Conversations about the powerlessness of the devil

“Conversations on the impotence of the devil” (3 conversations) delivered by St. John Chrysostom in Antioch, probably during Lent 386. The saint addresses the question of why God allows people to be tempted by the devil, and about the various ways in which he influences people. The first discourse (8 chapters) is directed against those who say that demons control human affairs, and those who are indignant at the punishments of God and are tempted by the well-being of the wicked and the misfortunes of the righteous. The saint speaks about the Providence of God. It is not God who deprives us of His gifts, the best of which is eternal bliss, but we ourselves lose them. The example of the confusion of tongues shows that God always cares about our good. The conversation is about moral and physical evil, about what the devils would do if the world were left to them. The second conversation (6 chapters) is directed against those who object to why the devil has not been destroyed. St. John responds that destroying the devil would diminish the merit of Christians. After all, evil does not come from nature, but from the choice that man himself makes, using his freedom. A person who does not want good abuses everything - creation, his body, the cross, the apostolic preaching. The saint speaks of repentance and constant vigilance over oneself. The third conversation (7 chapters) is about how sin comes from carelessness, and virtue from diligence. Neither evil people nor the devil himself can harm a vigilant person. St. John shows two classes of people: some listened to the conversation about the wickedness of the devil, while others were at the same time in the theater to enjoy the temptations of the devil. This difference comes from the will of both, because only the will makes us either virtuous or vicious. If we have good will, then even the devil, instead of harming us, will serve us. That is why God did not destroy the devil and allows both the good and the evil to live together. Only our free will makes us guilty, as proven by the parable of the ten virgins, the repentance of the Ninevites, the fall of Adam and the triumph of Job. *The title of the work in Greek is Περ τοῦ διαβόλου. *The title of the work in Latin is De diabolo tentatore homiliae 1-3. CONVERSATION FIRST. Praise for the diligence of the listeners even in long conversations. – About Divine Providence. – It is not God who deprives us of his gifts, but we ourselves lose them. “We have received the best of gifts—eternal bliss.” – God always cares about our good. – An example of this is the confusion of languages, which also served for the benefit of people. – About moral and physical evil, the difference between them: the latter serves as a cure for the former. -What would the devils do if the world were left to them? – Why is one of two evil people punished and the other not? An admonition that one should not blame the Providence of God. CONVERSATION SECOND. Greetings to Bishop Flavian, who was present at the conversation. - Return to the previous subject. – Why was the devil not destroyed? – Destroying the devil would diminish the merit of Christians. – Malice does not come from nature, but from the evil use that a person makes of his freedom. - While everything serves to benefit the well-intentioned person, everything harms the one who does not want good. – The latter abuses everything – creation, his body, the cross, the apostolic preaching. – Jesus Christ himself, being the light of the world, blinds weak souls. – You need to constantly be vigilant over yourself – whether in youth or in old age. – Various ways of repentance. CONVERSATION THREE. Two classes of people: some listened to the conversation about the wickedness of the devil, while others were at the same time in the theater to enjoy the temptations of the devil. – Where does this difference come from? - From the will of both, because only the will makes us either virtuous or vicious. – If we have good will, then even the devil, instead of harming us, will serve us. – This is why God did not destroy the devil and why He allows both the good and the evil to live together. “Consequently, only our will makes us guilty, and this truth is proven by the parable of the ten virgins, the repentance of the Ninevites, the fall of Adam and the triumph of Job. Final admonition. The following three conversations spoken by St. Chrysostom in Antioch in 388, have a connection with each other according to the main idea expressed in them, namely, that the cause of all the evils that the devil introduces into human life is our carelessness and negligence. Conversation 1 Against those who say that demons control human affairs, as well as those who are indignant at the punishments of God and are tempted by the well-being of the wicked and the misfortunes of the righteous. 1. I thought that from the continuous conversation you would feel disgust for our words, but I see that the opposite is happening: it is not disgust that is born in you from the continuity of conversations, but desire increases; You do not feel satiety, but pleasure; - the same thing happens as happens to wine lovers at worldly feasts. The more they drink wine, the more thirst they kindle in themselves: and in you, the more we offer teachings, the more we kindle the hunt, the more we increase desire, the more we intensify love. Therefore, although I am aware of extreme poverty in myself, I do not cease to imitate reasonable owners, offer you a continuous meal and put a full cup of teaching, since I see that you, having drunk it all, leave here with a new thirst. This has been evident at all times, but especially last Sunday. That you have an insatiable thirst for the words of God, this was especially shown by the day on which I spoke to you that you should not slander each other; when I showed you the safest subject for condemnation, admonishing you to condemn your own sins, and not to be curious about others; when he cited as an example the saints who condemned themselves, but spared others - (he cited) Paul, who said about himself that he was the chief of sinners (1 Tim. 1:15), and that God had mercy on him, a blasphemer, a persecutor, and an offender (1 Tim. 1:13), who called himself a monster and did not consider himself worthy of even the name of an apostle (1 Cor. 15:8-9), - Peter, who said: “depart from me, for I am a sinner” (Luke 5:8), - Matthew, who called himself a tax collector during his apostleship (Matthew 10:3), - David, who cried out and said: “My iniquities have surpassed my head, and a heavy burden has weighed me down” (Ps. 37:5), - Isaiah, who wept and cried out with weeping: “For I am unclean and have unclean lips” (Is. 6:5), - the three youths who in the fiery furnace confessed and said about themselves that they had sinned, transgressed the law and did not keep the commandments of God (Dan. 3: 29-30), - Daniel, who wept about the same thing. When, having listed these saints, I called those who condemned them flies and presented a fair reason for such a comparison, that is, that just as those (flies) sit on other people’s wounds, so those who condemn them sting other people’s sins, causing illness through this to those who communicate with them; when you called those who do the opposite bees, not those who cause disease, but those who build hives of the greatest piety and then fly through the meadow of the virtues of saints: then, then, then you showed your insatiable love! Our speech lasted (then) for a long time, an immeasurably long time, like never before, and many expected that such a length of speech would extinguish your zeal (for listening); but the opposite happened: your heart became even more inflamed, your zeal became more inflamed. How can this be seen? Because the applause at the end increased and the exclamations intensified, the same thing happened that happens in ovens. Just as there at first the shine of the fire is not very bright, but when the flame engulfs the piled firewood, it rises to a great height; This is exactly what happened that day. At first this congregation was not very agitated; but when the speech extended far, embraced all parts of the subject, and the most abundant instruction was offered, it was then that the desire to listen flared up in you, and the strongest applause began to be heard. Therefore, then, although I was disposed to say less than what I said, I nevertheless transgressed the usual measure; or better yet, I did not overstep the mark at all, because I am accustomed to measure the amount of teaching not by the number of words, but by the disposition of those listening. Those whose listeners are careless, even though they shorten the conversation, seem boring; and whose listeners are diligent, attentive and cheerful, even if he prolongs his speech far, he still will not satisfy the desire (of the listeners). However, since in such a multitude of listeners there are, of course, weak ones who cannot follow (to the end) a long word, then I will advise them this: having heard what they can, let them accept it and, having accepted as much as they can bear, let them move away from here; no one forbids them (to leave), no one forces them to stay here beyond their strength; Let them not force us to interrupt the speech before the time and the usual hour. You are full, but your brother is still hungry; you are intoxicated with the abundance of what has been said, but your brother is still thirsty. Let him not burden your weakness by forcing you to accept anything beyond your strength; and do not insult his zeal by preventing him from receiving all that he can contain. 2. This also happens at worldly meals. Some are saturated faster, others slower; but neither these reproach those, nor do they condemn these. Only there it is commendable to leave (from the table) quickly; but here to leave (the church) rather is not commendable, but (only) excusable. Staying there longer is reprehensible and shameful; but here going out later is commendable and worthy of the greatest approval. Why is this so? Because there relaxation occurs from satiety, but here constancy and patience are born from spiritual zeal and godly zeal. But that’s enough for the introduction; it’s time for us to move on to the debt that remains behind us from that day. What was they talking about then? The fact that all people had one speech (Gen. 11:1), just as nature was one, and there was no one who spoke a different dialect or language. Where does this discrepancy come from? From the carelessness of those who received the gift (words). We spoke about both then, proving by unity of speech the Lord’s love for mankind, and by heteroglossia the ingratitude of the slaves, because although He foresaw that we would lose the gift, He nevertheless gave it; and those to whom the gift was entrusted turned out to be careless in keeping what was entrusted to them. So, the first exculpatory evidence is that it was not God who took away the gift, but we lost what was given. The second thing is that subsequently we received greater gifts, in comparison with those lost; For temporary labors He honored (us) with eternal life, for thorns and thistles He brought forth the fruit of the Spirit in our souls. Nothing was more contemptible than man, and nothing became more honorable than man. He was the lowest part of the rational creation, but the legs became the head, and together with the Firstborn 1 ascended to the Royal Throne. Just as if a generous and charitable man, seeing that someone who had escaped a shipwreck could save only his body from the waves, received (him) with open arms, dressed him in light clothes and showed him the highest honor, so God did with our nature. Man lost everything he had - boldness, communication with God, an interview in Paradise, a carefree life, and left Paradise naked, as if after a shipwreck; but God, having accepted him, immediately dressed him and, gradually leading him by the hand, took him to Heaven, although the shipwreck did not deserve an apology, because this whole storm occurred not from the pressure of the winds, but from the carelessness of the swimmer. But God did not look at this, but regretted the greatness of the misfortune, and he accepted the one who was shipwrecked in the pier as favorably as if he had suffered it in the very middle of the sea. After all, falling in Paradise is the same as being shipwrecked in a pier. Why is this so? Because man stumbled and fell when neither sorrow, nor care, nor labor, nor worry, nor countless disturbances of passions had yet invaded our nature. And just as sea robbers, sometimes drilling into a ship with a small iron, let the whole sea into the ship from below, so then the devil, seeing Adam’s ship, i.e. a soul filled with a lot of goodness, he approached, and in one word, as if with some small iron, he drilled into (this ship), stole all the wealth from it, and sank the ship itself. But God made the profit greater than the loss - he elevated our nature to the Royal Throne. Therefore, Paul also cries out, saying: “Rise up with Him, and seat us” at His right hand “in the heavenly places... so that in the times to come He may show the exceeding riches of His grace in kindness to us” (Eph. 2:6-7). What are you saying? The job is done and finished, and you say: “may he show it in the times to come”? Hasn't He revealed it yet? He has already shown it, but not to all people, but to me, a believer, but the non-believer has not yet seen the miracle. But then, on that day, the whole human race, coming into the middle, will be surprised at what has been done; Moreover, it will be clearer for us then. We still believe, but hearing and sight do not represent this miracle with equal clarity. We are surprised at kings even when we hear about purple, a diadem, golden robes and a royal throne, but we are even more surprised when, upon opening the curtains, we see (the king) himself sitting on a high throne. The same must be said about the Only Begotten. When we see that the heavenly curtains have been lifted and the King of Angels descends from there, surrounded by heavenly hosts, then vision will present to us this miracle in a greater form; and what it’s like, think, to see that our nature is carried on Cherubim and surrounded by all the angelic power! 3. Look at Pavlov’s wisdom: how many names he searches for to depict God’s love for mankind! He didn’t just say “grace”; I also didn’t just say “wealth,” but what? - “the exceeding riches of grace and kindness.” However, I haven’t put it quite strongly enough yet. Just as slippery bodies, being held by a thousand hands, are torn from us and easily slip away, so God’s love for mankind, no matter what names we portray, cannot be fully embraced, but its greatness exceeds the weakness of our words. And Paul, having experienced this and seeing that the greatness of mankind (God’s) overcomes the power of words, said only one word - and retreated. What is this word? “Thanks be unto God for His inexpressible gift” (2 Cor. 9:15). In fact, no word and no mind can express the care of God. Therefore, the apostle here says that it is inexpressible, and in another place - that it surpasses our minds, so saying: “The peace of God surpasses all understanding, that it may guard your hearts” (Phil. 4:7). But so far, as I said, these two exculpatory proofs have been found: one thing that God did not take away, but we lost (the gift); and another thing is that we have been given benefits that are much more numerous and greater in comparison with those lost. Now I want to talk about the third proof. What is this third one? - The fact that if God had not subsequently given us greater benefits in comparison with those lost, but had only taken away those (previously) given to us when we ourselves gave the reason for this (this must be added), then this alone would have been sufficient proof of His care for us. Not only giving, but also taking away what is given is a sign of the greatest love for mankind; and (as proof), if you want, we will offer a word about Paradise. God gave Paradise - this is a sign of His guardianship; we turned out to be unworthy of the gift - this is a sign of our lack of gratitude; He took Paradise away from the unworthy - it was a matter of His goodness. What goodness, you say, is there in taking away a gift? Wait, and you'll probably hear. Think, really, what Cain would have been like if he had lived in Paradise after the murder. If he, even having been expelled from that dwelling, was condemned to suffering and labor, seeing the imminent threat of death - if, having before his eyes the misfortune of his father and still touching, as if with his hands, the traces of the wrath of God - if, stopped by so many disasters, he fell into such wickedness that he did not recognize nature, forgot about the common pain of the one who gave birth, killed someone who did not cause him any offense, touched his brother’s body, stained his right hand with blood and did not He obeyed God, who admonished him to be calm, but he insulted the Creator and dishonored his parents: look at what crime he would not have decided to commit if he had remained in Paradise. If even then, when so many reins lay on him, he made deadly leaps, then into what abyss would he not have plunged when these barriers were taken away? Do you want to learn from his mother how great a blessing it was to be expelled from the heavenly home? Consider what Eve was before and what she became after. Previously, she considered the seducer of the devil, this evil demon, more worthy of faith than the commandments of God, and from one glance at the tree she trampled upon the law given by God; when she was expelled from Paradise, then look how she became better and more prudent: she, having given birth to a son, says: “Man has been acquired by God” (Gen. 4:1). She who had previously despised the Lord immediately ran to the Lord; He no longer attributes his fruit to nature, and does not attribute the birth of a son to the power of marriage, but recognizes the Lord of nature, and brings gratitude to Him for the birth of a child. She who first seduced her husband subsequently taught her child and gave him a name that could bring to mind the gift of God; and having given birth to another son, he says: “For God has raised up my seed ... instead of Abel, whom Cain killed” (Gen. 4:25). The wife remembers the misfortune and does not complain, but still thanks God, and names the child according to his gift, providing him with this as a constant subject for teaching. So in the very deprivation, God gave even greater blessings! The wife was expelled from Paradise, but through exile she was brought to the knowledge of God, so that she gained more than she lost. But if it was useful, you say, this expulsion from Paradise, then why did God give Paradise in the first place? This was useful, man, because of our carelessness, since if (the ancestors) had been attentive to themselves and grateful to the Lord, and knew how to behave temperately and modestly, they would have remained in honor; but when this gift was neglected, then exile turned out to be useful. Why did God give (Paradise) in the beginning? In order to show His love for mankind and the fact that He is always ready to elevate us to great honor, but that we ourselves are to blame for all our punishments and torments, depriving ourselves, through carelessness, of the blessings given to us. And so, just as a loving father at first allows his son to live at home and enjoy everything his father has; when he sees that the son has become worse because of this honor, he deprives him of the table and removes him from his presence, and often expels him from his father’s house itself, so that after his expulsion, having become better from this shame and dishonor, he would show himself worthy to return again (to the house) and receive his father’s inheritance: so did God. He gave man Paradise, but when the man turned out to be unworthy, he expelled him so that he, living outside (Paradise) and in dishonor, would become better and more prudent, and then prove worthy of returning. And so, when he subsequently became better, God again introduces him (to Paradise) and says: “Today you will be with Me in Paradise” (Luke 23:43). Do you see that not only giving Paradise, but also expelling from Paradise was a matter of the greatest care? If man had not been expelled from Paradise, he would not have been worthy of Paradise again. 4. We will always keep this word in our memory; let us extend it, if you like, to the present object. God gave everyone a common language: this is the work of His love for mankind. People did not take advantage of the gift as they should, but sank into extreme madness. He again took away what was given; because if even then, as they had one tongue, they fell into such madness that they wanted to build a tower to the sky, would they not have wanted to grab the very top of the sky if they had not been immediately punished? Of course, this was impossible for them, however, judging by their intentions, they were ready for such wickedness. Foreseeing all this, God, because they did not take advantage of monolingualism as they should, separates them to the proper extent by heteroglossia. And look at His love for mankind. “Behold, ... there is one voice for all,” he says, “and this is the beginning to do” (Gen. 11: 1, 6). Why did He not immediately begin to divide the tongue, but first justify itself, as if preparing to be tried in a court of law? No one will tell Him: what have you done? – on the contrary, He has the power to do whatever He wants. However, He, as if subject to an answer, presents excuses, teaching us to be meek and philanthropic. Indeed, if the Master justifies himself before the slaves, and those who have insulted (Him), all the more should we apologize to each other, even if we have suffered the greatest insults. Look how He justifies himself: “Behold, ... there is one mouth, ... and one voice of all, ... and this cup began to do” (Gen. 11: 1, 6). As if he would say this: no one, seeing the division of the tongue, blame Me for this; No one should think that this heteroglossia was introduced among people at the beginning. “Behold, ... the mouth is one, ... and the voice is one,” but they did not take advantage of the gift as they should. And so that you know that God does not so much punish for the present matter as correct the future in advance, listen to the following words: “And now all of them will not be lacking, even if they want to create” (Gen. 11:6). The meaning of these words is this: if now they do not suffer punishment and are not stopped at the very root of sins, then they will not stop in evil anywhere; this means: “they will not become impoverished from them all, if only they want to create,” - as if he said: in addition to these, they will commit other, even greater iniquities. Such is sin! When it is not stopped at the very beginning, then, like fire engulfing firewood, it rises to unspeakable heights. Do you see that the destruction of monotony was a matter of great love for mankind? God plunged people into contradictions so that they would not fall into greater wickedness. So, keep this word in memory, and may you always have a firm and unshakable thought that God is good and humane, not only when He does good, but also when He punishes, because both His punishments and punishments constitute the greatest portion of good deeds, the most important type of Providence. So, when you see that there have been crop failures, and plagues, and droughts, and floods, and disorderly changes in the air, or another similar scourge of human nature, then do not express annoyance and indignation, but bow to the Creator, marvel at His care. He does this and punishes the body in order to enlighten the soul. And this, you say, is God doing? Yes, God does it; and let the whole city appear here, let the whole universe, I’m not afraid to say it. Oh, if only I had a voice stronger than a trumpet and could stand on a high place and exclaim before everyone and testify that God is doing this! I am not saying this out of madness, but I have a prophet on my side, who exclaims with me and says: “There is no evil in the city that the Lord has not created” (Am. 3:6). But since the word “evil” has two meanings, I want to tell you its exact meaning on both sides, so that you, due to the ambiguity of the name, mixing up the very objects, do not fall into blasphemy. 5. So, there is evil - real evil, fornication, adultery, covetousness and countless vices worthy of extreme condemnation and punishment. Again there is evil, or better yet, not eating, but called (evil), hunger, ulcers, death, illness, and the like: all this cannot be (true) evil - that’s why I said that it is only called evil. Why? Because if all this were evil, it would not be a blessing for us, would not curb pride, would not eradicate carelessness, would not excite us to diligence and would not make us more attentive to ourselves. “Whenever I have killed,” says Scripture, “then I will seek Him, and turn and pray to God” (Ps. 77:34). What is meant here is the evil that enlightens us, makes us valiant and more diligent, leads to wisdom, and not that which is worthy of damnation and condemnation; This is not God’s work, but an invention of our will, otherwise it serves to destroy it. Here the suffering caused to us by punishment is called evil, and it is called so not by its own nature, but by adaptation to the opinion of people. Since we are accustomed to calling not only theft and adultery evil, but also misfortune, then (God) called suffering so, applying it to the opinions of people. So this is what the words of the prophet mean: “There is no evil in the city unless the Lord does it.” God also expressed this through Isaiah: “I am God, create peace and builder of evil” (Is. 45:7), calling disasters here also evil. Christ also hints at this evil in the Gospel when he says to his disciples: “his wickedness is sufficient for the day” (Matthew 6:34), i.e. distress, anxiety. So, from everything it is clear that (God) calls punishment here evil, and that He Himself sends these punishments to us, revealing in them the most important form of His Providence. And the doctor is worthy of praise not only when he takes the patient out into gardens and meadows, or to baths and swimming pools, or when he offers him a luxurious table, but also when he forces him to remain without food, torments him with hunger and thirst, - when he chains him to his bed, and makes the house a prison, deprives the patient of the light itself and closes the room on all sides with veils, - when he subjects him to cutting and burning, and prescribes bitter medicines: and then he is the same doctor. Therefore, isn’t it strange to call someone who causes so much trouble a doctor, and call God, if He does one such trouble, for example, bring famine or death, to blaspheme and not recognize the Provider of the universe? And He alone is the true Doctor of souls and bodies. That is why He often, having taken into His care our nature, which leaps from the fullness of happiness, and yet is possessed by a sinful fever, delivers it from diseases - poverty, hunger, death and other disasters, and other medicines that He knows. But, you say, only the poor feel hungry? No, He punishes not just hunger, but also countless other disasters. He often admonishes the poor with hunger, and the rich and abundantly living with dangers, illnesses and premature deaths, because He is inventive and has various medicines for our salvation. Judges do the same: they not only honor the inhabitants of cities, not only reward them with crowns, not only give them gifts, but often punish them. Therefore, they have a sophisticated sword, and they have made pits, and wheels, and sticks, and executioners, and other countless types of punishment. But just as judges have an executioner, God has hunger, which, like an executioner, punishes us and leads us away from evil. The same can be seen among farmers: they not only cover the root of the grape, not only fence it, but also prune and cut off many of its branches. Therefore, they have not only a spade, but also sickles suitable for cutting. However, we do not condemn them; on the contrary, we still praise them, especially when we see that they cut off many useless branches, so that, having taken away the unnecessary ones, it is better to preserve the rest. So, isn’t it strange: to approve and blame the father, and the doctor, and the judge, and the farmer, and neither the father who drives his son out of the house, nor the doctor who exhausts the sick, nor the judge who punishes, nor the farmer who cuts off branches, but God, if when He wants to cure us, as if suffering from a headache, from great intoxication in wickedness, blame and shower with countless reproaches? What madness is it not to give the Lord the right to defend Himself that we give to slaves like us! 6. I say this now out of fear for the accusers themselves, lest they step on the spears and bleed their feet, or throw stones at the sky and injure their heads. But besides that, I intend to say something else, much more important. I will not argue further, out of condescension towards them, about whether God took (the gift) from us for our benefit, and I will only say this: if He had taken (only) what was given, then no one could blame Him for this; because He was sovereign in His. And people, when they trust us with their money and lend us silver, we thank for the time for which they loaned us, and we do not scold for the time when they take their property from us: really, tell me, will we blame God when He wants to take His? Wouldn't that be extremely crazy? But this is not what the great and valiant Job did: not only when he received, but also when he lost, and then he testified to the greatest gratitude, saying: “The Lord is given, the Lord is taken away: ... blessed be the name of the Lord forever” (Job 1:21). If we must give thanks for both separately, and the loss is no less useful than the gift itself, then what kind of excuse, tell me, will we have when we begin to pay with ingratitude to the One who is so meek, loving and caring, who is wiser than any doctor, more compassionate than any father, more truthful than any judge and cares more zealously about our souls than any farmer - when we become indignant at Him before Whom should one be in awe? Is it possible to be even crazier and more senseless than those who, with such improvement (of the universe), say that God does not provide for us? If the one who would argue that the sun is dark and cold would reveal his extreme foolishness with such a judgment, then even more so the one who doubts God’s Providence deserves even greater reproaches for recklessness. The sun is not as bright as God's Providence is manifest: and yet some dare to say that demons control our affairs. What should I do? Your Master is a lover of mankind: He would rather have you insult Him with these words than that, having entrusted the management of your affairs to demons, He would be convinced by experience how demons govern. Then you would know well how truly evil they really are. However, we can now present it to you with a small example. Some demoniacs who came out of the tombs met Christ and the demons asked Him to allow them to enter the herd of swine. He allowed it, and they went and immediately cast them all (the pigs) off the cliff into the sea (Matthew 8:28-32): this is how demons rule. But they had nothing to do with pigs, and with you there is always an irreconcilable war, an incessant battle, an eternal enmity. If those (animals) with whom they had nothing in common (demons) could not tolerate even for a small moment of time, then what would they not do when they took us under their power, who are their enemies and constantly hurt them? No matter what irreparable evils were caused to us? That’s why God allowed them to enter the swine herd, so that you could recognize their malice on the dumb bodies. And that demons would have done the same thing to the possessed as to the pigs, if the possessed, even during the possession itself, had not been protected by the Providence of God, this is clear to everyone. So, now, when you see a person possessed by a demon, reverence the Lord, recognize the malice of the demons, because you can see in these demons both the love of God and the malice of demons, the malice of demons when they disturb and torment the soul of the possessed, the love of God, when (God) such a fierce demon, which, having taken possession of a person, strives to cast him into the abyss, holds and stops, not allowing him to fully demonstrate his strength, but allowing him to reveal it as much as is necessary to admonish a person and to expose his (the demon’s) own malice. Do you want to see again and from another example how a demon controls when God allows him to show his power? Think of Job's herds of oxen and sheep, how he lost everything in one moment of time; think about the pitiful death of his children, about the defeat of his body - and you will see how cruel, inhuman and merciless the anger of the demons is, and from this you will clearly understand that if God had given them over to the power of the universe, they would have brought everything into confusion and disorder, and they would have treated us the same way as with the pigs and those herds, they would not have spared our salvation even for a short moment of time. If demons were in control, then we would be no better than those possessed by demons, - on the contrary, even worse than them, because God did not completely abandon them to the fury of demons, otherwise they would suffer much greater torment than what they are suffering now. But I would like to ask those who say this something else: what kind of disorder do they see in the world, that everything that happens to us is attributed to the control of demons? On the contrary, we see that the sun walks correctly every day for so many years, the diverse chorus of stars maintains its order, the moon flows non-stop, day and night alternate accurately, all creatures, both above and below, as if in some kind of harmonious round dance, even much better and more accurately, each hold their place, and do not go out of the order that God established at the beginning, when they were created. 7. But what is the use of this, you say, when the sky, and the sun, and the moon, and the choir of stars, and all other creatures are in great order, and our affairs are in disorder and disorder? What kind of disorder and disorder is this, man? Such and such, you say, is rich, and oppresses, robs, kidnaps, and every day spends the property of the poor on wine - and does not suffer any misfortune; and the other lives modestly, adorned with temperance, justice and all other virtues - and suffers poverty, and illness, and extreme disasters? So does this tempt you? You say that. In this case, why, when you see that many of the robbers suffer misfortunes, and some of the virtuous, or even extremely many, enjoy happiness, why don’t you abandon such an opinion and glorify the Lord? And this tempts me even more. Why is it that of two evil ones, one is punished, and the other dies without punishment, and of two good ones, one receives honors, while the other is in poverty all his life? And this very thing reveals the greatest work of God’s Providence. If He here punished all the evil and rewarded all the good, then the Day of Judgment would be unnecessary. Again, if I did not punish any evil person, and did not reward any good person, then the vicious ones would become even more depraved and worse, since they are much more prone to carelessness than honest people; and those who are eager to slander would blame God even more, and would say that our affairs remain completely without Providence. If even now, when some evil ones are punished and good ones are rewarded, they say that human affairs are not governed by Providence, then when would this not happen, what (the blasphemers) would not say? What words would not be spewed out? That is why God punishes some of the evil people, but does not punish others, and rewards some of the good, but does not reward others. He does not punish everyone in order to assure you that there is a resurrection; punishes some in order to make the careless more diligent, arousing fear in them by punishing others. Again, he rewards some of the good in order to induce others to be zealous for virtue with these rewards; but he does not reward everyone, so that you know that there is another time at which rewards will be given to everyone. If everyone here got what they deserve, they would not believe the doctrine of the resurrection; and if no one received what they deserved, then many would become more careless. Therefore (God) punishes some and does not punish others, and does this for the benefit of both those being punished and those not being punished: in some He destroys vice, and in others He makes the former more prudent through punishment. And this is clearly evident from what Christ Himself said: when they told Him that the collapsed tower had crushed several people, He said to the Jews: Do you think that only those were sinners? “Neither, I tell you, unless you repent,” you will suffer the same thing (Luke 13:2-3). You see how they died for sin, and others were saved not for their righteousness, but in order to become better, thanks to the punishment of those! So, you say, those who were punished were offended, because they themselves, without being punished, could have become better by punishing others? But, if God knew that they would be corrected by repentance, He would not punish them, because if He, foreseeing that many would not take advantage of His long-suffering, nevertheless endures them with great condescension, doing His work and giving them the opportunity to somehow get behind their madness, then how could He deprive the fruits of repentance of those who can correct themselves from the punishment of others? Therefore, no harm was done to these people, since the vice in them was destroyed by punishment, and the torment there will be easier for them because they have already suffered here. Again, those who were not punished did not suffer any offense: they could, if they wanted, take advantage of God’s long-suffering to correct themselves, and, surprised by the kindness (of the Lord), revere the immeasurable condescension, someday move to virtue, and turn other people’s punishments into their own salvation. If they remain in evil, then the fault is not God, Who is long-suffering for this purpose in order to gain them again for Himself, but they themselves are unworthy of apology, because they did not take advantage of God’s long-suffering as they should. However, it is not only this reason that can be indicated why not all evil people are punished here, but also another, no less than that. Which one is it? The one that if God punished everyone immediately after their crimes, then our race would have been exterminated long ago and could not have been maintained. And to assure you that this is true, listen to what the prophet says: “If you see iniquity, O Lord, O Lord, who can stand” (Ps. 129:3)? If we would like to consider the power of this saying, then, without going into an exact study of everyone’s life (and it is impossible for us to know what everyone has done in their lives), we will point out what, without question, we all sin, and from this it will be clear to us that if we were punished for every sin, we would have perished long ago. He who calls his brother a freak “is guilty of fiery hell” (Matthew 5:22), says Scripture. Which of us is not guilty of this sin? So what? (Everyone guilty) should be destroyed immediately? But in this way we would all have been exterminated and destroyed a long time ago. Again, it is said about the one who swears that, even if he swears truthfully, he does the deeds of the evil one (Matthew 5:27). Who didn't swear? Moreover, who has never broken an oath? He who looks at his wife with lustful eyes, according to the word of Scripture, is a real fornicator (Matthew 5:28). And many will be found guilty of this sin. So, if obvious sins are so great and unbearable, and each of them separately brings upon us inevitable punishment, then when we think about our secret sins, then we especially recognize the Providence of God, which does not send us punishment for every sin. Therefore, when you see that another robs, unjustly enriches himself, and is not punished for this, open your conscience, examine your life, examine your sins, and you will know well that it is not beneficial for you to be the first to be punished for every sin. That is why many shout mercilessly because they do not look at their own sins before those of others, but, having abandoned our own, we all occupy ourselves with the sins of others. But in the future we will not do this, but will do the opposite; and if you see another righteous person suffering punishment, remember Job. No matter how righteous someone is, he will not, however, be more righteous than him, nor any closer to him; and even though he suffered countless calamities, he still did not endure as much as he did. 8. So, having taken this into account, stop blaming the Lord, knowing that God does not abandon a person when he allows him to suffer, but wants to crown him and make him more glorious. If you see that a sinner is being punished, remember the paralytic who lay on his bed for thirty-eight years. To certify that he too was given over to this disease for sin, listen to what Christ says: “Behold, you are healthy: let no one sin, lest it be worse” (John 5:14). We receive either retribution for sins when we are punished, or a reason to acquire crowns if, while living virtuously, we suffer misfortune - so whether we live in righteousness or in sins, punishment is useful for us, because it either makes us more glorious, or forces us to be more careful, and makes future torment easier for us. That he who is punished here and endures this punishment with gratitude will suffer the mildest torment there, listen to how Paul speaks about this: “For this reason there are many in you who are weak and ill, and sleep (die) contentedly. Even 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. 11:30–32). Knowing all this, let us philosophize about the Providence of God and stop the mouths of those who contradict; and if our mind does not explain any incident, we will not therefore think that there is no Providence about our affairs, but, having partially comprehended the Providence of God, we will leave the incomprehensible to His unsearchable Wisdom. In fact, if it is impossible for a simple person to understand human art, much less can the human mind comprehend the boundless Providence of God: “For His judgment has not been tried, and His ways have not been tried” (Rom. 11:33). However, since even from small things we have received clear and true knowledge of everything, we will thank the Lord for everything that happens. There is, after all, another indisputable proof for those who wish to philosophize about the Providence of God. We ask opponents: is there a God? If they say that there is no, then we will not answer, because both those who are crazy and those who say that there is no God are not worth an answer. If a ship with a small number of sailors and swimmers does not sail safely even one stage without a hand controlling it, then all the more so such a great world, containing such a multitude of bodies made up of different elements, would not have existed for so long if there had not been a Providence governing it, and this universe constantly supporting and preserving. If, having respected general opinion and experience, they admit that there is a God, then we will tell them this: if there is a God, as indeed there is, then it follows that He is just, for if He is unjust, then He is not God; and if he is just, then he will reward everyone according to their deserts. But, we see, not everyone here gets what they deserve; Therefore, it is necessary to hope that some other reward is being prepared, so that when everyone receives what they deserve, God’s justice will be revealed. And this proof leads us to think not only about Providence, but also about the resurrection. So, knowing this, let us ourselves reflect on Providence and the Resurrection, and teach others; Let us try in every possible way to stop the mouths of those who rage against the Lord, and we ourselves will glorify Him in everything. In this way, we will more attract His care to ourselves, and we will receive great help, and at the same time we will be able to free ourselves from real evil and achieve future blessings, 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 to the ages of ages. Amen. Conversation 2 Against those who object to why the devil has not been destroyed; also that his anger does not harm us at all if we are attentive to ourselves - and about repentance 1. Isaac, having once desired to taste food from the hands of his son, sent him out of the house to fish; and our Isaac 2, wishing to accept food from our hands, did not send us out of the house, but he himself came to our meal. What could be more loving, what could be more humble than him, who deigned to show such ardent love and deigned to condescend so much? Therefore, even though we had lost both the strength of our voices and the strength of our legs from the morning conversation, when we saw our father’s face, we immediately forgot our weakness, rejected fatigue, and were inspired with joy; They saw light gray hair - and the soul was filled with light. Therefore, we offer the meal willingly, so that he, having tasted it, will bless us. There is no forgery or deception here like there. Then one was ordered to bring it, and another brought it; no, I was ordered to bring it, so I brought it. Bless us, father, with a spiritual blessing, which we all always wish to receive and which is useful not only for you, but also for me, and for all of these 3; pray to our common Lord, may He extend your life until the ripe old age of Isaac: this is for me, and for these, more precious and necessary than the dew of heaven and the fatness of the earth. But it’s time to offer a meal. What is she like? These are the remnants of what was recently said to your love: we are still carrying on the word about the devil, which we began two days before this, which (now) in the morning 4 we offered to those preparing for baptism, when we talked with them about renunciation (of the devil) and union (with Christ). We do this not because it is pleasant for us to talk about the devil, but because the teaching about him gives us security: he is an enemy and an adversary, and clearly knowing about enemies is very necessary for security. We said recently that he does not conquer (people) either by force, or cruelty, or coercion, or violence, because if he did, he would destroy everyone. And as proof of this we brought pigs, over which the demons did not dare to show their malice before the permission of the Lord (Matthew 8:31); (pointed to) Job’s herds of oxen and sheep, because the devil did not dare to destroy these either until he received power from above. So, we have learned, firstly, that the devil does not overcome us either by force or coercion; then, secondly, they added that although he overcomes deception, he does not overcome everyone, and as an example of this we again presented the ascetic himself - Job, against whom no matter how much the devil plotted, however, he did not defeat him, on the contrary, he himself was defeated and retreated. One more question remains. Which one is it? They say that if (the devil) does not win by force, he will win by cunning, and therefore it would be better to destroy him. Job might have won, but Adam was deceived and stumbled; and if the devil had once been destroyed forever, then Adam would not have fallen once: now, remaining, the devil is defeated by one, but overcomes many; he is defeated by ten, and he overcomes and slays thousands; - these thousands would not have died if the devil had been completely destroyed. What can we say to this? Firstly, those who overcome are much more worthy of honor than those who are conquered, even if there are more of the latter and fewer of the former: “It is better,” it is said, “one who does the will of God, than a thousand sinners” (Sir. 16:3). And secondly, that with the destruction of the enemy, the winner himself suffers harm from it: if you allow the enemy to remain, then the careless suffer harm, not because of the zealous, but because of their carelessness; and if you destroy the enemy, then the zealous will suffer harm because of the careless - they will not reveal their strength, and will not receive crowns. 2. Perhaps you have not yet understood what was said: so you need to say this more clearly. Let there be one opponent, let there be two fighters who must fight him, and of these two fighters, let one be upset from satiety, devoted to carelessness, exhausted, exhausted, and the other diligent, in good health, constantly engaged in various exercises in the palaestra, studying the art of wrestling in every possible way. If you destroy your opponent, which one will you harm? Is it the careless and careless one, or the diligent one who worked so hard? It is obvious that to the diligent: with the destruction of the enemy, he would have suffered harm because of the careless one, and the negligent person, even in the case when the enemy remained, would have suffered harm not because of the diligent one, because he would have fallen from his own negligence. I will tell you another solution to this question, so that you will know that it is not the devil who harms people, but the own carelessness of those who are inattentive everywhere exposes them to their downfall. Let's leave the devil; he is very angry, not by nature, but by arbitrariness and freedom; and that the devil is not evil by nature, we can learn from his very names. He is called a slanderer (διαβολος), from the word “to slander” (διαβαλλειν), because he slandered a man before God by saying: “Does tune Job honor you? But send your hand and touch... whatever else he has, he will bless you” (Job 1:9, 11). Again he slandered God before man, saying: “Fire fell from heaven and consumed the sheep” (Job 1:16); he tried to convince Job that this war was kindled from above - from heaven, and armed the slave against the Master, and the Master against the slave, or rather, he did not arm, but attempted, but did not have time to (arm). So, when you see that another slave rebels against the Lord - Adam against God, and believes the slander of the devil, then know that the devil received success not from his own strength, but from the carelessness and negligence of Adam. That is why he is called the devil (slanderer)! But to slander and not to slander is not from nature, but there is an action that happens and ceases to be, appears and disappears; and such actions are not part of either nature or essence. I know that for many people this word about essence and accidents is incomprehensible; However, there are also those who are capable of listening to more subtle (reasonings), that’s why we said this. Do you want me to move on to another name (devil)? You will see that it is not a name for essence or nature. The devil is called evil, and anger is not from nature, but from will; because it either happens or ceases to be. Don’t tell me that there is always anger in the devil: it was not in him at the beginning, but appeared later, which is why he is called an apostate; and although there are many evil people, he alone is primarily called evil. Why is it called that? Because he, having not suffered any harm from us, having no reason to blame us for anything small or great, (but only) seeing a person in honor, immediately envied his bliss. What could be worse than this anger, when hostility and war arise without any plausible reason? So, let’s leave the devil and bring creation (nature) onto the stage, so that you will know that the devil is not the cause of our sins, if only we want to be attentive, - so that you will know that a weak-willed, careless and careless (man) and without the devil falls and is cast into many abysses of sin. The devil is angry, I know it too, everyone knows it; but listen carefully to what will be said now. This is an important subject, but one that many people talk about it often and in many places; about him there is a great strife and war not only among believers with non-believers, but also between believers and believers: and this is very regrettable! 3. So, everyone, as I said, recognizes the devil as evil. What can we say about this beautiful and wonderful creature (nature)? Is it really an evil creature? But who is so wicked, who is so reckless and insane as to discredit the creation? So what can we say about her? She is not evil, on the contrary, she is beautiful, and serves as proof of God’s Wisdom, and strength, and love for mankind. Listen to how the prophet marvels at her, saying: “How great are Thy works, O Lord, that Thou hast created all things with wisdom” (Ps. 103:24): he did not examine each (God’s work) separately, but bowed down before the incomprehensible Wisdom of God! And that (God) created a creature so beautiful and majestic for a good purpose, listen to how someone says: “It is from the majesty of the beauty of creatures that their creator is comparatively known” (Wis. 13:5); Listen to Paul, who says: “What was invisible to Him from the creation of the world was understood by the things that were made, is visible” (Rom. 1:20). Both of them indicated in their words that (the creature) guides us to the knowledge of God, that it helps us to know the Lord. So what? If we see that this most beautiful and wonderful creature is the cause of wickedness for many, shall we really blame her? No way; on the contrary, (we should blame) those who did not use the medicine as they should. How did this (creature), the leader of the knowledge of God, become the cause of wickedness? “The wise ones have become darkened,” says Scripture, “in their thoughts... and have honored and served the creature more than the Creator” (Rom. 1:21–25). Here it is not the devil, not a demon at all, who appears on the scene, but only one creature, the teacher of the knowledge of God. How did she become the cause of wickedness? Not by nature, but from the carelessness of the inattentive. So what? Shouldn't we destroy the creature too, tell us? But what about the creature? Let's move on to our members; We will find that they too are the cause of destruction when we are inattentive - not by their own nature, but from our carelessness. Look: the eye was given so that, looking at creation, you glorify the Lord; but if you do not use your eye well, it becomes the cause of fornication for you. Language was given so that you glorify, so that you praise the Creator; but if you do not have the proper attentiveness, it becomes the fault of blasphemy. Hands are given so that you raise them in prayer; but if you are intemperate, then you extend them to predation. Feet are given so that you can do good deeds; but if you are careless, you will use them for bad deeds. You see that everything harms the weak; Do you see that the weak and life-saving medicines are subjected to death, not by their own nature, but by his weakness? God created heaven so that you, marveling at the work (of His hands), would worship the Lord; but others, leaving the Creator, bowed to heaven itself, and this is due to their negligence and foolishness. But what about the creature? What could be more saving than the cross? But this cross also became a temptation for the weak. “The word of the cross is foolishness to those who are perishing, but to those who are being saved the power of God is” (1 Cor. 1:18); and again: “We preach Christ crucified; to the Jews it was a stumbling block; to the Greeks it was foolishness” (1 Cor. 1:23). What could be more teacher than Paul and the apostles? But these apostles were for many the stench of death, which is why it is said: “For the stench of death is in the stench of death; for the stench in the stomach is for the stench of animals” (2 Cor. 2:16). Do you see that the weak receive harm from Paul, but the strong do not suffer harm from the devil? 4. Would you like us to offer a word about Christ? What compares to that salvation? What is more beneficial than that coming? But this saving, beneficial coming also served to increase punishment for many. “For judgment,” says the Savior, “I came into this world, so that those who do not see may see, and those who see will be blind” (John 9:39). What are you saying? Has light caused blindness? It was not the light that became the cause of blindness, but the weak eyes of the soul could not receive the light. You see that the weak suffer harm from everything, and the strong receive benefit from everything, because everywhere is the fault of will, everywhere the will reigns. And the devil, if you want to know, is even useful to us, if only we know how to handle him: then he brings us many benefits and important acquisitions. We have proven this many times by the example of Job, but the same can be learned from Paul. Writing about an incestuous man, he says this: “Deliver such one to Satan for the destruction of the flesh, so that the spirit may be saved” (1 Cor. 5:5). Behold, the devil also became the author of salvation, only not by his own will, but by the art of the apostle. Just as doctors take snakes and, cutting off their harmful parts, prepare medicine from these poisonous animals, so did Paul: from the suffering caused by the devil, he took what was useful, and left the rest. And so that you know that (here) the devil is not the author of salvation, on the contrary, he tried to destroy and devour a person, but that the apostle with his wisdom crushed his jaw, listen to what he (the apostle) says about the same incestuous one in the Second Epistle to the Corinthians: “Strengthen your love for him, ... lest he be consumed by many sorrows; ...let us not be offended by Satan" (2 Cor. 2:8, 7, 11), i.e. Let us hasten to snatch man from the jaws of the beast. The apostle often used the devil as an executioner; and executioners punish criminals, not as they themselves want, but as the judges allow, because the law for the executioner is to punish as the judges order. Do you see to what dignity the apostle has ascended? The one clothed with the body disposed of the incorporeal, like an executioner, and what does the common Lord of all say to the devil about Job, commanding: “Touch ... his flesh, but do not touch his soul” (Job. 2: 5-6), setting limits and measures of punishment for him, so that this ferocious beast (devil) would not attack him (Job) too brazenly - the apostle does the same. In delivering the fornicator to the devil, he says “for the destruction of the flesh” (1 Cor. 5:5), i.e. don't touch his soul. Do you see the power of the slave? Do not be afraid of the devil, even though he is incorporeal, because he has fallen, and there is nothing weaker than the fallen, even if he was not clothed with a body; just as there is nothing stronger than one who has boldness (before God), even if he were clothed in a mortal body. 5. I have said all this now not in order to free the devil from accusations, but in order to lead you away from carelessness. He strongly desires that we lay the blame of our sins on him, so that, feeding on these hopes and committing all kinds of sins, we would increase our punishment and would not receive any excuse for placing the blame on him, just as Eve did not receive. But we will not do this, but get to know ourselves, recognize our wounds: then we will be able to apply medicine; because he who does not know the disease does not care at all about (curing) the disease. We have sinned a lot, I know this too: we are all in penance, - however, we are not left without (hope for) pardon, we are not deprived of repentance, because we are still in the field of struggle and are in the deeds of repentance. Are you an old man and have you reached the extreme limit of life? Do not think, however, that repentance has been taken away from you; Do not despair of your salvation, but think about the thief who was saved on the cross. What is shorter than the hour in which he received the crown? However, this hour was enough for him to be saved. Are you a young man? Do not rely on youth, and do not think that you have enough time ahead of you to live: “The day of the Lord will come like a thief in the night” (1 Thess. 5:2). This is why (God) made our death unknown, so that we would make our care and prudence known. Do you not see how many are snatched away by premature death every day? That is why someone exhorts: “Do not hesitate to turn to the Lord and do not put off day by day” (Sir. 5:8), so that when you hesitate, you do not perish. Let the elder follow that admonition, and the young man follow that suggestion. But you're safe; you are rich and abound in money; is there any trouble with you? But listen to what Paul says: “Whenever they say: peace and confirmation, then suddenly destruction will attack them” (1 Thess. 5:3). (Our) affairs are very changeable; we have no power in death; Let us have power in virtue: Our Lord Christ loves mankind! 6. Would you like me to tell you about the ways of repentance? They are numerous, varied and varied, and all lead to Heaven. The first way of repentance is the condemnation of sins: “Thou hast spoken thy iniquities first, that thou mayest be justified” (Is. 43:26). Therefore, the prophet said: “Reh: let me confess my iniquity to the Lord: and you have forsaken the wickedness of my heart” (Ps. 31:5). So, you too judge your sins: this is enough for the Lord to justify you, because he who has condemned his sins will not so soon decide to fall into them again. Awaken within yourself the accuser - your conscience, so that there - at the Judgment Seat of the Lord you will not have an accuser. This is one path of repentance, the most beautiful! There is another, no worse than this, which consists in not bearing grudges against enemies, restraining anger, and forgiving the sins of fellow servants, because in this case our sins against the Lord will be forgiven. Here is the second way to cleanse yourself from sins! “If you forgive,” says the Lord, “your debtors, your heavenly Father will also forgive you” (Matthew 6:14). Do you want to know the third way of repentance? This is a fiery and fervent prayer, offered from the very depths of the heart. Didn't you see how that widow appeased the cruel judge (Luke 18:3)? And your Lord is meek, condescending and philanthropic! She asked (for protection) against enemies, but you ask not against enemies, but for your salvation. If you want to know the fourth (the path of repentance), then I will name alms: it has great and unspeakable power. And to Nebuchadnezzar, who committed every kind of sin and every kind of wickedness, Daniel says: “O king, let my advice be pleasing to you, and atone for your sins with alms and your iniquities with the bounties of the poor” (Dan. 4:24). What can compare with this philanthropy? After countless sins, after so many iniquities, the sinner is promised forgiveness if he is philanthropic towards his fellow servants. Also, modesty and humility, no less than all the above-mentioned means, atone for sins: witness this is the publican, who could not point out his good deeds, but, instead of all (such deeds), puts forward humility - and lays aside the heavy burden of sins (Luke 18:13). Here we have shown five ways of repentance: the first is condemnation of sins, the second is the forgiveness of sins of neighbors, the third is prayer, the fourth is almsgiving, the fifth is humility. So, do not remain idle, but walk every day along all these paths, because the paths are convenient, and you cannot excuse yourself by poverty. No, even if you lived the poorest of all, you can abandon anger, and humble yourself, and pray earnestly, and condemn your sins - in a word, poverty does not serve as a hindrance in any of this. And what am I saying about this, when even on the path of repentance on which we need to spend money (I mean alms), poverty does not in the least prevent us from fulfilling the commandment? This was demonstrated by the widow who contributed two mites (Mark 12:42). So, having learned the method of healing our wounds, let us constantly use these medicines so that, having restored true health in ourselves, we may taste the sacred meal with boldness, and meet with the great glory of the King of glory - Christ, and receive eternal blessings, grace, and bounty, and the love of our Lord Jesus Christ, through whom and with whom be glory, power, honor to the Father with the All-Holy and Good and By the life-giving Spirit, now and ever, and unto ages of ages. Amen. Conversation 3 About the fact that sin comes from carelessness, and virtue from diligence, and that neither evil people nor the devil himself can harm a vigilant person; also evidence drawn from many other things and from what concerns Adam and Job 1. Before yesterday, we talked with your love about the devil, and others, before yesterday, when such a conversation was taking place here, sat in theaters and looked at the devil’s holiday; they listened to prodigal songs, you listened to spiritual instructions; they tasted the filth of the devil, you were saturated with the spiritual world. Who captivated them? Who separated them from the sacred flock? Has the devil deceived them too? How did he not seduce you? You and they are the same people, I mean, by nature; you and they have the same soul, the same natural inclinations: how come you and they are not the same in deeds? Since your will and theirs are not the same, they are in deception, but you are not in deception. I say this again not to justify the devil, but to free you from your sins. The devil is angry, I admit it too; but he is evil for himself, and not for us, if only we are vigilant. This is the property of sin: it is harmful only to those who do it; Virtue, on the contrary, is not like that: it can bring benefit not only to those who practice it, but also to their neighbors. And so that you may be convinced that the evil man is evil for himself, and the good man is good for others, I present to you a testimony from Proverbs. “Son,” it is said, “if you are evil, you will only draw evil... if you are wise, for yourself... and for the sincere” (Proverbs 9:12). They are deceived in the theaters, but you are not deceived: this is the most important experimental proof, clear evidence and irrefutable argument that the will is sovereign in everything. You too can use this evidence. When you see that a person lives viciously and commits every sin, meanwhile he complains about the Providence of God and says that He has handed over our nature to inevitable fate and fate, and the cruel dominion of demons - that this person takes the blame from himself in everything and places it on the Creator and Provider of the universe: stop his mouth, not in word, but in deed, pointing to another person, just like him, living virtuously and honestly. There is no need for long speeches, no orderly arrangement (of evidence), no conclusions; the proof is in the deeds. Tell him: you are a slave, and he is a slave; and you are a man, and he is a man; you live in the same world, under the same sky, eat the same food: how can you live viciously, and he virtuously? For this reason, God allowed the evil to mingle with the good, and did not give the evil one land, and did not place the good in another universe, but mixed these with those in order to bring (people) great benefit. The good appear in greater glory when, being among those who hinder them from living righteously and attract them to sin, they firmly hold on to virtue. “It is fitting,” it is said, “for heresies to be in you, so that temptations may appear in you” (1 Cor. 11:19). So, for this purpose God allowed the evil to be among (the good), so that the good would shine more brightly. Do you see the benefit? However, the benefit (actually) does not come from the evil, but from the courage of the good. And we are surprised at Noah, not only because he was a righteous man, and not because he was perfect, but because he maintained virtue among that corrupt and sinful tribe, when there was no example of virtue before him, when everyone was dragging him towards vice, and he walked opposite them in everything, like some traveler who walks along the road against a fast-moving large crowd. Therefore, it is not simply said: “Noah... is righteous, perfect,” but it is added: “in his generation” (Gen. 6:9), - in the corrupt, in the desperate, because there was no concern for virtue. This is the benefit of the good from the evil! Likewise, trees become stronger when they are swayed by opposing winds. However, the wicked also benefit from company with the good: they are ashamed of them, blush, and are ashamed; even if they do not lag behind sin, at least they do evil secretly. And it means no little that they do not do evil blatantly: the lives of others serve as an exposure of their depravity. Listen to what (the wicked) say about the righteous: “It is hard for us to see” (Wis. 2:15). The beginning of correction is no less important when (the wicked) are tormented by the presence of the righteous; they would not have said this if the sight of the righteous man had not tormented them. And the torment and torment of conscience from the presence of a righteous man will be a considerable obstacle for them - to do evil with shamelessness. Do you see how much benefit the good from the evil, and the evil from the good? Therefore, God did not separate them, but allowed them to mingle with each other. 2. We must say the same about the devil. And he (God) left him here in order to make you stronger, to show the ascetic in greater glory, so that the struggle would be more important. So, when will anyone say: why did God leave the devil? - tell him these words: the vigilant and attentive (the devil) not only does not harm at all, but also brings benefit - not by his own will, because it is evil, but by the courage of those people, because they take advantage of his malice, as they should. So (the devil) fought with Job, only not in order to make him more glorious, but in order to cast him down: he is evil because of his desire and intention; however, it did not harm the righteous man at all; on the contrary, he received even greater benefit from the struggle, as we have proven, and the demon showed his anger, and the righteous man his courage. But he, you say, deposes many? By their weakness, not by their strength; and this has already been proven to many. So, correct your will - and you will never suffer harm from anyone, on the contrary, you will still receive the greatest benefit, not only from the good, but also from the evil. For this reason, God, as I said before, allowed people to be together, and especially good with the evil, so that they would attract both to their virtue. Listen to what Christ says to the disciples: “The kingdom of heaven is like a woman who took leaven and hid three flours in sateh” (Matthew 13:33). So the righteous have the power of leaven to make the wicked as they are. But the righteous are few, since the leaven is small? But this little bit does not harm the dough; on the contrary, that little leaven, by the power contained in it, leavens the whole dough (1 Cor. 5:6). Likewise, the strength of the righteous is not in numerical quantity, but in the grace of the Spirit. There were twelve apostles: do you see how small the leaven is? The whole universe was in disbelief: see how much dough there is? But these twelve turned the entire universe to themselves. The leaven and the dough are of the same nature, but not of the same quality: therefore God left the wicked among the righteous, so that they, being the same with the righteous by nature, would become the same by the disposition of the will. Remember this, stop the lips of the lazy, the weak, the careless, those who shirk the labors of virtue, and those who accuse the common Master. “Have you sinned,” it says, “be still” (Gen. 4:7). Do not add another, more serious sin: it is not so serious to sin as to blame the Lord after the sin. Try to find out the culprit of the sin and you will find that it is none other than you who committed the sin. Good will is needed in everything: I proved this to you not with bare conclusions, but with the examples of slaves like you who lived in the same world. You too can use this proof; so the common Master will judge us. Learn this method of proof, and no one will be able to challenge you. Does anyone commit fornication? Show him another - one who lives chastely. Does anyone covet and steal someone else's property? Point him to the alms giver. Is anyone given over to envy and malice? Point him to someone free from this passion. Is anyone possessed by anger? Put before him someone who knows how to control himself. One must not only resort to ancient legends, but also take examples from the present, because even now, by the grace of God, there are feats no less than the previous ones. Who does not believe the Scripture and considers it false? Doesn’t believe that Job was like that (as he is portrayed)? Point him to another person who imitates this righteous man in life. So the Lord will judge us: He will place slaves with the same slaves, and pronounce a decision not according to His judgment, so that someone does not begin to speak again, like the servant who received the talent, and instead of the talent returned the accusation: “Because you are cruel” (Matthew 25:24). He should have groaned about the fact that he did not double his talent, but he committed an even more serious sin, adding to his carelessness the slander of his master. What exactly is he saying? “I know that you are cruel.” Unhappy and pathetic, ungrateful and careless! You should have accused yourself of idleness, and thereby somewhat reduced your previous sin, but you brought the accusation against the master - and instead of talent, you doubled your sin. 3. God puts slaves with slaves so that some judge others, and the latter, being judged first, can no longer accuse the Lord. Therefore (Christ) says: “The Son of Man will come in the glory of His Father” (Matthew 16:27). See the equality of glory; He did not say: “in glory like the glory of the Father,” but: “in the glory of the Father he will gather all the nations” (Matthew 25:32). The Terrible Judgment Seat is terrible for sinners and the guilty; on the contrary, it is desirable and pleasant for those who are aware of good deeds behind them! “And he will set the sheep on the right hand... and the goats on the left” (Matthew 25:33). Both these and those are people: why are those sheep and these kids? Not by difference of nature, but by difference of will. Why are those who do not give alms called kids? Because this animal is sterile and cannot provide benefits to its owners either with milk, offspring, or wool, being completely unsuitable for such fruiting due to the immaturity of its age. That is why (Christ) called those who did not bear the fruit of alms little goats; and “those on the right hand” - sheep, because there is great profit from them - wool, offspring, milk. What does (the Lord) say by this? You saw Me hungry and fed me; naked, and clothed; a stranger, and were accepted (Matthew 25:35). And to those (he says) the opposite, although both of them are the same people; both these and those received the same promises, both were offered the same rewards for good deeds, He came to these and to them in the same nakedness, in the same poverty and equally as a stranger: everything is the same for both. Why is the end not the same? Because the will interfered; she alone made such a difference. That is why those (went) to Gehenna, and these to the Kingdom. If the devil were the cause of their sins, then they would not be subject to punishment, since someone else sinned and encouraged them (to sin). Have you seen both sinners and righteous people here? Have you seen how (sinners), seeing slaves (righteous) similar to themselves, are forced to remain silent? Here, let's reduce the conversation to another example. There were, it is said, ten virgins (Matthew 25:1–11). And here again, they do good by will, and sin by will, so that through comparison you can see both the sins of these and the virtues of those: comparison makes the subject clearer. And these are virgins, and those; both these five and those; both these and those had lamps; everyone was expecting the groom. Why did some enter (the palace) and others did not enter? Because these were inhuman, and those were meek and humane. Do you see again that the will is to blame for such an end, and not the devil? Have you seen how to pronounce judgment and judgment in comparison of like with like? (So) slaves will judge slaves like themselves. Do you want me to show you a comparison and those that are not similar to each other? Comparison of dissimilar ones is done so that the guilty verdict is more obvious. “The men of Nineveh,” it is said, “will rise up in judgment with this generation and condemn it” (Matthew 12:41). The defendants are no longer the same: some are foreigners, others are Jews; these used the instructions of the prophets, but they never heard the word of God. But the difference is not only in this, but also in the fact that a slave came there, and a Master came here, and he, having come, foreshadowed the destruction (of Nineveh), and He preached the good news of the Kingdom of Heaven. Who should have believed more, the foreigners, foolish and never heard of the Divine teaching, or those who from a young age fed on prophetic books? It is obvious to everyone that the Jews are more: but it turned out the opposite. These did not believe the Lord, Who proclaimed the Kingdom of Heaven, but they believed the servant who threatened destruction - so that the obedience of those (Ninevites) and the evil nature of these (Jews) would be revealed all the more clearly. What's a demon here? What is the devil? What rock? What's fate? Wasn’t everyone himself guilty of both sin and virtue? If (the Jews) were not themselves guilty, (Christ) would not have said: “They will condemn this generation”; I would not say that “even the queen of the south” will condemn the Jews (Matthew 12:42). Thus, not only nations condemn nations, but often one person condemns an entire nation, when those who could sooner succumb to deception turn out to resist the seduction, and those who should have overcome in every possible way are defeated. Therefore, we (now) remembered both Adam and Job: we must again turn to that subject in order to explain the rest. Adam was attacked (by the devil) with simple words, and Job with deeds; He took away all his wealth and children from this one, but he took nothing from him, neither small nor great. But it’s better to consider both the words themselves and the method of attack. He came, it is said, “and the serpent said to the woman: Why did God say: Do not eat from every tree of paradise?” (Gen.3:1). Here is a serpent, there is Job’s wife; there is a great difference in advisers: that one is a slave, and this one is a friend in life; This one is an assistant, and that one is a subordinate. Do you see what an unforgivable sin? This (Eve) was seduced by a subordinate and a slave, but this (Job) could not be cast down by both his friend and his assistant. But let's also see what the snake says. “What did God say: Do not eat from every tree?” But God didn’t say that, but the opposite. Look at the cunning of the devil: he said what (God) did not say in order to find out what was said. What about the wife? Instead of stopping the mouth (of the devil), instead of not answering him, she, foolishly, expressed the will of the Lord, and thereby gave him strong support. 4. Look how evil it is to rashly entrust yourself to enemies and ill-wishers! That’s why Christ said: “Do not let the holy dogs fall, do not cast your pearls before swine, lest they trample them under your feet and be torn apart as you turn” (Matthew 7:6). And this happened to Eve: she gave the holy thing to a dog, a pig, and he (the devil) trampled on the words and, turning around, tore his wife to pieces. And look how crafty he is: “You will not die by death,” he says. Notice here that the wife was able to recognize the deception. (The Devil) immediately declared enmity and warfare against God, and immediately spoke against (Him). Let it be so, you spoke to him before he wanted to know the will (of God): but why did you listen to him after he said the opposite? God said: “You will surely die”; but he spoke against it, and said: “Ye shall not surely die” (Gen. 3:4). What is clearer than this contradiction? Where else should one recognize the enemy and adversary if not from here - from the fact that he conspired against God? Thus, one should immediately flee from the poison, one should jump away from the net. “You will not die by death,” says the devil; - “For God knows that if one day you take away from him, your eyes will be opened, and you will be like gods” (Gen. 3:5). With the promise of more, he stole (the devil from the ancestors) and the good that was in their hands; promised to make them gods, and subjected them to the dominion of death. So, why, wife, did you believe the devil? What good did you see in him? Wasn't the high dignity of the Lawgiver enough for you, i.e., that He is God, the Creator and Creator, and that he is the devil and the enemy? But even if I had not called him the devil - you thought that he was a simple snake - then, in your opinion, the snake should have been honored with such a frank conversation - even the will of the Lord should have been declared to him? Do you see that it was possible for (the wife) to see the deception, but she did not want to? God gave ample evidence of His goodness and showed His care in practice: He created man out of nothing, breathed a soul into him, created him in His image, made him ruler over everything earthly, gave him a helper, planted Paradise, and, allowing him to use other trees, forbade him only to touch one, and even forbade this very thing for his benefit. The devil did not show in practice any small or great good, but only puffed up his wife with naked words and empty hopes - and deceived her. However, the wife recognized the devil as more worthy of faith than God, who proved His goodness by deeds; believed the one who presented only bare words, and nothing more. Do you see that deception arose from sheer foolishness and carelessness, and not from coercion? And to know this more clearly for you, listen to how Scripture accuses the wife. It did not say that (the wife) “was deceived”, but: seeing “a tree ... as if it were red” (Gen. 3:6). Therefore, the fault lies in the intemperate vision (of the wife), and not in mere deception on the part of the devil: the wife is overcome by her own lust, and not by the anger of the demon. Therefore, she did not receive forgiveness, but after she said: “The serpent has deceived me” (Gen. 3:13), she was subjected to extreme condemnation, because it was in her power not to fall. And in order for you to know this even more clearly, let us turn the word to Job, from the defeated to the victorious, from the defeated to the victorious: this one will give us more zeal to raise our hands against the devil. There the serpent deceived and prevailed; The wife is here, and she didn’t have time, even though she was more capable of persuading him than he was. Moreover, this attack was made on Job after the loss of his wealth, after the death of his children and all his property; and there was nothing like that: Adam did not lose his children, did not lose his wealth, did not sit on a heap of dung, but lived in the “paradise of Sweetness” (Gen. 3:23), enjoyed all kinds of trees, springs, rivers, and all other conveniences. He had neither labor, nor illness, nor grief, nor worries, nor insults, nor reproaches, nor (other) countless troubles that befell Job: however, even though there was nothing of the kind, he (Adam) stumbled and fell. Is it not obvious that (he fell) through carelessness? Just like Job, if he stood courageously and did not fall when all those disasters befell and weighed heavily on him, isn’t it obvious that he too (stood) out of spiritual vigilance? 5. So, beloved, you can receive very great benefit from both: beware of imitating Adam, knowing how much evil is born from carelessness; be jealous of Job’s piety, seeing how much good grows from diligence. Always keep this crowned winner in your thoughts, and in every sorrow and misfortune you will receive sufficient consolation. This blessed and valiant one stands, as it were, in the general spectacle of the universe, and with the misfortunes that befell him, he exhorts everyone to endure courageously, no matter what happens, and not to succumb to any of the disasters that befall them. No, there is not a single human suffering in which it would be impossible to receive consolation from him: all the suffering that is scattered throughout the entire universe came together and fell on his one body. What kind of forgiveness will there be for someone who cannot endure with thanksgiving only a certain portion of the misfortunes that befall him—he who bears not only a portion of the misfortunes, but all human misfortunes? And so that my words do not seem exaggerated to you, let us consider separately each of the disasters that befell him, and confirm the justice of these words. And, if you like, in the first place we will put what seems most unbearable - I mean poverty and the sorrow that comes from it: this disaster is mourned by all people, everywhere. So, what was poorer than Job? Wasn’t he poorer even than those lying in bathhouses, sleeping on stove ashes, and all people in general? These at least have tattered clothes, but he sat naked, and even this only clothing that he had by nature - the clothes of the flesh - the devil ruined all of them with strong pus; These, again, poor people are even under the roof of a bathhouse vestibule, hiding even in a hut, but he spent day and night in the open air, and did not receive protection from a simple roof; and, what is even more important, these people are aware of a lot of bad things behind them, but he did not know anything about himself, since it must be noted about each of the disasters that befell him that he did not know the cause of these disasters, and this intensified his grief, increased his grief. So, these, I said, could blame themselves for many things, and the knowledge that you are being punished fairly makes it a lot easier in misfortune; but Job was deprived of this consolation, because, after a life of the most virtuousness, he was subjected to such punishments as only the greatest criminals deserve. These poor people among us have long been familiar with poverty, but he fell into poverty unexpectedly, lost his wealth suddenly. Just as knowledge of the cause of disasters greatly contributes to consolation, so life in poverty is easier for one who has already first become accustomed to poverty: the righteous man was deprived of both consolations, and yet he did not fall. Have you seen him reduced to extreme poverty, to such a level that nothing more can be found? - Indeed, what could be poorer than the naked, the one who has no shelter? But Job could not even use the ground: he sat not on the ground, but on a heap of dung. So, when you see yourself in poverty, think about the suffering of this righteous man, and you will immediately perk up and drive away every sad thought. So, this one misfortune (poverty) is considered by people to be the basis of all misfortunes in the aggregate. Second after it, or better yet before it, is the defeat of the body (by disease). Who was sick like Job and when? Who has been exposed to this disease? Who received, or saw another receive such a wound? Nobody. His (Job’s) body became exhausted hour by hour; from all the members, as from a source, worms gurgled; this flow was continuous; the stench is strong everywhere; the gradual exhaustion and emaciation of the body from such rottenness made food itself unpleasant, and his hunger was strange and extraordinary, because he could not taste the food offered to him. “It’s a stench,” he says, “I see my trash” (Job.6:7). So, man, when you fall into illness, remember this body, this holy flesh: indeed, it was holy and pure, even though it had so many wounds. Let someone, being in the army in vain and without any plausible reason, be hung on a tree and beaten on the sides: and such, do not consider this a disgrace for yourself and do not go into grief, imagining this saint. But would you say that this was given considerable consolation and joy by the certainty that these disasters were being sent to him by God? This thought especially bothered and confused him - the thought that the Just God, Whom he pleased in every possible way, was the one who rebelled against him. Exactly, he could not find any plausible reason for his misfortunes. And when I found out the reason later, look at the fear of God he showed. When God said to him: “Do you think that I have created Me differently, unless I appear truthful” (Job 40:3), he answered in amazement: “I will put my hand on my mouth; one verb, but I will not add a second” (Job 39:34–35); and again: “I heard Thee first by hearing... the ear, but now my eye sees Thee: with the same I reproached myself, and faded away, and thought of earth and ashes for myself” (Job 42:5-6). 6. If you consider this sufficient consolation, then you can have this consolation yourself. Let it happen to you to endure some misfortune, not for God, but from human malice: but if you thank, and not blaspheme, the One who could have prevented, but nevertheless allowed (this misfortune) for your trial, then, just as those who suffered for God are married, so you will receive the same reward for courageously enduring the misfortunes caused to you by people and thanking the One who could, but did not deign to stop them. So, you saw that poverty and illness were brought upon the righteous man (Job), both to an extreme degree. Do you want me to show you that the war from nature attacked this valiant (husband) with the same ferocity? He lost ten children, ten suddenly, ten in the prime of life, ten distinguished by virtue; and (lost) not according to the general law of nature, but from a violent and miserable death. Who can express such misery? Nobody. So, when you lose your son and daughter together, resort to this righteous man, and, of course, you will find great consolation. But were these only misfortunes that befell him? No; abandonment and betrayal by friends, slander and abuse, abuse and ridicule from everyone: and to be ridiculed by everyone - how unbearable it is! Usually, it is not so much the misfortunes themselves that hurt our souls, but rather the people who disgrace us in misfortunes. And Job not only had no comforter, but many scolders attacked him from all sides. And you see how he complains about this and says: even you attacked me (Job 19:5); He calls his friends merciless (Job 19:14), and says: My neighbors have forsaken me, and my servants have spoken against me; “the calls... the sons of my slaves” (Job 19:17–18). Others, he says, spat on me, and I became a proverb to everyone (Job.30:9); “My garments abhor me” (Job 9:31). This is unbearable to hear, let alone endure in reality. Poverty is extreme; the disease is unbearable, new and unusual; the loss of so many and so many children, and thus; reproach, ridicule and curses from people; some mocked, others reviled, others despised - not only enemies, but also friends, not only friends, but also servants; and they not only mocked and reviled, but also abhorred; Moreover, not two, not three, or ten days, but for many months; and, what happened to him alone, he had no consolation even at night, but his daytime suffering was intensified by the vision of the night horrors. And to make sure that during his sleep he suffered even more severe suffering, listen to what he says: “You terrify me with dreams and terrify me with visions” (Job 7:14). What kind of iron man, what kind of adamantium could endure so much suffering? If each of these sufferings, taken separately, is unbearable, then think what a storm they raised when they came together. However, he endured all those sufferings, and “in all that happened to him, he sinned nothing” (Job 2:10), and there was no guile in his mouth. 7. May his suffering be a cure for our troubles, and his terrible excitement a haven for our suffering. Let us, in all our misfortunes, remember this saint, and, seeing how one body (Job) endured all human suffering, we will complacently endure the few misfortunes that befall us. We will always resort to this book, as to a compassionate mother who stretches out her hands in all directions, and accepts and encourages frightened children, and even if the most severe disasters befall us, we will receive sufficient consolation in all of them. If you say: “That was Job, and therefore he suffered, but I am not like him,” then with these words you will only condemn yourself more, and praise the righteous. You should have endured more than he. Why? Because he (lived) before grace and before the law, when there was no great severity in life, there was no such grace of the Spirit, when it was difficult to overcome sin, when the oath ruled, when death was terrible; and now the struggle has become easier, because, after the coming of Christ, all these (obstacles) have been destroyed. Therefore, we are completely devoid of excuse if after such a long time, after such help and so many gifts given to us from God, we cannot achieve the same perfection as Job. Having all this in mind, i.e., that Job’s sufferings were more severe (than ours), and that he went into battle and fought when the struggle was more difficult, let us endure all the disasters that befall us courageously and with great gratitude, so that we can receive the same crowns as he, by the grace and love of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and ever forever and ever. Amen. Those. with Christ (1 Cor. 15:20; Col. 1:18). Those. coming to the church. The morning conversation mentioned here has not reached us. You might be interested in: