says: “Even though our sorrow is now light, when it is multiplied into prosperity, He will make us the burden of eternal glory, not seeing what we see, but what is unseen” (2 Cor. 4:17-18). He called the grief light, not because of the inherent nature of the disasters, but because of the expectation of future benefits. Just as a merchant does not feel the burden of sailing, being relieved by the hope of profit, and a fighter courageously endures blows to the head, meaning the crown; So we too, looking at heaven and heavenly blessings, will courageously endure all disasters that befall us, strengthened by the good hope of the future. So, let’s get out of here with this saying 18: it is simple and short, but contains a great lesson in wisdom. Those who are in sadness and sorrow find sufficient consolation here; He who is in pleasure and luxury has great admonition. When, while reclining at a meal, you remember this saying, you will soon avoid drunkenness and satiety, having learned from this saying that we must strive, and you will say to yourself: Paul is in bonds and prisons, and I am in rapture and at a luxurious meal; What kind of forgiveness will I have? This saying is also useful for wives. Those who love attire and are wasteful, hanging themselves with gold on all sides, remembering these bonds (of Pavlov), will hate, I am sure, and will throw away those decorations with contempt, and will resort to these shackles - because those decorations were often the cause of many evils, brought thousands of abuses into the house, gave rise to envy, and ill-will, and hatred, and these (shackles) resolved the sins of the universe, frightened the demons and the devil was put to flight. With them, Paul, in prison, convinced the prison guard, with them he attracted Agrippa to himself, with them he acquired many disciples. That is why he said: “In him I suffer even to the point of being bound, as an evildoer: but the word of God does not agree” (2 Tim. 2:9). Just as it is impossible to bind a ray of sunshine or lock it in a house, so it is impossible for the words of a sermon. And even more: the teacher was tied up, but the word was flying; he lived in prison, and the teaching, as if on wings, flowed around the entire universe. 6. So, knowing this, let us not lose heart in misfortunes, but then especially we will be more able and strengthened, because “tribulation accomplishes endurance” (Rom. 5:3). Let us not grieve when disasters befall; but let us thank God for everything. We have already spent the second week of fasting, but we won’t look at that, because fasting means not only spending time, but spending it in good deeds. Let's think about whether we have become more diligent, whether we have corrected any of our shortcomings, or whether we have washed away our sins. During Lent, everyone usually asks about how many weeks someone fasted; and you can hear from some that they fasted for two, from others that they fasted for three, and from others that they fasted for all weeks. But what is the benefit if we fast without good deeds? If someone else says: I fasted throughout Lent, you say: I had an enemy and was reconciled, I had the habit of slander and abandoned it, I had the habit of swearing and abandoned this bad habit. There is no benefit for sailors if they sail across a large expanse of sea, but it is useful for them when they arrive with cargo and many goods. And there is no benefit for us from fasting when we spend it simply, somehow and vainly. If we fast, abstaining only from food, then after forty days the fast ends. And if we abstain from sins, then even after this fast, it will still continue, and we will constantly benefit from it, and, even before the Kingdom of Heaven, it will reward us here with many rewards. Just as someone who lives in sin, even before Gehenna, is punished by remorse; Thus, he who is rich in good deeds, even before the Kingdom, enjoys the greatest joy, nourished by good hopes. Therefore, Christ says: “Again... I will see you, and your heart will rejoice, and no one will take away your joy” (John 16:22). A short saying, but it contains a lot of consolation. What would it mean: “no one will take your joy”? Do you have money? Many can take the joy of wealth from you - a thief breaking down a wall, a slave taking away what was entrusted to him, a king taking away property for the treasury, and an envious person introducing slander. Do you have power? Many can “take” your joy about her. When leadership ceases, pleasure will cease; and even during the time of being in charge, there are many difficult and troublesome tasks; they reduce your joy. Are you taking advantage of your body strength? An illness has befallen you, and your joy over it has upset you. Are you handsome and handsome? Old age came and crushed and took away this joy. Will you enjoy a sumptuous meal? When evening comes, the joy of the feast will end. Thus, every worldly thing is easily damaged and cannot give us lasting pleasure; but piety and spiritual valor are a completely different matter. If you give alms, no one can take this good deed away from you. Let armies, kings, thousands of slanderers and malefactors attack from all sides: they cannot take away the gain hidden in heaven; no, this joy remains forever. “Give to the poor,” he says, “his righteousness endures forever and ever” (Ps. 112:9). And quite rightly so, because it is kept in heavenly treasuries, where a thief does not break through, a robber does not take away, and a moth does not eat (Matthew 6:20). If you perform constant and diligent prayers, no one can steal their fruit, because this fruit is rooted in heaven, safe from any damage and remains inaccessible. If, having suffered evil, you do good; if you patiently endure slander; if, having been scolded, you begin to bless, these good deeds will remain forever, and “no one will take joy” about them, but every time you remember them, you will rejoice, have fun and taste great pleasure. The same thing will happen if we succeed in avoiding oaths and force our tongue to refrain from this disastrous habit: this good deed will be done in a short time, and the joy from it will be constant and uninterrupted. However, you must also be teachers and leaders for others, you must take, instruct and lead: neighbors - friends, slaves - fellow slaves, and young men - peers. If someone promised you one ducat for the correction of each person, would you not use all your efforts, would you not sit with him for whole days, convincing and admonishing him? But behold, God promises you as a reward for these labors not one, not ten, not twenty, not a hundred, not a thousand ducats, not even the whole earth, but gives you that which is greater than the whole world, the Kingdom of Heaven, and not just this Kingdom, but another besides it. What is this? “Take away the honorable from the unworthy, as My mouth shall be,” He says (Jer. 15:19). What can compare with this in terms of honor and trustworthiness? What kind of apology and forgiveness is there for us when, after such a great promise, we do not care about the salvation of our neighbor? When you see a blind man falling into an abyss, you stretch out your hand and consider it unworthy to leave the dying person without help; and seeing how every day all the brothers fall headlong into the bad habit of swearing, don’t you dare say a word? But you spoke once, and (your neighbor) did not listen? Say this the second time, and the third time, and no matter how many times, until you convince. God speaks to us every day, but we do not listen, and He does not stop speaking; and you imitate this care for your neighbor. This is why we live together, inhabit cities and gather in churches, to “bear one another’s burdens” (Gal.6:2), to correct each other from sins. Just as people living in the same shop, although they sell different goods, put all their income into a common cash register, so we will do the same. Whatever good anyone can do to his neighbor, do not be lazy and do not deny: let there be such a sale and spiritual payment among you, so that we, having put everything into a common place and having acquired great wealth, and having compiled a great treasure, may all together receive the Kingdom of Heaven, by the grace and love of our Lord Jesus Christ, through whom and with whom be glory to the Father, with the Holy Spirit, now and ever and unto ages of ages. centuries. Amen. On the chiefs, Ellevich the leader and Caesarea the master, sent by Emperor Theodosius to investigate those responsible for the overthrow of the statues 1. Today we all sang together in good time: “Blessed is the Lord God of Israel, who alone works wonders” (Ps. 71:18)! Truly, wonderful and wondrous things happened: the whole city and such a large people, who were now ready to dive and drown, and completely perish, in an instant (the Lord) completely delivered from shipwreck. Let us thank Him not only for stopping the storm, but also for allowing it to happen; not only for saving us from shipwreck, but also for allowing us to fall into such anxiety and extreme danger to hang over us. So Paul commanded to give thanks for everything. And when he said: “Give thanks in everything” (1 Thess. 5:18), he expressed (give thanks) not only after the end of disasters, but also during their continuation, because “all things will work out for good to those who love God” (Rom. 8:28). Let us thank Him for stopping the trials, and let us never forget about them; Let us remain in prayer, in unceasing supplication, in great reverence. When the terrible fire of these disasters had just kindled, I said that it was not the time for teaching, but the time for prayers: and now, when this fire has gone out, I say that now is especially, more than before, a time of prayers, now is especially a time of tears and contrition, and spiritual sorrow, great thoroughness and great caution. Then the very nature of sorrows, even against our will, curbed us, forced us to be modest and led us to great prudence. And now, as the reins have been removed and the cloud has passed, we can be afraid that we will not fall into carelessness, that we will not again become more careless from calmness, so that someone will not say about us: “When you kill... then I will seek Him and turn and watch the morning to God” (Ps. 77:34). That’s why Moses admonished the Jews like this: “Eat” and drink, “and when you are satisfied, ... do not forget the Lord your God” (Deut. 6:11, 12). Now your sincerity will be revealed if you constantly maintain the same fear of God. Then many attributed your jealousy to fear and the disasters that had happened; and now the good deed will be entirely yours if you continue to show the same zeal. And no one is surprised at the youth that, while he is under the guidance of a formidable overseer, he lives modestly and meekly, but everyone attributes the modesty of this youth to the fear inspired by the overseer. When he, having laid aside this bondage, remains with the same modesty, then everyone ascribes to him the modesty of his former age. We will do the same: we will remain in the same good behavior, so that we may receive great praise from God for our previous zeal. We expected countless disasters, (we expected) that everyone’s property would be plundered, houses would be burned, and the city and its inhabitants would be taken from the midst of the universe, and all its remnants would perish, that a plow would pass through its land; but lo and behold, all this stopped only in anticipation and did not turn into action! And it is wonderful not only that God stopped such a danger, but also that He greatly benefited us, and beautified our city, and made (us) through this trial and misfortune more worthy of praise: and how this is, I’ll tell you now. When those sent by the king to investigate what had happened here opened that terrible court and called on everyone to answer for the crime committed, and everyone expected different deaths, then the monks living on the top of the mountains showed their wisdom. Having lived hopelessly for so many years in their caves, they, not called by anyone, not taught by anyone, as soon as they saw that such a cloud had covered the city, they left their booths and caves and flocked from all sides, like angels descending from heaven; and then the city became like heaven, because these saints appeared everywhere and with their very appearance they consoled the mourners and disposed them to completely despise misfortune. In fact, who, seeing them, would not laugh at death and neglect life? But, beyond this, what was also surprising was that they (the monks), having come to the very leaders, spoke boldly for the guilty, were ready to shed blood and lay down their heads, just to rescue the prisoners from the threatened disasters, and said that they would not retreat until the judges either spared the citizens, or sent them themselves to the king along with the accused. “The sovereign of our land,” they said, “is God-loving, devoted to faith, lives in piety, so we will certainly appease him; We will not and will not allow you to stain your sword with blood, nor to cut off someone’s head. If you do not stop, then we will certainly die with them. The crime is great - we also admit it - but the guilt of the case does not exceed the Tsarev’s love for humanity.” They say that one of them 19 said another word, full of wisdom: “The overthrown statues were erected again and took their form, and the matter was corrected very quickly; and if you kill the image of God, how can you correct what has been done, how can you resurrect the dead and return souls to bodies?” The monks talked a lot with their leaders about the Court. 2. Who will not be amazed, who will not marvel at the wisdom of these men? When the mother of one of the guilty, with an open head, with bare gray hair, grabbed the judge’s horse by the bridle and ran across the square, entered the court with him - we were all amazed, we were all surprised at such tender love, such strength of spirit. How can one not be even more surprised by these (monks)? It would not be at all surprising if that mother had died for her son, because the power of nature is great and the forces of birth diseases are invincible. And these (monks) whom they did not give birth to and did not raise, whom they did not see, whom they had not heard of, whom they had never met, whom they recognized only by misfortune - they loved them so much that, if they had a thousand lives, they would have decided to give all (their lives) for their (the defendants) salvation. Do not tell me that (the monks) were not killed and did not shed blood: say that they showed such courage before the judges that only those who decided to die could show; and with this intention they came from their mountains to the judgment seat. In fact, if they had not prepared in advance for any death, then they would not have been able to speak so boldly to the judges and show such strength of spirit. They sat for whole days in front of the doors of the court, being ready to take away from the executioners those whom they would lead (to the place of execution). Where are now those who dress in cloaks, flaunt a long beard, and carry a stick in their right hand - pagan philosophers - these despicable cynics who are worse than table dogs and do everything only for the belly? They all then left the city, they all ran away, they all hid in caves; Only those who prove their wisdom by their very deeds appeared in the square so fearlessly, as if no disaster had befallen the city. Residents of the cities fled to the mountains and deserts; and the inhabitants of the desert hastened to the city, proving by their very deeds what I had been talking about incessantly in the previous days, namely, that even a furnace cannot harm someone who lives virtuously. Such is the wisdom of the soul: it is above everything - both pleasant and sorrowful; neither does it relax, nor is it suppressed or humiliated, but it always remains the same, revealing its strength and strength. Who has not been exposed (of weakness) by the difficulties of the present time? Those who occupied the first positions among us, those in command, those who owned countless wealth, who enjoyed great boldness before the king, all of them, leaving their houses empty, thought only about their salvation; Then it turned out what all their friendship and kinship meant: whom they knew before, they did not want to know during the misfortune, and they themselves wanted to be unknown to them. And the monks, poor people, having nothing but thin clothes, living in rural simplicity, who had hitherto seemed insignificant, staying on the mountains and in the forests, appeared like some kind of lions, with a great and lofty spirit, at the very time when everyone was afraid and trembled - (appeared) and stopped the disaster, not for many days, but in a short period of time. And like brave heroes, not only by the fight itself with opponents, but also by one appearance in the camp and with their shout, they put their enemies to flight; So these (monks) came down (from the mountains) in one day and spoke (with the judges), and stopped the disaster, and returned to their homes. Such is the wisdom introduced by Christ among people! And what can we say about the rich and those invested with (lower) power, when even those who received the right to judge and corrected the highest positions of authority, begging these same monks to pronounce a merciful verdict, said that they had no power in the final decision, and that it would be terrible and dangerous not only to offend the king, but also to capture those who had offended and leave them without punishment? And these (monks) turned out to be more powerful than all: begging with generosity and patience, they convinced (the judges) to show such power that these did not receive from the king; they managed, even after the culprits had already been revealed, to persuade the judges not to pronounce a verdict of guilty, but to leave the decision to the will of the king; They promised that they themselves would convince him to certainly grant forgiveness to the criminals, and they were ready to set off. But the judges, struck by their wisdom and amazed at the height of their spirit, did not allow them to undertake such a long journey, and said that if only they received their statement on paper, they themselves would go and beg the king to leave all his anger - which, we hope, will come true. Indeed, when the trial was taking place, the monks, having entered (the court), uttered very wise words, begged the king in writing, recalled the (Last) Judgment and said that they would lay down their heads if there was no pardon. And having put these words on paper, the judges set off. This is what will decorate your city more brilliantly than any crown. Now the king will hear about what happened here, and the great city will hear 21; the whole universe will hear that in the city of Antioch there live such monks who showed apostolic boldness; now, as this paper is read in the capital, everyone will be surprised at the greatness of the spirit (of the monks), everyone will please our city, and we will remove bad glory from ourselves; everyone will know that what happened was not the work of the residents of the city, but of strangers and depraved people. The testimony of the monks will be sufficient evidence of the morals of the city. Let us not lose heart, beloved, but let us cherish good hopes. If boldness before people could avert such a great disaster, then what will not boldness before God do for them (the monks)? We will say this to the pagans when they dare to reason with us about their philosophers. From the present (the behavior of philosophers) it is clear that their previous ones were false; and from this (the wisdom of the monks) it is clear that the former was true among us - everything that is said about John, and about Paul, and about Peter, and about all the others. Since the monks inherited their (the apostles’) piety, they also showed their boldness; since they were brought up in the same laws (in which the apostles), they were jealous of their own valor. We do not even need to resort to Scripture to prove the apostolic valor, because the deeds themselves cry out, and the disciples are teachers; We do not need words to expose the deceit of the pagans and the cowardice of their philosophers, because the very deeds, both present and former, cry out that everything with them is a fable, a mask and a pretence. Not only monks, however, but also priests showed the same generosity and took part in our salvation. One of them 22 went to the capital, neglecting everything because of your love and being ready to die himself if he did not convince the king; and the others (the shepherds of Antioch), remaining here and acting in the same way as the monks, restrained the judges with their own hands and did not allow them to enter the (trial) until (the judges) promised (mercifully) to end the trial. And while they saw that the judges did not agree, they themselves showed great courage. When they saw that (the judges) agreed, they fell at their feet and knees and kissed their hands; So they discovered both virtues in abundance - both freedom and modesty. That their courage was not insolence, they proved especially by kissing the knees and falling at the feet (of the judges); and that this was neither flattery nor servility, and did not stem from a low spirit, was testified by their previous courage. However, from the trial we acquired not only these benefits, but also great abstinence, great modesty: the city suddenly became a monastery for us. No one would decorate it so much if they placed golden statues in the square, as bright and brilliant it is now, having exhibited beautiful statues of virtue and revealing its wealth. But are the orders that came from the king regrettable? - No; and they are not burdensome, on the contrary, they brought a lot of benefit. What is painful, tell me, about these orders? Is it really that (the king) closed the theater, that he made the horse lists inaccessible, that he imprisoned and blocked the sources of wickedness? Oh, if only they had never opened! It is from them that the roots of wickedness have grown in the city, from them come people who criticize its morals, sell their voices to the dancers, and give them their own salvation for three ovols, bringing everything into extreme disorder. Is this what you grieve about, beloved? But we must rejoice and have fun about this, and express gratitude to the king, that his punishment was correction, torture was instruction, anger was teaching. (Are you grieving) that our baths are closed? But this is not unbearable, and involuntarily leads to the wisdom of those who live in bliss, luxury and debauchery. Or that (the king) took away the city’s advantage and did not allow it to be called the main city in the future? But what should be done? Praise for what has been done (crime) and express gratitude? And who would not blame him if he did not even show any appearance of indignation? Don't you see that fathers do a lot of this with their sons? They turn away from them and do not allow them to the table. The king also did this, imposing such punishments on the city that did not cause any harm, but brought many corrections. Think about what we expected and what followed: and then you will especially recognize the mercy of God. Are you sad that the city's advantage has been taken away? But understand what the advantage of the city is, and then you will clearly see that if those living in the city themselves do not destroy its advantage, then no one else can take it away. It is not in being the main city, or having great and beautiful buildings, or numerous columns, extensive porticoes and places for walking, and not in enjoying greater fame than other cities, but in the virtue and piety of the inhabitants - this is the advantage, and beauty, and security of the city, so that without this the city is worse than all cities, even if it received a thousand honors from the kings. Do you want to know the advantage of your city, do you want to see its ancient beauty? I will tell you this in detail so that you will not only know, but also be jealous. What is the advantage of our city? “He came to call ... first in Antioch the disciples Christians” (Acts 11:26): not a single city in the universe, not even the city of Romulus, has this (advantage). That is why he can boldly look at the whole universe - out of his love for Christ, out of boldness, out of nobility. Do you want to hear about another advantage and decoration of our city? Once a severe famine threatened (Acts 11:28), and those living in Antioch decided, each according to his wealth, to send (alms) to the saints living in Jerusalem (Acts 11:29). Here is another advantage - brotherly love in times of famine! Time did not hold them back, the expectation of misfortune did not stop them; but when all the others collect for themselves what belongs to others, they gave theirs not only to those who were with them, but also to those who lived far away. Do you see what faith in God and love for one’s neighbor? Do you want to know another advantage of this city? Some from Judea came to Antioch and began to distort the preaching (of the Gospel) and introduce Jewish rituals. They (the Antiochians) did not bear this innovation in silence and did not remain in peace, but, having come together and made a collection, they sent Paul and Barnabas to Jerusalem, and did what the apostles did, sending out pure dogmas throughout the entire universe, free from all Jewish infirmities 23 (Acts 15:1-31). This is the dignity, this is the advantage of the city: this makes it the main city not on earth, but in Heaven. But all other differences are perishable, fragile, and cease along with real life, often ending before real life, as has happened now. For me, a city in which there are no God-loving inhabitants is worse than any village and more inglorious than any cave. And what can we say about the city? So that you know thoroughly that virtue alone adorns the inhabitants, I will not tell you anything about the city, but I will try to prove it by taking as an example that which is more honorable than any city, namely the church of God in Jerusalem. This is the church in which sacrifices and prayers were offered, divine services were performed, where the Holy of Holies, the Cherubim, the Testament, and the golden statue were located - these great signs of God’s providence for the people; where constant revelations from above were given, prophets inspired by God; where the arrangement was not a matter of human art, but of the wisdom of God; where the walls everywhere shone with a lot of gold, and (where) the extreme preciousness of the material and the care of the art, combined with each other, showed that this was then the only such church on earth. Or rather, it is not just the meticulousness of art, but also the wisdom of God that participated in the construction of this building, because Solomon destined it and erected it this way not of his own free will, not of his own accord, but having been instructed in everything by God and having received a design from Heaven. And yet, this beautiful, amazing and holy church, when those who prayed in it were corrupted, was so dishonored, disgraced and desecrated that even before its destruction it was called a den of thieves (Jer. 7:11; Matt. 21:13) and a cave of the hyena, and was subsequently handed over to barbaric, unclean and nasty hands. Do you want to know the same about cities? What was more magnificent than the cities of Sodom? Their houses, buildings, and walls were magnificent, and their country was rich and fertile, like the Paradise of God. But Abraham's hut was poor and small, and did not have any fortifications. However, the foreigners, when one day there was a war with them, destroyed and took the cities fortified by walls, and took the inhabitants with them into captivity, but did not resist the desert inhabitant who attacked them, Abraham. And this is very natural, because he possessed such a power that is more trustworthy than crowds and walls - he possessed piety. If you are a Christian, then you have no city on earth: the “Artist and Maker” of our city is “God” (Heb. 11:10); even if we acquired the entire universe for ourselves, we will all remain strangers and strangers in it. We are assigned to Heaven, we live there (Phil. 3:20): let us not, like children, despise great things and marvel at small things. It is not the size of the city, but spiritual virtue that serves as its decoration and security. If you consider (size) an advantage of the city, then think how many seducers, how many pampered and depraved people and devoted to the abyss of vices participate with you in this advantage - and finally neglect this difference. But that (Heavenly City) is not like that: he cannot have a part in it who has not shown himself to be completely virtuous. So, let us not be reckless, but let us begin to complain when someone takes away the dignity of our soul, when we commit a sin, when we offend the common Lord of all. Meanwhile, what has happened now will not only not harm the city in the least, but, if we are vigilant, it will also bring the greatest benefit. In fact, our city has now become like a noble and chaste wife: fear has made it more modest and honest, and freed it from those wicked people who dared to commit a crime. Let us not cry like women; many, I heard, say in the square: “Woe to you, Antioch! What happened to you? How dishonored you are!” Hearing this, I laughed at the childish mind of those who spoke such words. It is not necessary to say this now, but when you see people dancing, drinking, singing, blaspheming, swearing, breaking oaths, and lying, then say these words: “Woe to you, city! What happened to you? If you see in the square, even if only a few, modest, sedate and self-controlled men, call such a city blessed. A small population cannot harm him at all when there is virtue in him, just as a large number of people cannot bring any benefit when there is vice in him. “Though the number of the children of Israel be like the sand of the sea, the remnant will be saved” (Rom.9:27; Is.10:22) - that is, multitudes cannot appease Me, says God. This is what Christ did: He spoke woe to the cities, not because they were few in number, not because they were not the main ones. And He spoke grief to Jerusalem again for the same reason, saying this: “Jerusalem, Jerusalem, you killed the prophets and stoned those who were sent to you” (Matthew 23:37). And what benefit, tell me, does crowds bring me if they live in vice? On the contrary, this can also cause harm. What else was the reason for what happened now? Is it not carelessness, negligence and wickedness of the inhabitants? Did the city benefit in any way from its advantage, the vastness of the buildings, and the fact that it was the main city? If this did not help the criminal city at all before the earthly king, on the contrary, all those differences have been destroyed - all the more so this advantage will not help him at all before the Lord of Angels. It will not bring us any benefit on the day (of the Last Judgment) that we live in the main city - with extensive porticoes and other similar advantages. And what do I say: on the day (of Judgment)? How can the fact that your city is the main one bring you in real life? Has anyone ever repaired a broken house through this, or made any profit from it? With the help of this advantage, did he drive away despondency, or stop a physical illness, or lag behind spiritual vices? Let us not, beloved, act lightly and look at the opinions of the crowd, but let us learn what, in fact, constitutes the advantage of a city, what makes it the main city. I say this, of course, in the hope that the city will again receive this distinction and appear in its high place, since the king is humane and God-loving: however, I want that, if its advantages are returned (to the city), you will not be proud of this and do not boast, and because of this you would not extol the city before us. When you want to praise the city, then do not tell me about the suburb - Daphne, nor about the number and size of the cypress trees, nor about the sources of water, nor about the fact that many people live in the city, nor about the fact that you can be in the square with complete safety until the deepest evening; (don’t talk) and about the abundance of goods: all this is perishable and remains only until the end of this life. But if you can speak about virtue, about modesty, and almsgiving, about all-night vigils, about prayers, about sobriety, about spiritual wisdom, glorify the city with these (virtues). When they visit those living in the desert, they make it more magnificent than any city; on the contrary, a city is the worst of all if its inhabitants do not have these virtues. We will do this not only in relation to the city, but also in relation to people. If you see a corpulent person, who has reached great corpulence, is tall, and has a body height superior to others, do not be surprised at him until you know his soul. Let us please everyone not for outward beauty, but for spiritual beauty. David was small and short in body; However, this short and small man, who did not have any weapons, overthrew with one blow the whole army and that (flesh) tower: he did not throw a spear, did not shoot an arrow, did not draw a sword, but did everything by throwing a small stone. Therefore, someone exhorts this: “Do not praise a person for his beauty, and do not make a person vile with your vision. The bee is small among birds, and the fruit of her fruit is the firstfruit of sweets” (Sir.11:2-3). We will say the same about the city and about the people; Let us philosophize among ourselves, and constantly thank God for both the present and the past, and pray to Him all together and with all zeal, so that both those sitting in prison and those sentenced to resettlement to a foreign land will be freed, and the latter returned. And they, our members, have undergone excitement with us, endured a storm with us: let us pray to the humane God that they may enjoy silence with us. No one says: “What else should I care about? I was freed from danger; let such and such perish, let another disappear!” We will not offend God with such negligence, but we will grieve as much, pray to God as earnestly, as if we ourselves were in misfortune, fulfilling the following saying of Paul: “Remember those who are associated with them: those who are embittered, even those who are in the body” (Heb. 13:3), and: “rejoice with those who rejoice, ... the humble who walk” ( Rom.12:15–16). This will bring us the greatest benefit, because nothing pleases God more than when we grieve with great sincerity for our fellow members. Let us all beg Him together both for the present and for the future, so that He will deliver us from that punishment. Real disasters, whatever they may be, can be endured and have an end; and the torment there is endless and inevitable. But together with prayer, we ourselves will try not to fall into the same sins in the future, knowing that otherwise we cannot receive forgiveness. So, let us all fall together before God, and both here and at home we will say: “Thou art righteous, O Lord, in all that thou hast done unto us, ... as thou hast brought upon us with true judgment ... even as thou hast brought” (Dan. 3:27-28). If our sins have risen against us, then do us (mercy) for the sake of Your name and do not allow us to experience such disasters in the future, “and do not lead us into temptation, but deliver us from the evil one: for Yours is the kingdom and the power and the glory forever and ever.” Amen" (Matthew 6:13). About the previous subject - indignation, also about fasting, and on the saying of the Apostle: “Rejoice in the Lord always” (Phil. 4:4) 1. Many, I saw, rejoice and say to each other: we have won, we have overcome; half of the post is gone. I ask such people not to rejoice that half of the fast has gone away, but to look at whether half of their sins have gone away - and then rejoice. This is truly worthy of joy, this is what we are looking for, this is why everything is done, so that i.e. We corrected our shortcomings so that we would leave the fast not the same as when we entered the fast, but would wash ourselves and give up all bad habits, and thus we would spend the sacred holiday. And if not so, then not only will there be no benefit for us, but also the greatest harm from the fact that the fast will pass. Let us not rejoice that we have passed the field of fasting: this is not at all important; but let us begin to rejoice when we spend it in good deeds, so that even after fasting, its fruit will shine. And the benefits of winter are revealed especially when it has passed: green fields and trees covered with leaves and fruits by their appearance announce the benefits that have come to them from winter. The same will happen to us! And in winter, during fasting, we took advantage of the long and continuous rains, being constantly taught, we received spiritual seeds and cut off the thorns of pleasures. Let us carefully preserve what we have accepted, so that even after the fast, its fruit will flourish, and so that, based on the benefits that we receive from fasting, we will remember the fast itself. If we set ourselves up this way, then we will accept future fasting with joy. Many, I see, are so cowardly that they are now worried about the future Pentecost; Many, I have heard, say that at the end of the fast they do not feel the joy of rest due to concern for the coming year. What could be more cowardly than this, tell me? And what is the reason for this? The fact is that with the onset of fasting, we are not trying to improve the soul, but we are fasting only in abstaining from food. If we received a lot of benefit from him in correcting morals, then, actually feeling his good actions, we would wish that there was fasting at least every day; They would never have stopped loving him and, while waiting for the post, they would not have been sad and restless. A person who is well-disposed in mind and cares about his soul cannot be saddened by any decisive thing: he will enjoy pure and continuous joy. And that this is true, you heard Paul exhorting us today and saying: “Rejoice in the Lord always: and again I say, rejoice” (Phil. 4:4). I know that (fulfilling) these words seems impossible for many. How is it possible, they say, for a person to rejoice unceasingly? It is not difficult to rejoice, perhaps someone will say, but to rejoice unceasingly - this seems to me no longer possible, because many inevitable sorrows befall us from all sides. Another has lost either a son, or a wife, or a sincere friend who is dearer than any relative; or suffered damage to property, or fell ill, or suffered some other misfortune, or was upset by an undeserved insult; or (there was) a famine or an ulcer, or an excessive tax, or household affairs were upset; but by the way, you can’t count everything that usually upsets us in private and public life. How, they say, is it possible to always rejoice? Of course it's possible, man! And if it were impossible, then Paul would not have convinced, he would not have advised, possessing spiritual wisdom. Therefore, I constantly told you, and I will not stop telling you, that what cannot be learned anywhere or from anyone, you can philosophize about here. Everyone desires pleasure and joy, and for this they do, speak, and work. And the merchant swims in order to collect money, and he collects money in order to rejoice in having it. And a warrior fights for this, and a farmer cultivates the land for this, and everyone practices his craft for this, and those who seek power seek it in order to enjoy glory, and they want to enjoy glory in order to rejoice. And, as you can see, everything we do is done for this purpose; and everyone, having it in mind, hastens to reach it by any means. So, everyone, as I said, loves joy, but not everyone can achieve it, because they do not know the path leading to it. Many people think that wealth is the cause of joy. But if it were the reason, no one who has money would ever grieve; and meanwhile, many of the rich consider life not to be life, and wish for thousands of deaths when they feel any grief; and if anyone grieves much, they are the ones who grieve more than anyone else. Do not look at their feasts, nor at their caresses and parasites, but at what happens because of these (feasts) - at ruin, slander, danger, anxiety, and, what is even worse, at the fact that, being exposed to these vicissitudes, beyond their aspirations, the rich do not know how to be wise and generously distort misfortunes. Therefore, disasters do not seem to them as they are by nature; on the contrary, even the easy seems unbearable to them. This is not the case with the poor: even the unbearable seems bearable to them, because they themselves have already thought about many such things. After all, it depends not so much on the nature of things as on the disposition of those who suffer that the disasters that befall us seem sometimes great, sometimes small. And in order not to give me examples of both from afar, I will take them from what happened to you. Look: the poor have escaped everything, the common people have got rid of danger, and enjoy complete freedom; and those who ruled the city, kept horses, presided over games and administered other public functions - these people are now sitting in prison, afraid to the extreme, suffering only punishment for the crimes of everyone, living in constant fear and are now in the most pitiful position, not because of the greatness of the dangers, but because in the past they lived in luxury. 2. And indeed, many, when we consoled them and convinced them to bravely endure misfortune, said: “After all, we never thought about anything like that, and did not know how to be so philosophical, so we need a lot of consolation.” Others again think that health is the cause of pleasure. No: many of the healthy ones themselves wanted to die a thousand times, unable to bear the grief that befell them. Others again say that the enjoyment of fame, the possession of power and command, and the affection of many bring constant joy. And that's not true. But what can we say about other authorities? If we rise in thought to the royal rank itself, we will find that the person living in this rank is surrounded by many sorrows, and the more he is occupied with the number of affairs he has, the more inevitable reasons for sorrow he has. There is nothing to say about wars, battles and attacks by barbarians: (the king) is often afraid even of his own household. Indeed, many of the former kings, having escaped the hands of the enemy, did not escape the intrigues of their bodyguards. And kings have as many reasons for sadness as there are waves on the sea. So, if being a king does not make life carefree, what else can do this? From everyday life - nothing; and Paul’s saying, short and small at that, will alone reveal this treasure to us. We don’t need a lot of words or a long rant: let’s just think about this saying and we’ll find the path leading to true joy. Paul did not just say “rejoice always,” but he also added the reason for continuous joy, saying: “rejoice in the Lord always.” He who rejoices in the Lord cannot in any case be deprived of this joy. Everything else about which we rejoice is perverse, fickle and changeable; and not only this has a flaw in itself, but also something else that, even if it lasts, does not give us such joy that would drive away and overshadow the sadness caused to us by other objects. But the fear of God has both: it is firm and motionless, and exudes so much joy that we are completely insensitive to other disasters. He who fears God as he should and trusts in Him has acquired for himself the very root of joy and fully possesses the source of complacency. And just as a small spark, falling into a boundless sea, easily disappears, so no matter what happens to someone who fears God, everything, falling as if into a great sea of ​​complacency, fades away and disappears. And what is especially surprising is that such a person does not cease to rejoice even when there is a reason for sadness. If nothing caused sorrow, it would not be great for him that he could constantly rejoice. But to be above all things when many calamities befall you, plunging you into sorrow, and to rejoice in the midst of sorrow - this is extraordinary! Just as no one would be surprised that the three youths were not burned if they were far from the Babylonian furnace - everyone was amazed that after spending so much time in the midst of the fire, they came out unharmed than those who were not in it - so it must be said about the saints that if no temptation befell them, we would not be surprised that they constantly rejoice; and it is worthy of astonishment and exceeds human nature that they, being surrounded on all sides by countless waves, are in a better position than those enjoying perfect silence. So, from what has been said, it is clear that it is impossible to find among worldly people a single kind of life in which complacency would be a constant asset; and that a believer cannot help but enjoy unceasing joy, and I will try to prove this again, so that you not only recognize this carefree life, but also be jealous of it. Let us imagine a person who does not know any guilt behind him, but has a good conscience, strives for the future and is in good hopes: what, tell me, can plunge him into sadness? Isn't death the most unbearable thing? But the expectation of it not only does not sadden him, but also greatly pleases him: he knows that the onset of death is deliverance from labor and leading to crowns and rewards appointed for those who labor in piety and virtue. And the untimely death of children? But he endures this courageously, and says in the words of Job: “The Lord gave, the Lord gave: as the Lord willed, so it was: blessed be the name of the Lord forever” (Job 1:21). If the death and loss of children cannot sadden, then all the more damage to property, slander, accusations, slander and bodily illnesses can never strike such a great and valiant soul. So the apostles were beaten, but did not grieve. This is already great: but much more important is that they not only did not grieve, but even the scourges themselves became a reason for even greater joy, and they returned “from the face of the council rejoicing, as for the name” of Christ they were deemed worthy to accept “dishonor” (Acts 5:41). Who insulted and cursed such a person? But he was taught by Christ to rejoice in the midst of reproach: “Rejoice,” says (Christ), “and be glad, ... when ... they say all kinds of evil things against you lying, for my sake: ... for your reward is great in heaven” (Matthew 5:11-12). Did he fall ill? But he heard another admonish and say: “In sickness and poverty, trust Nan: as gold is tempted by fire, and men are welcomed in the furnace of humility” (Sir.38:9, 2:5-6). If neither death, nor loss of property, nor physical illness, nor dishonor, nor desecration, nor anything else like that can sadden him, on the contrary, it also makes him happy, then what other reason will he have for sadness? Well, you say, didn’t the saints grieve? Do you not hear what Paul says: “My tribulation is great and never ceases... to my heart” (Rom. 9:2)? This is the most surprising thing: grief brought benefit and joy from the crying itself. Just as the scourges caused (the apostles) not pain, but joy, so again those great crowns brought sorrow to (Paul). And here’s what’s also surprising: worldly – ​​not only sadness, but also joy causes extreme harm, but in spiritual matters it’s quite the opposite: not only joy, but also sadness has a great treasure of blessings; I’ll tell you how it is. Often someone in the world rejoices when he sees an enemy in misfortune, and with this joy he incurs great punishment. Another, again, grieves when he sees his brother fallen, and with this sorrow he acquires great favor from God. 3. Do you see how sorrow for God is better and more useful than worldly joy? So Paul grieved for sinners, for those who did not believe in God, and for this sadness he received a great reward. But in order to make my words clearer to me, and so that you know that what has been said, although surprising, is true, and that crying really often encourages grieving souls and eases a burdened conscience (I will say this): many of the wives, having lost their beloved children, when they are prevented from crying, weeping and groaning, break down and die; If they do everything that is typical for those who grieve, they will be relieved and receive consolation. And is it surprising that this happens to wives, when you can see that the prophet experiences the same thing? That is why he constantly says: “Leave me alone, so that the mountaineer may weep: you cannot comfort... the contrition of the daughter of my family” (Is. 22:4). So, sadness often brings comfort. If this happens in the world, much more so in spiritual matters. Therefore (Paul) says: “Sorrow..., as according to God, unrepentant repentance works toward salvation” (2 Cor. 7:10). These words seem unclear; This is what they mean: you were sad about your property - you did not receive any benefit from it. I was sad about the illness - it didn’t help at all, but I hurt myself even more. I myself have heard how many, having experienced this, blame themselves and say to themselves: what good is it that I grieved? And he didn’t return the money, and he upset himself. But if you grieve over sin, you will atone for it and receive the greatest joy. If you grieve for your fallen brothers, you will enlighten yourself, console yourself, and restore them; and even if you do not bring them any benefit, you yourself will receive the greatest reward. And to assure you that this sorrow for the fallen, even if we did not help them in the least, brings us the greatest reward, listen to what Ezekiel says, or better, what God himself speaks through him. When He sent some to destroy the city (Jerusalem) and destroy with fire and sword all the buildings with their inhabitants, he commanded one of them: “Give a sign on the faces of the men who are groaning and sick.” And having commanded others and said: “Begin from my sanctified ones,” he added these words: “And on them all there is a sign: you shall not touch them” (Ezek. 9:4, 6). Why is this, tell me? Because, even if they do not help (sinners) at all, they still groan and suffer about what is happening. And God also reproaches others for the fact that, while indulging in luxury and gluttony, and enjoying great freedom, they did not grieve and did not share the sorrow when they saw how the Jews were taken into captivity. He reproaches them with these words: “I suffered nothing for Joseph’s contrition” (Am. 6:4–6), calling all the people Joseph. And again: “She who lived in Anan did not go out 25 to mourn the house... which is near her” (Mic. 1:11). Although (sinners) are justly punished, (God) wants us to sympathize with this, and not to rejoice and have fun. If I, Who punish, He says, do it without rejoicing, and do not delight in their torment (“I do not want the death of the sinner by will” (Ezek. 18:23, 32, 33:11)); then you too must imitate the Lord and be pained by the fact that (the sinner) has given the occasion and the reason for righteous punishment. Therefore, whoever grieves for God receives great benefit from this. If those who suffer beatings are more blessed than those who inflict them, if our 26 sufferers are more blessed than the pagans who live in peace, and those who mourn are more blessed than those who rejoice, then what other reason can we have for grief? Therefore, no one should be called blessed except someone who lives only according to God; These alone are blessed by Scripture. “Blessed,” he says, “is the man who does not follow the counsel of the wicked” (Ps. 1:1). “Blessed is he, even if you chastise him, O Lord, and teach him from Your law” (Ps. 93:12). “Blessed are the blameless on the way” (Ps. 119:1). “Blessed are all who hope in Nan” (Ps. 2:12). “Blessed is the tongue that... the Lord its God” (Ps. 33:12). “Blessed is he, for his life is not lost” (Sir.14:2). “Blessed is the man who fears the Lord” (Ps. 111:1). And Christ again (speaks) like this: “blessed are the mourners..., blessed are the poor..., blessed are the meek..., blessed are the peacemakers..., blessed are those who have driven out the truth for the sake of righteousness” (Matthew 5:3-11). Do you see how the Divine laws everywhere please not any of the rich, nor those of noble birth, nor those enjoying fame, but those who have acquired virtue! This is because it requires that the basis of all our actions or sufferings be the fear of God; and if you plant this root in advance, then not only peace, honor, glory and respect, but also insults, slander, insults, dishonor, torment, and all disasters in general will produce fruits of joy for you. And just as the roots of trees themselves are bitter, but bring us very pleasant fruits, so sorrow for God will bring us great joy. Those who have often prayed with sorrow and shed tears know what joy they received, how their conscience was cleared, how they arose with good hope. This is because, as I always say, it is not the properties of things, but our thoughts that usually make us sad and make us happy. So, if we set it up as it should be, then we will have a guarantee of all complacency. How it is not so much the quality of the air and external influences that harms and benefits, but rather one’s own predisposition; it’s exactly the same with the soul, and even more so since there is the inevitability of nature, but here everything depends on free will. Therefore, Paul, having endured countless disasters: shipwrecks, battles, violence, robbers and everything that is impossible to count in words, and dying every day, not only did not grieve or murmur, but also boasted and rejoiced, and said: “Now I rejoice in my sufferings for you, because I have fulfilled the loss of the sorrows of Christ in my flesh” (Col. 1:24). And again: “Not exactly, but we also boast in our tribulations” (Rom. 5:3). And to boast means to rejoice to the highest degree. 4. So, if you desire joy, do not seek money, nor physical health, nor fame, nor power, nor fun, nor luxurious meals, nor silk clothes, nor valuable fields, nor brilliant houses, and nothing else like that, but strive for wisdom according to God and adhere to virtue: then nothing from the present or from the expected will be able to sadden you. What makes others sad will be an increase in joy for you. And whips, and death, and losses, and slander, and insults, and all such disasters, if only they are brought upon us for the sake of God and have this root, bring great joy to our soul. No one can make us unhappy unless we make ourselves so; just as no one can make us blessed if we do not make ourselves so, by the grace of God. And so that you may be convinced that blessed is the one who fears the Lord, I will prove this to you now, not by what has passed, but by what has happened to us. Our entire city was threatened with complete destruction, and none of the rich, noble and famous people dared to show themselves among the city, but everyone ran away and went away. And these God-fearing inhabitants of the monasteries, having come here with great boldness, decided everything, and the disasters that had already happened, and the horrors still expected could frighten them so little and plunge them into despondency that, being far from misfortune and having nothing in common (with the inhabitants of the city), they threw themselves into the middle of the fire and drove everyone out of there. And what seems terrible and terrible to everyone - death - they were ready to accept with all the will, they strove for it with greater joy than others - for power and honors; They knew that this is the greatest power and honor, and by their very deeds they proved that only the one who adheres to the highest wisdom is blessed: he does not tolerate any change, and is not subject to any misfortune, but enjoys continuous prosperity and laughs at all imaginary troubles. Now the first dignitaries (of the city) are in great sorrow, sitting in prison, weighed down with chains, and expecting death every day - and these (monks) enjoy the purest pleasure, even if they had to endure some misfortune. And what seems terrible to others is desirable for them, because they know what they are striving for and what fate awaits them after leaving here. And living so strictly and laughing at death, they nevertheless suffer for others, and from this they again receive the greatest benefit. Let us try to take care of our souls, and no accident will be able to sadden us. Let us also pray to God for those imprisoned, so that He will deliver them from the misfortune that has befallen them. God could have suddenly stopped the disaster and not left even a small trace of it; but so that we would not fall back into the same carelessness, He caused the flow of these disasters to subside gradually and little by little, which keeps us in the same reverence. And that this is true, and many would fall back into their former carelessness if everything (the misfortune) stopped suddenly, this can be seen from this. There are still remnants of misfortune, the king’s decision is still unknown, and everyone who managed the affairs of the city is in bonds; and many of the inhabitants of our city, out of passion for washing, run to the river, do a thousand shameful things there, riot, dance, dance in circles, and drag women along with them. What kind of forgiveness, what kind of apology can they deserve? Or better, what kind of punishment and torment do they not deserve? The head of the city is in prison, our members are in exile, the verdict about them is unknown; and you, tell me, do round dances, start games and laugh! We can’t, they say, remain unwashed? Oh, shameless, ungrateful and depraved thought! How many months have passed, tell me, how many years? It’s not yet twenty days since the baths are locked for you, and you’re complaining and grumbling as if you haven’t washed for a whole year! Is this so, tell me, what happened to you when you expected the attack of warriors, when every day you thought of dying, when you ran away into the desert and hurried to the tops of the mountains? If then someone suggested that you not wash for a whole year in order to get rid of the upcoming danger, would you not readily accept and endure it? And so, when you should have thanked God, who stopped this (danger) without any harm to us, you again dance and riot, and, as the fear passed, you again fell into even greater carelessness. Have disasters touched you so much that you want more baths? Even if the baths were open, wouldn’t the misfortune of those still in prison (in prison) be enough to make those who are not in distress forget about all pleasure? Your life is in danger, but you remember about the baths and want to have fun? Is it because you are being negligent that you have now avoided (disaster)? Take care not to put yourself in danger of even greater punishment, do not again cause the past thunderstorm with greater force, and do not expose yourself to what Christ says about demons. When, He says, the unclean spirit comes out and then finds the house empty and cleansed, then, taking with it “seven other spirits that were bitter to itself,” it enters the soul “and the last bitterness of the first is to that man” (Luke 11:24-26). Let us also be afraid, lest, having got rid of the previous misfortune, our subsequent negligence incurs upon ourselves greater misfortunes compared to the previous misfortunes. I know that you are clear from this foolishness: so restrain, bridle, admonish those who are outrageous, so that we may always rejoice, as Paul commanded, so that for our good deeds, and for caring for others, both here and in the future life, we may receive a great reward, according to the grace and love of our Lord Jesus Christ, through whom to the Father, with the Holy Spirit, be glory, honor and worship, now and ever, and in the future. forever and ever Amen. On Sunday of the saving 27th week to the villagers, and what should not be sworn 1. During the previous days you joyfully celebrated the memory of the holy martyrs, enjoyed spiritual triumph, and rejoiced with good rejoicing. You saw naked sides, cut ribs, blood pouring from everywhere, countless types of torment. You have seen how human nature reveals deeds higher than nature and how wreaths are woven from blood. You organized a wonderful solemn procession throughout the city under the leadership of a glorious leader. But my illness forced me to stay at home against my will. However, even if I did not take part in the celebration, I was still a participant in the joy; even if I did not have the pleasure of being at the celebration, I was still a participant in your fun. Such is the power of love: it makes those who do not experience pleasure rejoice on an equal basis with those who do, encouraging us to consider the benefits of our neighbors as common (to all of us). That’s why I, sitting at home, rejoiced with you, (and today), although I had not yet fully recovered from my illness, I got up and ran to you to see your kind faces and take part in the real celebration. And this day, I believe, represents the greatest triumph, due to the presence of our brothers, who today gave splendor to our city and adorned our assembly. Although these people differ from us in language 28, they agree with us in faith, live in quiet peace and lead a temperate and honorable life. In fact, these men have neither theaters with their outrages, nor horse competitions, nor depraved women, nor other urban turmoil. Debauchery in all its forms has been banished, and good behavior flourishes everywhere. And the reason for this is that their life is full of work, and they find the school of virtue and self-control in cultivating the land, practicing the very art that God introduced into our lives before all others. Adam, even before his sin, when he enjoyed complete freedom, was ordered to engage in some kind of agriculture, not difficult, it is true, and devoid of exhausting fatigue, but at the same time giving him great wisdom. He set it up, it says (in Scripture), to “make... and keep” Paradise (Gen. 2:15). Whichever of these men you look at, you would see how each of them at one time harnesses the plowing oxen, drags the plow and cuts a deep furrow, at another he ascends to a sacred eminence and cultivates the souls of his subordinates, then he cuts thorns from the field with a sickle, then with a word cleanses sins from souls, because they are not ashamed of working the land, like the inhabitants of our city, but are ashamed of idleness, knowing that it has taught from time immemorial she was a teacher of vice for those who loved her. These people, more than anyone else, philosophize with the highest wisdom, showing their virtue not by appearance, but by their very conviction. As for the pagan sages, they are no better than actors and comedians, since they are unable to show anything more than a cloak 29, a beard and a long robe; and these people, on the contrary, having said goodbye to the staff, beard and other accessories, adorned their souls with the precepts of true wisdom, and not just precepts, but also deeds themselves. And if you ask one of these villagers, who know nothing except their spade and plow, about those truths about which the pagan sages could not say anything sensible, despite their endless research and long reasoning, he with great wisdom will accurately answer you everything. Yes, not only this alone is amazing, but also that they confirm by their deeds a faith based on truths, because they are unshakably confident that we have an immortal soul, we will have to give an account of what was done here and appear before the Terrible Throne, which is why they organized their whole lives in accordance with these hopes and became above all worldly vanity, having been taught by the Divine Scripture that “vanity of vanities, all vanity” ( Eccl.1:2), and do not strive for any illusory splendor. These people know how to philosophize about God as God commanded. If you take one of them and then bring in some pagan sage, or - since now one cannot be found - if you take one of them and open the books of the ancient sages, read (what is written in them) and, comparing, compare what these people answer now, and what they philosophized then, then you will see how great the wisdom of the former is, and how great the foolishness of the latter. In fact, while some of these latter say that existence is not guided by Providence, and creation did not come from God, and virtue is supposedly not sufficient in itself, but money, noble birth and external splendor are also needed, and many other things even more worthy of laughter - these people, on the contrary, philosophize about Providence, and about the afterlife Judgment, and about the creative activity of God, which brought everything from the non-existent, and about everything other than that, not at all, without being obliged to pagan science. Who does not know from here the power of Christ, which showed the unlearned and simpletons to be so much wiser, many who boasted of their wisdom, just as wise men are superior to little children? What harm does it do them if their speech is simple, when their thoughts are filled with deep wisdom? What, on the contrary, is the use of the processed word for the pagans when their mind remains alien to thoughts? It is as if someone had a knife, the handle of which is silver, and the blade itself is softer than any lead. It’s exactly the same with them: speech is decorated with words and names, but thought is extremely weak and absolutely not suitable for anything for them. This is not at all the case with these sages, but just the opposite: their mind is full of deep spiritual wisdom, and their lives follow the teaching. They have no effeminate women, no decorations in their clothes, no tinting or painting: all such corruption of morals is banished. That is why they very easily teach the people under them to be abstinent and with full accuracy observe the law of Paul, which commands them to have clothing and food, and not seek anything else (1 Tim. 6:8). They do not have the custom of rubbing themselves with fragrant ointments that cloud the mind, and the earth itself, giving birth to herbs, is more skillful than any myrrh-brew, producing for them the subtle fragrance of flowers. And since they have banished all luxury and removed the disastrous streams of drunkenness, and only consume food in such quantities as is necessary to maintain life, then their body, as a result, enjoys the same complete health as the soul. So, let us not despise these people for their appearance, but let us rather marvel at their intelligence. What is the use, in fact, of outer garments, when the soul is clothed more pitifully than any beggar? A person should be praised and surprised not for his clothes, nor for his body, but for his soul. Open the soul of these people, and you will see its beauty and wealth in their speech, in their beliefs and in their entire state of morals. 2. So, let the pagans be ashamed, let them cover their faces in embarrassment and hide in shame for their philosophers and for their wisdom, which is weaker than any madness. While their sages during their lifetime were barely able to teach their opinions to the most insignificant number of people, and even these were lost at the slightest danger, the disciples of Christ - fishermen, tax collectors, tent makers - within a few years turned the whole universe to the truth, and, despite the countless dangers that have arisen since then, the preaching not only has not died out, but is still flourishing today and making greater and greater successes; They also taught ignorant people - farmers and shepherds - to philosophize. These latter, having, along with everything else, love implanted in their hearts, the culprit of all good, despite the long journey, hastened to come to us to embrace their brothers. So we, for such gifts, I mean love and affection, will let them go, providing them with funds for the journey, and again we will talk about oaths in order to root out this vicious habit from everyone’s minds. But first, today I want to remind you a little of what was said to you earlier. After the Jews, having left Persia and freed themselves from this tyranny, returned to their fatherland, “and they saw,” they say, “a sickle flying, the length of twenty cubits, and the breadth of ten cubits” (Zech. 5: 1–2), and from the prophet who taught them, they heard that “this is an oath that goes out on the face ... of the earth” and enters “the house of the one who swears ... in I lie, and he will dwell in the midst of his house, and he will finish it, and his trees and his stones” (Zechariah 5:3-4). When reading these words at one time 30, we examined why (the Lord) destroys not only the one who swears, but also destroys his house, and indicated the reason for this is that God wants the punishments for the most serious crimes to remain forever, so that everyone after that will be prudent. And since the perjurer upon death is inevitably buried and consigned to the depths of the earth, so as not to bury his wickedness along with the body, God made the house itself a grave monument, precisely so that all those passing by, seeing it and knowing the cause of destruction, would flee to imitate sin. This also happened to the Sodomites: when they were inflamed with lust for each other, the earth itself was burned with fire sent from heaven, since God wanted the punishment for this sin to remain constantly (Gen. 19:24-25). And note the philanthropy of God: He did not cause the sinners themselves to continually burn in fire until this day, but having burned them once and for all with fire, he burned the face of the earth and exposed it to everyone who wanted to see it after that; and now the sight of that land, more brilliant than any voice, convinces all subsequent generations, as if calling and saying: do not dare to do the things of the Sodomites, it does not amaze the mind as much as the terrifying view, constantly bearing traces of misfortune. Those who have visited those countries can testify to this; before, despite the fact that they often heard about this when reading Scripture, they were not particularly afraid, and when they visited and passed through that country, saw its complete desolation, contemplated the traces of fire and did not notice the real land anywhere, but only ash and ashes, they left with horror, having received from this spectacle a great lesson in prudence, since the very method of execution recalled the image of sin. Just as they introduced childless interbreeding, which did not end in childbirth, so God also brought vengeance, which made the womb of the earth once and for all childless and deprived of all fruits. That is why God threatens to destroy the houses of those who swear, in order to make others more prudent through their punishment. 3. And I will show you today not one, or two, or three houses destroyed for an oath, but an entire city and a God-loving people, a tribe that has always enjoyed the special care of Providence, and a race that has escaped many dangers. In fact, Jerusalem, the city of God, which had the holy ark and all its services, the city where there were the prophets and the grace of the Spirit, and the ark, and the tablets of the covenant, and the golden frame, where Angels often appeared - this same city, despite the endless number of wars that happened and the numerous attacks on it by barbarians, as if surrounded by a steel wall, always only laughed at all these (enemies), and at that time, since the whole country was already ruined, he alone did not suffer any misfortune. What is even more amazing is that he even drove away his enemies, often inflicting heavy blows on them, and enjoyed such great care from God that God Himself said: “As Israel found dreams in the desert, and as their fathers saw an early guard on the fig tree” (Hosea 9:10); and regarding, then, the city itself: “in the same way a berry is found in the forest, and they say: do not destroy it” (Is. 65:8). And yet this city, beloved by God, which escaped so many dangers, and received forgiveness for many crimes, and was the only one able to avoid captivity, while all the others were captured not once, not twice, but many times, was overthrown for only one oath. How (exactly), I will tell you about this now. A certain Zedekiah became their king. This Zedekiah swore an oath to Nebuchadnezzar, the barbarian king, to remain his ally; After this, he changed his ways and defected to the side of the king of Egypt, showing complete contempt for the oath, and suffered what you will now hear. But first it is necessary to tell the very parable of the prophet, with which he foreshadowed all this. “The word of the Lord,” says the prophet, “came to me, saying: Son of man, tell a story and a parable... and say: This saith Adonai the Lord: A great eagle, great-winged, long in length, full of nails” (Ezek. 17:1-3). Here the prophet called the king of Babylon an eagle, and he named it great and great-winged and long in length and full of nails because of the multitude of troops, the strength of power and the speed of attack, because just as for an eagle wings and nails serve as weapons, so among kings warriors and horses are such. So, this eagle, it is said, “has commandment to go into Lebanon” (Ezek. 17:3). What does “command” mean? – Decision, firm intention. And the prophet called Judea Lebanon, because the latter lies near this mountain. Then, intending to talk about the oath and the contract, (the prophet) continues: “and he took from the seed of the earth and gave ... to the fruit of the field, so that he would establish rooting over many waters, the doctrine was seen: and the grapes grew weak and small in majesty, the vine appeared on it, and its root was under it” (Ezek. 17: 5-6) 31 . Here the prophet called the city of Jerusalem a grape, and by indicating that its vines lay above the eagle itself, and its roots were below the latter, the prophet meant an agreement and alliance with it, and that he himself subordinated himself to it. Then, wanting to indicate iniquity, (the prophet) says: “And there was another eagle,” speaking about the king of Egypt, “great, great-crested, with many nails, and..., this grape entwined around him, and his braiding on him 32, and he let out his vine, which he soldered to himself... For this reason, for the sake of the Lord: this says Adonai the Lord: will the food be corrected?” (Ezek. 17:7, 9), i.e., will the one who violates the agreement and oath be able to stand, be saved and not fall? Then, having shown that this will not happen, and the city will certainly perish for perjury, (the prophet) discusses the punishment itself and names the reason: “Will not its softness rot and the fruit rot? ...all its shoots will dry up" (Ezek. 17:9)? And wanting to show that he would be destroyed not by human force, but (precisely) because through perjury he made himself an enemy of God, (the prophet) added: “Shall not a great arm, nor many men, tear him out of his root” (Ezek. 17:9). This is the parable. Further, the prophet explains it, saying this: “Behold, the king of Babylon is coming to Jerusalem” (Ezek. 17:12). Then, having spoken further about something else, (the prophet) speaks of an oath and a covenant: “He makes a covenant,” he says, “with him” (Ezek. 17:13); then, pointing to the betrayal, he says: “and he will turn away from him, sending his ambassadors to Egypt to give him horses and many people” (Ezek. 17:15), and after this, showing that all the destruction occurs for perjury, he adds: “If it is not in the place where the king made him reign, ... you have blasphemed My oath and those who have transgressed My covenant, with he will die among Babylon. And not in great strength, lower among the people than in many people. ...And blaspheme the oath that transgressed My covenant. If My oath were not blasphemed, and My covenant, which you transgress, I will give upon his head, and I will break My covenant” (Ezek. 17:16-20). You see how the Lord says not once, not twice, but repeatedly that Zedekiah endures all this for breaking an oath: God is implacable when an oath is dishonored. With what zeal God takes care that oaths are not trampled upon, this can be seen not only from the punishment imposed on the city for perjury, but also from the fact that God delays (punishment) and gives a period (for correction). “It came to pass,” it is said, “in the ninth year of the kingdom of Zedekiah, in the second month, on the tenth day of the month, 33 that Nebuchadnezzar the king of Babylon and all his strength came against Jerusalem, and surrounded it... and made battlements around it. And the city became plagued until the first year of Zedekiah the king, the ninth day of the month: and the famine prevailed in this city, and there was no bread for the people to eat... and the city became gray" (2 Kings 25:1-4). Of course, God could have immediately betrayed them from the first day and subjected them to the power of their enemies, but He deigned to delay for three years and forced them to experience the most difficult siege, precisely so that they, pressed both from the outside by the fear of the enemies and from the inside by the hunger that had taken over the city, would force the king, even against his will, to submit to the foreigner, and so that the crime would be somewhat weakened. And that this is true, and not my guess, listen to what God says to him through the prophet: “If you go out... to the commanders of the king of Babylon, your soul will live, and this city will not be burned by fire, and you and your house will live: if you do not go out to the prince of the king of Babylon, this city will be given over to the hands of the Chaldeans, and they will burn it... and you will not escape from their hand. And the king said...: I fear the Imam from the Jews who fled to the Chaldeans, so that they do not betray me into their hands and mock me. And Jeremiah said: They will not betray you: listen... to the word of the Lord, which I tell you, and it will be better for you, and your soul will live: and if you do not desire... come out, this word that the Lord said to me: ... all the women who are left in the house of the king of Judah will be brought to the prince of the king of Babylon: and you said: I have deceived you and The men of your peace have prevailed over you, and have weakened your foot in the creeping and turned away from you: and all your wives... will be brought to the Chaldeans, and you will not survive from their hand, for by the hand of the king of Babylon you will be, and this city will be burned with fire” (Jer. 38:17-23). But when the prophet did not convince Zedekiah with these words, and the latter remained in sin and iniquity, then three years later God betrayed the city, showing both his love for mankind and the foolishness of the king. Entering with great ease, (the enemies) burned the house of the Lord, and the king's house, and the houses of Jerusalem, and the captain of the guard burned all the great buildings and destroyed the walls of Jerusalem, and there was barbaric fire everywhere, because the oath directed the fire and spread the flames everywhere. And the remnant of the people who were in the city, and those who had gone over to the king (of Babylon), were evicted by the captain of the guard. “And the pillars of brass in the church of the Lord, you crushed the Chaldeans, and the pillars, and the sea of ​​brass... in the church of the Lord you crushed the Chaldeans. ...and the cauldrons, and the cauldrons, and the vials, and the censers, and all the copper vessels in which the servants took: and the censers, and the vials of gold and silver, and took the two pillars, and the stands, and the sea... which Solomon made for the church of the Lord, and took Nebuzaradan the archmagir; And they drink... Sarea the first priest and Saphan 34 the second priest, and three guards of the gate: and from the city... one eunuch, who set him over the military men, and five men standing before the king... and Saphan the archangel 35, and a book reader... and sixty men; and I will drink... and I will bring them to the king of Babylon... and the king will smite them... and I will kill them” (2 Kings 25:13–16, 18–21). So, now remember the sickle that flies and enters the house of the perjurer, and destroys walls and wood and stone. Remember how this oath, entering the city, destroyed the houses, the church, the walls, and the shining buildings, and turned the city into a grave; and neither the Holy of Holies, nor the sacred vessels, nor anything else removed the execution and vengeance for the crime of the oath. The city was so miserably destroyed. But the king himself suffered an even more pitiful and sorrowful fate. And just as that flying sickle destroyed the buildings, so it struck this one as he fled. “The king went out,” it is said, “nightly through the gates, ... and the Chaldeans around the city of Besha. ...and the power of the Chaldeans chased after the king, and killed him... and girded the king, and brought him to the king of Babylon... and the king of Babylon brought judgment against Zedekiah, and killed his sons before him, and Zedekiah's eyes were cut off, and he was bound with chains, and he was led away to Babylon" (2 Kings 25:4-7). What does it mean: “the verb is judgment with him”? “He demanded an account from him, reasoned with him, and first stabbed his children to death so that he could be a spectator of his misfortune and see this pitiful and terrible event, and then blinded him too. Why, again, is this being done? In order for him to go to the barbarians and the Jews living there as a teacher, and so that those who look on would know through the blinded man what an evil perjury is, and not only these, but so that everyone living along the way, seeing the bound and blinded man, would learn from this misfortune the severity of sin. Therefore, one of the prophets says: “Zedekiah will not see” Babylon (Ezek.12:13), and the other, that “he will be taken to Babylon” (Jer.32:5). Apparently the prophecy is contradictory. However, no, both are true. Indeed, Zedekiah did not see Babylon, but at the same time he was taken to Babylon. So how did he not see Babylon? And so, in Judea he was blinded, because here the oath was treacherously broken, and here it was avenged, and he himself suffered execution. How was he taken to Babylon? - By becoming a prisoner. Since, therefore, there were two punishments - blindness and captivity, the prophets separated them, and one, pointing to his blindness, says: “he will not see Babylon,” and the other, hinting at his captivity, says: “he will be taken to Babylon.” 4. So, brothers, knowing this and remembering what was said earlier, let us finally give up this bad habit; This is what I ask and implore all of you. In fact, if in the Old Testament, when perfect wisdom was not required of the Jews, but many indulgences were allowed, such great wrath, such plunder and captivity were suffered for the crime of oath alone, then what will those who swear now have to endure, after the appearance of the law prohibiting doing this, and such completion of the commandments? Is all that is required of us to come to the meeting and listen to what is said here? If we, constantly listening, do not do what is said, this will only lead to greater condemnation and inexorable punishment. What justification and what excuse will we have when we, from an early age until the last day of our lives, gathering here and receiving such instructions, remain like those (Jews) and do not try to correct a single shortcoming? Don't point out the habit to me. I am only indignant and angry when they say that we cannot overcome habits: if we do not overcome habits, then how will we become above lust? The root of the latter has its origin in nature itself, because (having) desire is natural; but to desire bad things is, in any case, a matter of free will; and as for the oath, it originated not even in free will, but in sheer frivolity. And so that you know that it is not due to the difficulty of the matter, but only thanks to our frivolity that this vice has spread to such an extent, let us consider how many much more difficult things people do, and, moreover, without expecting any reward from it. Let us think about what works the devil has prescribed, how much work they require, how much effort; and yet the difficulty did not serve as an obstacle to the fulfillment of these instructions. Tell me, what could be more difficult than when some young man, having placed himself at the disposal of (people) who are supposed to soften his body and make his limbs flexible, zealously tries to bend his whole body into the exact likeness of a wheel and spin around on the floor, and by rolling his eyes, turning his hands and all sorts of other antics, he tries to become like a woman, and does not reflect either on the difficulty or the shamefulness of such activities? Who would not be amazed again when he sees dancers on stage who use the members of their bodies as if they were wings? And those who throw knives into the air one after another, then catch them all by the handle, who would they not be able to shame among those who do not want to put up any effort for the sake of virtue? Or what could be said about those men who, wearing a pole on their forehead, like a tree supported by its roots in the ground, keep it motionless? And what is even more surprising is that they force small children to fight even at the top of the pole; and neither the arm, nor any other member of the body, but only the forehead, more securely than any leash, carries this pole without hesitation. Another, again, walks along the thinnest rope with the same fearlessness with which people walk on a flat plane. And yet all this, which seems incomprehensible to the mind, has become possible for art. Tell me, what can we say about oaths? What difficulty should we indicate? What effort? What art? What danger? We only need a little effort, and everything will soon be achieved for us. And don’t tell me that you have already completed most of it: if you have not completed everything, consider that you have done absolutely nothing, because this little, left unattended, destroys everything else. Often people, having built a house and put on a roof, but not paying attention to just one falling tile, destroyed the whole house. The same thing can be observed on clothes: and here a small tear that occurs, without being sewn up, produces a huge hole. This often happens with streams, since these, once they capture only a small entrance, will immediately introduce all the water. Therefore, even if you have protected yourself from everywhere, and a small part remains unprotected, then protect this last one from the devil, so that you can be protected from everywhere. Did you see the sickle? Have you seen the chapter of John? Have you heard the story of Saul? Have you heard about the image of the captivity of the Jews? At the same time, have you heard the saying of Christ, saying that not only perjury, but also swearing by anything is the work of the devil and is entirely the invention of the enemy (Matthew 5:33-37)? Have you learned that an oath is followed everywhere by an oath? So, collect all this and write it in your mind. Do you not see how women and small children hang the Gospels around their necks as a great guard, and carry them everywhere they go? And you draw the commandments and laws of the Gospel in your mind. Here you don’t need gold and money, you don’t need to buy a book, but you only need the will and disposition of an inspired soul - and you will have the most faithful Gospel, carrying it not from the outside, but folding it inside, in the recesses of the soul. Therefore, when you get out of bed and leave your house, bring to mind the following law: “I tell you not to swear in any way” (Matthew 5:34), and this saying will be to you instead of a teaching; It doesn't require a lot of work, just a little attention. And that this is true is obvious from here. Having called your son, afflict him and threaten to flog him a little if he does not fulfill this law, and you will see how he will immediately fall behind the habit. How, therefore, is it not unreasonable if small children, fearing our fear, fulfill the commandment, and we do not even fear God as much as our sons fear us! So, what I said before, I say the same now. Let us set a law for ourselves - not to engage in either public or private affairs until we fulfill this law, and, driven by every necessity, we will easily achieve success and decorate ourselves, and at the same time decorate the whole city. Just think about what it would cost if a rumor spread throughout the entire universe that in Antioch the custom characteristic of Christians prevails, that you will not meet a single person there who would take an oath, even if extreme need insisted on it. Without a doubt, the neighboring cities would have heard about this, or rather, not only the neighboring ones, but the rumor would have reached the very ends of the earth, since it is natural that the merchants who have relations with you, and others coming from there, would have told about all this. Many, when they praise other cities, point to the harbors, to the market, to the wealth of goods: give those who come here the opportunity to say that what is in Antioch cannot be seen anywhere in other cities, since the people living in this city would rather cut out their tongues than take an oath. This will be our adornment and stronghold; Moreover, it will also bring you a great reward, since there is no doubt that others will compete and imitate you. And if the one who acquires even one or two receives a great reward from God, then what reward will not you, who educate the entire universe, receive? So, we must try to stay awake and sober, knowing that we will receive the greatest reward not only for our own correction, but also for the correction of others, and we will find great favor with God, which we all continually receive, so that we may achieve the Kingdom of Heaven in Christ Jesus our Lord, to whom be glory and dominion with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen. About the fact that the fast of Lent is not enough to prepare for communion, but mainly spiritual virtue is required; also about how it is possible not to bear a grudge - that this law means a lot to God, and that rancor, even before Gehenna, punishes those devoted to him; finally, about abstaining from oaths, and about those who have not stopped swearing 1. Our time is approaching the end of Lent: therefore, we too will indulge in greater (zeal for) virtue. As for those running (in a race), there is no profit (from running) if they do not receive rewards; Likewise, we will not benefit from the many labors and exploits during Lent if we are not able to taste the Holy Meal with a clear conscience. This is why fasting and Pentecost, and such many-day meetings and conversations, and prayers and teachings, so that we, having washed away the sins that have stuck to us for a whole year with such zeal for the Divine commandments, with spiritual boldness, reverently partook of that Bloodless Sacrifice: otherwise, in vain, and without purpose, and without any benefit, we have taken up so much work. So, let everyone think to himself what defect he corrected, what good quality he acquired, what sin he cast away, what stain he washed away, what he became better at. And if he finds that he has profited from the fast in this wonderful purchase, and is convinced that he has taken great care of his wounds, then let him begin. But if he was careless and can only boast of fasting, but did not do a single good deed, then let him remain outside, and enter when he is cleansed of all sins. Let no one hope for one fast, unless he is left without correction of sins. One who does not fast can receive an excuse, citing physical weakness, but one who has not corrected his sins cannot receive an excuse. You did not fast because of the weakness of the flesh; Why didn’t you make peace with your enemies, tell me? And here, do you want to refer to the weakness of the body? Again, if you harbor envy and malice, how will you justify it, tell me? In (justification) of these vices one cannot in any way refer to bodily weakness. And it was a matter of Christ’s love for mankind that the most important commandments that serve as the support of our life do not suffer in the least from the weakness of the body. So, if all the sacred laws are equally necessary for us, but most of all is the one that commands us not to have enmity with anyone, and not to remain forever in anger, but to immediately be reconciled; then today we will talk with you about this commandment. Indeed, if it is impossible for a fornicator and a blasphemer to be a partaker of the Holy Table, it is even more impossible for one who has an enemy and holds a grudge to partake of Holy Communion. And very fair! The fornicator and fornicator, as soon as he satisfied his lust, put an end to sin; and if, having risen, he wants to rise from the fall and then discover great repentance, then he receives some relief; but he who is vindictive commits sin every day and never ends it. There the crime is committed, and the sin is over: here sin is committed every day. So, what kind of excuse can we find, tell me, by voluntarily surrendering to such an evil beast? And how do you want the Lord to be lenient and meek towards you, when you yourself are cruel and unforgiving towards a slave like you? But this slave insulted you? And you often insult God. What is the comparison between a slave like you and the Lord? Moreover, perhaps he insulted you, being himself offended by you, and you became irritated; but you yourself offend the Lord, not suffering harm or insult from Him, but receiving benefits every day. Think that if God wants to strictly punish for everything that is done against Him, we will not live even one day. “If there is iniquity,” says the prophet, “you will see...Lord, who will stand” (Ps. 129:3)? Not to mention all the other sins that only the conscience of the sinner knows, and of which God alone is the witness, and no one among people: if we were required to account for these obvious and open sins, how would we apologize for them? If God began to punish us for our negligence and carelessness in prayers - for the fact that, standing before God and praying to Him, we do not show Him the same reverence and respect that slaves show to masters, soldiers to commanders, friends to friends? When you talk to a friend, you do it with attention; and when you pray to God for your sins, ask for forgiveness of so many iniquities, and beg for mercy to be granted to you, you often do this with negligence, and while your knees are bowed to the ground, you allow your mind to wander around the square and at home, so that your lips utter words without meaning and without purpose; and we do this not once or twice, but many times. If God wanted to punish us for this one thing, would we find an excuse? Could you justify yourself? Don't think. 2. What if He brings out those evil speeches that we say about each other every day, and those inappropriate judgments that we pronounce about our neighbors, not for any reason, but because of the tendency to condemn and defame (others): what can we then say in our own defense? And if he begins to analyze our inquisitive glances and the evil lusts aroused in our hearts, when from the inappropriate wandering of our eyes we receive nasty and impure thoughts: what punishment will we be subjected to? Again, if he demands from us an answer for swear words (“Whosoever,” it is said, “if he says to his brother: ... you are a freak, he is guilty of the fiery hell” (Matthew 5:22)): can we open our mouths, or even stutter and say something against this - small or great? And the vanity that we show in prayer, and in fasting, and in giving alms, if we begin to examine: I don’t say God, but we ourselves are sinners: will we be able to look at Heaven? And what kind of treacheries do we weave against each other, when we either praise our brother to his face and speak to him in a friendly manner, or blaspheme behind his back? Will we impose proper punishments for them? What can we say about oaths, about lies, about perjury, about unjust anger, about the envy that we often feel towards the happy, not only towards enemies, but also towards friends? Also about the fact that we rejoice in the misfortune of others and consider other people’s grief to be our relief? What will we tolerate if (God) demands from us an answer for the negligence that we show in church meetings? You know that often, when God himself speaks to all of us through a prophet, at that time we have large and long conversations with our neighbors about things that have nothing to do with us. What hope will we have for salvation if He, abandoning everything else, wants to punish us for this one sin? Do not consider it an unimportant offense, but if you want to see its gravity, consider this very offense in relation to people - and then you will see the gravity of sin. Dare, when a boss speaks to you, or even a friend from among the more honorable, dare, leaving him, to talk to your servant: then you will see what audacity you dare to take in doing this in relation to God. He, if he is from among the more noble, will subject you to punishment for insult; and God, although He suffers so many, and even more, insults every day, not from one, not from two or three people, but from almost all of us, yet endures long-sufferingly, and not only these, but also other, more serious insults. In fact, these are sins obvious and known to everyone, and committed by almost everyone; but there are still other sins that only the conscience of sinners knows about. If we think and reflect on all of them, then even if we were the most cruel and rude people, having considered our many sins, out of fear and anguish we will not be able to even remember the insult inflicted on us by others. Remember about the fiery river, about the poisonous worm, about the Last Judgment, at which everything will be laid bare and declared; think that what is hidden now will be revealed then. And so, if you forgive your neighbor’s sins, all this, which is then to be revealed, will be blotted out here, and you will leave here, not dragging any of your sins with you - so that (by forgiving) you receive more than you give. Of course, we have committed many sins that no outsider knows about: therefore, from the thought that on that day, in the universal spectacle of the universe, our sins will be revealed to everyone, we suffer more than from the punishment itself, being tormented and tormented by our conscience. But such shame, such sins, such punishment can be averted by forgiveness to one's neighbor: there is nothing equal to this virtue. Do you want to know the power of this virtue? “If Moses and Samuel stand before Me,” says the Lord, “My soul will not come to them” (Jews) (Jer. 15:1). However, those whom Moses and Samuel could not save from the wrath of God, those could be saved by this commandment (about forgiveness of offenses). That is why (God), by the very things about which He spoke these words, constantly inspired: “Let no one remember the malice of his brother in his hearts” (Zechariah 7:10); and: “Do not entertain any of your own sincere evil” (Zechariah 8:17). He didn’t just say, leave it, but don’t even have it in your mind, don’t even think about it, leave all your anger, destroy this sore. You think that you are taking revenge on the enemy, but before you take revenge on him, you torture yourself, placing anger on you from all sides inside, like an executioner, and tormenting your own womb. And what could be more pitiful than a person who is constantly angry? Just as those who are raging are never calm, so the vindictive and hostile will never taste peace: he is constantly inflamed, every day intensifies the storm of thoughts, recalling to himself the words and deeds of his offender and becoming irritated at his very name. Just utter the name of the enemy, he becomes enraged and suffers severe pain inside; When he sees one of his faces, he becomes frightened and trembles, as if exposed to extreme disaster. Even if he sees one of those close to him, or his clothes, a house, a street: from all this he suffers torment. As at the sight of friendly people—clothes, faces, shoes, houses, and streets—we immediately become inspired; so that no matter what we see that belongs to our enemies and enemies - whether a servant, a friend, a house, a street, or something else - we are wounded by all of this, and from each of these objects we receive frequent, continuous blows. 3. Why such annoyance, such torment and punishment? Even if Gehenna did not threaten the vindictive, then because of the torment that enmity causes us, it would be necessary to forgive the sins of the offenders: but when endless punishments are still threatened, what could be crazier than, thinking of taking revenge on the enemy, punishing yourself here and there? In fact, whether we see him happy, we die of sadness; (if we see) unhappy, we are afraid that some favorable change will occur: and for both of these, inevitable punishment is being prepared for us. “When your enemy stumbles,” it is said, “do not be proud” (Prov. 24:17). Do not tell me about the greatness of the offense: it is not the reason for your anger, but the fact that you do not remember your own sins and do not have Gehenna and the fear of God before your eyes. That this is really so, I will try to prove to you by the events of our city. When those guilty of those law-breaking insolences were brought to trial, when the fire was burning inside, and the executioners stood around and flogged them on the sides; Then, if one of those standing here had said to them from the side: “If you have enemies, stop being angry, and we will free you from this punishment,” would they not have started kissing their feet? Even if someone told them to go into their service, they would not refuse it. If punishment that is human and has an end can curb anger, how much more will future punishment, if it constantly possessed our mind, drive out from the soul not only enmity, but also every evil thought. And what’s easier, tell me, how to stop being angry at someone who insulted you? Do you really need to go on a long journey for this? Spending money? Beg others? All you have to do is want it, and the matter is over. What kind of punishment do we not deserve when, because of worldly affairs, we show servile servility and servility unworthy of us, and spend money, and talk with gatekeepers just to flatter worthless people, and do and say everything so that our enterprise succeeds; but for the sake of God’s commandments we don’t even want to ask the brother who insulted us, we even consider it a shame to come first? Are you ashamed of this, tell me that you will be the first to benefit? You should be ashamed of the opposite - holding back in passion (anger) and waiting for the offender to come to reconcile: this is for you shame, disgrace, and the greatest harm; because whoever comes first will receive everything. If you stop being angry, having been asked by another, then this feat will be imputed to him, because you will fulfill the commandment (about reconciliation) not out of obedience to God, but out of pleasing that person. But if then, when no one begged you, when the offender himself did not come to you and did not ask (for forgiveness), you, having thrown out all shame and all slowness from your mind, you yourself hasten to the one who insulted you and stop the enmity, then this feat will be all yours, and you will receive the entire reward. If I tell you to fast, you present me with bodily weakness as an excuse; if I say, give to the poor, you point to raising children and poverty; If I say, go to church, then worry about everyday worries; if I say, listen to the instructions and understand the meaning of the teaching, in your own simplicity; If I say, correct the other, you say that “he will not listen to my advice, because my words have already been disrespected more than once.” Empty excuses, of course, but at least you can have at least an excuse; and if I say, stop being angry, which of these pretexts can you point to? You cannot point out either weakness of the body, or poverty, or simplicity, or lack of time, or anything else: so, this sin, more than any other, is not excusable! How can you stretch out your hands to the sky? How to turn the tongue? How to ask for forgiveness? Even if God wants to forgive your sins, then you yourself do not allow (to forgive), not forgiving the debts of a slave like you. But he is cruel, harsh and ferocious - does he thirst for punishment and revenge? That's why I'm especially sorry. Have you suffered a lot of insults and deprivations, a lot of dishonor and harm in the most important matters, and therefore you want to see your enemy punished? And for this, it is again useful for you to forgive. For what you yourself take revenge and repay, whether in words, or deeds, or prayer for the punishment of the enemy, for that God will no longer take revenge, since you yourself have already punished for yourself; and not only will he not take revenge (for you), but he will also punish you as if he had been insulted (by you). 4. And it happens among people that when we hit someone else’s servant, his master gets angry and considers our act an insult to himself, because when we happen to suffer an insult, whether from slaves or from freemen, we must seek judgment from superiors and masters. If even among people it is not safe to avenge oneself, then even more so where God judges. But has your neighbor offended and upset you, and done you much harm? And in this case, you yourself do not take revenge on him, so as not to offend your Lord; leave it to God, and He will arrange things much better than you want. He only commanded you to pray for the offender, and He commanded you to leave that to Him as to what to do with him. You yourself will never avenge yourself the way He is ready to avenge you, if only you leave it to Him - if you do not pray for the punishment of the offender, but hand over the judgment to His will. In fact, even if we forgave those who offended us, even if we reconciled with them, even if we prayed for them, if they themselves do not change and become better, God will not forgive them, however, for their own good. He will praise and approve of you for your wisdom, and he will punish (the enemy) so that he does not become worse because of your philosophy. Hence the opinion of the crowd is unfounded. In fact, many, when reproached on our part for not heeding the conviction to reconcile with our enemies, often presented the following excuse - which is nothing more than a veil for their anger: “I don’t want to reconcile (with the enemy), so as not to make him worse and more impudent, so that after that he does not despise me even more.” And to this they add this: “Many will think that out of weakness I am the first to make peace and beg the enemy.” All this is empty: the Ever-Sleeping Eye sees your disposition; therefore, you should not look at slaves like you, just to bow down (to yourself) the Judge who will judge you. If you are afraid that the enemy will become worse because of your meekness, then know that he will become worse not in this case, but rather if you do not reconcile with him. Even if he is the most worthless person, but, if not in words and not openly, then at least secretly he will approve of your wisdom, will honor your meekness in his conscience. If, despite (your) kindness and pleasing, he remains with the same malice, then he will have the greatest avenger in God. And to assure you that even when we pray for enemies and offenders, God will not forgive them if they become worse because of our lack of memory, I will tell you an ancient story. Miriam once condemned Moses: what about God? - He sent leprosy to her and made her unclean, although, however, she was modest and chaste. Then, when the offended Moses himself asked to stop his anger, God did not deign to do this, but what did he say? “Even if her father spat in her face, wouldn’t she be put to shame...? Let him be away from the army for seven days” (Numbers 12:14). The meaning of this saying is this: “If she had a father who spat in her face, would she not have endured this dishonor? I praise you for your brotherly love, meekness and condescension, and I know when she will be released from punishment.” And you show your brother complete leniency and forgive him his sins, not out of a desire for greater punishment, but out of love and good disposition. Be sure that the more he neglects your kindness, the greater the punishment he will incur. What are you saying - tell me: does kindness make him worse? This is condemnation for him, but praise for you: praise for you, because you, and seeing that he becomes like this, do not stop your kindness to him to please God; and he is condemned, because he did not become better because of your kindness. And Paul says: “It is better that others be condemned for our sake than that we be condemned for the sake of others.” Do not tell me these empty words: “The enemy (the enemy) would not have thought that I came to him out of fear; He wouldn’t despise me even more.” These words are befitting of a childish soul, reckless and chasing after human glory. Let (the enemy) think that you came out of fear - then you will have a great reward for the fact that you, knowing this in advance, endured everything for the sake of the fear of God. Whoever reconciles in order to receive glory from people diminishes the fruit of retribution; and whoever, truly knowing that many will condemn and ridicule him, does not cease to seek reconciliation, will receive a double and triple crown. And such is especially the one who does this for God. Do not tell me that (the enemy) inflicted such and such an insult: if he showed all human malice against you, and in that case God commanded you to forgive everything. 5. Behold, I say in advance and declare, and cry out in a loud voice: let no one who has an enemy approach the Sacred Table and accept the Body of the Lord; Let no one who approaches have an enemy! If you have an enemy, don’t approach it. If you want to begin, make peace, and then proceed and touch the shrine. However, it is not I who say this, but the Lord himself, crucified for us. He, in order to reconcile you with the Father, did not refuse to die and shed Blood; and you, in order to make peace with a slave like you, don’t want to say a word and come first? Listen to what He says about such people. “If... you bring your gift to the altar and remember her, because your brother has something against you” (Matthew 5:23). He did not say: wait until he comes to you, or: talk to him through some intermediary, or: ask someone else, but: go to him yourself - “go... humble yourself with your brother” (Matthew 5:24). Wonderful thing! He does not consider it a dishonor for Himself when a gift is abandoned; and you consider it humiliation to be the first to come and reconcile! How can you forgive this, tell me? If you see that any member of you has been cut off, don’t you do everything to connect it to your body? Do the same with your brothers: when you see that they are cut off from your friendship, hasten to quickly accept them into your arms; do not wait for them to come to you first, but strive to be the first to receive the reward. We are commanded to be at enmity with only one thing - with the devil: never make peace with him; and never harbor malice in your heart towards your brother, but if any grief happens, let it only last for one day, and let it not last longer than a day. “Let not the sun,” it is said, “go down on your anger” (Eph. 4:26). If you reconcile before evening, you will receive forgiveness from God; but if you remain in enmity any longer, then your hostility will not be a sign of infatuation with irritability and anger, but of anger - a sign of a soul corrupted and given over to sin. However, the evil is not only that you deprive yourself of forgiveness, but that the cessation of hostility becomes more difficult: one day has passed, the shame has already become greater; Another day passes, the shame increases even more; and if you miss the third and fourth days, then the fifth will be added; in the same way five (days) will become ten, ten - twenty, twenty - a hundred; and finally the wound will be incurable, because the more time passes, the more we diverge from each other. But, man, do not give room to any of these unreasonable passions; don’t be ashamed and don’t blush, and don’t say to yourself: “We recently scolded each other so much; they said dozens of words that should not even be spoken; and now I’ll go make peace? Who won’t condemn my frivolity?” No one who has reason will accuse you of frivolity; on the contrary, when you remain irreconcilable, then everyone will laugh at you, then you will give great scope to the devil. After all, enmity becomes inconvenient to reconcile not only from time to time, but also from the deeds that happened during this time. Just as “love covers a multitude of sins” (1 Peter 4:8), so enmity constitutes unprecedented sins, and all slanderers find faith in it - everyone who rejoices in the misfortune of others and divulges the vices of others. Knowing all this, warn and hold your brother before he moves away completely; and, even if for this it was necessary to run around the whole city that day, at least to go beyond the city walls, at least to go a long way: leave everything that is in your hands and worry about this one thing - how to reconcile with your brother. If this matter is difficult, think that you are doing all this for God - and you will receive sufficient encouragement, and awaken your soul, which is sluggish and procrastinating, blushing and ashamed, by constantly singing to it such speeches: Why are you delaying? What are you putting off and holding on to? Our issue is not about money or anything else temporary, but about salvation. God commanded to do this - and everything must yield to His commandments? This matter is a kind of spiritual purchase: let us not be careless, let us not be careless; let the enemy know that we showed such great zeal to please God; and even if he begins to insult us again, beat us, or do something worse, we will endure everything complacently, since through this we will not do him as much good as ourselves: this virtue will help us more than anyone else on that day. We have sinned greatly and grievously, and have broken the law, and have angered our Master; but He, out of His love for mankind, gave us this method of reconciliation: let us not reject this wonderful treasure. Didn’t He have the power to command only reconciliation, without offering us any reward for it? After all, no one can contradict His commands or correct them. However, He, out of His great love for mankind, promised us a reward - a great and inexplicable one, which we most desire - forgiveness of our sins - and thereby made obedience easier for us. 6. What kind of forgiveness do we deserve when, having received such a great reward, we do not obey the Lawgiver, but remain despisers? And what this really is – contempt – can be seen from the following. If the king issued such a decree that all those at war would make peace with each other, otherwise they would lose their heads, wouldn’t we all rush to make peace with our neighbors? I think. What excuse will we have when we do not give the Lord the same respect that we show to our fellow servants? Therefore, we are commanded to say: “Forgive us our debts, as we also forgive our debtors” (Matthew 6:12). What could be softer, what could be more merciful than this command? He made you a judge in the forgiveness of your sins: the little you forgive, the little you will be forgiven; If you forgive a lot, a lot will be forgiven; If you forgive from the bottom of your heart, God will forgive you; Having forgiven your enemy, you will also make him your friend - and God will do the same with you. So, the more who has sinned against us, the more we should hasten to reconciliation with him, because he becomes the reason for the forgiveness of more sins for us. Do you want to know that there is no forgiveness for us and no one will deliver us if we hold a grudge? I will explain my words with an example. How has your neighbor insulted you? Stole money, described it, appropriated it for himself? I’m not content with this, but I’ll add other, even greater insults, whatever you please: he planned to kill you, created a thousand dangers for you, did you every kind of evil, and did not omit anything at all that is only characteristic of human malice? And, in order not to talk about everything separately, let’s assume that he inflicted such an insult on you as no one has ever done to anyone: and in this case, you will not be forgiven if you become vindictive. How is this? – I’ll tell you now. If your servant owed you a hundred gold coins, and someone else owed him several silver coins; this debtor of your servant would come and begin to ask you and beg for forgiveness, and you, calling your servant, would order him to forgive the debt to this person, saying: “I accept this debt instead of your debt to me”; then this shameless and evil servant would again begin to strangle his debtor: could anyone pluck him from your hands? Wouldn't you give him a thousand blows, as if he had insulted him to the extreme? And rightly so! God will do the same; On that day He will say to you: “You wicked and worthless servant! Have you forgiven him from your own? You were ordered to pay back what you owed me: forgive, it was said, and I will forgive you. Even if I had not added this, you would still have to forgive out of obedience to the master; but I did not command as a master, but asked for mercy as from a friend, moreover, from My property, and promised to give more; and with all this you have not become the best.” In such cases, people do this: they charge their servants as much as others owe; for example, a servant owes one hundred gold pieces, and someone else owes a servant ten gold pieces; If the servant forgives this debt, the master forgives him not a hundred, but only ten, and collects all the rest. God is not like that; but if you have forgiven your fellow servant a little, He will forgive you everything. How can this be seen? From the prayer itself. “If...you forgive a man their debts, your Heavenly Father will also forgive you” your debts (Matthew 6:14). But as much as there is a difference between a hundred denarii and ten thousand talents, so much is there between these and those debts. Why are you not worthy of punishment when, having received ten thousand talents for one hundred denarii, you do not forgive even these few coins, and thus turn this prayer against yourself? After all, when you say: “Leave us... as we also leave,” and yet you yourself will not forgive; then you pray to God for nothing else but that He deprive you of all apology and forgiveness. But, you say, I don’t dare say: forgive me, as I forgive, but only (say): forgive me. Why is this? Although you cannot say it, God does this: as you forgive, so He will forgive. And He showed this in the following words: “If you do not let go as a man..., your (Heavenly) Father will not let you go” (Matthew 6:15). Therefore, do not consider it a sign of reverence to pronounce an incomplete petition, and do not say a half-hearted prayer; but, as (God) commanded, pray so that at least the need to utter these words every day will frighten you and encourage you to forgive your neighbor. Do not tell me: “I convinced, begged and begged a lot - and (the enemy) was not reconciled”; don't lag behind until you reconcile. The Lord did not say: leave your gift and go and ask your brother, but - “go and be reconciled”; therefore, no matter how much you have to ask, do not give up until you convince. God asks us every day, and we do not listen; however, He does not stop asking: don’t you want to ask a slave like you? How can you be saved? But you asked many times and were rejected just as many times? For this you will receive a greater reward: much more will your reward increase; the more difficulty the matter is done, the more labor it takes to reconcile, the greater the condemnation will be for him, and the most brilliant crowns for you for your patience. We will not only praise this, but also implement it in practice; and we will not lag behind until we restore the former friendship (with our enemies). Moreover, in order not to upset or offend the enemy, and not to have anger in the heart towards him, we must also force him to have love for us. 7. I hear many people say: “I am not at enmity, and I am not upset, and I have nothing in common with him.” But God did not command this, that you should have nothing in common with him, but that you should have much in common with him. That is why he is your brother; That is why (the Lord) did not say: forgive your brother what you have against him; but what? “First make peace” with him if he has something against you; and do not lag behind until you bring the member to unity. To acquire a good servant, you spend gold, and talk with many merchants, and often go on a long journey; But in order to make an enemy a friend, you don’t move and don’t do anything, tell me? How can you beg God, thus despising His laws? The acquisition of a servant will bring us little benefit, and the location of the enemy in friendship will make God merciful and merciful to us, and will easily absolve us from our sins, and will give us praise from people and great security in life, because there is nothing more dangerous than having one enemy. When he tells everyone dark things about us, then the honor of our life suffers, and our heart is not calm, and our conscience is indignant, and we endure a continuous storm of thoughts. Knowing all this, we will save ourselves from punishment and torment, we will honor the upcoming holiday by fulfilling everything that has been said, and what we, for his sake, want from the king, we ourselves will take advantage of and give to others. I hear many people say that the king, of course, out of respect for Holy Easter, will have mercy on the city and forgive all sins. Isn’t it strange that when we need to receive forgiveness from others, we refer to the holiday and its importance, but when we are commanded to reconcile with others, we do not respect it and regard it as nothing? Indeed, no one humiliates this sacred celebration more than those who celebrate it with rancor. But, to tell the truth, such a person cannot celebrate this holiday, even if he goes without food for ten days in a row, because there can be neither fasting nor holiday where there is enmity and malice. You do not dare to touch the Holy Sacrifice with unwashed hands, even if there is a great need: do not approach with an unwashed soul; this is much more criminal than that and entails greater punishment. But nothing fills the soul with impurity more than anger, which constantly remains in it. Where there is malice and anger, the Spirit of meekness does not fly there. What hope of salvation can a person deprived of the Holy Spirit have? How will it go the straight way? So, beloved, do not expose yourself to destruction and do not deprive God of God’s intercession by the desire to take revenge on the enemy. Even if this matter were difficult, the severity of the punishment for non-fulfillment would be enough to arouse even the most drowsy and careless person, and force him to endure any labor; Meanwhile, the word showed that this matter is very easy, if only we want it. Let us not be careless about our lives, but let us try and do everything so that we can begin the Holy Meal without enemies. Not one, not one of God’s commandments will be difficult if we are attentive: this can be seen from the example of those who have already corrected themselves. How many have been carried away by the habit of swearing and considered it incorrigible? However, by the grace of God, as you applied a little effort, you washed away most of this vice from yourself. Therefore, I ask you to discard the rest and become teachers for others. And to those who have not yet corrected themselves, but point us to the long time in which they previously swore, and say that it is impossible in a short time to tear out what has taken root for many years, I will say this: where any command of God must be fulfilled, what is required is not time, not many days, not the length of years, but only fear (of God) and a soul filled with reverence: then we will undoubtedly succeed in a short time! 8. So that you do not think that I am saying this so simply, take a person whom you consider addicted to oaths, who utters more oaths than words: give him to me for only ten days, and if within these few days I do not completely destroy this habit in him, sentence me to extreme punishment. That these words are not boasting will be clear to you from previous events. What was more foolish and reckless than the Ninevites? However, these foreigners and foolish ones, who had never heard a single wise man, who had never received such commandments (Christian), having heard the words of the prophet: “Yet three more days, and Nineveh will be transformed” (Jonah 3:4), in three days they completely abandoned their bad habit: the depraved became chaste, the daring became meek, the robber and predator became self-controlled and merciful, the careless hardworking. They healed not one, not two, not three or four passions, but corrected all their vices. Where, you say, can this be seen? From the words of the prophet: whoever condemned them and said, “The cry of their wickedness has gone up to the heavens” (Jonah 1:2), he himself testified about them to the contrary, saying: “God has seen... that each one has turned from his wicked ways” (Jonah 3:10). He did not say: from fornication, or adultery, or theft, but “from his wicked ways.” How did they turn? As God knows, and not as man judged. And we are not ashamed, do not blush, that while foreigners gave up all their vices in just three days, we, who have been publicized and taught for so many days, cannot overcome even one bad habit? They had already reached extreme wickedness (because when you hear that “the cry of their malice has gone up to Me,” understand here the excessiveness of their wickedness); despite this, they could turn completely to virtue in three days. Where there is the fear of God, there is no need for many days and a long time; just as where there is fearlessness, there is no benefit from (many) days. Whoever washes rusty vessels only with water, although he will spend a lot of time, will not remove all this impurity, but whoever throws them into the forge will in a short period of time make them brighter than new ones. Likewise, a soul covered with the rust of sin will not receive any benefit if it begins to cleanse itself and repent simply and somehow every day; but if he plunges himself into the furnace of the fear of God, then in a short time he will wash away all impurity from himself. So, let us not put it off until tomorrow, because we do not know what the day will bring forth (Proverbs 27:1); Let’s not say: let’s overcome this habit little by little, because this “little by little” will never end. Instead, let us say this: we will not give up until today we correct ourselves from our oaths, even if a thousand deeds oppress us, even if we have to die, even if we suffer punishment, even if we lose everything; Let us not give the devil power through our carelessness and an excuse for delay. When God sees that your soul has been inflamed and jealousy has awakened in you, He Himself will help you correct yourself. So, I ask and implore, let us try so that we do not hear that “the men of Nineveh will rise up... and condemn... her generation...” (Luke 11:32), because they, having heard (the admonition) once, corrected themselves, but we, having heard it many times, did not convert; they performed every virtue, and we did not one; they were afraid when they heard about the destruction of the city, but we, hearing about Gehenna, are not afraid; they - without having prophecies, and we - using continuous teaching and great grace. I say this now, condemning you not for your own, but for the sins of others. You, as I know and as I said before, have already fulfilled this law about oaths: but this is not enough for our salvation if we, moreover, do not teach and correct others; because the one who brought the talent, although he returned the money given intact, was nevertheless punished for not multiplying what was given (Matthew 25:30). So, let us not look only at whether we ourselves have been freed from sin, we will not lag behind until we free others too; and each one, whether you have servants or disciples, gather ten friends around you, bring them to God. But you have neither disciples nor servants? So there are friends: correct them. And don’t tell me: “We have fallen behind from the frequent use of oaths, but only occasionally get carried away by them”; drop that too – “occasionally”. If you lose one gold piece, won’t you go around asking and searching everyone, just to find it? Do the same with oaths. If you see that one oath has escaped you, cry, groan, as if all your property had been lost. I say again as before: lock yourself at home, get busy and work with your wife, children and household; tell yourself in advance: I will not take up either private or public affairs until I correct my soul. If you teach your children, and they teach their children, and thus the fulfillment of the commandment, reaching the end of the age and the coming of Christ, will bring all the reward for this to those who laid the root. If your son learns to say: “believe”, then he will no longer go to the theater, will not enter the inn, will not play dice: this word, lying in his mouth like a bridle, will make him blush and be ashamed against his will; if, when he appears there, it will force him to immediately run out of there. But such and such are laughing (at you)? Weep over their corruption. Many also laughed at Noah when he built the ark; and when the flood came, then he laughed at them; however, or rather, the righteous man did not laugh at them, but wept and groaned. So, when you see them laughing, think that those who are laughing will now one day weep very bitterly and gnash their teeth, and they will remember this laughter when on that day they groan and gnashing: then you too will remember this laughter. How long did the rich man laugh at Lazarus? And then, seeing him in the bosom of Abraham, he mourned for himself. 9 . Reflecting on all this, force everyone, without delay, to fulfill this commandment. And don’t tell me that (you will do it) little by little; Don’t put it off until tomorrow: this “tomorrow” never ends. Forty days have already passed; If Holy Easter still passes, then I will not forgive anyone, and I will not use admonition, but prohibition and excommunication, which cannot be neglected: citing a habit is not a strong excuse! Why doesn't the thief plead habit and be released from punishment? Why also a murderer and an adulterer? So, I say in advance and declare to everyone that if I, having met with you alone and made an experiment (and I will certainly do it), I find that some have not corrected themselves in this shortcoming, I will subject them to punishment, I will order them not to be allowed to the Holy Mysteries, not so that they remain without them, but so that they correct themselves and then proceed and taste the Holy Meal with a clear conscience: because this is what it means to be a communicant. Through the prayers of the primates and all the saints, having corrected these and all other shortcomings, may we receive the Kingdom of Heaven, by the grace and love of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, honor and worship, now and ever, and unto the ages of ages. Amen. For the return of Bishop Flavian and the reconciliation of the king with the city, and for those responsible for the overthrow of the statues 1. With the words with which, in times of danger, I have always had the custom of beginning a conversation to your love, with the same words today I will begin a word to you, and I will say with you: “Blessed is God,” who has vouchsafed us to celebrate this sacred holiday today with great joy and gladness, and who has returned the head to the body, the shepherd to the sheep, the teacher to the disciples, the leader to the soldiers, the saint to the priests; Blessed is God, “to do whatever we ask or understand in abundance” (Eph. 3:20)! It seemed to us enough to get rid of the disasters that weighed on us, and we only prayed for this; and God, who loves mankind and always gives incomparably above our requests, returned to us, beyond all hope, our father. Who could have expected that in so few days he would set off and talk with the king, and end the disasters (of Antioch), and return to us again - so soon that he would have time to anticipate the holy Easter and celebrate it with us? But now, this unexpected thing came true, and we received a father, and we taste the pleasure all the more because we have now received it beyond our expectations. For all this, let us thank the philanthropic God and marvel at His power and philanthropy, wisdom and care for (our) city. The devil attempted to completely destroy (our city) with a daring act, 36 and through this misfortune God glorified the city, the saint, and the king, and showed everyone in greater splendor. The city became famous for the fact that, when such a danger befell it, it, bypassing all those invested with power, possessing great wealth, having great power with the king, resorted to the Church and to the saint of God, and with great faith surrendered to the highest hope. So, when, after the departure of the common father 37, many confused those in prison and said that the king was not softening in anger, but was even more irritated and was plotting to completely destroy the city, and spread many other rumors, the prisoners did not become any more fearful from these words; but when we said that these rumors are false and are the machinations of the devil, who wants to cast despondency into your minds, “we do not need verbal consolation,” they answered us, “we know to whom we first resorted, and to what hope we betrayed ourselves: we attached our salvation to the sacred anchor, entrusted it not to man, but to Almighty God; That’s why we believe that the end will probably be good; It is impossible, it is impossible for this hope to be deceived.” How many crowns, how many praises is this equivalent to for our city? What will attract God's favor in other matters? No, not every soul can, during the onslaught of dangers, remain cheerful, look to God, and, despising everything human, seek that help! So, that's how the city became famous. But the saint became famous no less than the city. He gave up his soul for everyone, and although there were many obstacles - winter, old age, a holiday, and no less, a sister who was at her last breath - he rose above all these obstacles and did not say to himself: “What is this? I have only one sister left, she carries the yoke of Christ with me and lived together for so long, and she is now at her last breath, and we, leaving her, will leave here, and will not see how she will breathe out her last sounds? She begged us every day to close her eyes, to fold and close her lips, and to take care of everything else that was needed for the burial; and now, as an orphan and helpless, she will not receive any of this from her brother, from whom she especially wanted to receive it, but, being separated from life, she will not see the one who is dearest to her of all? How many deaths will it be harder for her? Even if she were far away (from me), shouldn’t (I) have to run, and do, and endure everything to give her this pleasure? And now, being near her, will I leave her and go away from here? How will she survive the next few days? “Not only did he not say anything like that, but he didn’t even think about it: on the contrary, preferring the fear of God to any kind of kinship, he knew well that, just as storms show the helmsman and the leader danger, so the priest shows temptation.” “Everyone,” he said, “is looking at us, both Jews and pagans; We will not deceive their hopes for us, and we will not neglect such a shipwreck, but, having entrusted our entire destiny to God, we will give up our very lives.” Look, following the generosity of the priest, and at God’s love for mankind: everything that he despised, he enjoyed all of it, so that he would receive a reward for his zeal, and in unexpected pleasure would taste even greater pleasure. To save the city, he decided to spend the holiday on a foreign side, away from his own people; and God returned him to us before Easter, so that he spent this universal holiday with us, and in this he received a reward for his determination, and tasted all the more joy. He was not afraid of the (winter) season - and it was warm throughout his journey; did not pay attention to old age - and walked this long path, as easily as a vigorous young man; did not think about the death of his sister, did not succumb to weakness - and when he returned, he found her alive. So everything that he despised, he received everything. 2. This is how the saint became glorified before God and before people! And this deed adorned the king more brilliantly than a diadem. And firstly, then it became clear that he was ready to grant such mercy to the priests as to anyone else; then, - that he very soon granted this mercy, and ceased to be angry. But in order to more clearly recognize the generosity of the king and the wisdom of the saint, and first of both, God’s love for mankind, let me tell you a little from the conversation that took place there. But I will say what I learned from one of those standing in the royal palace: the father himself did not tell us either little or much, but, imitating the generosity of Paul, he always hides his virtues, and no matter where anyone asks him: “What did he say to the king, how did he convince him, and how did he drive out all the anger from him?” - answered with these words: “We did not help the matter at all; The king himself, as God softened his heart, even before our words left all his anger and stopped his rage, and while talking about the matter, he recalled everything that happened without any anger, as if someone else had been offended.” But what he hid out of humility, God brought out. What is this? I'll tell you; I’ll just start my speech a little from the beginning. The saint, having departed from (our) city, where he left everyone in such despondency, suffered much greater sorrows than we, who were in the midst of disaster. Firstly, having met halfway along the road with those sent by the king to investigate the case and having learned from them why they had been sent, and imagining in his mind the disasters that threatened the city - indignation, confusion, flight, fear, anxiety, danger - he shed streams of tears because his heart was breaking: fathers usually grieve much more when they cannot be with their suffering children. The same thing happened with this most compassionate (father): he cried not only about the disasters that threatened us, but also about the fact that he was away from us, who were suffering from them. However, this was also for our salvation: when he learned from those sent about (why they were sent), he shed the hottest streams of tears, resorted to God with the most fervent prayer and spent nights without sleep, begging that He would help the so-suffering city and tame the king’s heart. When he reached that great city 39 and entered the royal chambers, he stopped far from the king, silent, shedding tears, bowing his face down, closing himself, as if he himself had done all those (insolences). He did this in order to first move the king to mercy with his position, appearance, and tears, and then begin to intercede for us: for the guilty there is only one excuse - to remain silent and say nothing about what was done. The saint wanted to pluck out one feeling and arouse another (in the king): to purge anger and arouse sorrow, in order to thus open the way to defensive words; which is what happened. And just as Moses, having ascended the mountain, when the people sinned, stood silent until God called him, saying: “Leave Me, and... I will consume this people” (Ex. 32:10), so did the saint. And so the king, seeing him crying and bowing down, himself approached him, and what he felt because of the saint’s tears, he expressed in words addressed to him. These were not the words of one who was angry and indignant, but rather of one who was grieving and overcome with grave sadness; and you will know that this is true when you hear the words themselves. The king did not say: “What does this mean? Are you going to intercede for worthless and indecent people, who should not even live - for the rebellious, for the troublemakers, worthy of any execution?” No, leaving all these words behind, he put together a speech in his defense, full of modesty and importance, counted the benefits he had provided to our city during the entire period of his reign, and with each one he said: “Did I have to suffer for those benefits? For what injustice did they inflict this insult on me? What, small or great, can they blame me for, that they have insulted not only me, but also the dead? It was not enough to stop the rage against the living; no, they thought that they would not do enough insolence if they did not insult the buried. We have offended, as they think; so, after all, it was necessary to spare the dead who had not committed any offense; they could no longer blame them for this. Didn’t I always prefer this city to everyone else, and didn’t I consider it more pleasant than my native city? And wasn’t it always my desire to see this city, and didn’t I make such an oath in front of everyone? 3. Here the saint, having cried out bitterly and shed the hottest tears, did not remain silent any longer, since he saw that the king’s justification served to further accuse us. Therefore, he groaned heavily and bitterly and said: we recognize and cannot deny, sir, this love that you showed for our homeland and that is why we especially cry, because the demons were jealous of such a beloved (city), and we turned out to be ungrateful to our benefactor and angered the one who loved us very much. Destroy, burn, kill, or do anything else: you still won’t punish us according to our deserts; We ourselves have previously placed ourselves in a position that is worse than a thousand deaths. What could be worse than the fact that we found ourselves angry, without reason, by a benefactor and someone so loving - that the whole universe knows this and accuses us of extreme ingratitude? If the barbarians, having attacked our city, destroyed the walls, set fire to the houses and, taking prisoners, left with them, the misfortune would have been less. Why? Because as long as you were alive and showed such goodwill towards us, there would be hope that all such disasters would stop - we would again return to our previous position and receive even more brilliant freedom. But now, when your favor is taken away and the love that protected us better than any wall goes out, to whom will we finally resort? Where else can we look, irritating such a kind ruler and meek father? Therefore, if (the Antiochians) committed apparently intolerable crimes, then they suffered the most; they do not dare to look at a single person, they cannot freely look with their eyes and at the sun, because shame squeezes their eyelashes from all sides and forces them to close. Having thus been deprived of spiritual freedom, they are now more unhappy than all the captives, they suffer extreme disgrace and, thinking about the greatness of their evils and the insolence to which they have reached, they cannot even breathe, because all the people inhabiting the universe have raised up against themselves with accusers more severe than the offended one himself. But, if you want, sir, there is a cure for this wound, and a remedy for so many evils. It often happened between private people that grave and intolerable insults served as a reason for great goodwill. This is what happened with our nature. When God created man, brought him into Paradise and awarded him great honor, the devil, not tolerating such happiness, envied him and cast him down from the height given to him. But God not only did not leave him, but also, instead of Paradise, opened Heaven to us, thereby demonstrating his love for mankind and punishing the devil even more. Do this too: the demons have now moved everything to deprive your favor of the city that is most dear to you; Knowing this, punish us as you wish, but do not deprive us of our former love. But should I say something surprising? If you want to punish the demons who organized this, show us even greater favor and again include our city among the first cities you love. If you destroy it, plow it up and destroy it, you will only do what they have long wanted; but if you leave your anger and again declare that you love him as you loved before, then you will inflict a mortal wound on them and subject them to extreme punishment, showing that not only was they not successful in their plan, but something completely opposite to what they wanted happened. And you will do justly if you do this and have mercy on the city, which the demons envied because of your love: if you had not loved it so much, then they would not have envied it so much. Therefore, oddly enough, but rightly I say that (the city) suffered this because of you and because of your love. How many fires, what destruction are not sadder than the words you said in your justification? You say that now you are offended and have suffered something that none of the previous kings ever did. But, if you want, most philanthropic, wisest and most pious, this insult will adorn you with a crown that will be better and more brilliant than this diadem. This diadem, of course, is proof of your valor; but it also serves as evidence of the generosity of the one who gave it. The crown woven for you by this love of mankind will be the work of your own and your wisdom: and everyone will not so much marvel at you because of these precious stones as praise you for your victory over anger. Have your statues been toppled? But you can build even more brilliant ones. If you forgive the guilt of those who offended you and do not subject them to any punishment, they will erect for you not a copper, not a gold or a stone pillar in the square, but one that is more valuable than any substance - adorned with philanthropy and mercy. So, each of them will place you in their hearts, and you will have as many statues as there are and will be people in the universe. Not only we, but also our descendants and their descendants, everyone will hear about this, and will be amazed and love you, as if they themselves received a benefit. And that I am not saying this out of flattery, but it will certainly happen, to prove this I will tell you one ancient story, so that you will know that kings are glorified not so much by their troops, weapons, money and the large number of subjects, but by wisdom and meekness of soul. They say about Blessed Constantine that when one day his image was beaten with stones, and many excited him to bring the guilty to trial and execution, saying that those throwing stones had wounded his whole face, he, feeling his face with his hand and smiling meekly, said: “I don’t see any wound on his face, on the contrary, his head is intact, his whole face is intact”; and these people, with shame and disgrace, abandoned such unkind advice. These words are still sung by everyone, and such a long time has not weakened or destroyed the memory of this wisdom. How many more brilliant victorious monuments will this be! He built many great cities, defeated many barbarians - and we don’t remember any of this; and these words are sung to this day: everyone will hear them, both our descendants and their descendants. And not only is it wonderful that they will hear, but also that those who retell (these words) will speak, and those who hear will receive them with praise and approval, and there will be no one who, having heard them, could remain silent, but will immediately exclaim and praise the one who spoke, and wish him many blessings even after death. If, for these words, he earned such fame among people, then how many crowns will he receive from the man-loving God! And why talk about Constantine and present other people’s examples, when you can be convinced by your own exploits? Remember the recent time when, upon the advent of this holiday, you sent a command throughout the entire universe to free those imprisoned and forgive their guilt, and, as if this were not enough to prove your love for mankind, you wrote: “Oh, if only it were possible for me to call upon the dead, and resurrect them, and bring them back to life!” Remember these words now: now is the time to call and resurrect and bring the dead back to life! And these (Antiochians) had already died, and, even before the sentence was pronounced, the city was already at the very gates of hell. Erect it from there (you can do this) without money, without expenses, without wasting time and without any labor. All you have to do is say it and you will raise the city lying in darkness. Now let him be called according to your love for mankind; he will be grateful not so much to his first founder as to your verdict; and very fair. He gave it a start and went away; and you will erect it then, just as it, having become vast and great, fell after this long prosperity. It would not be so surprising if his enemies took possession of him and the barbarians attacked, and you freed him from danger, but it would be surprising if you spared him now: many kings have often done this, but you alone will do this, and the first, beyond all expectation. To protect subjects - there is nothing surprising or extraordinary in this: this is an ordinary matter; but, having suffered so many and such great insults, to stop anger is beyond all human nature! Think that now you must take care not only of this city, but also of your glory, even of all Christianity. Now the Jews, and the pagans, and the whole universe, and the barbarians (after all, they also heard about it) have turned their eyes to you and are waiting to hear what verdict you will pronounce on this matter. And if you pronounce (the sentence) humane and meek, everyone will praise such a decision, glorify God, and say to each other: “This is the power of Christianity! It restrained and curbed a man who has no equal on earth, who has the power to destroy and destroy everything, and taught him patience, which even a simple person did not show. Truly great is the Christian God: He makes angels out of people, and places them above all natural necessity!” Do not be afraid of that vain fear, and do not listen to those who say that other cities will be worse and will show even more disrespect if this one is not punished. Of course, this should be feared whenever you were not able to punish, and those who did this had more power than you, or were equivalent to you. But when they are struck with terror and die of fear; when, in my face, they resorted to your feet, and every day they expect nothing else but destruction; when they say common prayers, looking to heaven and asking God to come and intercede with us; when everyone has already ordered their affairs, as if being on their last legs - isn’t such fear unnecessary? Even then, when they were doomed to death, they would not have suffered as they are suffering now, spending so many days in fear and trembling, and when evening came, not hoping to see the dawn, and when day appeared, they would not live until evening. Many even became prey to animals when they fled into the deserts and moved to impassable places; not only men, but also small children, and noble and beautiful wives hide in caves, abysses and desert ravines for many nights and days. A new kind of captivity has befallen our city: even the walls are intact, but the inhabitants are in poverty worse than the burned cities; there is not a single barbarian, the enemy is not visible, and they are more miserable than prisoners, and the movement of one leaf frightens them all every day. Everyone knows this, and they would not come to their senses so much if they saw the city destroyed as they do now, hearing about this misfortune. So, do not think that other cities will be worse. No, if you had destroyed other cities, then you would not have taught them the way you did now, when with a vague expectation of the future you punished them more severely than any execution. Do not prolong their misfortunes any longer, but let them finally breathe. It is, of course, easy and convenient to punish the guilty and punish for wrongdoing; but to spare those who offended and give forgiveness to those guilty of an unforgivable deed is only possible for one or two, and especially when the offended person is a king. Then, conquering yourself with fear is easy; but to make everyone friends, and to make them love your reign and to send not only common prayers to everyone, but also to everyone their own special prayers for your reign, is a difficult task. Let someone spend thousands of money, let him move thousands of troops, let him do whatever he wants; It will not be easy for him to attract the affection of so many people, but for you now it will be easy and convenient. How much money would it cost you, how much work would it cost you to acquire the entire universe in a short moment of time, and force all people, both present and future, to ask (from God) and your head everything that they ask for their children? If this is so from people, think about what reward you will receive from God, not only for what is being done now, but also for what will subsequently be done by others. After all, if an incident similar to the current one happens, which God forbid, and some of the offended people plan to take revenge on those who offended them, your meekness and patience will be to them instead of any instruction and admonition, and they will be ashamed and ashamed, having such an example of wisdom, to seem worse. Thus, you will be the teacher of all descendants, and even if they reach the same height of wisdom, you will still have an advantage over them, because it does not matter whether you are the first to show such meekness or, looking at others, imitate their deeds. Therefore, no matter what kindness and meekness the kings who follow you show, you will also receive a reward with them: whoever gave the root will also be the source of the fruit. Therefore, no one can now share with you the reward for philanthropy: it is actually yours alone; and you, with everyone who will only later appear like you, can equally participate in a good deed, and receive the same share as mentors receive from their disciples. And if there is no one like that, again your glory and honor will increase with each generation. Think what it is like: all descendants will hear that when such a great city fell under punishment and revenge, when everyone trembled and feared - military leaders, city governors, and judges - and did not dare to vote for the unfortunate - one intercessor of God appeared, invested with the priesthood, and with one look, with a simple conversation, he bowed down the sovereign; and what this one did not give to any of his subjects, out of respect for the laws of God, he gave to one elder. After all, with this very thing the city honored you a lot, sir, for sending me to intercede in this matter: they pronounced the best and most beautiful judgment about you - that, while all the authorities are under you, you show preference to the priests of God, no matter how insignificant they are. However, I am not only coming from them now, but even before leaving them, from the common Lord of the Angels I was sent to say to your meekest and most condescending soul, this: “If... you forgive a man their debts, and your Heavenly Father will forgive you your sins” (Matthew 6:14). So, remember the day on which we will all give an account of our deeds. Think that if you have sinned in some way, then you can make up for all your sins with this verdict and decision - without work, without effort. Thus, other intercessors bring gold, silver and other similar gifts; and I came to your royal majesty with the sacred laws, and I present them instead of all gifts, and I ask you to act like your Master, Who, although we are insulted every day, does not cease to communicate His gifts to everyone. Do not disgrace our hopes, and do not make our promises futile. I will tell you, by the way, that if you decide to have mercy on the city, show it the same favor and leave this righteous anger, I will return with great boldness; If you renounce the city from your heart, not only will I not return to it and not see its land, but one day I will renounce it forever and enroll in another city. No, I will never be assigned to that city with which you, the most philanthropic and meekest of all people, do not want to be reconciled and enter into communication.” 4. Having said this and even more than this, the saint so touched the king that the same thing happened that once happened to Joseph. How this one then, seeing his brothers, wanted to cry, but hid his grief so as not to betray the pretense; So did the king - he cried in his soul, but did not show it because of those who were here. However, finally he could not hide his feelings and against his will he discovered it. After this speech, he no longer needed any other words, but he uttered only one word, which adorned him much more than a diadem. What kind of word is this? “What is amazing and great,” he said, “if we stop being angry at those who have offended us - at people, we are people, when the Lord of the universe, having come to earth and for our sakes becoming a slave, and being crucified by those favored by Him, prayed to the Father for those who crucified Him like this: “Let them go, for they do not know what they are doing” (Luke 23:34); so what wonder if we forgive slaves like us?” And that these words were not hypocritical, this was proven by all events, and no less by what I now intend to say. When the saint himself wanted to celebrate a real holiday there (in Constantinople) together with the king, (the king) forcibly forced him to speed up (departure) and hurry, and appear to the citizens (of Antioch). “I know,” he said, that now their souls are troubled, and there are still many traces of misfortune: go, comfort them. When they see the helmsman, they will not remember the storm that has passed, but they will completely erase the very memory of the disasters.” When the saint began to urgently ask that (the king) send his son, he, wanting to show clearly that he had completely destroyed all the anger in his soul - “pray,” he said, “for these obstacles to be removed, for these wars to subside - and I will certainly come myself.” What could be kinder than this soul? Let the pagans finally be ashamed, or better yet, not be ashamed, but let them come to their senses, leave their delusion, turn to the power of Christianity, having learned from the king and the saint our (Christian) wisdom. The most God-loving king did not stop there either: after the saint had already left the city (capital) and swam across the sea 40, the king sent some people there to inquire and observe, so that he would not waste time and take half the joy away from the city (Antioch) by spending the holiday in another place. What meek father would show such concern for those who insulted him? I will say something else in praise of this righteous (bishop). Having completed such a deed, he did not rush, as any other lover of fame would have done, to bring the letter himself, which would end our disaster; but since he himself walked rather slowly, he begged one of the skilled horsemen to get ahead of him and bring good news to the city, so that the despondency would not last from the slowness of his journey. His only desire was not to bring these happy and very joyful news himself, but so that our fatherland would calm down as soon as possible. So, what did you do then, decorating the square with wreaths, lighting lamps, spreading carpets in front of the workshops, and how you celebrated then, as if the city had been born again: do the same at all times, (only) differently, adorning yourself not with wreaths of flowers, but with virtue, kindling in your soul the light of (good) deeds, rejoicing in spiritual joy. We will never stop thanking God for all this, and expressing great gratitude to Him not only for stopping the disasters, but also for allowing them: through both, He glorified our city. “About these,” according to the prophetic word, “lead your children to your children, and your children to your children, and those to another generation” (Joel 1:3), so that everyone who lives until the end of the age, knowing the love of God that was manifested in the city, and pleases us, who received such mercy, and marvels at our Lord, who restored the fallen city in such a way, and they themselves would benefit, by all prompted by these events to piety. The narration of what happened to us can bring very great benefits, not only to us, if we always remember it, but also to our descendants. Reflecting on all this, we will always, not only when disasters end, but also when they are tolerated, thank the man-loving God, having learned both from Divine Scripture and from what happened to us that He always arranges everything for our good with the love for mankind that befits Him, which by constantly using, may we also receive the Kingdom of Heaven, through our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. The old (Παλαια) was the part of the city located near the Oronte River; there was a church here, also called “old” or also “apostolic”, since it was founded by the apostles. Μαρτυριον - this name was given to the Church of the Savior in Jerusalem. Of course, the 1st conversation, delivered even before the rebellion in Antioch. This is exactly the case in the text of the printed edition: apparently, something is missing here. – Compiler of the electronic version. Those. go to public places before lunch. This was the case, for example, in Athens. Τινες αδελφαι – “certain sisters”, since in Greek. In the original, both day and night are feminine words. Aelian in De Animalibus III, 42 mentions the bird Porphyrion, which was even more beautiful than the peacock. "Surround the sky with an encirclement of glory" That is a criminal being led to the place of execution with a rope around his neck. That is, into which he will be thrown by the executioner. Those. presbyters of Antioch. Those. "Paul the servant of Jesus Christ". It was Macedonius. See Theodor. Hist. XIII. Those. how the fiery Babylonian oven did not harm the three holy youths. So St. Chrysostom names Jewish rituals that lost all their power with the coming of the Savior. Those. depriving Antioch of some advantages. In Slavic translation Bible: "in Shinar". Τη Κυριακη της επισωζομενης ... Semeon Allations in op. de Dominicis et hebdomadibus Graecorum says that 'Επισωζομενη was called among the Cappadocians the feast of the Ascension of the Lord: there he notes that η Κυριακη της ηπισ. was called the 5th Sunday after Easter, i.e. the same one that preceded the Ascension. But Tilmon, and after him the newest publishers of Chrysostom’s works - Montfaucon and Migne, are more inclined to recognize in η Κυριακη της επισωζομενης one of the last resurrections of Pentecost, in particular - the resurrection of the Passion (i.e. the Week of Vai). Residents of villages and hamlets in the vicinity of Antioch spoke the Syrian language. Τριβον - a Spartan cloak (shorter and coarser than imatiy), as well as a shabby dress worn by the poor; since the time of Socrates - the usual clothing of all philosophers. The last words of the 6th Art. read in the LXX text: και αι ριζαι αυτης υποκατω αυτης (αμπελου) ησαν ; in the text Zlat. instead of επ᾿ αυτην and υποκατω αυτης it is read: επ᾿ αυτον (αετον), υποκατω αυτου (αετου), i.e. his (grapes) vines were on him (the eagle) and his (grapes) roots were under him (the eagle). With this word (and its weaving on it, και ο ελιξ αυτης επ αυτον) in glory. correspond to: “and his reproach to him” (και αι ριζαι αυτης προς αυτον). In glory Transl.: “It came to pass in the ninth year of his kingdom, and came in the tenth month.” Greek (LXX) ed. 1810 εν τω μηνι τω δεκατω ενδεκατη του μηνος (eleventh day of the month). τον Σαφαν; in glory "Zephaniah" (Σοφονιαν). The words “Safana the Archangel” are completely absent from glory. translation, as well as the LXX. Those. overthrowing royal statues. Bishop Flavian to the capital. Of course, the Bosporus, which separates the European shore, where Constantinople stands, from the Asian one. To slavery - in the Greek text εἰς δουλείαν, in the Slavic and Synodal texts there is no such meaning. – Editorial staff of “ABC of Faith”