Against the Anomeans

Treatise of St. John Chrysostom’s “Against the Anomeans” contains 12 words (chapters) devoted to refuting the teachings of the Anomeans (extreme Arians) and considering the passages of Holy Scripture on the basis of which the heretics incorrectly taught about the essential difference between the Father and the Son. Words 1-5 (Sept.–Dec. 386) spoken in Antioch. In the first word, the saint develops the arguments traditional for the Cappadocians about the incomprehensibility of God by essence and the knowability of Him by energies. The 2nd word ridicules the assertion of the Anomeans that they know God as He knows Himself. The 3rd word says that even one who blasphemes God can never harm Him, and also about the incomprehensibility of God for angels. Words 4-5 speak of the incomprehensibility of the nature of God. Only the Only Begotten Son and the Holy Spirit have perfect knowledge of the Father, being coeternal and equal with Him. Word 6 (Dec. 20, 386) was pronounced on the day of remembrance of the blessed one. Phylogony of Antioch. In this conversation, St. John retreats from denouncing heretics in order to honor the memory of the saint. The word also contains edification on the occasion of the approaching holiday of the Nativity of Christ. In word 7 (Jan. 387), the saint raises the question of the consubstantiality of the Father and the Son. If the Son were lower than the Father, then He would not utter words expressing His equality with the Parent. Christ spoke about Himself in a derogatory manner for the purpose of dispensation and in order to teach humility to His listeners. In word 8 (Jan. 387) St. John speaks of Christ as a Judge and points to His equality with the Father, and also explains the request of the mother of the sons of Zebedee (Matthew 20:20-23) and the Savior’s answer: “it does not depend on Me,” which does not mean at all that the Son is not equal to the Father in Divinity. Word 9 (spring 387) says that the prayer of Christ before the resurrection of Lazarus cannot give reason to deny the consubstantiality of the Son and the Father, for the Savior raised people without prayer. In word 10 (spring 387), the saint shows that Christ is the One who created man in the beginning and has the same power as the Father. The Son became incarnate not because He was lower than the Father, but deigned to take on flesh out of humility. In word 11 (February 28, 398) St. John shows that both the Old and New Testaments agree on the consubstantiality of the Father and the Son. The word also speaks of the duty of Christians to attend meetings of believers and to take their children there. In word 12 (March 398), based on the miracle of the healing of the paralytic, St. John shows that the miracles performed by Christ testify to His equality with the Father. *The title of the work in Greek is Πρὸς ᾿Ανομοίους. *The title of the work in Latin is Contra Anomaeos. Contents Word one. Praise to Flavian. The greatness of his philanthropy. - The meaning of the saying: “if reason is emptied." - Refutation of the Anomeans. - The preacher intends to admonish, and not finish off his opponents. - God is incomprehensible not only in His essence, but also in His providence; not only in His providence, insofar as it governs the entire creation, but also in how much it governs the destinies of one people, for example, the Jewish people. - Exhortation. Second word. In reasoning about Divine objects must be guided not by reason, but by faith. - The Anomeans claim that they know God as He knows Himself. - To examine His essence with excessive curiosity means to insult Him. - The need for moderation in reasoning with heretics. The third word is more useful to man than to God. - God is not comprehensible to Angels. cannot even penetrate into the being of Angels. - The supreme powers cannot comprehend God even with His condescension - A reproach to the Antiochians for leaving the church immediately after the conversation. – The effectiveness of public prayer. Word four. About the incomprehensibility of the nature of God. – Brief repetition of previous conversations. – The angels learned about some secrets only with us and through us. – They do not know the essence of God. - Praise to the Antiochians for the obedience with which they carried out the advice given to them. – A warning against pickpockets appearing in the Church. The fifth word. About the incomprehensibility of the nature of God. – The Son and the Holy Spirit know the Father fully. – Words: God and the Lord are equally characteristic of the Father and the Son. – The wisdom of the Apostle Paul is in his instructions. – Not only the essence of Angels, but even the essence of our soul is incomprehensible to us. – The objection of the Anomeans is that you cannot worship what you do not know. - Reply to this objection. - The power of prayer. – Boldness is produced by humility. Word six. About Saint Philogony. - How much higher is the future life than the present? – Saint Philogonius was first a lawyer. – Having been elected bishop, he devoted himself to the practice of all kinds of virtues. – Edification on the occasion of the approaching holiday of the Nativity of Christ. – True repentance, even short, can clear the conscience. - Method of performing repentance. The seventh word. About the consubstantiality of the Son with the Father. – The need for a careful attitude to the Word of God. – The Son is consubstantial with the Father. – Expressions of Holy Scripture that apparently disparage the Son find their explanation in the Incarnation. - Other motives for such sayings of Holy Scripture. – Two wills in Jesus Christ. - Exhortation to prayer. Word eight. About justice and alms and about the request of the mother of the sons of Zebedee. - Reply to the objection of heretics. – The Son has the same authority as the Father. – Almsgiving is measured not by the amount of alms given, but by the purity of intention. - Praise to the Apostle Paul, whose sayings the preacher quotes. - In what sense did Jesus Christ say: “My date is not to be carried.” - He who strives deserves a reward. The ninth word. About the four-day Lazarus. - Jesus Christ knew where Lazarus was. - One should not be too gullible. - Why did Jesus Christ pray before the resurrection of Lazarus? – Not out of necessity, but because of the people present there and in response to Martha’s request. Word tenth. Introduction. – The difference between monetary debt and spiritual debt. – Jesus Christ is consubstantial with the Father. – He accepted humiliation in order to condescend to our weakness and to instruct us not only with words, but also with example. – He is characterized by the same omnipotence as the Father. - Proof taken from the healing of a man born blind. – How imperfect the law is. – The Son is equal to the Father. – Evidence from the Holy Scriptures. – All hostility must be avoided. - An exhortation for reconciliation with enemies. Word eleven. About the incomprehensibility of the being of God. – When it comes to the truths of faith, one should be based mainly on the Holy Scriptures. – The deity of Jesus Christ, proven on the basis of the first chapter of the Book of Genesis. – Agreement between the Old and New Testaments. – It is the duty of Christians to be present at meetings of believers and to take their children there. “The benefits of attending these meetings in churches are twofold. Word twelfth. About the paralytic, who was in paralysis for thirty-eight years and to the words: “My Father is working hitherto, and I am working” (John 5:17). – Comparison of a preacher with a tiller. – Why did Jesus Christ appear to the Jews on holidays? – Healing the paralytic. – Why does Jesus Christ ask the sick person? - Praise for the paralytic. – Why does Jesus Christ command him to pick up and carry the bed. – Jesus Christ is equal in omnipotence to the Father. – An exhortation to attend the meetings of the Church. Twelve words entitled “Against the Anomeans” are directed against pure Arians, who did not recognize the Son of God Jesus Christ not only as consubstantial with God the Father, but also similar to Him in essence, and, among other things, ascribed to themselves knowledge of the very essence of God. The false teaching of these heretics, which did not cease during the time of St. John Chrysostom, whose common name (anomoioi) then turned into their own name, gave the saint a reason to compose words against them about the “incomprehensible” being of God and the “consubstantiality” of the Son of God with God the Father and pronounce the first ten words in Antioch in the years 386 and 387, not continuously, but at certain intervals, and the last in Constantinople in 398. Each of these words in the original has a more detailed title corresponding to its content. So, the full title of the 1st word is as follows: About the incomprehensible, in the absence of a bishop, against the Anomeans 1. What is this? The shepherd is absent 1, but the sheep stand very orderly. And this is the merit of the shepherd, that the flock not only in his presence, but also in his absence, show complete zeal. It happens like this with dumb animals: when there is no person driving the sheep out to pasture, they, of necessity, remain in the folds, or, if they break out of the fold without a shepherd, they wander for a long time; here nothing of the sort happened, but even in the absence of the shepherd you flocked to the usual pastures with great decorum; or, better to say, the shepherd is present here, if not physically, then by will, if not by physical presence, then by the deanery of the flock. Therefore, I am especially surprised and pleased that he could inspire such jealousy in you. And we are especially surprised at the military leader when, even in his absence, the army maintains order. Paul also demanded this from his disciples: “Even so, he says, my beloved, as you always obeyed me, not as at my coming, but much more so at my departure” (Phil. 2:12). Why: “much more in my departure?” Because in the presence of a shepherd, even if a wolf comes to the flock, he is easily driven away from the sheep; when the shepherd is absent, the flock is necessarily in greater anxiety, since no one protects them. Moreover, if the shepherd is present, he shares with the flock the rewards for their diligence, and by not being present, he makes it possible for their own merit to be clearly revealed. This is also said by our Teacher, who told you that, wherever He is, He represents to Himself your current gathering and looks not so much at those who are now and present with Him, as at those who are absent. I know His love, boiling, flaming, hot and irresistible, which He has rooted in the very depths of my soul and preserves with great zeal. He completely knows that love is the head, root, source and mother of all goods, and that without it everything else does not bring us any benefit; it is a sign of the Lord’s disciples, a distinctive property of God’s servants, a sign of the apostles. “All understand this,” says (Jesus Christ), “as you are my disciples” (John 13:35). What, tell me, does “about this” mean? Is it about the resurrection of the dead, or the cleansing of lepers, or the casting out of demons? No, He says; and keeping silent about all this, he adds: “Everyone understands this, just as you are my disciples, if you have love among each other.” Such deeds are gifts of the Supreme grace alone, and love is a virtue that also depends on human zeal. A valiant person is usually distinguished not so much by gifts sent from above as by the merits of his own labors. That is why Christ says that His disciples are recognized not by signs, but by love. When there is love, then the one who has acquired it does not lack any part of wisdom, but has complete, all-perfect and complete virtue; just as without it he is deprived of all benefits. Therefore, Paul praises and extols her, or rather, no matter how much he speaks, he is never able to fully express her dignity. 2. What can be compared with that which contains the prophets and the whole law, and without which neither faith, nor knowledge, nor the knowledge of secrets, nor martyrdom itself, nor anything else can save the one who has achieved all this? “If I give up my body,” says the apostle, “it will be burned, but love will not profit me at all” (1 Cor. 13:3). And in another place, explaining that love is greater than all and is the head of all good things, he said: “if prophecy is abolished, if the heathen are silent, if understanding is destroyed, faith, hope, and love remain, these three: greater than these are loves” (1 Cor. 13:8,13). However, the conversation about love led us to an important question. That “prophecies will be abolished and the nations will be silent” is not hard; because these gifts brought us benefit in their time and, having ceased, cannot harm the teaching in the least; for example, now there is neither prophecy nor the gift of tongues, and yet the teaching of piety does not meet with any obstacle; and that knowledge will cease, this requires research. Having said: “if the prophecies are abolished, if the pagans are silent,” the apostle added: “if the understanding ceases.” If knowledge ceases, then things will tend for us not for the better, but for the worse; because without knowledge we will completely cease to be people: “Fear God,” says (the Wise One), “and keep His commandments, as everyone does.” man" (Eccl. 12:13). If to be a man means to fear God, and the fear of God comes from knowledge, and knowledge will be “emptied away,” as Paul says, then when there is no knowledge, we will completely perish, everything about us will disappear, and we will be no better than the dumb, but even much worse; because we are superior to them in mind, and in everything else bodily we are much inferior to them. will be abolished”? He says this not about the whole knowledge, but about a part of knowledge, calling the transition to the better the abolition, so that the particular, after its abolition, will no longer be private, but perfect. Just as the age of a child is abolished not by the destruction of his existence, but by his growth and transition to the age of a perfect husband, so it happens with knowledge. This small thing, he says, will no longer be small when it later becomes great; This is what it means: “will be eliminated,” he expressed this more clearly to us in the following words. So that someone, having heard about the abolition, would not think that it is complete destruction, but would know that this is only some increase and transition to the better, he said: “it will be abolished,” and added: “we understand in part, and prophesy in part: when that which is perfect comes, then it will be abolished in part” (1 Cor. 13:9, 10), so that knowledge will no longer be in part, but perfect. Its imperfection will be abolished by the fact that it will no longer be imperfect, but perfect. Thus, this abolition is a replenishment and a transition to the better. 3. And look at the wisdom of Paul; he did not say: “we understand a part,” but: “from a part we understand,” expressing that we possess a part of a part. Perhaps you would like to hear what part we have and what we lack, and whether we have more or less? So that you know that you have a smaller part, and not just a smaller part, but, one might say, a hundredth or a thousandth, listen to the following. However, before reading the apostolic saying to you, I will give an example that, as much as possible as an example, can show you what part we lack and what part we now possess. What a difference there is between the knowledge that will be given to us and the present. Such a difference as there is between a perfect man and a suckling child; so great is the superiority of future knowledge in comparison with the present. And that this is true, and that the first is really so much higher than the last, let Paul himself say this again. Having said: “from part we understand”, and wanting to show from what part and what exactly we now possess the smallest part, he added: “when a child was born, like a child he said, like a child he was wise, like a child he was intelligent; future knowledge is with the state of a perfect husband. And he did not say: when I was a child, for a twelve-year-old is also called a child, but: “when the child was born,” presenting to us a nursing infant, still feeding on milk and sucking at the breast. And what exactly does Scripture call such a child, listen to the words of the psalm: “O Lord, our Lord, for Your name is wonderful throughout all the earth, for Your splendor is exalted above the heavens: from the mouth of a child and of those who piss, You have made praise” (Ps. 8:2). Do you see that everywhere (Scripture) calls a suckling child a baby? Then, citing in spirit the shamelessness of future people, the apostle was not content with this example alone, but confirmed the same thing to us with the second and third. Just as Moses, sent to the Jews, received three signs as evidence, so that if they did not believe the first, they would obey the voice of the second, and if they neglected this, they would be ashamed of the third and accept the prophet (Ex. 4), so Paul gives three examples: one - a baby, when he says: “When a child is born, like a child in wisdom”; the second is mirrors, and the third is fortune telling. Having said: “When the child was born,” he added: “Now we see with a mirror in fortune telling” (1 Cor. 13:12). Here is a second example of our current weakness and the fact that our knowledge is imperfect; the third still: “in fortune-telling.” And the baby sees, hears and says a lot, but clearly sees, hears and speaks nothing; he thinks, but he does not think about anything separately; Likewise, although I know a lot, I do not understand the way of existence of objects. I know that God exists everywhere, and I know that He exists everywhere completely; but how, I don’t know; I know that He is beginningless, unborn, eternal; but how, I don’t know; because the mind cannot comprehend how there can be a being that does not have the beginning of its existence either from itself or from another. I know that He begat the Son, but how, I do not understand; I know that the Spirit is from Him; but how from Him I do not comprehend this; I eat food, but how they turn into phlegm, blood, juices, bile, I don’t know. What we see and taste every day we do not understand; How do we want to explore the being of God? 4. So, where are those who say that they have received all knowledge, and yet have fallen into the abyss of ignorance? For they, claiming that they have comprehended everything at the present time, deprive themselves of complete knowledge in the future. When I say that I know only in part, and then I assert that this knowledge will be abolished, then I expect the best and most perfect, since the particular will be abolished and the most perfect will come; and the one who says that he has complete, complete and perfect knowledge, and then admits that it will be abolished in the future, declares himself deprived of knowledge, since this knowledge will be abolished, and another most perfect will not come, if the present, in their opinion, is perfect. Do you see how they, trying to have everything here, do not have everything here, and deprive themselves of everything there? Such is evil - not to remain within the limits that God has assigned us from the beginning! So Adam, in the hope of greater honor, lost what he had; this also happens with money lovers: many, wanting more, often lose the present; So these people, hoping to have everything here, lost even a part. Therefore, I exhort you to avoid their madness; for it is extreme madness to arrogate to oneself the knowledge that God exists in essence. And to make sure that this is extremely crazy, I will explain it to you from the prophets. The Prophets, apparently, not only did not know that God exists in essence, but they were also perplexed about His Wisdom, how great it is, although it is not the being that depends on wisdom, but wisdom on the being. If the prophets could not comprehend even this (the properties of God) with accuracy, then how crazy would it be to think that one can determine the very essence of God by one’s own judgments? So, let us listen to what the prophet says about the Wisdom of God: “Your mind was amazed at Me” (Ps. 139:6). However, let us begin the speech from another place: “Let us confess to You that You were terribly amazed” (Ps. 139:14). What does it mean: “fearful”? We are surprised at many things now, but not with fear; for example, the beauty of columns, works of art, the colors of bodies; we are surprised and the greatness of the sea, also the immeasurable abyss, but with fear when we plunge into this abyss. So the prophet, plunging into the boundless and immeasurable sea of ​​the wisdom of God, was amazed and retreated in surprise with great fear, crying out like this: “Let us confess to You, for You were terribly surprised: Wonderful are Your works”; and again: “Thy mind was amazed at Me, strengthened, I will not be able to do it” (Ps. 139:14,6). Look at the servant’s gratitude: I thank You, he says, that I have an incomprehensible Master; He is not speaking here about His essence; - he leaves this as already recognized as incomprehensible; - but he speaks here about the omnipresence of God, expressing that he does not know how God is present everywhere. And what exactly he says about this, listen to the following: “If I ascend into heaven, you are there; if I descend into hell, there you are” (Ps. 139:8). Do you see how God is present everywhere? And yet the prophet does not know, but is amazed, perplexed and horrified at the mere thought of it. So, are not those extremely insane who, being so far from the grace of the prophet, strive to comprehend the very essence of God? The same prophet says: “You have revealed Your unknown and secret wisdom to me” (Ps. 50:8); and yet, having cognized the unknown and secret of His Wisdom, he says about it itself that it is limitless and incomprehensible. “Great is the Lord,” he says, “and great is His strength, and His understanding is without number” (Ps. 147:5), i.e. there is no way to comprehend Him. What are you saying? For the prophet, the Wisdom (of God) is incomprehensible, but for us His being is also comprehensible? Isn't this sheer madness? His greatness has no limit, but you limit His being? 5. Reflecting on this, Isaiah said: “Who will confess His generation” (Is. 53:8)? He did not say: “Who will confess,” but “Who will confess,” eliminating the possibility of this in the future. David says: “Your mind was amazed at Me” (Ps. 139:6); and Isaiah says that not only he, but the entire human race is inaccessible to this confession. However, let us see whether Paul did not know this, since great grace was given to him; but he himself says: “in part we understand, and in part we prophesy” (1 Cor. 13:9), - and not only here, but also in another place, where he talks not about the being (of God), but about the Wisdom visible in providence, and, moreover, he does not explore the entire Wisdom of God, according to which He provides for the Angels, Archangels and the highest powers, but only that part of Providence (of God), according to which He provides for people on earth, and even only part of this Providence. He does not explore all the Wisdom by which God makes the sun rise, by which he breathes in souls, by which he forms bodies, by which he feeds people on earth, by which he contains the world, by which he gives annual food; but, leaving all this and inheriting a certain small part of the Providence of God, according to which He rejected the Jews and accepted the pagans, and when looking at this very small part, as at a boundless sea, he was amazed and, seeing the immeasurable abyss, immediately retreated and loudly exclaimed: “O the depth of the riches and wisdom and understanding of God, for His judgment has not been tried” (Rom. 11:33): he did not say: “incomprehensible”, but: “untested”; if it is impossible to experience them, then it is even more impossible to comprehend them. “And His ways are unsearchable.” Tell me, if His ways are unsearchable, is He Himself comprehensible? But what am I talking about paths? Even the rewards that await us are incomprehensible; for “eye has not seen, and ear has not heard, and the heart of man has not breathed what God has prepared for those who love Him” (1 Cor. 2:9). And His gift is inexpressible: “thanks be unto God,” says the apostle, “for His inscrutable gift” (2 Cor. 9:15). “And His peace surpasses all understanding” (Phil.4:7). What are you saying? His destinies are incomprehensible, His ways are unsearchable, the world surpasses all understanding, the gift is inexpressible, what God has prepared for those who love Him has not entered the heart of man, greatness has no limit, intelligence without number, everything is incomprehensible, but He Himself is comprehensible? Isn't this the extreme degree of madness? Retain the heretic, do not allow him to leave; ask what Paul says in the words: “we understand in part”? Perhaps he will say that Paul is not talking here about the being (of God), but about the works of the economy. So much the better, if he also spoke about matters of housebuilding, then our victory is even greater; for if the works of God’s economy are incomprehensible, then much more is He himself. And what the apostle says here is not about the works of the economy, but about God himself, listen to the following. Having said: “in part we understand, and in part we prophesy,” he added: “Now I understand in part, and then I know as I was also known” (1 Cor. 13:9,12). From whom was he known: from God, or from the works of economy? Obviously from God; therefore, he “understands Him in part.” “From part,” he said, not in the sense that he knows one part of His being and does not know the other (God is a simple being), but he knows that God exists, but does not know what He essentially is; knows that He is Wise, but how Wise He is, He does not know; He does not “know” that He is Great, but how Great He is, or what His Greatness is, He does not know this; knows that He is present everywhere, but does not know how; He does not 'know' that He provides for, maintains and preserves everything intact, but how He does this, He does not know. That is why he said: “In part we understand and in part we prophesy.” 6. But, if you like, let’s leave Paul and the prophets and ascend to heaven to see if there is anyone there who knows what God is in essence. Of course, even if there are those who know there, they have nothing in common with us; for great is the difference between Angels and men; however, so that you can be more convinced that even there no created force knows this, let us listen to the Angels. What then? Do they talk there and question each other about the being of God? No, but what? They glorify, worship, and constantly send up hymns of praise and mystery with great trepidation; and some say: “Glory to God in the highest” (Luke 2:14); The seraphim cry out: “holy, holy, holy” (Is. 6:3), and turn away their eyes, not having the strength to endure even the condescension of God; and the Cherubim exclaim: “Blessed is the glory of the Lord from His place” (Ezek. 3:12), not because there is a place with God - let there not be - but as we would say, speaking humanly: wherever He is, or however He is - if only this is safe to say about God, since our language is human. Do you see what fear is above and what disdain is below? Those glorify, and these explore; those praise, and those test; those cover their faces, and these strengthen themselves to shamelessly gaze at the ineffable glory. Who will not sigh, who will not mourn their senselessness and such extreme madness? I would like to continue the speech, but since I have now entered into these competitions for the first time, I think it will be useful for you to be content with what has been said, so that the multitude of subjects that will be said, replacing with great rapidity, does not erase this from your memory; but certainly, God willing, we will deal with this subject a lot more. I have long had a desire to talk to you about this, but I hesitated and put it off, seeing that many of those infected with this disease listened to us with pleasure; not wanting to drive away the prey, I have still held my tongue from these competitions, so that, having attracted them more, I could then go out to fight; and since, by the grace of God, they themselves, as I heard, invite and challenge me to these competitions, then I boldly stepped out into the fight and took up “weapons”, thoughts “destroying and every charge taken against the mind of God” (2 Cor. 10:4,5). However, I took this weapon not to overthrow my opponents, but to restore those who were lying down; The power of this weapon is such that it can strike those who love controversy, and heal well-meaning listeners with great success; it does not cause wounds, but it heals wounds. 7. So, let us not be angry or angry towards them, but let us meekly talk to them; for there is nothing stronger than modesty and meekness. Therefore, Paul also commanded that this be carefully adhered to, saying: “It is not fitting for the servant of the Lord to be vain, but to be quiet to everyone” (2 Tim. 2:24); He did not say: “to the brethren only,” but: “to all.” And again: “Let your meekness be reasonable,” he did not say: to the brethren, but “to all men” (Phil. 4:5). For what good does it profit, says (the Lord), “if you love those who love you” (Matthew 5:46)? If friendship with someone is harmful and leads to participation in wickedness, then, even if it were your parents, move away from them; even if it was an eye, pluck it out. “If,” says the Lord, “if your right eye causes you to fall, remove it” (Matthew 5:29). He is not talking about the body: how can this be? If He had spoken of corporeal nature, the blame would have fallen on the Creator of nature; Moreover, it would be necessary to tear out more than one eye; because if the left one remains, then it can also seduce the one who owns it. But so that you know that we are not talking about the eye here, the Lord added: “gum,” indicating that at least someone was as dear to you as the right eye, pluck it out and break off your friendship with him if he seduces you. What is the use of having an eye if the whole body perishes? So, if friendship, as I said, causes harm, then let us avoid it and move away; and if it does not harm our piety in the least, then we will attract and bind friends to ourselves; If you yourself do not benefit a friend, but receive harm from him, then prefer to remain unharmed in separation from him, and avoid friendly relations, if they harm - just avoid, and do not quarrel or enmity. So Paul exhorts with the following words: “If it is possible from you, have peace with all men” (Rom. 12:18). You are a servant of the God of peace; He, who cast out demons and performed many good deeds, when they called Him demonic, did not send down lightning, did not strike the slanderers, did not burn the tongue of such a shameless and ungrateful person, although he could have done all this, but only rejected the reproach, saying: “I am not an imam of a demon, but I honor him who sent Me” (John 8:49). And when the servant of the high priest struck Him, what did He say? “If you speak evil, bear witness to evil: if you speak evil, bear witness to evil” (John 18:23)? If the Lord of Angels answers and justifies himself before the servant, then there is no need to say more. Keep only these words in your mind, repeat them often and say: “if you speak evil, bear witness to evil: if it is good, that you strike me”? Imagine who says this, to whom he says it and why, and these words will become for you a kind of divine and unceasing chorus, which will be able to pacify any irritation; imagine the dignity of the insulted, the insignificance of the insulted, the excessiveness of the insult. The slave not only reviled, but also hit, and not just hit, but on the cheek; there is nothing more offensive than such a blow; however, the Lord endured everything so that you could learn humility in the best possible way. We will not only talk about this now, but we will also remember when the time comes. You praised what was said, but express this praise to me with actions. A warrior practices in his school in order to show the benefits of these exercises during wrestling; so you, when you get angry, show the benefit of listening here, and constantly repeat these words: “If you speak evil, bear witness to evil: if it is good that you beat me”? Write this in your mind; for this purpose I constantly repeat these words to you, so that everything that has been said will take root in your soul, so that it remains indelible in your memory, and from this remembrance there will be benefit. If we have these words clearly inscribed in our minds, then no one will be so stony, unappreciative and insensitive as to ever be carried away by anger; these words, better than any bridle and any bit, can restrain our tongue, which goes beyond the limits of moderation and decency, calm the excited mind, dispose to constant modesty and establish in us complete peace, which may we be privileged to enjoy always, by the grace and love of our Lord Jesus. Christ, with whom be glory, power and worship to the Father and the Holy Spirit, now and always and unto ages of ages. The title of this word says: (St. John Chrysostom) many days before, who spoke against the Anomeans, then against the Jews, then did not speak because of the presence of bishops and the remembrance of many martyrs, now again (the word) against the Anomeans, about the incomprehensible 1. Let us again speak out against the infidel Anomeans; if they are indignant at being called infidels, then let them avoid the matter itself, and I will not use this name; let them leave the wrong thoughts and I will leave the offensive name. If they, dishonoring the faith by deeds and exposing themselves to shame, are not ashamed; then why are they indignant at me, who reproaches them with words for what they themselves show with deeds? When I recently, as you remember, began to reason about them and even entered into a fight with them, I was immediately occupied with competitions with the Jews, for it was not safe to ignore my own sick members. There is always time for reasoning against the Anomeans; and then, if I had not first and quickly saved our sick brethren, infected with Jewish opinions, from the Jewish fire, no benefit would have come from our admonition, since the sin of fasting was spreading among them. After the competitions with the Jews, I was again occupied by the arrival of many spiritual fathers who had gathered here from many places, and it was untimely for me to continue my reasoning when they all flocked like rivers into this spiritual sea; and after their departure, memories of the martyrs incessantly followed one after another, and one should not neglect the glorification of these ascetics. I say this and list it so that you do not think that the slowdown in the competition with the anomeas was due to laziness and negligence. Now, when I have already freed myself from the fight with the Jews, and the fathers have returned to their fatherland, and we have sufficiently enjoyed the praise of the martyrs, I will begin to satisfy your long-standing desire to listen to me. I know well that each of you wants to listen to reasoning about this no less than I want to talk; and the reason is that our city has long been Christ-loving and you received such an inheritance from your ancestors, so as not to neglect the distortion of pious dogmas. Where can you see this? Once upon a time, during the time of your ancestors, “non-men from Judea” came (Acts 15:1), distorting the pure dogmas of the apostolic teaching and commanding people to be circumcised and keep the law of Moses. The then residents of your city did not tolerate this innovation and did not remain silent; but just as faithful dogs do, when they saw wolves attacking and damaging the entire flock, they rebelled against them and stopped driving them out from everywhere and persecuting them not before they did that the apostles sent out dogmas throughout the entire universe that put a barrier to such an attack on the faithful, both to these people and to everyone after them. 2. Where should we start arguing against the Anomeans? Why else, if not by convicting them of unbelief? They do and undertake everything to tear faith out of the souls of their listeners; and what guilt greater than this can be proof of wickedness? When God announces something, what is said should be accepted with faith, and not explored boldly. Let any of them call me an infidel: I am not annoyed. Why? Because I show by deeds what to call me. What am I saying: let them call you an infidel? Let them even call me crazy about Christ; and I admire this name as a crown; because I share this name with Paul, who says: “we are buoys for Christ’s sake” (1 Cor. 4:10). This madness is wiser than all wisdom; because what external (pagan) wisdom could not achieve was accomplished by rioting about Christ; it dispersed the darkness of the universe, it brought the light of knowledge. But what is “riot” about Christ? That is when we tame our own thoughts, which are untimely restless, when we free and cleanse our mind from external teaching, so that when it is necessary to accept Christ’s teaching, it will be free and purified for us to accept Divine broadcasts. When God declares something that should not be examined, it must be accepted by faith. To investigate the reasons for this, demand an account and inquire about the method of implementation is characteristic of the most daring and desperate soul. I will try to prove this also from the Scriptures themselves. A certain Zechariah was a wondrous and great man, honored by the high priesthood, who received from God the right to intercede for the whole people. This Zechariah, having entered the Holy of Holies, the most inaccessible place, which only he of all people was then allowed to see (note, he was equivalent to the whole people, so that he could offer prayers to God for the whole people and propitiate the Master for the slaves; do you see the greatness of his boldness, as if some kind of mediator between God and people?), saw an Angel standing inside; and since his appearance frightened the man, the Angel said: “Do not be afraid, Zechariah, your prayer has already been answered,” and now you will give birth to a son (Luke 1:13). What is the sequence here? He asked for the people, prayed for sins, asked for forgiveness for slaves like himself, and (the Angel) says: “Do not be afraid, Zechariah, your prayer has already been heard,” and as proof that it has been heard, he announces that his son John will be born? A very correct sequence; since Zechariah prayed for the sins of the people, and was about to give birth to a son who cried: “Behold, the lamb of God, take away the sins of the world” (John 1:29); then the Angel rightly says: “your prayer was heard,” and you will give birth to a son. What about Zechariah? Our point is that it is unforgivable to inquire into ways of fulfilling Divine broadcasts, that one must accept these definitions by faith. But Zechariah knew his age, gray hair, weakened body, knew the barrenness of his wife, and did not believe it, wanted to know the method of fulfillment and said: “By what reason do I understand this” (Luke 1:18)? How does he say this will come true? Behold, “I am old” and gray-haired, “and my wife” is barren, “having become exhausted in her days”; late age, incapable nature; How will the promise be fulfilled? I am a weak sower, the field is barren. Doesn't anyone think that he deserves an apology when he asks about the execution of a task, and apparently he doesn't speak fairly? But before God he did not prove worthy of an apology; and very fair. When God declares something, it should not raise judgments and point to the sequence of affairs, or the requirement of nature, or anything else like that; because the power of determination (of God) is above all this and is not stopped by any obstacle. What are you doing, man? God promises, but you point to age and refer to old age. Is old age stronger than God's promise? Is nature more powerful than the Creator of nature? Do you not know that the works of His words are strong? By His word the heavens were established, His word brought creation into being, His word created the angels, and you doubt the birth? Therefore, the Angel was angry and did not forgive Zechariah even for the sake of his priesthood; on the contrary, for this reason he was punished more. The one who was honored more than others had to surpass others in faith. What is the method of punishment? “Behold, you will be silent and unable to speak” (Luke 1:20). Your tongue, he says, served to utter words of unbelief; He will also receive punishment for unbelief: “Behold, you will be silent and unable to speak, until this day will come.” Imagine the Lord’s love for mankind: you don’t believe Me, He says, now accept punishment; and when I justify this by the very works, then I will stop the anger; When you find out that you have been justly punished, then I will release you from punishment. Let the Anomeans hear how angry God is when He is examined. If Zechariah is punished for not believing in mortal birth, then tell me, how will you escape punishment by exploring the ineffable and the highest? Zechariah did not assert anything, but only wanted to find out, and yet did not receive forgiveness; What excuse will you have, claiming that you know even the invisible and incomprehensible to everyone, what kind of punishment will you not incur? 3. However, let the discussions about birth remain until a convenient time; and now let us proceed to the previous subject, which I did not finish before, trying to pull out the disastrous root, the mother of all evils, from which such opinions arose among them. What is this root of all evil? Believe me, horror overcomes me when I intend to name it; I don’t dare to utter with my tongue what they constantly keep in mind. What is the root of these evils? The man dared to say: I know God as God himself knows himself. Is it necessary to expose this? Do I need to prove it? Isn’t it enough just to utter such words to show all their wickedness? This is sheer madness, unforgivable recklessness, the latest form of wickedness; no one has ever dared to think or utter anything like this. Think, unfortunate and pathetic, who are you and Who are you researching? Are you a human being and are you exploring God? These names alone are enough to express the extreme of madness: man is earth and ashes, flesh and blood, grass and the color of grass, shadow, smoke, and vanity, and everything that is more worthless and weaker than this. Do not think that this is said to condemn nature (human); It is not I who say this, but the prophets reason this way, not to the dishonor of our race, but to pacify the arrogance of the insane, not to humiliate our nature, but to overthrow the pride of the furious. If, after such and so many sayings of the prophets, people were found who surpassed the devil himself in insolence, then tell me, to what madness would they have reached if nothing like that had been said? If they suffer from an illness (madness), having a cure before them, then with what pride and arrogance would they not be puffed up if the prophets had not uttered such and so many expressions about human nature? Listen to what the righteous patriarch says about himself: “I am earth and ashes” (Gen. 18:27). He talked with God, and yet this dignity did not produce pride in him; on the contrary, it taught him to be humble. And these people, unworthy even of his shadow, consider themselves greater than the angels themselves, which serves as proof of their extreme madness. Really, tell me, are you exploring God, the Beginningless, the Unchangeable, the Incorporeal, the Imperishable, the Omnipresent, the Surpassing all and the Exceeding every creature? Listen to what the prophets say about Him and be afraid. “Look upon the earth and make it shake” (Ps. 103:32); He only looked and shook such a great earth. “Touch the mountains and they smoke” (Ps. 103:32); “shaking the foundations of the heavenly places, and its pillars are shaking” (Job.9:6); threatening the sea and drying it up; “say to the abyss: you are desolate” (Is. 44:27); “The sea saw and ran, the Jordan returned, the mountains leaped like rams, and the hills like lambs of sheep” (Ps. 114:3,4). All creation hesitates, fears, trembles; only they alone neglect, despise, humiliate their own salvation, I don’t want to say the Lord of all. Previously, I admonished them with the example of the highest powers, Angels, Archangels, Cherubim, Seraphim, but now with the example of insensitive creatures, but they are not admonished by this either. Don't you see this sky, how beautiful it is, how majestic, how crowned with a varied host of stars? How many years does it continue to exist? It has stood for more than five thousand years, and such a long time has not aged it; but just as a young and healthy body retains the color and strength characteristic of its age, so the sky has retained the beauty that it received at first, and has not become any more decrepit with time. But this sky, beautiful, majestic, bright, adorned with stars, strong, standing for such a long time, was created by that God, whom you examine and enclose within the limits of your own judgments, created with such ease as someone would jokingly make a tent. Depicting this, Isaiah said: “who made the heavens like a tent, and spread it out like a tabernacle to dwell on the earth” (Is. 40:22). Do you want to look at the ground too? He created her too, like nothing. About the sky (the prophet) says: “he made the sky like a tent, and spread it out like a tabernacle to dwell on the earth”; and about the earth: “maintain the circle of the earth, make the earth as nothing” (Is. 40:22,23). Do you see how he called such a great land “nothing”? 4. Imagine how heavy the mountains are, how many tribes of people, how many tall and varied plants, how many cities, how many huge buildings, how many quadrupeds, beasts, reptiles and various animals the earth carries on its shoulders. And yet God created such a vastness so easily that the prophet could not find even a semblance of this ease, but said that He created the earth as “nothing.” Since the greatness and beauty of the visible are not sufficient to depict the power of the Creator, but are very far from the greatness and all the power of the Creator who created them, the prophets found another way through which, according to their strength, they could somewhat more fully express the power of God. What is this method? They not only depict the greatness of creatures, but also indicate the method of creation, so that from both, from the greatness of creatures and from the ease of creation, we can receive, according to our strength, a worthy concept of the power of God. So, take into account not only the greatness of creatures, but also the ease with which God created them. This explanation applies not only to the earth, but also to human nature itself: for (the prophet) says: “keep the circle of the earth and those who live on it like rods” (Is. 40:22); and in another place he says: “Like a drop of kadi, all the nations are before Him” (Isa. 40:15). Do not take these words superficially, but delve into them and study: list all the peoples, the Syrians, the Cilicians, the Cappadocians, the Bithynians, the inhabitants of the Euxine Pontus, Thrace, Macedonia, all of Greece, living on the islands, in Italy, for our region, on the islands of the British, Sauromatians, Indians inhabiting the Persian land, and other countless peoples and tribes, which we do not even know by name, all these peoples, says (the prophet), “like a drop of cadi before Him.” What part of this drop do you make up, testing God, before Whom are all nations, “like a drop of cadi?” But why talk about heaven, earth, sea and human nature? Let us ascend with our thoughts to heaven and turn to the Angels. You, of course, know that the Angel alone is equivalent to this visible creature, or even much more important than it. If the whole world is not worthy of a righteous person, as Paul says: “The world is not worthy of them” (Heb. 11:38); then all the more he cannot be worthy of an Angel, because Angels are much higher than the righteous. And yet there are myriads of myriads of Angels, there are also thousands of thousands of Archangels, Thrones, Dominions, Principalities, Powers, countless hosts of incorporeal forces and their inscrutable genera, and (God) created all these forces with such ease that no word can express. For all this, He only had to want, and just as for us wanting is not difficult, so for Him it is the creation of so many and such great powers. Expressing this, the prophet said: “Do whatever you please in heaven and on earth” (Ps. 134:6). Do you see that not only for the creation of those living on earth, but also for the creation of the powers above, one desire was enough for Him? Hearing this, tell me, how do you not mourn yourself and hide in the ground, having reached such a degree of madness that God, Who should only be praised and worshiped, you intensify to examine and test, like something of the least importance? Therefore, Paul, filled with great wisdom, contemplating the incomparable superiority of God and the weakness of human nature, is indignant at those who test the works of His economy and, reproaching them with great power, says: “Then, O man, who are you against answering God” (Rom. 9:20)? Who are you? First delve into your nature; it is impossible to find a name that could express your weakness. 5. But you will say: I am a man honored by freedom. You are honored not in order to use your freedom to argue, but in order to use this honor in obedience to the One who honored. God honored you not so that you would insult Him, but so that you would glorify Him; he who examines His being offends God. If not to examine His promises means to glorify Him, then to test and examine not only the sayings, but the One who Spoke Himself, means to dishonor Him. And that not to examine His promises means to glorify Him, is evident from the words of Paul, who speaks of Abraham, his obedience and faith in everything: “Seeing that your own flesh has already been put to death, and the false dead of Sarah; Nature and age, he says, plunged him into despair, but faith supported his good hopes. “But it is possible through faith, having given glory to God, and having been known, he is able to eat and do what he has promised” (Rom. 4:20–21). Do you see how Abraham, confident in what God promises, gives glory to God? So, if the one who believes God gives Him glory, then the one who does not believe Him turns His dishonor on his own head. “Who art thou against answering God” (Rom. 9:20)? Then, wanting to show the difference between man and God, the apostle showed this, although not as much as he should have, but in such a way that from the given similarity one can get an idea of ​​​​a much greater difference between them. What is he saying? “The food says to the one who created it: why did you create me like this; or should the wretch in the clay not have the power, because of the same confusion to create for him a vessel for honor, but not for his honor” (Rom. 9:20,21)? What are you saying? Should I really be subject to God as clay is to a poor man? Yes, he says; There is such a difference between man and God as there is between slander and a poor person, or better to say, not such a difference, but much greater. The rottenness and the poor have the same nature, as Job says: I am not talking about “those who live in mortal churches, from whom we ourselves are also rotten” (Job 4:19). If a person seems better and more beautiful than clay, then this difference did not come from the difference in their essence, but from the wisdom of the Artist, since (in essence) you are no different from clay. If you do not believe, then let the graves and tombs convince you; when you approach the tombs of your ancestors, you will be convinced that this is really so. There is no difference between shaving and shaving; and between God and people there is such a difference in essence that no word can imagine or the mind can measure. Therefore, just as clay follows the hands of a scoundrel, wherever he directs and moves it, so you, like clay, be silent when God wants to arrange something. However, Paul did not say this in order to take away our freedom and humiliate our independence (let us not!); but in order to curb our arrogance with greater force; If you like, let's consider this too. What did those whose lips Paul so strongly suppressed once wish to know? Have they explored the Being of God? No; no one ever dared to do this; but they wanted to know much less - the works of God's economy; for example, why is such and such punished, and so and so receives pardon; why such and such is freed from punishment, and the other suffers, one receives forgiveness, and the other does not - this and the like they wanted to know. Where can you see this? From the previous words of Paul: he first said: “For the same reason he wills, he has mercy, and the same thing he wills, he hardens: say to me: for this reason he still reproaches; for his will can anyone resist”; and then he added: “the same slaughter, O man, who are you who answer against God” (Rom. 9:18-20)? So, Paul is blocking the lips of people who wanted to investigate the affairs of God’s economy. He does not allow them even this; and you, exploring the Blessed All-Ordering Being, do not consider yourself worthy of a thousand lightnings? Isn’t this extreme madness? Listen to what the prophet says, or better, God through him: “If I am the Father, then where is My glory?” Mal.1:6)? He who fears does not examine, but worships; he who does not test, but praises and glorifies. May the powers above and blessed Paul teach you this; reproaching others, he himself did not have the opposite mood. Listen to what he says to the Philippians, explaining that he has partial knowledge, and not yet the whole, as he said in the Epistle to the Corinthians: “we understand in part” (1 Cor. 13:9), and now he repeats: “Brotherly, I have not attained to myself” (Phil. 3:13). What is clearer than these words? He proclaimed louder than a trumpet, teaching the entire universe to be content with this measure of knowledge, and to love it, and not to think - to someday comprehend everything. What, tell me, are you saying? Do you have Christ speaking in you, and you say: “I have not attained to myself”? Therefore, he answers, I said this, because I have Christ speaking in me; He taught me this himself. So these people, if they had not been completely deprived of the help of the Spirit and had not rejected every action of His from their souls, then, hearing the words of Paul: “I do not think that I have attained,” they would not have thought that they themselves had comprehended everything. 6. Where, they will say, is it clear that Paul says this about faith and knowledge and dogma, and not about life and behavior, and that his words do not mean: I consider myself imperfect in life and behavior? He especially explained this with the words: “I have fought the good fight, I have finished my life, I have kept the faith: and so I will be kept a crown of righteousness” (2 Tim. 4:7,8). One who hopes to receive a crown and who has completed the procession would not say: “I do not think I have achieved it.” Moreover, none of the people is unaware of what they should and should not do, but this is known and known to everyone - the barbarians, the Persians, and the entire human race. However, in order to more clearly imagine what I am saying, I will read this section of the Message in order. Having said: “Be on your guard from dogs, be on your guard from evil workers” (Phil. 3:2), and having offered a lot about those who introduced the Jewish teaching at the wrong time, Paul continues: “Even though I counted gains, I counted the loss of Christ: but for I count all the loss of existence, ... that I might find the righteousness that is not of the law, but of the faith of Jesus Christ, the righteousness which is from God" (Phil. 3:7-9). Then he explains by what kind of faith: “you understand Him and the power of His resurrection, and the communication of His passion” (Phil. 3:10). What does it mean: “the power of His resurrection”? Some new image of the resurrection is shown, he says; for many dead were raised before Christ, but not one was raised like Him. All others who were resurrected again returned to the earth, and, freed for a time from the dominion of death, were again subjected to its power; and the body of the Lord after the resurrection did not return to the earth, but ascended to heaven, destroyed all the power of the enemy, resurrected the entire universe with itself, and now sits on the Royal Throne. Presenting all this and explaining that no mind can comprehend so many and such great miracles, but only faith can know and clearly imagine them, Paul said: “By faith you understand the power of His resurrection.” If the mind cannot comprehend a simple resurrection (since it is higher than human nature and the order of things), then what mind will be able to comprehend a resurrection that is so different from other resurrections? No; but we need one faith, with which we could be convinced that the dead body was resurrected and passed into immortal life, which has neither limit nor end; Paul expresses this in another place: “Christ,” he says, “has risen from the dead; to whomever dies no more, death has no power over him” (Rom. 6:9). There is a double miracle here: to rise again and to be resurrected in this very way. Therefore Paul said: “By faith you understand the power of His resurrection.” If the resurrection is impossible to comprehend with the mind, then how much more so - the birth from above? Reasoning about this, talking about the Cross as well. and suffering, Paul also attributed this to the power of faith; then, having finished speaking about this, he further said: “Brethren, I have not attained to myself” (Phil. 3:13). what is still on the way, goes and moves forward, but has not yet reached the end. He advises the same to others and says this: “let us be perfect in this; and even if you think otherwise, God will reveal these things to you” (Phil. 3:15). It is not the mind that will teach, he says, but God will reveal. Do you see that we are not talking about life and behavior, but about dogmas and faith? It is not behavior and life that need revelation, but dogmas and knowledge. And in another place, explaining the same thing, he said: “if anyone thinks that he knows something, he has no understanding,” he did not simply say: “he has no understanding,” but added: “as he ought to understand” (1 Cor. 8:2); those. although he has knowledge, it is inaccurate and imperfect. 7. And in order for you to be convinced that this is true, we will no longer talk about the Most High, but, if you wish, we will talk about the visible creation below. Do you see this sky? We know that it has the appearance of a vault, and we learned this not from intellectual considerations, but from Divine Scripture (Is. 40:22); We also know that it embraces the whole earth, having also heard about this from Scripture; but we don’t know what it is in essence. If anyone refutes and argues, let him say what heaven is in its essence: is it a hardened crystal, a thickened cloud, or the densest air? Nobody can say this clearly. So, tell me, is more evidence needed to convince us of the madness of those who say that they have known God? You cannot say anything about the nature of the sky, which is visible every day, but you claim to know exactly the essence of the invisible God? Who is so insensitive as not to condemn the extreme madness of those who say this? Therefore, I exhort you all to try, to the best of your ability, to heal them, as if they had fallen into the disease of insanity and are going mad, talking to them condescendingly and meekly. Their teaching came from madness, and the arrogance of their mind was great; and inflamed wounds do not tolerate the laying on of hands and do not tolerate a strong touch. Therefore, prudent doctors wipe such wounds with some soft sponge. So, if there is an inflamed wound in the souls of these people, then we, having collected everything that has been said, as if giving some tender sponge some pleasant and healthy water, will try to calm their inflammation and destroy all arrogance; and even if they insulted, even if they pushed away, even if they spat, and whatever they do, you, beloved, do not stop healing. Those who treat a mad person must endure a lot of this; and despite all this, one should not retreat, but therefore one especially needs to grieve for them and cry, because this is the nature of their illness. I say this to those who are stronger and firmer and cannot receive any harm from communicating with the sick; and whoever is weaker, let him avoid their company, let him move away from conversations with them, so that a friendly attitude does not serve as a reason for wickedness. This is what Paul did; he himself treated the sick and said: “I was a Jew, as a Jew, a lawless man, as a lawless one” (1 Cor. 9:20,21); and he turned away the disciples and weaker ones from this, admonishing and teaching this: “evil conversations corrupt good customs” (1 Cor. 15:33); and again: “Come out from among them and be separated, says the Lord” (2 Cor. 6:17). If a doctor comes to a patient, he often benefits him and himself; and the ignorant, when dealing with the sick, harms both himself and the patient; it cannot bring any benefit to the patient, and will cause great harm to himself from the disease. What those who look at the sick with their eyes are subjected to, becoming infected with this disease from them, the same is experienced by those who enter into communication with blasphemers: if they themselves are weak, then they can assimilate a great part of their wickedness. So, so that we do not cause ourselves the greatest harm, let us avoid their company, let us only pray and ask the man-loving God, “who wants all men to be saved and to come into the understanding of the truth” (1 Tim. 2:4); may He deliver them from error and the devil’s snare and lead them to the light of knowledge, to the God and Father of our Lord Jesus Christ, with the Life-giving and All-Holy Spirit, to Whom be glory and dominion, now and always, and unto the ages of ages. Amen. The full title of this word is as follows: About the incomprehensible and that even God’s condescension is unbearable for the Seraphim 1. Hardworking farmers, seeing a barren and worthless tree that hinders their labors and harms tender plants with both the hardness of the root and the density, diligently cut it down. Often the wind blowing from somewhere helps them in this work; rushing to the branches of a tree and shaking it violently, it crushes and throws it to the ground, and thus greatly facilitates the work of farmers. Since we too are cutting down a wild and worthless tree - the heresy of the Anomeans, let us pray to God to send us the grace of the Spirit, so that it, rushing stronger than any wind, will uproot this heresy, and thereby make our work easier. Just as the earth, neglected and not cultivated by the hands of farmers, often sprouts from its depths bad herbs, many thorns and wild trees, so the soul of the Anomeans, empty and unoccupied with the exercise of the Scriptures, of itself and from itself grew a wild and worthless heresy. Neither Paul planted this tree, nor Apollos watered it, nor did God make it grow, but it was planted by inappropriate intellectual inquisitiveness, watered by proud arrogance and increased by the passion of vanity. We need the flame of the Spirit to not only pluck out, but also burn this root. Let us call on God, who is blasphemed by them but glorified by us, and let us pray that He will grant my tongue greater strength and open my mind for a clearer revelation of the subject of speech. All our work is for Him and for His glory, or better, for our own salvation. No one can harm God either by reproach or by glorifying him to bring greater glory, but He always remains in His glory, neither exalted by praises nor diminished by blasphemy; and those of the people who glorify Him according to his dignity - however, no one can glorify Him according to his dignity, but only according to his strength - receive benefit from this glorification; those who blaspheme and humiliate Him harm their own salvation. The saying: “he who casts a stone on high casts it upon his own head,” someone said about blasphemers (Sir.27:28). Just as someone who throws a stone into the heights cannot pierce the substance of the sky and even throw it to its height, but takes the blow on his own head, because the stone flies back at the thrower; Likewise, the one who blasphemes the Blessed Being of God can never harm Him in the least - for He is so great and high that it is not accessible to any harm - but he himself sharpens the sword on his soul, turning out to be ungrateful to the Benefactor. Let us call on God himself, the Ineffable, Incomprehensible, Invisible, Incomprehensible, conquering the power of human language, surpassing the concept of the mortal mind, unsearchable for Angels, invisible for Seraphim, incomprehensible for Cherubim, invisible for Principalities, Powers, Powers and in general for every creature, and cognizable only by the Son and the Holy Spirit. I know that my words will be condemned for the boldness with which I said that He is incomprehensible to the powers above; and at the same time I will condemn their great madness and pride. It is insolent not when they say that the Creator is above the understanding of all creatures, but when they assert that those who crawl below and are so far removed from those creatures can explain and embrace with their weak minds the Incomprehensible to the higher powers. However, if I do not prove what I promised, then, in fairness, I may be accused of insolence; but if you, even after I prove that God is incomprehensible to the highest powers, still argue and claim that you have known Him, then what abysses, what rapids will you be worthy of, boasting of an exact knowledge of the Invisible to all incorporeal forces? 2. So, let us now proceed to the evidence itself, turning again to prayer before the speech; because the very exercise of prayer can provide us with evidence in favor of what we are looking for. Let us call upon the King of kings and Lord of lords, the only one who has immortality and lives in the unapproachable light, “Whom no one has seen, there is no one who can see; to Him is honor and everlasting power, amen” (1 Tim. 6:15,16). These are not my words, but Pavlov’s; Pay attention to the piety of his soul and the love rooted in it. Remembering God, he allowed himself to begin expounding the doctrine not before he paid tribute to Him, concluding his speech with a doxology. If “the remembrance of the righteous is with praise” (Prov. 10:7), then how much more is the remembrance of God with praise. Paul does the same at the beginning of his epistles; often, starting the epistle and remembering God, he does not begin to teach before giving Him due praise. Listen to what he says in the Epistle to the Galatians: “Grace to you and peace from God our Father and the Lord Jesus Christ, who gave to himself according to our sins, that He might deliver us from this present evil age, according to the will of God the Father, to whom be glory forever and ever” (Gal. 1:3-5). And in another place: “To the King of the ages, the incorruptible, invisible, the only wise God, be honor and glory forever, Amen” (1 Tim. 1:17). But maybe he does this only in relation to the Father, and not so in relation to the Son? Listen to how he does the same in relation to the Only Begotten; Having said: “I myself prayed that I might be separated from Christ according to my brethren, my relatives in the flesh,” he added: “whose sonship... and covenants, and law, and ministry, and promises, from whom is Christ according to the flesh, who is blessed above all God forever, Amen” (Rom. 9: 3-5). He first gave praise to both the Father and the Only Begotten, and then began to continue his speech; because I heard the words of Christ: “Let all honor the Son as they honor the Father” (John 5:23). And so that you can be convinced that prayer itself can provide us with proof, let us now present this. “The King of kings,” he says, “and the Lord of lords, alone has immortality and is unapproachable in the living light” (1 Tim. 6:15,16). Stop here and ask the heretic what it means: “in the light of the living we are unapproachable,” and pay attention to the accuracy of Paul’s expressions. He did not say: “who is an inaccessible light,” but: “he who lives in the light is unapproachable,” so that you would know that if a dwelling is inaccessible, then much more is God who lives in it. He said this not so that you would imply a dwelling and place with God, but so that you would recognize with great conviction the incomprehensibility of Him. Moreover, he did not say: “living in the light” incomprehensible, but: “unapproachable”, which is much more incomprehensible. Incomprehensible is that which, although explored and found, remains incomprehensible to those who seek it; and inaccessible is that which does not allow the beginning of research, and which no one can approach. For example, the sea is called incomprehensible, in which divers diving, even descending into distant depths, cannot reach the end; and inaccessible is that which in the beginning cannot be sought or explored. 3. What do you say to this? For people, you say, He is incomprehensible, but not for Angels, not for the highest powers. So, tell me, you are an angel, and you belong to the host of incorporeal forces? Are you not a man and not of the same nature as me, or have you forgotten about your nature? Let us assume that God is unapproachable only for people, although this was not added, and Paul did not say: for people “in the living light he is unapproachable,” but for Angels he is not unapproachable; however, if you like, let's admit it; but aren't you a human being yourself? Even though He was not impregnable to the Angels, how does this relate to you, who compete, explore and claim that His being is comprehensible to human nature? And so that you can be convinced that He is unapproachable not only for people, but also for the higher powers, listen to what Isaiah says; when I call Isaiah, I bring the utterance of the Spirit; for the prophet speaks everything according to the inspiration of the Spirit. “And it came to pass in the summer before King Uzziah died, that he saw the Lord sitting on the throne, high and exalted, and the seraphs standing around Him, six kril to one and six kril to another, and two covered their faces, and two covered their feet” (Is. 6:1,2). Why, tell me, do they cover their faces and are protected by wings? Why else, if not because they cannot bear the brilliance and rays emanating from the Throne? Meanwhile, they were not yet contemplating the Unalloyed Light itself and not the Pure Essence itself, but what they contemplated was only “condescension.” What is "lenience"? That is when God does not appear as He is, but shows Himself as much as the one who has to contemplate Him is capable of doing so, adapting the appearance of his face to the weakness of those who contemplate. And that this was condescension is clear from the very words: “I saw,” says the prophet, “the Lord sitting on the throne, high and exalted”; but God does not sit, because this position is characteristic only of bodies; and “on the throne,” but God is not encompassed by the Throne, because the Divinity is unlimited. However, the Seraphim could not bear the condescension, although they stood close: “The seraphim stood around Him.” That's why they couldn't look because they were close; however, the word “around” does not mean a place, but with this word the Holy Spirit was pleased to show that the Seraphim are closer to us to the essence of God, however, they cannot contemplate Him; That’s why the prophet says: “and the seraphim stand around Him,” meaning by this not a place, but by proximity in place expressing that they are closer to God than us; for we do not know the incomprehensible as much as the Heavenly Powers, how much purer and wiser and more perspicacious they are than human nature. Just as the intolerance of the sun's rays is not so much known to the blind as to the sighted, so the incomprehensibility of God is not so much known to us as to them; for just as great is the difference between the blind and the sighted, so is the difference between us and them. Thus, hearing the words of the prophet: “I saw the Lord,” do not assume that he saw His very being, but only condescension, and, moreover, darker than the highest powers, since he could not see as much as the Cherubim. 4. But what am I saying about this Blessed Being, when it is impossible for a person to look at an angelic being without fear? So that you can be convinced of the justice of this, I will introduce to you a man, a friend of God, who had great boldness in wisdom and righteousness and was famous for many other perfections, Saint Daniel. When I tell you how he was exhausted, weakened and fell at the appearance of the Angel, then let no one think that he experienced this because of his sinfulness and bad conscience; but, if his spiritual boldness is undeniable, then the weakness of nature is clearly revealed in him. Daniel fasted for three weeks of days, “he did not eat the desired bread, and meat and wine and strong drink did not enter his mouth, and he did not anoint himself with ointment” (Dan. 10:3). When his soul, having become lighter and more spiritual through fasting, became more capable of accepting the phenomenon, then he saw the vision. What is he saying? “My eyes lifted up, and I saw, and behold, a man was clothed in a linen robe,” i.e. in sacred clothing, “and his loins are girded with bright gold, his body is like Tarsis, his face is like the sight of lightning, his eyes are like fiery lights, and his muscles and legs are like the appearance of shining copper, and the voice of his words is like the voice of the people. And I saw one thing, but the men who were with me did not see it, but a great horror attacked them, and they fled in fear... and the strength did not remain within me, and my glory turned to pieces” (Dan. 10:5-8). What does it mean: “my glory has turned to pieces?” Daniel was a handsome young man, but fear at the appearance of the Angel changed him as much as those who are dying change, it produced great pallor and destroyed the healthy color and all the freshness of his face; That’s why he says: “My glory turns to pieces.” When the driver gets scared and lets go of the reins, then all the horses rush headlong, and the chariot itself overturns; this usually happens with the soul when fear and horror take possession of it; frightened and as if letting go of the reins of her influence on each of the bodily senses, she leaves these members free, and they, not restrained by her strength, fall and become exhausted, as happened then with Daniel. What about Angel? He picked him up and said: “Daniel, the man of desires, understand these words which I speak to you, and stand your ground, as if I have now been sent to you” (Dan. 10:11). He stood up in awe. When the Angel again began to speak to him and said: “From the day you have given your heart to labor before God, ... your words were heard, and I died in your words” (Dan. 10:12), then he fell to the ground again, as happens to those who die. Those who have died, awakening, coming to their senses and seeing that we are holding them and sprinkling cold water on their faces, often die again in our arms; this is what happened to the prophet. Out of fear, his soul could not bear even the sight of his (heavenly) co-servant who had appeared and could not bear this light; it became confused and tried to free itself from the bonds of the flesh, as if from some kind of shackles; but he still held her. Let those who investigate the Lord of Angels listen to this. Daniel, who troubled the eyes of lions and in the human body had strength greater than that of a human, could not bear the presence of a celestial being, but fell down lifeless: “I was turned,” he says, “my womb in my vision, ... and the breath did not remain in me” (Dan. 10:16–17). And those who are so far from the virtue of this righteous man boast that they have known with all accuracy the very Highest Being, the First One, who created myriads of these Angels, of which Daniel did not have the strength to even contemplate one. 5. But let us turn our speech to the previous subject and show that God is inaccessible to the gaze of higher powers, even in his condescension. Why, tell me, are Seraphim protected by wings? By this action they proclaim the apostolic saying: “in the living light we are unapproachable” (1 Tim. 6:16), and not only they, but also their superiors - the Cherubim. The Seraphim stand nearby, and the Cherubim serve as thrones to God; This is said about the Cherubim not because God needs the Throne, but so that from here you understand the dignity of these powers. Listen to what another prophet says about them: “And the word of the Lord came to Ezekiel the son of Buzi at the river Chebar” (Ezek. 1:3). Ezekiel then stood by the river Chebar, and Daniel by the river Tigris. When God intends to show his slaves some wondrous vision, he takes them out of the cities to a place far from noise, so that the soul is not entertained by anything, neither visible nor audible, but, enjoying the tranquility, is completely occupied with contemplating the vision. What did he see? “Behold a cloud,” he says, “coming from the north, and light all around, and fire shining, and in the middle of it like a vision of an electr, and light in it, and in the middle the likeness of four animals: this vision of them, the likeness of a man in them. And there were four faces to one, and four wings to one. And the height was greater than them,” and they were terrible, “and their cloaks full of eyes, around the four, and the likeness above their head was like the firmament, like a terrible vision of a crystal, “stretched over” their head from above, and there were two wings covering their bodies, and over the firmament like a vision of a sapphire stone, and on the likeness of a throne, like a man from above, and I saw like a vision. ilectra, from the vision of the loins and above, and from the vision of the loins even to the valley, a vision of fire, and its light like the vision of an arc, which is always on the clouds on the day of rain” (Ezek. 1:4-6, 18-28). ). Do you see condescension both there and here? However, these forces also cover themselves with wings for the same reason, although they are the wisest, most intelligent and purest forces. Where can you see this? From their very names. As an Angel is called so because he announces to people the commandments of God; and the Archangel is called so because he rules over the Angels, so those Heavenly Powers bear names that show us their wisdom and purity; and just as in general wings show the height of nature - Gabriel appears to be flying, not because the Angel has wings, but so that you know that he appears to the human race from the highest places and highest abodes - so their wings mean nothing more than the height of their nature. So, the wings mean the height of nature, the Throne - that God rests on them, the eyes - insight, the presence near the Throne and the constant praise of God - vigilance and vigor; in the same way, the names of some mean wisdom, and others mean purity. What does Cherub mean? Full management. What about Seraphim? Fiery lips. Do you see how the names express both purity and wisdom? If those who have full knowledge cannot clearly contemplate even the condescension of God, but have private knowledge, as Paul says: “we understand in part,” and “by the mirror,” and “by divination” (1 Cor. 13:12); then what kind of madness would it be to consider something known and obvious to oneself that is invisible to them? 6. I would now like to prove that God is incomprehensible not only to the Cherubim and Seraphim, but also to the Principalities, and the Powers, and every created force; but our mind was tired, not from the abundance, but from the terrible content of the subjects of speech. The soul trembles and is horrified, long engaged in higher contemplations. Let us bring her down from heaven and calm her, overwhelmed by horror, by turning to ordinary consolation. What is this consolation? In prayer that those suffering from this disease will one day recover. If we are commanded to pray to God for the sick, for those in the mines and in heavy slavery and those possessed (by demons), then shouldn’t we pray much more for such people? Wickedness is worse than a demon; the fury of the demoniac can be forgiven, but this disease has no justification. Remembering prayer for those possessed by demons, I want to say something to you, beloved, to eradicate a serious illness in the Church; It would be strange, while treating strangers with such zeal, to ignore one’s own members. What kind of disease is this? An inexpressible multitude of people has now gathered and listens to the speech with such attention, and in the most terrible hour I often look for him and do not see him and sigh greatly, that when your colleague is talking, you show great zeal and intense jealousy, crowd together in front of each other and remain to the end; when Christ is about to appear in the Holy Sacraments, the church is empty and deserted. Is this worthy of forgiveness? Through such negligence you are deprived of all the praise earned by zeal for listening. Which of you will not condemn me, seeing that the fruit of listening is so quickly lost among you? If you diligently listened to what was said, you would prove your zeal by deeds; and if, after listening, you immediately leave, this serves as proof that you have not learned anything from what was said and have not applied it to your heart; for if what was said were implanted in souls, then it would certainly keep you in the church and arouse in you greater reverence for the Terrible Sacraments. And now, as if having listened to some cithara player, you leave without any benefit as soon as the speaker has stopped talking. But what kind of cold excuse do you hear from many? They say I can pray at home, but it is impossible to listen to conversation and teaching at home. You are mistaken, man; Of course, you can pray at home, but it is impossible to pray at home as in church, where there are so many fathers, where the song is unanimously sent to God. You will not be heard as quickly when you pray to the Lord at home as when you pray with your brothers. There is something more here, such as unanimity and agreement, the union of love and prayer of the priests. This is why the priests stand, so that the prayers of the people, as the weakest, uniting with their strongest prayers, ascend to Heaven with them. On the other hand, what benefit can there be from a conversation when prayer is not combined with it? First the prayer, and then the word; This is what the apostles say: “Let us continue in prayer and in the ministry of the word” (Acts 6:4). This is what Paul does, at the beginning of his epistles he prays, so that the light of prayer precedes teaching, like the light of a lamp. If you accustom yourself to pray with zeal, then you will have no need for the instruction of your fellow servants, since God Himself, without any intermediary, will illuminate your mind. If the prayer of one has such power, then prayer with the people is much more powerful; the latter has more power and much more boldness than prayer performed at home and in private. Where can you see this? Listen to what Paul himself says: “Who has delivered us from so much death, and is still delivering us, yet in hope he will also deliver us, by those who make prayer for you also, so that from many people the gift in us may be given thanks by many for you” (2 Cor. 1:10,11). So Peter also escaped prison: “there is no diligent prayer made from the Church to God for him” (Acts 12:5). If the prayer of the Church helped Peter and brought this pillar (of the Church) out of prison, then tell me, how do you neglect its power and what justification can you have? Listen to God himself, who says that He is appeased by the reverent prayers of many. So, justifying himself to Jonah about the pumpkin plant, He says: “You were offended because of the pumpkin, but you did not labor for it, you did not feed it... But I will not spare Nineveh, the great city, in which live more than twelve people” (Jonah 4:10,11). It is not in vain that He refers to the multitude of inhabitants, but to impress upon you that unanimous prayer has great power. I want to explain this to you from human history. 7. About ten years ago, some, as you know, were exposed as striving for tyranny. One of the nobles, accused of this crime, was led to death with a rope in his mouth 2. Then the whole city ran to the horse lists, the workers were taken out of the workshops, and all the people, coming together, delivered from the royal wrath a man condemned and unworthy of any pardon. So, wanting to soften the anger of the earthly king, you all flocked with your children and wives; and intending to appease the King of Heaven and deliver from His wrath not one person, as then, and not two, three or a hundred, but all the sinners of the universe and free those possessed by a demon from the devil’s snares, will you really remain outside the Church and not all come together so that God, looking at your unanimity, will free them from punishment and forgive you your sins? If at this time you are in the market, or at home, or in necessary activities, then will you not break all these bonds stronger than any lion, and will you not come to common prayer? What kind of hope, tell me, beloved, will you have in this case for salvation? It is not only people who cry out terribly here, but also the Angels fall to the Lord, and the Archangels pray. The very time favors them, the very sacrifice promotes them. How people, taking olive branches, shake them before kings, reminding them with these branches of mercy and philanthropy; Likewise, the Angels, presenting the very Body of the Lord instead of olive branches, beg the Lord for the human race, and as if they were saying: we pray for those whom You Yourself once honored with such Your love that You gave up Your own Soul for them; we pour out prayers for those for whom You Yourself shed Blood; we ask for those for whom You sacrificed Your Body. At this time, the deacon also introduces those possessed (by demons), commanding them only to bow their heads and pray in this position of the body, since they are not allowed to pray together with the general meeting of the brethren. Therefore, he introduces them, so that you, having compassion on them, on their misfortune and voicelessness, with your own boldness, intercede for them (before God). So, knowing all this, let us flock to this hour in order to attract mercy and find grace and timely help. You praised what was said, accepted the admonition with great noise and applause; but in order for you to express these praises to me through deeds, now comes the time to express obedience: after admonition, prayer will follow. This is the kind of praise I seek, this kind of applause - through the very actions. Convince one another to stand as you stand; and whoever deviates from order, try to restrain him, so that, having received a double reward, both for your own zeal and for caring for your brothers, you can pour out prayers with greater boldness, and appease God, and receive this and future blessings, by the grace and love of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory and dominion forever and ever. Amen. Word four. About the incomprehensible 1. Having previously proved that God is incomprehensible to people, and even to Cherubim and Seraphim, one could leave this subject and not continue further; but since our zeal and solicitude tends not only to stop the mouths of opponents, but also to teach you more, beloved, we will again touch on the same subject and continue our speech. Studying this subject will give you more knowledge, and will give us a most glorious victory, destroying the remnant (of heresy) that could still hold out. Likewise, harmful plants must not only be cut off from above (otherwise they will grow again from the roots below), but also pulled out from the innermost bowels of the earth and thrown open into the heat of the sun so that they dry out faster. So, with a word, I will take you again to Heaven, not in order to test and explore (Heavenly), but to destroy the inappropriate curiosity of those who do not know themselves and do not want to know the limits of human nature. For this, I showed you in great detail how unbearable for a righteous man was the appearance of not only God, but also the Angels; While telling you this whole story, I repeatedly noticed how blessed Daniel turned pale, trembled and was in a state no better than the state of those dying, when the soul strives to break the bonds of the flesh. Just as a tame and quiet dove, living in some house and frightened by something, flies up to the ceiling in fear and tries to fly out through the windows in order to free itself from fear, so exactly the soul of this blessed husband tried to leave the body, would have rushed out in every possible way and would have left, flown away and would have left the body soulless, if the Angel had not hastened to immediately save her from embarrassment and returned her again to her own home. I said this then so that these people, having learned how great the difference is between an Angel and a man, and having come to their senses of the superiority of the celestial, would abandon their madness in relation to the Lord. The righteous man, who had such boldness, could not look at the Angel; and they, so far from his virtue, examine not the Angel, but the Lord of the Angels Himself. Daniel quelled the fury of the lions, but we cannot even overcome the foxes; he tore the dragon in half and, with boldness before God, conquered the nature of the beast, but we are afraid of even the smallest reptiles; he stopped the king, who was raging like a lion, and, appearing, tamed the anger of Nebuchadnezzar, who rushed against the crowd of foreigners stronger than any flame, and illuminated everything hidden with light. But this enlightener, seeing the Angel who came to him, was enveloped in terrible darkness. What justification will those who strive to comprehend the blessed nature of God have? But I did not stop my conversation then, but raised my speech to the wise forces, saying how they turn away their gaze, cover themselves with their wings, straighten their legs, constantly glorify, as well as how the incorporeal forces reveal their amazement and horror with all this. The wiser they are, the closer we are to the Ineffable and Blessed Being, the more we know His incomprehensibility; because the highest degree of wisdom produces the highest degree of reverence. I told you what the inaccessible is, I said that it means much more than the incomprehensible, I added the reason that the incomprehensible turns out to be incomprehensible after research, and the inaccessible does not allow both approach and the beginning of research, citing the example of the sea. I noticed that Paul did not say about God: “being an unapproachable light,” but: “in the living light we will not approach” (1 Tim. 6:16); and if the dwelling is inaccessible, then how much more so is God living in it. Paul said this not to limit God to a place, but to more accurately express His incomprehensibility and inaccessibility. I also pointed to other forces, to the Cherubim, and said how the firmament appeared above them, a crystal stone, the likeness of a Throne, the appearance of a man, an electrum, fire, an arc; and after all this the prophet said: “This vision is the likeness of the glory of the Lord” (Ezek. 2:1). In all this I showed you God’s condescension, which, however, is unbearable even for the powers above. 2. It is not in vain that I repeat this, but because I consider myself your debtor for what I promised you, and I want to know with certainty what I have paid and what remains. Debtors do the same when paying off a loan: taking a receipt where the entire account is written down, and showing it to their creditors, they pay the rest. Therefore, I, having opened the memory of our soul, like a book, and pointing with a word, as if with a finger, to what was taught, now move on to the rest. What's left? It remains to prove that neither Principality, nor Power, nor Dominion, nor any other created force has an exact concept of God. There are other forces that we do not know by name. Imagine the madness of the heretics: we don’t even know the names of the slaves, and they are investigating the very essence of the Master. There are Angels and Archangels, Thrones and Dominions, Principalities and Powers; but not only these hosts exist in heaven, but endless hordes and innumerable tribes, which no word can depict. How do we know that besides these forces there are many others that we do not know by name? Paul, having spoken about the first, also mentions the second, expressing himself about Christ like this: He set Him “above all principality and authority and power and every name that is named, not only in this world, but also in the world to come” (Eph. 1:21). Do you see that there are some names that will be known there that are now unknown? That is why Paul said: “Not only those who are named in this world, but also in the world to come.” And is it surprising that they do not have an accurate concept of the being (of God)? This is not at all difficult to prove; since many of the works of God’s economy are not known to the higher powers, the Beginning, the Power, the Dominion. And I will prove this with the words of the Apostle, that some of them, together with us, learned about the works of His economy, which they did not know about before us, and not only learned with you, but also through us. “It was not revealed to any of them,” says the apostle, “as now He was revealed as His holy apostle and prophet, to be the heir of the tongue and the sharer and partaker of His promise,” and the promises were given to the Jews, “by the gospel, to whom I was Paul a minister” (Eph. 3:5-7). How can it be seen that the higher powers learned about this only now? The above words refer to people. Listen. “To me, the least of all saints,” says the apostle, “this grace was given to preach to the nations the unsearchable riches of Christ” (Eph. 3:8). What does “unexplored” mean? That which cannot be found, and not only cannot be found, but even researched. Let these (heretics) listen again to how often and continuously he throws arrows at them. If “wealth is unsearchable,” then how can the Giver of wealth not be unsearchable? “And to enlighten everyone that there is an insight into the secrets hidden in God... so that now the manifold wisdom of God may be revealed as the principle and authority of the church” (Eph. 3:9-10). Do you hear that the Heavenly Powers have learned all this now, and not before? What the king is planning, the shield-bearer does not know. “Let the manifold wisdom of God now become the principle and authority of the Church.” Look at the honor shown to the human race: together with us and through us, the higher powers learned the secrets of the King. But where is it clear that the apostle is speaking here about the Heavenly Powers? He sometimes refers to demons as principalities and powers: “our struggle is not against flesh and blood, but against the principalities and powers and against the rulers of the darkness of this world” (Eph. 6:12). Isn’t he talking about demons here too, that they then found out about this? No, he is talking about higher powers; Having said: “beginning and power,” he added: “in the heavenly ones.” These Principalities and Powers are Heavenly, and those Principalities and Powers are celestial, therefore he called the latter “world holders,” expressing that Heaven is inaccessible to them and that they discover all their power in this world. 3. Do you see that the Heavenly Powers recognized this together with us and through us? But now I will speak in payment of the debt and show that the beings of God know neither the Beginning nor the Power. Who's talking about this? No longer Paul, not Isaiah, not Ezekiel, but another holy vessel, the son of thunder himself, the beloved disciple of Christ John, who reclined on the breasts of the Lord and drew divine streams from them. What is he saying? “God is nowhere to be seen” (John 1:18). In truth, he is the son of thunder: he issued a voice louder than a trumpet, which can shame all those who disagree. However, let us also pay attention to what seems to contradict this. What, tell me, are you saying, John? “God is nowhere to be seen”? What should we think when the prophets say that they have seen God? So Isaiah says: “I saw the Lord sitting on a throne, high and exalted” (Is. 6:1); also Daniel: “in vain, until the throne was set up, and the Old One for himself” (Dan. 7:9); and Micah: “I saw the Lord God of Israel sitting on his throne” (1 Kings 22:19); and another prophet: “I saw the Lord standing on the altar, and said: Smite the place of atonement” ( Amos.9:1). And a lot of such evidence can be collected. How does John say that “God is nowhere to be seen”? One must know that he is talking about precise concept and clear vision. And everything that the prophets saw was condescension, and none of them contemplated the Pure Being of God, as can be seen from the fact that each of them contemplated God in a different way. God is a simple being, not complex and without image; and they all saw Him under different images. God also declares this through another prophet, and certifying that the prophets did not see a pure essence, says: “I multiplied the visions and became like them in the hands of the prophets” (Hos. 12:10); I did not show My very essence, He says, but I condescended to adapt to the weakness of those who contemplated. Moreover, John does not only say about people that “No one has seen God anywhere”; this was also known from the above, i.e. from the prophetic saying, which says: “I have multiplied the visions and become like them in the hands of the prophets,” and from the answer given to Moses; namely, when Moses wanted to see God face to face, He said to him: “Man will not see My face and live” (Ex. 33:20). Thus, this was already known to us and was not subject to doubt. So, John says not about our race alone, but also about the powers above: that “no one has seen God anywhere”: that’s why he points to the Only Begotten as the teacher of this dogma. Lest anyone say: how is this known? - he adds: “The only begotten Son is in the bosom of the Father, the confessor” (John 1:18), bringing a reliable witness and teacher of this dogma. If he wanted to explain to us the saying of Moses, then it would be unnecessary to say that the Only Begotten confessed it; He would not have said: “The Only Begotten, that confession,” because even before John, taught by the Only Begotten, said this, the prophet, taught by God, told us about the same thing. And since John wanted to reveal to us something more than what was said before, namely, that even the highest powers do not see God, he cites the Only Begotten as a teacher. By “vision” here we mean knowledge; disembodied forces have neither pupils, nor eyes, nor eyelashes; but what we have vision, they have knowledge. Thus, when you hear that “No one has seen God anywhere,” understand that no one has known God in essence, in all accuracy. And when you hear about the Seraphim that they closed their eyes and turned away their gaze, and about the Cherubim that they did the same, do not think that they have eyes or pupils: these are accessories of bodies; - but believe that through this the prophet points to their knowledge. When the prophet says that they could not see the condescending God, he means nothing more than that they cannot perceive clear knowledge of Him and accurate comprehension, and do not dare to look closely not only at the pure and most perfect being, but also at His condescension itself. And to look closely means to know. Therefore, the evangelist, recognizing that it is unusual for human nature to know this, and that God is incomprehensible even to the highest powers, presents us as the teacher of this dogma, Himself seated at the right hand of God and knowing this exactly. Moreover, he did not just say: “Son,” although this word would have been enough to stop the lips of the shameless; for as many were called 'Christs', but there is one true Christ, and many were called 'masters', but there was one Lord, and many were called 'gods', but there was one God; so many are called sons, but the Son is one, and the addition of a member (o) can sufficiently show the advantage of the Only Begotten. However, the evangelist was not content with this, but saying: “No one has seen God anywhere,” he added: “The only begotten Son, who is in the bosom of the Father, is the confessor.” First he said: “Only Begotten”, and then: “Son”; because many, by the commonality of this name, destroy His glory, honoring Him as one of many (sons), since the name “son” is common to all. Therefore, the apostle first put the title: “Only Begotten”, as belonging to Him exclusively, in fact, and not characteristic of anyone else, so that you could be sure that that common name (Son) is not a general one, but His own, exclusive and not characteristic of anyone else as much as He. 4. To clarify what I said, I will reveal the same more fully. The title “son” belongs to people, it also belongs to Christ, but not to us, but to Him; the title “Only Begotten” belongs only to Him, and does not even belong to anyone else. So, so that from the name, which does not belong to anyone except Him alone, you conclude that the other name, which belongs to many, is His own, the apostle first said: “Only Begotten”, and then: “Son”. If this is not enough for you, he says, then I will give a third (concept), although simple and human, but one that can lead even the reptiles on the earth to the thought of the glory of the Only Begotten. What is it? "Sat in the bosom of the Father." The expression is simple, but sufficient to mean closeness, if we understand it in a godly manner. Just as when you hear about the Throne and the seat on the right hand, you imagine not a throne, not a place or an outline, but by the name of the Throne and the fellowship in the seat you understand the sameness and equality of honor; So, when you hear about the womb, imagine not the womb or the place, but by the name of the womb understand the closeness and boldness of the Son in relation to the One who gave birth. Being in the womb reveals and depicts to us His closeness to the One who gave birth much more clearly than sitting at the right hand; because neither the Father could have had the Son in His bosom if He were not of the same being with Him, nor could the Son have endured being in the bosom of the Father if His being had been lower. Therefore, since the Son and Only Begotten, who dwells in the bosom of the Father, knows exactly everything about the Father, the Evangelist used these words to present the exact knowledge of the Son about the Father; because it was about knowledge; and if this is not so, then why is the womb mentioned? If God is not a corporeal being, as indeed He is not, and if the given expression does not indicate either affinity or closeness to the One who gave birth, then it is put without a reason and in vain, without giving us any benefit. But it was not put in vain - no, the Spirit does not say anything in vain, but shows the closeness of the Son to the Father. The evangelist, speaking of the great truth that even the highest creatures do not see God, i.e. do not know Him exactly, and wanting to present a reliable teacher of this truth, he uses the words given so that you believe in Him in everything, as the Son, as the Only Begotten and as abiding in the bosom of the Father, and no longer doubt anything. If no one were so shameless as to argue, then I would say that this word proves eternity. As in the words spoken to Moses: “I am this” (Ex. 3:14), we mean eternity; so in this saying: “He is in the bosom of the Father,” one can understand the eternal existence of the Son in the bosom of the Father. So, with all this we have proven that the being of God is incomprehensible to every creature; then it remains to prove that only the Son and the Holy Spirit know Him with all accuracy. But, postponing this until another conversation, so as not to burden my memory with the multitude of things said, I will again offer the usual exhortation. What was our usual exhortation? Remain in unceasing prayer with a sober mind and alert soul. Having talked about this before, I saw in everyone a readiness for obedience; Therefore, it would be strange, while denouncing the careless, not to praise the serviceable. So today I want to praise you and give thanks for your obedience. And this gratitude will consist in the fact that I will explain to you why that prayer occurs before others, and why the deacon then commands to bring in those possessed by demons and those possessed by evil fury and bow their heads. Why is he doing this? Demonic possession constitutes a heavy and painful bond, a bond stronger than any iron. Just as when the judge comes out and intends to sit on an elevated place, the prison guards take all those in prison out of the building and place them behind the bars and curtains of the court, unkempt, unclean, overgrown with hair, dressed in rags; so exactly, according to the establishment of the fathers, at the time when Christ is about to appear in the Sacraments and, as it were, sit on an elevated place, the possessed are brought, as if they were prisoners, not so that they would give an account of their crimes, like those prisoners, and be punished and tortured, but so that in the presence of the people and the entire city inside (the church) common prayers would be made for them, so that everyone would unanimously plead for them to the common Master and with the strong they screamed and asked to have mercy on them. 5. Previously, I denounced those who do not stay for such prayer and spend this time outside the church; now I want to denounce those inside the church, not because they are inside, but because they, while remaining here, are no better than those who are outside, talking to each other at such a terrible time. What are you doing, man? Do you see how many of your brothers are standing around you, as if in chains, and you are talking about foreign subjects? Is the mere sight of them not enough to amaze you and move you to compassion? Is your brother in chains, and you in carelessness? What kind of forgiveness, tell me, can there be for you, so insensitive, so inhuman, so cruel? How are you not afraid that while you are talking and indulge in carelessness and absent-mindedness, some demon, jumping out from there and finding your soul idle and empty, will enter your house unhindered, seeing it left without doors? Shouldn’t we all shed fountains of tears at this hour, should we all look with weeping eyes, and should there be lamentations and sighs throughout the entire Church? After receiving the Sacraments, after taking the bath of rebirth, after union with Christ, the wolf managed to kidnap these lambs from the flock and keep them with him; And you, seeing such misfortune, don’t you cry? Is this worthy of forgiveness? Don't you want to have compassion for your brother? At least fear for yourself and stay awake. If you saw your neighbor’s house burning, then tell me, even if this neighbor were the worst of all your enemies, would you not run to put out the fire, fearing that the fire, spreading further, would not reach your doors? Talk in the same way about those possessed by demons; demonic possession is a cruel flame and fire. Be careful that the demon, paving the way for itself, does not occupy your soul, and when you notice his presence, resort to the Lord with great zeal, so that the demon, seeing your soul fiery and awake, recognizes your mind as inaccessible to itself. If he sees you absent-minded and careless, he will soon move into you as if into an empty dwelling; and if he sees you attentive, awake and striving for heaven, he will not even dare to look at you. So, if you despise your brothers, then at least take care of yourself, and block the evil demon from entering your soul. And nothing usually protects you from attack as prayer and earnest petition. This is precisely what the deacon commands to everyone when he says: “Forgive us, let us become kind”; and this was established not in vain and not without reason, but so that we would elevate the thoughts that creep on the earth, so that, rejecting the distraction that comes from worries about everyday things, we could imagine our soul standing upright before God. And that this is fair, and that this word refers not to the body, but to the soul, and commands its correction, we can also learn from Paul, who used this expression in the same sense. In the message, addressing people who had fallen and despaired under the burden of misfortune, he said: “Make the weak hands and weak knees straight” (Heb. 12:12). What shall we say? Is he really talking about the hands and knees of the body? No, he is not talking to walkers or fighters, but with these words he convinces to restore the strength of inner thoughts, weakened by temptations. Imagine who you are standing next to, with whom you will call on God: with the Cherubim! Think with whom you rejoice together, and this will be enough to arouse vigilance in you when you remember that you, clothed with a body and bound by flesh, are honored to glorify the Lord common to all, together with the incorporeal forces. So, let no one with a scattered soul participate in these sacred and mysterious hymns, let no one have worldly thoughts in himself at such a time, but, having expelled everything earthly from the soul, having transferred all of himself to Heaven and, as it were, standing near the very Throne of Glory and soaring with the Seraphim, let everyone offer up an all-holy song to the God of glory and majesty. This is why we are commanded to “stand good” at this time; for “to stand well” means nothing more than to stand as a person should stand before God, with fear and trembling, with a sober and watchful soul. And that this saying also refers to the soul, Paul also explains when he says: “Stand fast in the Lord, beloved” (Phil. 4:1). Just like an archer, wanting to shoot arrows accurately, first of all takes care of his position, tries to stand directly opposite the target and then begins to shoot arrows; so you, intending to shoot at the evil head of the devil, first take care of the state of your thoughts, so that, having assumed a straight and comfortable position for yourself, you can successfully shoot arrows at him. 6. It's about prayer. But since the devil has come up with, in addition to negligence in prayers, some other very regrettable evil, then this entrance must be blocked for him. What evil did the crafty demon come up with? Seeing that you were united as if into one body and were listening to sermons with great zeal, he did not dare to send any of his servants to distract you from listening with their advice and suggestions, since he knew that none of you would allow such advisers; but he mixed some robbers and pickpockets into your crowd and set them up to steal from many who often gather here the gold tied up in their wallets; this happened here often and to many. So, so that this does not happen, and so that the loss of money over time does not extinguish the zeal for hearing, if many are exposed to this, I ask and persuade you all that no one enters here with gold; your diligence in listening should not be an excuse for them to commit evil, and the pleasure you derive from being here should not be spoiled by theft of money. The devil did not arrange this to make you poor, but so that the loss of money, grievously upsetting you, would distract you from zeal for listening. So he deprived Job of all his property, not in order to make him poor, but in order to turn him away from piety. The devil is not concerned about taking away money (he knows that money is nothing), but in order to draw the soul into sin by depriving it of money; and if he is not able to do this, he will consider himself unsuccessful in anything. So, when he takes gold from you, either with the help of predators, or in some other way, you, beloved, knowing his intention, glorify the Lord; then you will gain more than you lost, and you will deal a double blow to the enemy - by not being upset, and by thanking (God). If he sees that the loss of money crushes you and prompts you to grumble against the Lord, he will never stop doing the same; and if he sees that you not only do not blaspheme the God who created you, but also thank Him in every disaster that happens, then he will stop subjecting you to temptation, realizing that the temptation of disasters serves as a reason for you to be grateful and prepares for you the brightest crowns and great rewards. It was the same with Job. When the devil, having taken away his property and attacked his body, saw him giving thanks (to God), he did not dare to approach any more, but suffered a shameful and decisive defeat and retreated, making the ascetic of God more glorious. Knowing this, we too will fear only one thing - sin, and endure everything else courageously, even if we suffer loss of property, or bodily illness, or failure in business, or insult, or slander, or some other disaster; All this is not of such a nature that not only will not harm us, but can bring us the greatest benefit if we endure it with gratitude, and will bring us great rewards. You know that Job, after he was crowned with all sorts of crowns of patience and courage, received doubly everything that he had lost. And you will receive everything, not double or triple, but a hundred times more, if you endure misfortune courageously and inherit eternal life, which may we all be worthy of, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion now and always and unto the ages of ages. Amen. The fifth word. About the incomprehensible 1. If anyone intends to speak on a vast subject, which requires lengthy discussions and is fully explained not in one, two or three days, but in a longer time, he should, in my opinion, present the teaching to the minds of the hearers, not all at once and at once, but divide the whole into many parts and through such fragmentation make the burden of speech light and manageable. Our tongue, and hearing, and each of our feelings have their own measure, laws and limits assigned to them, and if anyone ever decides to transgress these limits of feelings, then they are deprived of their inherent power. What is more pleasant than light, tell me? What's more joyful than the sun's rays? However, this pleasant and joyful thing becomes unpleasant and painful when it affects our eyes in excess. For this reason, God determined that the night should follow after the day, so that, having received our tired eyes, it would close the eyelids, lull the pupils to sleep, calm our weakened visual power and make it more capable of contemplating the next day. Therefore, waking and sleep, which are opposite to each other, are equally pleasant in moderation, and when we call the light pleasant, we also call the sleep that separates us from the light pleasant. Thus, what is immoderate is always painful and unpleasant, but what is moderate is pleasant, useful and gratifying to us. Therefore, I, having continued my speech about the incomprehensible for the fourth or fifth day, and today I do not intend to finish it, but, having offered you, beloved, a moderate conversation about this, I think again to give rest to your mind. Where did we stop earlier? It is necessary to continue it from that place; because the teaching follows in a continuous order. Then we said that the son of thunder said: “No one has seen God anywhere: the Only Begotten Son, who is in the bosom of the Father, has confessed to him” (John 1:18). Today we need to find out where the Only Begotten Son of God himself confessed this. Jesus “answered” the Jews, says the evangelist, “and said, ‘No one has seen the Father, but he who is from God has seen the Father’” (John 6:43,46). Here again He calls knowledge “vision.” He didn’t just say: “no one knows the Father,” and fell silent so that someone wouldn’t think that this was being said only about people; but wanting to show that neither Angels, nor Archangels, nor the highest powers (know the Father), He explained this by adding; for having said: “It is not because any one has seen the Father,” He added: “Only this one is from God, this is the sight of the Father.” If He had said simply: “no one,” then many of the listeners might have thought that this was said only about our race; and now, having said: “no one,” and adding: “only” the Son, by this addition of the Only Begotten He excluded all creation. Really, they will say, He excluded the Holy Spirit? No, because the Spirit is not part of creation. The word "nobody" is always used to exclude only one creature. Likewise, when the Father is spoken of, the Son is not excluded, and when the Son is spoken of, the Spirit is not excluded. And in order to show here that the word “no one” is said not to exclude the Spirit, but to exclude the creature, let us listen to how Paul speaks of the same knowledge that is attributed to the Son alone in his conversation with the Corinthians. What is he saying? “Who knows what is in a man, even the spirit of man living in him? In the same way, no one knows God’s message, but the Spirit of God” (1 Cor. 2:11). Just as the word here: “no one” excludes the Son, so the word spoken by Christ: “no one” does not exclude the Holy Spirit. Hence the truth of what was said is obvious. If in the words: “no one” has seen the Father, “except he is from God,” the Spirit was excluded, then in vain Paul would have said that just as a person knows what is in him, so the Holy Spirit knows with accuracy what is in God. The word “one” is used in the same sense; it has the same meaning and power. Look: “there is one,” says the apostle, “God the Father, from Him are all things,... and one Lord Jesus Christ, in Whom are all things” (1 Cor. 8:6). If calling the Father “one God” excludes the Son from the Godhead, then calling the Son “one Lord” excludes the Father from dominion; but the Father is not excluded from the dominion of the word: “there is one Lord Jesus Christ,” therefore the Son is not excluded from the Divinity of the word: “there is one God the Father.” 2. If they again say that the Father is called “one God” because the Son, although he is God, is not such a God as the Father; then from the very provisions that the heretics admit (and we would not say this), it would follow that the Son is called “one Lord” because the Father, although he is Lord, is not such a Lord as the Son. If the latter is impious, then the former is also unfounded. On the contrary, as an expression: “there is one Lord” does not exclude the Father from true dominion and does not ascribe dominion to the Son alone; so the expression: “there is one God” does not exclude the Son from the true, essential and perfect Divinity, and does not show that it belongs only to the Father. And that the Son is God and the same God as the Father, remaining, however, the Son, this is clear from the addition itself. If the name “God” belonged only to the Father and could not point us to another Hypostasis, except for the one unborn and first Hypostasis, for which alone it would be a proper and distinctive name, then the word “Father” would be added unnecessary; then it would be enough to say “there is one God,” and we would understand who is being spoken about. But since the name “God” is common to the Father and the Son, and having said: “there is one God,” Paul would not have defined who he was talking about, he had to add: “Father” to show that he was talking about the first and unborn Hypostasis, since the name “God” could not point specifically to it, because it is common to the Father and the Son. Some of these names are common, while others are proper; common ones are used to show the indifference of a being, and proper ones are used to indicate the property of Hypostases. Names: “Father” and “Son” are the proper names of each Hypostasis; and the names “God” and “Lord” are common. So, having put the general name: “one God,” the apostle had to add his own name, so that you would know who he was talking about and so that we would not fall into the madness of the (heretic) Sabellius. And that the name “God” is not greater than the name “Lord”, and the name “Lord” is not less than the name “God”, can be seen from the following. Throughout the Old Testament, the Father is constantly called Lord. “The Lord your God,” it is said, “there is one Lord” (Deut. 6:4); and again: “Thou shalt worship the Lord thy God, and serve him only” (Deut. 6:13); and again: “Great is our Lord and great is His strength, and His understanding is without number” (Ps. 147:5); and also: “Let them know that your name is the Lord, you are the only one highest in all the earth” (Ps. 82:19). And if the name “Lord” were less than the name “God” and unworthy of this being, then one should not say: “Let them know that your name is Lord.” Also, if the name "God" were greater and more honorable than the name "Lord", then the Son, who, in their opinion, is less than the Father, should not be called by a name belonging to the Father, such that it would be the proper name of the Father alone. But it's not like that, it's not like that. And the Son is not less than the Father, and the name "Lord" is not lower than the name "God". Therefore, Scripture uses these names indifferently about both the Father and the Son. You have heard that the Father is called Lord; Now we will show you that the Son is also called God. “Behold, the virgin will be with child and give birth to a Son, and they will call his name Immanuel, which is what we say: God is with us” (Is. 7:14; Matt. 1:23). Do you see that the name “Lord” belongs to the Father and the name “God” to the Son? As it says there: “Let them know that Your name is Lord”; so it says here: “they will call his name Immanuel.” And again: “A son was born unto us, and was given unto us, and his name is called: Great is the counsel of the angel, the mighty God, the ruler” (Is. 9:6). Pay attention to the prudence and spiritual wisdom of the prophets. So that, by simply saying “God,” they would not suggest that they are talking about the Father, they first mention the economy, since, of course, it was not the Father who was born of the Virgin and was a youth. And another prophet speaks of Him in the same way: “This God is our God, it will not be imputed to Him” (Baruch 3:36). But who is he talking about? Isn't it about the Father? No; because he, too, listen to how he mentions economy. Having said: “This God is ours, it will not be imputed to Him,” he added: “You will invent every way of cunning, and give it to Jacob his servant and to his beloved Israel from Him: therefore he appeared on the earth and lived with men” (Baruch 3:37,38). And Paul says: “from them is Christ according to the flesh, who is God above all, blessed forever, Amen” (Rom. 9:5); and again: “everyone who is fornicating or covetous shall have no possessions in the kingdom of Christ and God” (Eph. 5:5); and again: “the appearance of the great God and our Savior Jesus Christ” (Titus 2:13). John also calls Him the same way, saying: “in the beginning was the Word, and the Word was to God, and God was the Word” (John 1:1). 3. So, they will say, but you also show those places where Scripture, mentioning the Son together with the Father, calls the Father Lord. And I will show not only this, but also that Scripture calls the Father Lord and the Son Lord, and also calls the Father God and the Son God, putting both names together. Where can you find this? Christ, once talking with the Jews, said: “What do you think about Christ? Whose Son is it? The verb to Him: Davidov. The verb to them: How does David call Him the spirit of the Lord, saying: The Lord said to my Lord: Sit at my right hand" (Matthew 22:42-44)? Behold the Lord and the Lord. Do you want to know where the Scripture, speaking of the Father together with the Son, calls them God and God? Listen to the prophet David and the Apostle Paul, who show us this. "Your throne, O God, is for ever and ever, the scepter of righteousness, the scepter of thy kingdom: thou hast loved righteousness, and thou hast hated iniquity: therefore for the anointing of thee, O God, thy God is more than thy partaker with the oil of gladness” (Ps. 44:7,8). Heb.1:7,8). But they will say, why in the mentioned place (1 Cor. 8:6) did Paul call the Father God and the Son Lord? There he did this not in vain and not without reason, but because he had a speech to the pagans who suffered from polytheism. So that they cannot tell him: accusing us of recognizing many gods and many masters, you yourself are subject to the same accusation when you speak about gods and not about God; therefore Paul, condescending to their weakness, calls the Son by another name, which has the same power. And to be convinced that this is true, I will read this passage above, and you will clearly see that what has been said is not my guess. “We know about those sacrificed to idols, as all the minds are imams: the mind boasts of slaughter, but creates love... about the eating of those sacrificed to idols, we know that an idol is nothing in the world and that no one is God except one” (1 Cor. 8:1-4). Do you see that he says this, addressing those who recognized many gods? “Even if the verbs are many gods, either in heaven or on earth” (again he rebels against them), “as they are many gods and many lords,” i.e. the so-called gods; “But to us there is one God the Father, from whom are all things, and one Lord Jesus Christ, by whom are all things” (1 Cor. 8:5,6). That’s why he added the word “one,” so that they wouldn’t think that polytheism was being introduced again; he called the Father “one God,” without excluding the Son from the Divinity, just as he called the Son “one Lord,” without excluding the Father from Lordship, but correcting the lack of listeners and not wanting to give them any reason for error. This was also the reason that the prophets did not clearly and openly, but darkly and rarely, proclaim to the Jews about the Son of God. Having barely gotten rid of polytheistic error, the Jews would again be subject to the same disease if they heard about God and God again. Therefore, the prophets everywhere incessantly say that God is “one, and there is none” (Deut. 4:35; Is. 45:5,21), they say, not rejecting the Son - let him not be - but wanting to heal the weakness of the Jews and turn them away from the thought of many and imaginary gods. So, when you hear the words: “one and there is no other” and other similar ones, then do not humiliate the glory of the Trinity, but from these expressions infer the distance between Her and creation; for elsewhere it is said: “Who understands the mind of the Lord” (Is. 40:13; Rom. 11:34)? And that here understanding is also not denied either in the Son or in the Spirit, this is explained by what was already said earlier, when we cited as evidence the words: “Who is the message that is in man, even the spirit of man living in him? In the same way, no one knows the message of God, but the Spirit of God” (1 Cor. 2:11): Likewise, Christ says: “No one knows the Son except the Father, nor does anyone know the Father except the Son” (Matthew 11:27). So it is in the following words: “Not as any man hath seen the Father, but he that is from God, in this sight of the Father” (John 6:46). Having said that he knows the Father with accuracy, Christ at the same time gave the reason why He knows. What is this reason? Being from Him; and the proof of being from Him is again that He knows the Father with accuracy; for this is why He knows the Father perfectly, because He has His being from Him; the sign of being from Him is perfect knowledge of Him. No being can know the Supreme Being well, even if there is a small distance between them. Listen to what the prophet says about the Angels and the human race, how small the difference between them is. Having said: “What is a man, because you remember him, or a son of man, because you visit him,” he added: “You have made him a little lower than the angels” (Ps. 8:5,6). And yet, since there is undoubtedly some distance between them, although small, we do not know with accuracy the essence of the Angels and cannot recognize it, no matter how much we think about it. 4. But what am I talking about Angels when we do not know well, or rather, do not even know at all the essence of our soul? And if they argue that they know it, then ask what the soul essentially is: is it air, or breath, or wind, or fire? They will say that the soul is not one of these things, because they are all corporeal, and the soul is incorporeal. So, they do not know either the Angels or their own souls, but they claim to know with certainty the Lord and Creator of everything? What could be worse than such madness? But why do I say: what is the soul essentially? It is impossible to even say how it is located in our body. What can you say about this? Is it that it spreads across the composition of the body? But this is ridiculous; because this is characteristic of bodies; but this does not apply to the soul, as can be seen from the fact that often even after cutting off arms and legs it remains intact and is not at all reduced by the distortion of the body. Or is it not throughout the whole body, but concentrated in some part of it? In this case, the other parts must necessarily be dead; because the soulless is completely dead. But this cannot be said either. Thus, we know that the soul exists in our body, but we do not know how it exists. God hid the knowledge of it from us in order to further block our lips, to hold us back and force us to remain below, and not to be curious and not to explore what is above us. However, so as not to prove this by considerations of reason, we again turn to Scripture. “No one has seen the Father,” says (the Lord), “but he who is from God has seen the Father” (John 6:46). What of this? - they will say, - this saying does not yet ascribe perfect knowledge to the Son. The fact that the creature does not know the Father, He expressed in the words: “It is not as if anyone has seen the Father,” and the fact that the Son knows Him, He also expressed in the addition: “Only he is from God, in this form of the Father”; but that he knows the Father completely and as himself, this has not yet been proven. One might think that they will say that neither the creature nor the Son knows Him completely, and that the Son, although he has a clearer concept of the Father than the creature, is also imperfect. That He sees the Father as He is and knows Him, He said; but that He knows Him completely and as He knows Himself, this has not yet been declared. But do you want me to prove this with the Scriptures, and precisely with the saying of Christ himself? Let us listen to what He says to the Jews: “As the Father knows me, and I know the Father” (John 10:15). What more perfect knowledge do you want than this? Ask the objector: Does the Father know the Son completely and truly have all knowledge about Him, so that nothing is hidden from Him regarding the Son, but “He” has complete knowledge? Yes, he will say. So, when you hear that the Son knows the Father just as He knows the Son, do not look for anything else, since their knowledge is exactly the same. He expresses the same thing in another place when he says: “no one knows the Son except the Father, nor does anyone know the Father except the Son, and if the Son wills, it will be revealed to him” (Matthew 11:27). And He reveals about the Father not as much as He Himself knows, but as much as we can accommodate. This is what not only Christ does, but even Paul, who says to his disciples: “I could not say to you that you are spiritual, but that you are carnal, like a child in Christ: You have given milk to drink, and not meat; for you are not able” (1 Cor. 3:1,2). But they will say that he said this only to the Corinthians. What if I prove that he knew something else that no one else knew, and he died knowing this alone of all people? Where is it said about this? In the Epistle to the Corinthians, where he himself says: “I heard words that cannot be expressed, which a man should not speak” (2 Cor. 12:4). And yet the same one who heard then “unspeakable verbs, which a man cannot speak,” had partial knowledge and much less of the future. He himself, having said this, also said this: “In part we understand, and in part we prophesy,” and again: “When a child was born, like a child, he spoke, like a child, he thought in wisdom, like a child, he understood,” and again: “Now I see like a mirror in fortune-telling, but then face to face” (1 Cor. 13:9-12). From this the whole falsity of the heretics is revealed to us; if the being itself is unknown not in that it exists, but in what it is, then it would be extremely foolish to give it a name. Even if it were known and cognized, even then it would not be safe for us to give a name to the being of the Lord on our own. If Paul did not dare to give names to the highest powers, but having said that God made Christ “high above all principality and authority and power, and every name that is named, not only in this world, but also in the world to come” (Eph. 1:21), and having taught us that there are such names of powers that we will learn only in the future, did not dare to replace them with others and even examine them, then what forgiveness or justification can there be? those who dare to do this in relation to the being of the Lord will be rewarded? If the very being (of God) is unknown, then one must move away from them, as if from madmen. That God is not begotten is known; and that this name is the name of His being, no prophet said, no apostle, no evangelist revealed. And this is quite understandable, because without knowing the creature itself, how could they call Him by name? 5. But what am I saying about the Divine Scriptures, when this absurdity is so obvious and the iniquity is so great that even the pagans, who deviated from the truth, never dared to say anything like that? And none of them dared to define the Divine Being and express it in one name. And what am I saying about the Divine Being, when they, discussing the nature of incorporeal beings, did not even define it properly, but offered some dark image and description of it, and not a definition? How else do heretics get clever? So, they say, you do not know what you honor? This should not even be answered at all, after it has been proven from the Scriptures that it is impossible to know God in His being; but since I speak not out of enmity, but for their correction, I will now prove that those who do not know God are not those who do not know His essence, but those who strive to know this essence. Tell me: if two people were arguing with each other about knowing the size of the sky, and one of them said that it is impossible to embrace it with the human eye, and the other argued that the whole sky can be measured with a span of a hand, then to which of them would we attribute knowledge of the size of the sky - the one who claims to know how many spans there are in it, or the one who admits his ignorance? If the one who retreats before the magnitude of the sky turns out to be more knowledgeable of this magnitude, then how can we not treat God with the same reverence? Isn't this extreme madness? We are only required to know that God exists, and not to investigate His being, about which listen, as Paul says: “Now it is fitting for him who comes to believe, for he is” (Heb. 11:6). Likewise, the prophet, condemning some of wickedness, condemns not for ignorance of what God is, but for non-recognition of the fact that God exists: “saying,” he says, “he is foolish in his heart: there is no God” (Ps. 13:1). So, if this madman turns out to be wicked not because he does not know the essence of God, but because he does not recognize the existence of God, then for piety it is enough to admit that God “exists.” But they have also come up with some other objection. Which one? It is said, they say, that “the Spirit is God” (John 4:24). But, tell me, is this what determines His being? Who can admit this if he has even approached the doors of the Divine Scriptures? On this basis one could say that God is fire; just as it is written that God is spirit, it is also written that “God is a consuming fire” (Heb. 12:29); and in another place - that He is “the fountain of living waters” (Jer. 2:13); and not only could it be said that God is spirit, source and fire, but also soul, and wind, and human mind, and much more, much more inappropriate; there is no need to list everything and imitate their madness. The name "spirit" means many things; for example, our soul, as Paul says: “Deliver such a one to Satan, that the spirit may be saved” (1 Cor. 5:5); and the wind, as the prophet says: “break them with a stormy spirit” (Ps. 47:8). Spiritual gifting is also called by the same name: “the spirit itself,” says the apostle: “it obeys our spirit” (Rom. 8:16); and again: “I will pray with the spirit, and I will also pray with the mind” (1 Cor. 14:15). Anger is also called the same thing, as Isaiah says: “Was it not you who thought with a cruel spirit to kill me” (Is. 27:8)? The help of God is also called the Spirit: “the spirit of our countenance is anointed by the Lord” (Lamentations 4:20). All this, in their opinion, would be our God, and would be made up of all this. But so that we do not talk idle, pretending that there is no need for refutation, let us now finish our speech against them and turn entirely to prayer; and the more wicked they are, the more we will ask and pray for them that they will someday leave their madness. “This is pleasing in the sight of God our Savior, who desires for all men to be saved and to come into the understanding of truth” (1 Tim. 2:3,4). 6. So, let us not stop praying for them. Prayer is a great weapon, an inexhaustible treasure, never-failing wealth, a serene haven, a foundation of peace; prayer is the root, source and mother of countless blessings and is more powerful than royal power. It sometimes happens that the one wearing the diadem suffers from a fever and lies on the bed in inflammation, and doctors, spearmen, servants, and military leaders stand around him, but neither the skill of doctors, nor the presence of friends, nor the helpfulness of slaves, nor a variety of medicines, nor the precious decoration, nor the abundance of wealth, nor anything else human can alleviate the illness that befalls him. If someone who has boldness before God comes in and just touches his body and offers up a pure prayer for him, then all the illness disappears, and thus, what wealth, many servants, experienced art and the greatness of royal power could not do, the prayer of one poor and beggar could often accomplish. However, I am talking about prayer that is not empty and scattered, but offered with zeal, from a grieving soul and a contrite heart. Such prayer ascends to Heaven; just as water, while it flows over level ground and has a lot of space, does not rise to the top, and when the hands of plumbers from below hold back and constrain it, then it rushes to heights faster than any arrow, so in the same way the human soul, while it enjoys great freedom, has fun and is dissipated, and when base circumstances constrain it, then, having withstood a good test, it lifts up pure and fervent prayers to heaven. And in order for you to be convinced that prayers made in sorrow can sooner be heard by God, listen to what the prophet says: “When I was in sorrow, I cried to the Lord, and he heard me” (Ps. 119:1). Let us awaken our conscience, let us sadden our soul with the memory of our sins, let us sadden it not in order to oppress it, but to help it be heard, so that it becomes sober, awake and reaches to the very heavens. Nothing drives away carelessness and absent-mindedness more than grief and sadness; it concentrates the soul from everywhere and turns it to itself. Whoever grieves and prays in this way can experience great pleasure in his soul after prayer. Just as thickening clouds first make the air gloomy, but when they send down heavy rain and pour out all the moisture, they leave the air clean and bright; Likewise, sadness, while it accumulates inside, darkens our mind, and when it is resolved by the words of prayer and the tears associated with it, and comes out from within, it leaves great clarity in the soul, since God’s help enters the soul of the person praying, like some kind of ray. Meanwhile, what is the cold excuse many people have? I have no boldness, they say, I am ashamed and cannot open my mouth. This is satanic modesty, this is a cover for carelessness; with this the devil wants to close the doors leading to God for you. Don't you have courage? But great boldness, great benefit lies in considering oneself as having no boldness; as well as shame and extreme danger - to consider oneself to have boldness. If you have a lot of merit and do not know anything bad about yourself, but consider yourself to have boldness, then all your prayer is not valid; if you carry a great burden of sins in your conscience and at the same time recognize yourself as the last of all, then you will have great boldness before God, although there is still no humility in the fact that a sinner considers himself a sinner. Humility consists in recognizing that there are many great things in oneself, but not thinking anything great about oneself, so that, being like Paul and having the opportunity to say: “I have nothing in myself,” at the same time say: “But I am justified in no way” (1 Cor. 4:4), and also: “Christ Jesus came to save sinners, from whom I am first” ( 1 Timothy 1:15). This is what humility consists of, when someone, being high in merit, humbles himself in his mind. However, God, out of His inexpressible love for mankind, does not reject Himself and accepts not only the humble, but also those who sincerely confess their sins - He is merciful and good even to such people. And in order for you to be convinced of what a great blessing it is not to dream anything great about yourself, imagine in your mind two chariots, of which you harness righteousness and arrogance to one, and sin with humility to the other, and you will see that the chariot of sin will outstrip righteousness not by its own power, but by the power of the humility associated with it; and the chariot of righteousness will fall behind, not because of the weakness of righteousness, but because of the heaviness and enormity of arrogance. Just as humility, with its excellent height, overcomes the severity of sin and quickly ascends to heaven, so arrogance, with its great heaviness and enormity, can overpower the highest righteousness and easily drag it down. 7. And that the first chariot is faster than the last, remember the Pharisee and the tax collector. The Pharisee harnessed righteousness and arrogance together, and said this: “God, I give you praise, for I am not like other men, the predators, the unrighteous, or like this tax collector” (Luke 18:11). Oh madness! His arrogance was not content with comparison with the entire human race, but with great fury it attacked the publican who was standing nearby. What is that one? He did not rebel against the reproach, was not offended by the reproach, but generously endured what was said, and the enemy’s arrow became medicine and healing for him, the reproach became praise, and the reproach became a crown. So great is the good - humility; It’s so useful not to be offended by the slander of others and not to be irritated by the insults of your neighbors! You can also receive a great and important benefit from them, just as it was with the publican. Having endured reproach, he was cleansed of his sins, and saying: “be merciful to me a sinner” (Luke 18:13), “from now on he was justified more than he was” (Luke 18:14); words turned out to be higher than deeds, deeds were defeated by sayings. The Pharisee made a show of righteousness, fasting, and tithes; and the publican uttered simple words and was freed from his sins, because God not only heard the words, but saw the spiritual disposition with which they were spoken, found him humiliated and contrite, and had mercy, according to His love for mankind. However, I say this not so that we sin, but so that we are humble in wisdom. If the publican, a man distinguished by extreme wickedness, acquired such favor from God not through humility, but only through repentance, declaration of his sins and confession of what he was, then what great help will those who have done many good deeds and do not think anything great about themselves receive from God? Therefore, I ask, convince and implore you to continually confess your sins before God. I do not expose you to slaves like you and do not force you to reveal your sins to people; open your conscience before God, show Him your wounds and ask Him for healing, show Him who does not reproach, but heals; He sees everything, even if you remain silent. Tell me, so that you will benefit, tell me, so that, having laid aside all your sins here, you can go there clean and sinless, and get rid of the future unbearable discovery of them. The three youths were in the cave, betraying their souls for the confession of the Master, and yet, after such great feats, they say: “We cannot open our mouths, the cold and reproach of your servant and those who honor you” (Dan. 3:33). Why do you open your mouth? In order, they say, to say exactly this, that “we cannot open our mouths,” and thereby bow the Lord to ourselves. The power of prayer extinguished the power of fire, curbed the fury of lions, stopped wars, stopped battles, calmed storms, drove away demons, opened the gates of Heaven, broke the bonds of death, drove away diseases, repelled malice, strengthened wavering cities; and blows sent from above, and human intrigues, and all disasters in general were rejected by prayer. Again, I am not talking about the prayer that happens only on the lips, but about the one that rises from the depths of the soul. If trees have deeply taken root, then they will not be crushed or torn out even by countless pressures of the wind, because with their roots they firmly hold on to the depths of the earth; Likewise, prayers offered from the depths of the soul, having their roots there, safely ascend to heaven and are not delayed by any attacks of thoughts. That is why the prophet says: “Out of the depths I have cried to You, O Lord” (Ps. 129:1). I say all this not so that you will only praise, but so that you will do it in practice. If the unfortunate receive some consolation by expressing their misfortunes to people and sadly describing the disasters that befall them, as if they find some relief in their words, then all the more you will receive relief and great consolation if you reveal to your Lord the suffering of your soul. A person is often burdened by those who complain and cry in front of him, moves away and turns away from the unfortunate; But God does not act this way, but accepts and attracts you to Himself, and even if you express your misfortunes to Him for a long time, He then loves you even more and listens to your prayers. Expressing this very thing, Christ said: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28). So, He calls, let us not turn away our hearing; He attracts, let us not run away from Him; even though we have many sins, then we will resort to Him even more, because He calls such people. “I have not come, for,” He says, “to call the righteous, but sinners, to repentance” (Matthew 9:13). And there He calls those who are burdened with the weight of sins burdened and toiling. He is called “the God of joy and the God of generosity” (2 Cor. 1:3), because his constant activity is to console and call those who mourn and mourn, even if they have many sins. Only let us surrender ourselves to Him, only let us resort to Him and not retreat, and then we will experience the truth of what was said, and nothing that happens to us will be able to sadden us if we offer intense and diligent prayer; through it we will get rid of everything that befalls us. And is it surprising that the power of prayer can stop human sorrows if it easily extinguishes and destroys the very sins? So, in order for us to easily lead our real life, cast off all the sins that we have brought upon ourselves, and stand boldly before the Throne of Christ, let us constantly prepare this medicine for ourselves, composing it from the tears of zeal, constancy and patience. In this way, we will enjoy constant health and receive future benefits, which may we all be worthy of, by the grace and love of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory now, and always, and unto the ages of ages. Amen. “About Blessed Philogonius, who became a bishop from a lawyer, and that to please God nothing can compare with concern for the common good, and that for inattentive Communion of the Divine Sacraments we are subject to unbearable punishment, even if we dared to do so once a year. Said five days before the Nativity of Christ.” 1. Even today I was preparing to go out to fight the heretics and pay you the rest of the debt; but the day of blessed Philogonius, whose feast we celebrate today 3, prompts me to narrate his exploits; and, of course, one must obey. If “whoever curses his father or mother dies” (Ex. 21:16), then it is obvious that he who glorifies them will certainly enjoy life; and if we must show such affection towards natural parents, then even more so towards spiritual ones, especially when our praise does not make the dead more glorious, but we who have gathered, both speaking and listening, become better. He who has ascended to Heaven does not need human praise, as he has already achieved the best and most blessed inheritance; and we, who still live here and are always in need of great consolation, need to praise him in order to awaken the same zeal in ourselves. One wise man gives the following instruction: “the memory of the righteous is with praise” (Prov. 10:7), not because those who have departed receive great benefit from this, but because those who glorify them receive it. So, if we receive so much benefit from this glorification, then let us obey the wise one and not resist: and the time is right for such a conversation. Today this blessed one has moved into a serene life and brought his boat to a place where there is no longer any need to fear shipwreck, despondency, or sadness. And is it surprising that that monastery is free from sorrow when Paul, talking with people still alive, says: “Rejoice always, pray without ceasing” (1 Thessalonians 5:17,18)? If here, where illnesses, sorrows, premature deaths, slander, envy, despondency, anger, vicious lusts, countless intrigues, daily worries, frequent and continuous disasters bring on all sides a multitude of sorrows, if here, according to Paul, one can always rejoice in someone who is at least a little freed from the worries of everyday affairs and arranges his life well; then it is all the more possible to achieve this good after going to a place where there is nothing like that, no illness, no passion, no reason for sins, where there are no words: “mine” and “yours” - these cold words that bring all the disasters into our lives and produce countless wars. Therefore, I especially please this saint that, having moved from here and leaving our city, he ascended to another city - God's; leaving this church, he joined that “Church of the firstborn, written in heaven”; and having stopped participating in the local holidays, he moved to the celebration of the Angels. And that there is a city, and a Church, and a celebration, about this listen to Paul, who says: “Come near to the city of the living God, the heavenly Jerusalem, and the Church of the firstborn, which are written in heaven, and the multitude of angels, the celebration” (Heb. 12:22,23). He calls everything there a triumph, not only because of the multitude of higher powers, but also because of the abundance of blessings and unceasing joy and cheerfulness. The celebration usually consists of nothing more than the large number of those gathered and the abundance of things offered, when they bring wheat, and barley, and all kinds of fruits, and herds of sheep, and herds of oxen, and clothes, and other similar things, and some sell, and others buy. Which of these things, it will be asked, is in heaven? None of these things, but there is something much more venerable. Not wheat, barley and other products, but everywhere there in great abundance all the fruits of the Spirit - love, joy, joy, peace, goodness and meekness; in heaven you can see not flocks of sheep and herds of oxen, but the souls of perfect righteous people, spiritual virtues and moral perfections, not clothes and dresses, but crowns most precious of all gold, rewards, rewards and countless blessings prepared for the virtuous. And the host of those gathered there is much more honorable and numerous; it does not consist of urban and rural residents, but in one place myriads of Angels, in another - thousands of Archangels, here hosts of prophets, there faces of martyrs, ranks of apostles, assemblies of the righteous and various societies of all kinds of saints. Truly this is a wonderful celebration; and what is most important, in the midst of this triumph of those gathered, the King of them all dwells, about which the apostle, after the words: “to the multitude of angels and triumph,” said this: “and God is the Judge of all” (Heb. 12:23). Who has ever seen a king present at a market? Here no one has ever seen this, but those who stay there constantly, as much as possible, see Him Himself present and adorning with the light of His glory all those gathered. Celebrations here often end in the middle of the day, but things there are not like that; it knows neither monthly revolutions, nor annual revolutions, nor the number of days, but continues constantly, and all His benefits have no limit, know no end, can neither grow old nor fade, but are ageless and immortal. There is no noise there, as here, no confusion, but there is perfect order because everyone with proper decorum and harmony, as if on some kind of lyre, sings to the Lord of these and other creatures a song that is in harmony and most pleasant of all music, and their soul there, as if in some mysterious sanctuaries and at the Divine Sacraments, performs the Divine sacred act. 2. The now blessed Philogonios moved into this blessed and ageless life. What word could be worthy of a person who has received such a wonderful inheritance? There is no such word. Well, tell me, is that why we will remain silent? Why have we gathered? Will you say that we are not able to depict the greatness of his deeds? But that is why it is necessary to speak, since the most important part of praise is that words cannot be equal to deeds; whose exploits are above mortal nature, his praise is obviously above human language. However, for this he will not reject our word, but will act like the Lord himself, who gave a reward to the widow, who gave only two mites, not for only two mites. Why? Because He paid attention not to the amount of money, but to the wealth of the soul. If you look at the widow's money, you will find extreme poverty; and if you delve into its intention, you will see an inexplicable treasure of spiritual greatness. So your offering, although small and poor, is such as we have; although it does not correspond to the spiritual greatness of the valiant and righteous Philogonius, it will be the greatest proof of his generosity if he does not reject even a small offering, but acts like the rich. They, having accepted little from the poor, which they themselves do not need at all, add to this their own, rewarding those who brought them what they could. Likewise, this blessed one, having received from us verbal praise, which he does not need at all, will give us a real blessing, which we always need. Where should we begin with praise? Why else, if not from the power that the grace of the Spirit entrusted to him? External power cannot always be a proof of the virtue of those to whom it is entrusted; on the contrary, it often testifies to their depravity. Why? Because in order to obtain such power, petitions from friends, intrigues, flattering speeches, and many other more shameful methods usually help. But when God chooses and determines, and when His right hand touches the holy head, then the determination is not partial, the judgment is not subject to suspicion, and the undoubted approval of the one being ordained is the dignity of the Ordainer. And that God chose blessed Philogonius is clear from the very image of the election. He was taken from the midst of the marketplace and elevated to this throne; He had previously been distinguished by such a respectable and bright life, having a wife and daughter and going to court; he shone brighter than the sun, so that straight from there he appeared worthy of power, and was elevated from the judge’s seat to the sacred seat. Then he protected people from the machinations of people, making those offended the strongest; and having come here, he protected people from the attacks of demons. And how important proof of his virtue is the fact that he was awarded this power by the grace of God; listen to what the risen Christ says to Peter about this. When the Lord asked him: “Peter, do you love me?”, and he answered: “Lord, you know that I love you” (John 21:16), then Christ did not say: leave your property, exhaust yourself with fasting and severe deeds, raise the dead, cast out demons, did not mention anything like that, nor other signs and deeds, but keeping silent about all this, he says: if you If you love Me, “feed my sheep” (John 21:17). He said this in order to show us the greatest sign of not only love for Him, but also His love for the sheep, and He recognized this love (for the sheep) as the most important proof of love for Himself, as if saying: whoever loves My sheep loves Me. Look how much Christ endured for this flock: He became a man, taking the form of a slave, was subjected to spitting and strangulation, and finally did not refuse death and death itself shameful: He shed His blood on the cross. So, if anyone wants to please Him, let him take care of these sheep, let him seek the common good, let him take care of his brothers; there is no feat more precious than this before God; therefore, in another place He says: “Simon, Simon, behold, Satan asks you, that he might sow you like wheat. But I have prayed for you, that your faith may not fail” (Luke 22:31,32). What reward will you give Me for such care and providence? And what reward does He himself require? Again the same thing: “and you,” he says, “having once been converted, strengthen your brethren” (Luke 22:32). So Paul says: “Be imitators of me, as I am of Christ” (1 Cor. 11:1). How was he an imitator of Christ? “In all things please not seeking your own advantage, but that many may be saved” (1 Cor. 10:33); and in another place he says: “For Christ did not please himself, but many” (Rom. 15:3). And there is no other such testimony and sign of faith and love for Christ as caring for the brothers and caring for their salvation. 3. Let all the monastics, those who live on the tops of the mountains, and those who have crucified themselves for the world in every way, listen to this, so that they, to the best of their ability, help the leaders of the churches, assist them with prayers, unanimity, and love; let them know that if they, even being far away, do not assist in every possible way those appointed by the grace of God and burdened with such worries, then the most important thing in their life is lost and all their wisdom has become foolish. From this it is clear that love for others is the greatest proof of love for Christ. Now let's see how the blessed one ruled the bishopric; or better to say, words and our voice are not needed here; because your very zeal proves this. Whoever enters a vineyard and sees the vines covered with leaves, laden with fruits and surrounded on all sides by hedges and fences, will not need any words or other evidence to be convinced of the good qualities of the gardener and farmer; just so, here too, whoever enters and sees these spiritual vines and your fruits will not need any words or explanations to recognize your primate; just as Paul says: “You have our epistle, written and read” (2 Cor. 3:2). The river points to the source, and the fruit to the root. It should also be said about the time in which this power was entrusted to him, since this constitutes a considerable part of the praise and can very well testify to the virtue of this man. There were many difficulties when the persecution had just ceased, traces of this most severe storm still remained, and matters required great correction. To this it should also be added that he had to stop the heresy that began under him, since his wisdom foresaw everything; but my speech is in a hurry to move on to another necessary subject. Therefore, having left it to our common father and imitator of Blessed Philogonius to speak about this, as he knows everything ancient better than us, I will move on to another subject of conversation. Soon there will be a holiday that, more than all holidays, is worthy of veneration and reverence, and which can unmistakably be called the mother of all holidays. What kind of holiday is this? The Nativity of Christ according to the flesh. From him received the beginning and foundation of Theophany and Holy Easter, and the Ascension, and Pentecost. If Christ had not been born according to the flesh, he would not have been baptized, which is the Epiphany, and would not have been crucified, which is Easter, and would not have sent the Spirit, which is Pentecost. Thus, from the Nativity of Christ, like various streams from a source, all these holidays flowed. And not only because this one could rightly take precedence, but also because the event of this day is the most amazing of all events. That Christ, having become man, died was in the order of things; because, although He committed no sin, He took on a mortal body. Of course, this is also worthy of surprise; but that He, being God, deigned to become a man and humiliate Himself in such a way that it is impossible to comprehend with the mind is the most amazing and amazing thing. Surprised by this, Paul says: “And the great things that are confessed are the mystery of piety.” What kind of "greatness"? “God appeared in the flesh” (1 Tim. 3:16). And in another place: “God does not receive from angels, but from the seed of Abraham, and from here he must be like the brethren in everything” (Heb. 2:16,17). Especially for this reason, I greet this day with love and declare this love to everyone, so that I can make you participants in such love; Therefore, I ask and convince you all to gather together then with all zeal and zeal, to leave everyone their home so that we can see the amazing and wondrous sight - our Lord, lying in a manger and wrapped in swaddling clothes. What justification can there be for us, what forgiveness can we have if, while He Himself descends from heaven for us, we do not even come from home to Him? While the Magi, these barbarians and foreigners, strive from Persia to see Him lying in a manger, will you, Christian, not bother to walk a short distance to enjoy this blissful spectacle? So, if we come with faith, we will undoubtedly see Him lying in a manger, because this Meal replaces the manger. Here the Body of the Lord will recline, not wrapped in swaddling clothes, as then, but overshadowed on all sides by the Holy Spirit. Those initiated into the mysteries know what I'm talking about. The Magi only bowed to Him; and if you approach with a clear conscience, we will allow you to take His very Body and return home. Come, too, with gifts, not like these, but with much more precious ones. They brought gold, you bring chastity and virtue; they brought Lebanon, you bring pure prayers, these spiritual incense; They brought myrrh, you bring humility, a humble heart and alms. If you come with such gifts, you will enjoy this Sacred Table with great boldness. I say all this today because I am sure that many on that day will certainly come and begin this spiritual sacrifice. So, in order for us to do this not to harm or condemnation, but for the salvation of our souls, I warn you now and ask you to cleanse yourself in every possible way and then proceed to the Sacred Sacraments. 4. Let no one tell me: I am ashamed, my conscience is full of sins, I carry a heaviest burden. The period of these five days is sufficient to cleanse a multitude of sins if you remain sober, pray and stay awake. Do not look at the fact that the time is short, but keep in mind that the Lord loves mankind; The Ninevites turned away His anger in three days, and the shortness of time did not hinder them at all, but their spiritual zeal did everything, with the help of the Lord’s love for mankind (Jonah 3). And the harlot, who came to Christ, in a short moment of time washed away all the shame; and when the Jews were indignant that Christ allowed her to come to Him and allowed her such boldness, He stopped their mouths, and let her go, forgiving her all her sins and accepting her zeal (Luke 7). Why is this so? Because she approached with a warm disposition, with a fiery soul and with ardent faith, and touched His holy and sacred feet, letting down her hair, shedding streams of tears from her eyes and pouring myrrh. With what she deceived people, she created the medicine of repentance from it; the more she aroused the eyes of the lustful, the more she shed tears; she wiped the feet of Christ with the hair with which she drew many to sin, and with the ointment with which she ensnared many she anointed His feet. So you, by what you have angered God, should appease Him. Have you angered Him by stealing money? With them, propitiate Him, returning to the offended what was stolen, and adding more to it, and say like Zacchaeus: “I will return in fourfold” for everything that I stole (Luke 19:8). Have you angered God with your tongue and slander, with which you have offended many? With your tongue and propitiate him, sending up pure prayers, blessing those who reproach, praising those who slander, thanking those who cause offense. This does not require many days and years, but only goodwill is needed, and everything will be fulfilled in one day. Give up evil, love virtue, stop a vicious life and promise not to do this again, and this will be enough for your justification. I testify and assure that if each of us sinners, having left behind previous sins, makes a sincere vow to God not to repeat them, then God will not require anything else for justification. He is philanthropic and merciful, and just as a woman in the throes of birth wants to be relieved of her burden, so He wants to pour out His mercy; but our sins prevent this. Let us destroy this barrier and begin the holiday with this, giving up everything during these five days; farewell judgments, farewell conferences, farewell to worldly affairs, conditions and contracts: I want to save my soul. “What good does it profit a man, if he gains the whole world but loses his soul” (Matthew 16:26)? The Magi came out of Persia, you too, get away from everyday affairs, and go to Jesus; the distance is not great if we want to go. There is no need to swim across the sea or cross the tops of the mountains, but by staying at home and showing reverence and great contrition, one can see Christ, destroy every barrier, destroy an obstacle, shorten the space of the path. “I am God, come near, says the Lord, and not God from afar” (Jer. 23:23); and: “The Lord is near to all who call upon Him in truth” (Ps. 145:18). And now many of the believers have reached such madness and neglect that, filled with a multitude of sins and not caring at all about themselves, carelessly and as it happens, they approach this Meal on holidays, but they do not know that the time of communion is determined not by a holiday and celebration, but by a clear conscience and an impeccable life. Just as a person who is not aware of anything bad in himself can partake every day, so on the contrary, it is not safe for someone mired in sins and who has not repented to begin this Meal even on a holiday. The fact that we approach only once a year does not free us from guilt if we approach unworthily; on the contrary, this very thing serves to cause greater condemnation, that even though we approach once a year, we do not approach clean. Therefore, I exhort you all to begin the Divine Sacraments not only on occasion of the holiday; but if you wish to partake of this holy offering, then within a few days you must cleanse yourself through repentance, prayer, almsgiving and the pursuit of spiritual things, and not return back like “a dog to his vomit” (2 Peter 2:22). Isn’t it strange that such care is taken about bodily things; a few days before the holiday, they take out the best dress from the chests and put it in order, buy shoes, make abundant supplies for the table, come up with a lot of all kinds of preparations and clean and decorate themselves in every possible way; and the soul that is neglected, uncleaned, defiled, languishing with hunger and remaining unclean, is not cared for at all; the body is brought here decorated, but the soul is left naked and ugly? Meanwhile, your body is seen by a slave similar to you, and no harm will come to you, no matter how it is dressed; but the Lord sees the soul and subjects it to the greatest punishment for negligence. Do you not know that this Table is full of spiritual fire, and just as springs abound with natural water, so it contains an inexpressible flame? Do not approach it with straw, wood and hay, lest you intensify this flame and burn the participating soul, but approach it with precious stones, gold and silver (1 Cor. 3:12), so as to make this substance purer and come out of here with great profit. If there is anything bad in your soul, cast it out, drive it out of it. Does anyone have an enemy and have suffered great grievances? Let him stop the hostility, let him pacify the inflamed and irritated soul, so that there is no excitement and confusion left inside. Through communion you will receive the King into yourself; and when the Tsar enters the soul, then there should be great silence, great calm, deep peace of thoughts. But have you suffered great grievances and cannot tame your anger? Why are you causing yourself even greater and crueler offense? The enemy will not harm you so much, no matter what he does, as much as you harm yourself by not reconciling with him and trampling on the laws of God. Did the person insult you? Really, tell me, because of this you will begin to offend God? Not to reconcile with the offender means not so much to take revenge on him, but to offend God, who commanded reconciliation. So, look not at a slave like you and not at the severity of his insults, but, imagining in your mind God and His fear, keep in mind that the more you force your soul and force it, after countless insults, to reconcile with the offender, the greater honor you will receive from God, Who commanded this; and just as you will receive Him here with great honor, so He will receive you there with great glory and for such obedience will reward you with a thousand-fold rewards, which may we all be worthy of by the grace and love for mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory, honor, power and worship forever and ever. Amen. About those who did not come to the assembly, and evidence that the Son is consubstantial with the Father, and that everything that He said and did in humiliation was done and said not because of the weakness of His power and not to humiliate Him, but for various purposes of the economy; and about the incomprehensible, etc. 1. Again horse racing, and again our meeting became smaller. However, when you are present, it cannot be less. Just as a farmer, seeing the bread blooming and ripe, does not care much about the falling leaves; That’s exactly the same, now that we have fruit, I’m not very sad, looking at the torn off leaves. Although I grieve for their carelessness, this sorrow for them is eased by the zeal of your love. Even if they sometimes come, they are not present even then, but their body stands here, and their soul wanders outside; but you, even if you are sometimes absent, are present even then; for your body is outside, but your soul is here. I wanted to make a long speech against them, but so that I, denouncing those who were absent and not listening, would not find myself fighting with a shadow, I will postpone this speech until they arrive, and now, with the help of God, I will try to lead you, beloved, to the ordinary meadow and sea of ​​the Divine Scriptures. Take heed and stay awake. Those sailing on the ship are not in any danger, even if they were all asleep, and only one pilot was awake, since his wakefulness and skill, without anything else, are sufficient for the safety of navigation; here it is not so, but at least the preacher was constantly awake, if the listeners do not show the same vigilance, then our speech will, as it were, plunge into the sea and perish without meeting a soul that would accept it. Let us watch, let us be attentive; our navigation has in mind the most important subjects; we sail not for gold, silver and other perishing things, but for the hereafter and heavenly treasures; and there are many more routes here than on the sea and on land, so that if anyone does not know how to find them correctly, he will be subject to the most severe shipwreck. So, all of you sailing with us, show not the carelessness of those sitting on the ship, but the vigilance and care of the helmsmen. While everyone else is sleeping, the helmsmen sit at the helm and not only watch the waterways, but also look at the distant sky and, guided, as if by some hand, by the flow of the stars, they safely guide the ship; and none of the inexperienced can sail as safely on the sea during the day as they calmly sail in the middle of the night, when the sea seems more terrible; they remain awake and calmly show their art, observing not only the waterways and the course of the stars, but also the direction of the winds; and the wisdom of these people is such that often, when the strongest pressure of the wind threatens to turn the ship, they, by frequent changes of sails, prevent any danger in good time and, opposing their art to strong gusts of wind, save the ship from shipwreck. If, sailing for earthly things on the material sea, they constantly maintain such vigor of soul, then all the more we need to be in such a mood, because here there is more danger for the careless, and more safety for those who are awake. Our boat is not built from planks, but is composed of Divine Scriptures; it is not the stars from above that guide it, but the Sun of righteousness that guides our voyage; and we sit at the helm, waiting not for the blowing of the wind, but for the quiet breath of the Spirit. 2. Let us watch and carefully watch our ways; We will again talk about the glory of the Only Begotten. Previously, I proved that the knowledge of the essence of God is much higher than the wisdom of people, and Angels, and Archangels, and in general of every creature, and that it is accessible and clear only to the Only Begotten and the Holy Spirit; and now my speech moves on to another part of the competition. I ask, is the Son and the Father the same power, the same authority, the same being? However, I do not ask about this, because by the grace of Christ we already know and firmly hold this; but I now intend to prove the same thing to those who shamelessly talk about it. I feel ashamed and blush when I start talking about such a subject. Who will not laugh at us when we try to prove and explain something so clear? Who will not condemn those who ask whether the Son is consubstantial with the Father? Such a question is contrary not only to the Scriptures, but also to the common understanding of all people and the very nature of things; for everyone can see the coexistence of the one born with the one who gave birth, not only in people, but also in all animals and on trees. Therefore, is it not absurd to consider this law unchanged in relation to plants, people and animals, and to change and pervert it only in relation to God? However, so that it does not seem that I confirm this only with objects close to us, now I will prove this from the Scriptures and will conduct my speech in this way. Then it is not we who are confident (in this truth) who will be ridiculed, but they who are unbelievers, who contradict such obvious things and oppose the truth. What, they say, is obvious? If He is consubstantial with the Father because He is called the Son, then we can also be consubstantial with the Father, since we too are called His sons: “as reh,” says the prophet, “we are gods by nature and sons of all the Most High” (Ps. 82:6). Oh, shamelessness! Oh, extreme madness! How they show their recklessness in everything! When we spoke about the incomprehensible, they intensified to appropriate for themselves what belongs to the Only Begotten, i.e. such exact knowledge of God as He has of Himself; and now, when we are talking about the glory of the Only Begotten, they strive to reduce Him to their humble state, claiming that we too are called sons. But this name does not at all make us consubstantial with God. You only call yourself a son, but He is one; here is the name, and there is the case. You are called a son, but you are not called “Only Begotten” like He is, you are not in the “bosom” of the Father, you are not the “radiance of glory,” not the “image of the hypostasis,” not a reflection of God (Heb. 1:3). So, if what was said before does not convince you, then let this and much more than this convince you, which testifies to His high origin. Thus, when He wants to show the identity of His being with the Parent, He says: “He who has seen Me in the form of the Father” (John 14:9); and about the sameness of His power he says: “I and the Father are one” (John 10:30); and about equality of power: “just as the Father raises the dead and lives, so the Son also lives what he wants” (John 5:21); and about the identity of veneration: “let all honor the Son as they honor the Father” (John 5:23); and about the power to change laws he says: “My Father is working hitherto, and I am working” (John 5:17). The heretics are silent about all this and taking the name “Son” not in its proper sense, on the basis that they themselves are honored by the name of sons, they reduce the Son to the same humiliated state as themselves, repeating: “I am God, you are gods, and you are all sons of the Most High” (Psalm 81:6). If you say that the Son of God, being called son, has no advantage over you, and therefore is not His true Son, then from the title “god” given to you, you may begin to conclude that the Father also has no advantage over you; because you are called not only a son, but also a god. But calling yourself God, you do not dare to say that this name, when applied to the Father, is one name, but you confess that the Father is the true God; so in relation to the Son, do not dare to point to yourself and say: I am also called a son, and how I am not of the same being with the Father; for everything quoted from Scripture shows that He is the true Son and of the same being with the Parent. So, when it is said that He is an identical reflection and an identical “image,” what else is expressed by this if not the sameness of being? For God has neither image nor face. But, they will say, if you talk about this, then talk about what contradicts it. What exactly? For example, that He prays to the Father; if He has the same power and the same Being, and does everything by His authority, then why does He pray? 3. And I will not only say this, but I will also accurately state everything else that has been said about Him in humiliation, noting in advance that regarding the humiliating expressions about Him, I can give many solid reasons, but regarding the expressions about His height and greatness, you cannot point to any other reason, except for the fact that with them He Himself wanted to show us His high origin. Otherwise, if this were not so, there would be discord and contradiction in the Scriptures. When the Son of God says: “As the Father raises the dead and gives life, so the Son also gives life to what he wills” (John 5:21), and many other things that I said, and yet prays when it was necessary to do this, then apparently there is a contradiction here; but if I indicate the reasons for this, then all contradiction will disappear. What are the reasons why both He himself and the apostles said many disparaging things about Him? The first and most important reason is that He was clothed in flesh and wanted to certify both his contemporaries and all descendants that He was not some shadow, and His appearance was not just a ghost, but the real truth. If, after both the apostles about Him and He himself said so much humiliation and humanity about Himself, the devil nevertheless managed to convince some unfortunate and pitiful people to reject the teaching of His economy and boldly say that He did not take flesh, and to overthrow the whole work of His love for mankind; then, if nothing of the sort had been said, how many would have fallen into this abyss? Do you not hear how even now Marcion, Manichaeus, Valentine, and many others reject this economy? This is why He spoke about Himself a lot that was human, humiliated and alien to the Ineffable Being, in order to confirm the truth of His economy. The devil tried hard to destroy this faith among people, knowing that if he destroys faith in the economy, then most of the work of our salvation will perish. Then there is another reason - the weakness of the listeners and the impossibility for them, who saw Him then for the first time and heard Him then for the first time, to assimilate the highest dogmatic teaching. And that what has been said is not a guess, I will try to show and explain to you from the Scriptures themselves. So, when He said something great, lofty and worthy of His glory, what do I say: great, lofty and worthy of His glory? - when He said something higher than human nature, they were embarrassed and tempted; and when He said something humiliating and human, they ran to Him and accepted the teaching. Where, they say, can you see this? Especially in John; when Christ said: “Abraham your father would have rejoiced, that he might have seen my day, and seen it, and rejoiced,” then they say: “Have you not been fifty years old, and have you seen Abraham” (John 8:56,57)? Do you see that they treated Him like a common man? What is He? “Before even Abraham did not exist,” He says, “I am.” They “took a stone and cast it down” (John 8:58,59). And when He, outlining a long speech about the Sacraments, said: “And the bread that I will give for the life of the world, which is My flesh,” they said: “This word is cruel: who can listen to it?” And “for this reason many of His disciples went back, and no one walked with Him” (John 6:51,60,66). What, tell me, should He have done? Should we constantly use higher expressions in order to drive away those who are caught and turn everyone away from the teaching? But this would not be in accordance with God’s love for mankind. And then, when he said: “If anyone keeps My word, he will not have to experience death forever,” then they said: “Now we understand that you have had a demon: Abraham died, and the prophets, and You said: If anyone keeps My word, he will not have to taste death” (John 8:51,52)? And is it surprising that the people treated Him this way when the leaders themselves had the same concepts? So Nicodemus, who was the leader, who came to Christ with great favor and said: “We know that you are a teacher come from God,” could not learn the doctrine of Baptism, which was much higher than his weakness. When Christ said: “Unless someone is born of water and the Spirit, he cannot see the Kingdom of God,” then he indulged in human judgments and said: “How can a man be born, old; food can enter the second into its mother’s womb and be born”? What about Christ? “If there were rivers from the earth to you, and you did not believe, how would you believe if there were rivers from heaven” (John 3:2–12)? - He said this, as if justifying himself and explaining why He did not constantly talk with them about the Higher birth. Also, just before the crucifixion on the Cross, after countless signs, after many proofs of His power, He said: “Behold the Son of man coming into the clouds” (Matthew 26:64); and the high priest, unable to bear these words, tore his clothes. How was it necessary to speak with those who could not stand anything lofty? It is not surprising that He did not say anything great or lofty about Himself to people who crawled on the earth and were so weak. 4. What has been said would be enough to prove that this was indeed the reason and this was the reason for the use of derogatory expressions; but I will try to explain it from the other side. You saw that they were tempted, embarrassed, turned aside, blasphemed and ran away when Christ said something great and lofty; Now I will try to show you that they ran and accepted the teaching when He said something humble and humiliating. Those who ran away from Him, the same ones at another time, when He said: “I do nothing for Myself, but as My Father has taught me, this I say” (John 8:28), they immediately ran to Him. And the evangelist, wanting to show us that they believed because of the humility of these words, said in explanation: “I said this to Him, many believed in Him” (John 8:30). And in other places you can often find such cases. Therefore, He spoke a lot and often in a human way, however, not completely in a human way, but decently and worthy of His high origin, on the one hand, condescending to the weakness of the listeners, and on the other, maintaining the fidelity of dogmas. So that constant condescension would not inspire posterity with an incorrect opinion of His dignity, He did not neglect this last side; although he foresaw that they would not listen to Him and would even blaspheme and run away from Him, he nevertheless spoke about Himself in a lofty manner, arranging exactly what I pointed out, and making clear the reason why He used derogatory expressions at the same time. And the reason was that the listeners could not yet assimilate the lofty sayings. If He did not want to arrange this, then it would be unnecessary to teach high dogmas to people who did not listen and did not heed; and now it did not bring these people any benefit, but it taught us and prepared us for the proper concept of Him, and convinced us that it was precisely because of their weakness in mastering lofty sayings that He used derogatory expressions in speech. So, when you hear that He speaks humbly, then know that this is condescension, not due to His humiliated being, but due to the weakness of the understanding of the listeners. Would you like me to point out a third reason? He did and said many humble things, not only because He was clothed in flesh and because His listeners were weak, but also because He wanted to teach them humility; this is the third reason. Teaching humility, He teaches this not only in words, but also in deeds, showing humility in both word and deed. “Learn from Me,” He says, “for I am meek and lowly in heart” (Matthew 11:29); and in another place: “The Son of man did not come and let them serve Him, but He served” (Matthew 20:28). Thus, teaching to be humble and never to seek primacy, but always to be content with a humble state, and instilling this in words and deeds, Christ had many reasons to speak humbly. One can point to a fourth reason, no less than those mentioned above. What is she like? So that, due to the great and ineffable closeness of the persons in the Divinity, we somehow come to the opinion of one person in Him, as some have already fallen into this wickedness, although He rarely said anything like that. Thus, His words: “I and the Father are one” (John 10:30), and: “He who has seen Me in the form of the Father” (John 14:9), revealing His closeness to His Parent, were turned by Sabellius of Libya into a reason for wickedness and for the teaching of one person and one Hypostasis (in the Divinity). In addition to these reasons, there was also one so that no one would honor Him as the first and unborn being and would not consider Him a greater Parent. So Paul, apparently, was afraid that someone would come to such an ungodly and unjust opinion. Having said: “It is fitting for Him to reign until He puts His enemies under His feet,” and further: “Put all things in subjection under His nose,” he added: “Shall all things be subjected to Him” (1 Cor. 15:25–28); and he would not have added this if he had not been afraid that such a devilish opinion would appear. Sometimes Christ lowered the height of sayings in order to tame the hatred of the Jews and often spoke in accordance with the understanding of those who talked with Him, as for example in the words: “If I testify of Me, My testimony is not true” (John 5:31). He said this, adapting himself to the understanding of the Jews; He, of course, did not want to express that He was not true, but to say: how do you think and suspect, not wanting to listen to Me speaking about Himself. 5. You can find many other reasons for this. Thus we can point out many reasons why Christ uses derogatory expressions about Himself; and you indicate at least one reason for His lofty sayings, besides the one I mentioned, namely His desire to show us His high origin; but you cannot give any other reason. A great person can say something or little about himself, and one cannot reproach him for this, because it comes from humility; and a little one, when he says something great about himself, will not escape condemnation; because it comes from pride. Therefore, we all praise the great when he speaks humbly about himself; and no one will praise a lowly person when he begins to say something great about himself. Thus, if the Son were much lower than the Father, as you assert, then He should not have spoken the words with which He expressed His equality with the Parent; because it would be pride; and if an equal with the Parent says something humble and humiliating about Himself, this is not subject to any condemnation and does not amount to guilt, because it serves to praise Him and is worthy of the greatest surprise. And in order for what has been said to be clearer, and so that we can all be convinced that I do not contradict the Divine Scriptures, I will now return to the first of these reasons and cite those places where Christ, as clothed with flesh, clearly uses expressions lower than His own being; and, if you wish, I will present the very prayer with which He prayed to the Father. But listen to me with attention; I want to tell you everything, starting a little higher. The supper was on that sacred night on which Christ was betrayed; I call it sacred because from it we received the beginning of countless benefits that are bestowed on the universe. Then the traitor reclined with the eleven disciples and, when they ate, Christ said: “Only of you will betray Me” (Matthew 26:21). Remember these words, so that later, when we come to prayer, we can see why He prays like that. Pay attention to the providence of the Lord; He did not say: “Judas will betray Me,” so as not to make him more shameless by the clarity of the reproof; but when he, pricked by his conscience, said: “I am food, Lord,” then He said to him: “You have advertised” (Matthew 26:25); even then I did not want to expose him, but made him the accuser of himself; However, even then Judas did not become any better, but, taking a piece of bread, he left. When he left, Jesus, turning to the disciples, said: “You will all be offended because of Me”; but Peter answered; “Even if everyone else is tempted, I will never be tempted.” Jesus again says: “Amen I say to you, before even the alector will not cry out, having denied Me three times.” When he again began to object, Christ left him (Matthew 26:31-35). You are not convinced by words, but contradict, as if the Lord were saying so; – you will be convinced by your own deeds that it should not contradict the Lord. And remember these words also; because remembering them will be useful to us when discussing prayer. He indicated the traitor, predicted the flight of everyone and His death: “I will strike the shepherd,” He said, “and the sheep will be scattered” (Matthew 26:31); predicted who would deny Him, when and how many times, and predicted all this with accuracy. After all this, having presented sufficient evidence of His foreknowledge of future events, He came to a certain place and began to pray. Heretics say that this prayer refers to His Divinity, but we say that it refers to His economy; Judge for yourself and, for the glory of the Only Begotten, pronounce an impartial decision. Although I am turning to the court of friends, I convince and ask them to conduct an impartial trial, without pleasing me and without hostility towards them. That this prayer does not relate to his Divinity is already evident from the fact that God does not pray; It is God's nature to accept worship; It is God's nature to receive prayer, not to offer prayer. But since the heretics shamelessly persist, I will try to explain to you from the very words of the prayer that all this is the work of Christ’s economy and His weakness in the flesh. When Christ says something humble, he says it humble and humiliating in such a way that the excessive humility of His words could convince even the most incredulous people that these words are very alien to the incomprehensible and inexplicable Being. Let us proceed to the very words of the prayer. “Father, if it is possible, let this cup pass from Me, not as I will, but as You will” (Matthew 26:39). Here I ask the heretics: Doesn’t He really know whether this is possible or not, He Who a short time ago said at the supper: “One of you alone will betray Me,” Who a short time ago said: “It is written: I will smite the shepherd, and the sheep will be scattered,” and also: “You will all be offended because of Me”; and he said to Peter: “You have denied Me, and denied Me three times”; Tell me, doesn’t he know this now? Who among the most stubborn can claim this? If this unknown were unknown to any of the prophets, nor the Angels, nor the Archangels, then perhaps lovers of debate would have some reason for contradiction; but if this unknown was so known and obvious to everyone that even people knew about it with certainty, then what justification and what forgiveness can there be for those who claim that Christ said this out of ignorance? As is known, even the slaves knew exactly this subject of which I am speaking; they knew both that He would die and that He would have to suffer death on the Cross; For many years, David, pointing to this and that, spoke on behalf of Christ: “I have dug up my hands and my nose” (Ps. 21:17); he spoke about the future, as if about something that had already happened, expressing by this that just as it was impossible not for the former to exist, so it was impossible for his words not to come true. And Isaiah, foretelling the same thing, said: “Like a sheep that is led to the slaughter, and like a lamb that is silent before its shearers” (Is. 53:7). And John, seeing this Lamb, said: “Behold, the lamb of God, who takes away the sins of the world” (John 1:29); This is the Lamb, he says, about whom it was foretold. And pay attention, it’s not just said; "lamb", but added: "God's". Since there was another lamb – a Jewish one, wanting to show that this was the Lamb – God’s, John spoke in this way. That lamb was offered for one nation only, but this one was offered for the whole world; His blood saved only the Jews from corporal punishment, and His blood became the general cleansing of the entire universe. Moreover, the blood of the Jewish lamb could do what it did not by its own property, but had such power because it was a prototype of this blood. 6. Where are those who say that Christ is called the Son, and we are called sons, and, based on the same name, try to reduce Him to our humiliated state? Here “lamb” and “Lamb” are one name, but there is an infinite difference between one and the other creature. Therefore, just as here you do not think about equality when you hear the same name, so there, when you hear the names “son” and “Son,” do not reduce the Only Begotten to your insignificance. However, why talk about the obvious? If His prayer referred to His Divinity, then He would turn out to be refuting Himself, contradicting and disagreeing with Himself. Here He says: “Father, if it is possible, let this cup pass from Me,” and he hesitates and shies away from suffering (Matthew 26:39); Meanwhile, in another place, having said that the Son of Man must be betrayed and suffer, and having heard the words of Peter: “You are merciful, Lord, you should not have these things,” he reproached him so much that he said: “Follow me, Satan, you are the temptation of me, because you do not think that the essence of God is human” (Matthew 16:22,23). Although not long before He praised Peter and called him blessed, now he called him Satan, not in order to upset the apostle, but wanting to show with this reproach that what Peter said was not in accordance with His will, but was so contrary to it that He did not hesitate to call the one who said it, although it was Peter himself, Satan. Also in another place He says: “I desired to eat this Passover with you” (Luke 22:15). Why does He say: “this Easter,” when, as before, He celebrated this holiday with them? Why? Because the Cross followed her. And again: “Father, glorify Your Son, that Your Son also may glorify You” (John 17:1); and in many other places we see that He foretold His sufferings and desired them to be fulfilled, and that He came for them. Why does He say here: “if it is possible”? He shows us the weakness of human nature, which does not easily decide to part with real life, but evades and hesitates because of the love for real life implanted in it from the very beginning by God. If, after all these words of His, some dared to say that He did not take flesh, then what would they not have said if nothing of the sort had been said? There He, as God, predicts His sufferings and desires them to happen, but here, as a man, He avoids them and evades them. That He voluntarily went to suffer is evident from His words: “I have laid down my life, and I have laid down my soul again; no one will take it from Me, but I lay it down for Myself” (John 10:18). How does He say: “Not as I will, but as You will”? But is it surprising that before the crucifixion on the Cross He so carefully assured the reality of His flesh, if even after the resurrection, seeing the unbelieving disciple, He did not refuse to show him His wounds and nail wounds, allowed him to touch these wounds with his hand and said: “touch and see, for a spirit does not have flesh and bone” (Luke 24:39)? Therefore, in the beginning, He did not take on human flesh at a mature age, but He deigned to be conceived, and to be born, and to feed on milk, and to remain on earth for so long, so that by the length of time and everything else He could assure people of the same thing. Often both Angels and God himself appeared on earth in human form; but the visible image was not the true body, but a device; therefore, so that you do not think that the appearance of Christ is the same as those appearances were, but so that you undoubtedly believe that this was the true body, He was conceived, and born, and raised, and laid in a manger, not in some house, but at an inn, in the presence of many people, so that His birth would be known to everyone. That is why He swaddled Himself; Therefore, prophecies from ancient times predicted that He would not only be a man, but would also be conceived, and born, and raised, as is typical for children. Isaiah calls out about this like this: “behold, the virgin will conceive and give birth to a Son, and they will call His name Immanuel: they will bear butter and honey” (Is. 7:14,15); and again: “A son was born to us, and a son was given to us” (Is. 9:6). Do you see what the prophets predicted about His infancy? Ask the heretic: is God really afraid, shy away, wavering and grieving? If he says: yes, then step away from him and consider him on a par with the devil, or better, lower than the devil himself; for even he will not dare to say this. If he answers that all this is unworthy of God, then say: therefore God does not pray; and besides, everything else would be inappropriate if the words (prayers) belonged to God. These words express not only sorrow, but also two wills that are opposite to each other, one the Son’s, and the other the Father’s; for to say: “Not as I will, but as You will” (Matthew 26:39) means expressing exactly this. And the heretics never allowed this, but when we constantly asserted that the words: “I and the Father are one” (John 10:30) refer to power, they attributed them to will, claiming that the Father and the Son have one will. But if the Father and the Son have one will, then how does He say here: “not as I will, but as You will”? Thus, if these words applied to His Divinity, then there would be some contradiction and many incongruous things would arise from here; and if they relate to the flesh, then they are spoken thoroughly and impeccably. The reluctance of death on the part of the flesh does not serve to condemn it; because it is natural; and Christ revealed in himself completely everything characteristic of human nature, except sin, so that he stopped the mouths of heretics. So, when He says: “If it is possible, let this cup pass from Me,” and: “Nevertheless, not as I will, but as You,” He expresses by this nothing less than the fact that He was clothed with true flesh, which fears death, because it is characteristic of it to fear death, shy away from it and indulge in sorrow. He sometimes left His flesh alone without His own (Divine) assistance, so that, by showing her weakness, instill confidence in her (human) nature, and sometimes cover it up, so that you know that He was not an ordinary person. This might have been thought then if He had constantly shown human actions; just as, if He constantly performed those things characteristic of the Divine, they would not believe the doctrine of the economy. Therefore, He diversified and mixed both words and deeds, so as not to give rise to illness and madness for either Paul of Samosata, or Marcion and Manichaeus; That’s why here too He predicts the future, like God, and avoids suffering, like a man. 7. I wanted to set forth other reasons and show from the very works of Christ that just as here He prayed, revealing the weakness of the flesh, so in other cases He prayed, bearing in mind the weakness of the listeners; for it is not necessary to think that everything that He said in humiliation was said because He was clothed in flesh; There are other reasons for this that I mentioned. But fearing that it will be difficult for you to retain the multitude of what has been said, if I add what I wanted to say, I will end my speech against heretics and, postponing the rest until another day, I will again offer you an exhortation about prayer. Although I have often spoken about this subject, it is necessary to talk about it now. Just as those garments that have been immersed in dye only once have a weak color, but those that have been immersed in dye repeatedly and often by dyers retain their color unchanged; This is what happens with our souls: if we often hear the same words, then having accepted the instruction, as if some kind of paint, we will not soon forget it. Let us not listen inattentively; no, truly there is nothing stronger than prayer and even nothing equal to it. The king dressed in scarlet is not so much brilliant as the one praying, adorned by conversation with God. Like one who, in the presence of troops and military leaders, many nobles and city governors, approaching the king and entering into a private conversation with him, draws everyone’s attention to himself and thereby becomes more venerable; This is exactly what happens with those who pray. Think how important it is - in the presence of Angels, Archangels, Seraphim, Cherubim and all other powers, a simple person should approach with great boldness and talk with the King of these powers; What honor can this compare with? And not only honor, but also the greatest benefit, prayer brings us even before we receive what we ask. As soon as someone raises his hands to heaven and calls on God, he immediately renounces all human affairs and turns his thoughts to the future life, imagines heavenly blessings and during prayer does not think about this life if he prays fervently. Whether anger flares up in him, he is easily tamed; if lust flares up, it goes out; Whether envy begins to torment him, it is very easily driven away, and in the soul of the person praying the same thing happens that, according to the prophet, happens in nature at sunrise. What is he saying? “Thou hast laid down darkness, and there has come night, in which all the wild beasts of the oak forest will pass through, roaring and snatching away and seeking food for themselves from God: the sun will rise, and they will gather together and lie down in their beds” (Ps. 103:20-22). Just as when the sun's rays appear, all animals take flight and hide in their holes; so exactly, when prayer shines like a ray from our lips and tongue, our mind is enlightened, and all crazy and brutal passions are driven away, take flight and hide in their refuges, if only we pray diligently, with a tense soul and a vigorous mind. Even if the devil was present then, he takes flight; even if the demon is present, he leaves. When a master is talking with a slave, none of the other slaves, and even none of those who have boldness before him, will dare to come up and interfere with their conversation, especially since demons, as having offended God and not having boldness before Him, cannot bother us who are talking with God with due diligence. Prayer is a haven for the overwhelmed, an anchor for those tossed by the waves, a reed for the weak, a treasure for the poor, a stronghold for the rich, a destroyer of disease, a preserver of health; prayer keeps our blessings unchanged and quickly eliminates all evil; if temptation befalls us, she easily drives it away; if there is a loss of property or anything else that causes grief to our soul, she will soon eliminate all this; prayer drives away all sorrow, brings complacency, promotes constant pleasure; she is the mother of wisdom. He who can pray earnestly is the richest of all, even if he is the poorest of all; on the contrary, he who does not resort to prayer, even if he sat on the royal throne, is the poorest of all. Ahab was a king and owned countless amounts of gold and silver. But since he did not offer prayers, he went to look for Elijah, a man who had no shelter and no clothing except only a mantle. What is it, tell me, that you, who have so many treasures, are looking for someone who has nothing? Yes, he says; What good is treasure to me when he has shut up heaven and rendered it all useless? Do you see that Elijah was richer than Ahab? As soon as he spoke the word, the king fell into great poverty with all his army. Oh, a wondrous thing: a man who did not even have clothes closed the sky! But that is why he concluded heaven because he had no clothes; since he had nothing here, he showed great strength; and as soon as he opened his mouth, he sent down from above countless treasures of good things (1 Kings 17-18). O lips that have springs of water! O tongue that sends forth torrents of rain! O voice that produces countless benefits! So, constantly looking at this poor man, who was rich because he was poor, we will despise the present and strive for the future. Then we will receive both here and all the blessings there, which may we all be worthy of by the grace and love of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory now and always and unto the ages of ages. Amen. About the rest against heretics, about justice and alms, and about the request of the mother of the sons of Zebedee 1. Yesterday we returned from war, from war and battle against heretics, with bloodied weapons, with the stained sword of the word, having struck down not our bodies, but cast down our thoughts and “every charge that is charged against the mind of God” (2 Cor. 10:5). This is the nature of this war, and this is the nature of weapons; teaching instruction on both, blessed Paul said: “For the weapon of our warfare is not carnal, but is mighty through God to destroy the stronghold, to destroy thoughts and every kind of exaltation that is brought against the mind of God” (2 Cor. 10:4,5). For those who were not here, one should talk about the defeats of the heretics yesterday, talk about the battle, struggle, victory, trophies; but in order not to give you a reason for inattention and so that you, who were not there, feel the loss and become more attentive, I will keep silent about this and proceed today to what follows. And whoever is inquisitive and diligent can learn what we said yesterday from those present, since our listeners were so diligent that they went home, having assimilated everything and not omitting anything from what was said. So you will learn the former things from them; and what needs to be said today, I will tell you by presenting the objection brought by heretical fiends. What is it? We talked before about the power of the Only Begotten, showed that it is equal to the power of the Father who gave birth to Him, and talked a lot about this; Therefore, they, amazed by what was said, began to cite another Gospel saying, which was said in one sense, and they understood it in another. They say, how is it written: “Whoever sits on My right hand and on My left is not My gift, but for whom it was prepared from My Father” (Matthew 20:23)? I have always exhorted you, beloved, and today I also ask and advise you to pay attention not only to the letters of Scripture, but to delve into their meaning; because whoever sticks to expressions alone and does not look for anything other than what is written will make a lot of mistakes. Thus, according to Scripture, God even has wings; for the prophet says: “You covered me with the shelter of your wing” (Ps. 16:8); but from this we will not conclude that this Spiritual and Immortal Being has wings. If this cannot be said about people, then even more so about the Imperishable, Invisible and Incomprehensible Being. What should we mean by the name wings? Help, protection, protection, assistance, the invincible power of this help. Scripture also calls God sleeping when it says: “Arise and sleep, O Lord” (Ps. 43:24), not in order to instill in us the idea that God is sleeping - that would be extremely crazy - but in order to explain to us His long-suffering and mercy through the image of sleep. And another prophet says: “You will eat like a man sleeping” (Jer. 14:9)? Do you see what great prudence we need when considering the treasure of the Divine Scriptures? If we simply, superficially and inattentively listen to what is said in them, then not only will the mentioned inconsistencies occur, but there will also be many contradictions in their words. So one calls God sleeping, and another not sleeping; but both are true if you understand them in the proper sense. He who calls Him sleeping indicates His great patience; and he who calls Him not sleeping explains to us the incorruptibility of His being. If we need a lot of prudence when reading Scripture, then let us not take a superficial approach to this saying: “My gift is not present, but it has been prepared for it from My Father” (Matthew 20:23). These words do not deprive the Son of power and do not reduce His independence, but show His wisdom, great care and providence for our race. And that He has the power to both punish and reward, listen to how He himself says about this: “When the Son of Man comes in His glory,... He will set the sheep on His right hand, and the goats on His left. Then the King says to those who are on His right hand: Come, blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world: for you are hungry and give Me food, you are thirsty and give Me a drink... Then He says to those who are at His right hand: Depart from Me, cursed, into eternal fire, prepared for the devil and his angel: for you are hungry and will not give Me eat and thirst and do not drink from Me; you are strange and do not know Me” (Matthew 25:31–43). Do you see how His judgment is carried out, how He rewards and punishes, adorns with crowns and executes, brings some into the Kingdom, and sends others to Gehenna? 2. Notice here too His great care for us. Addressing those receiving crowns, He says: “Come, blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world”; and to those condemned to punishment, He did not say: “Depart from Me, cursed into the fire prepared for you,” but: “Prepared for the devil.” I have prepared the Kingdom for people, He says, but I have prepared Gehenna not for people, but for the devil and his angels; if you led such a life that you became worthy of punishment and torment, then you must blame yourself for this. And look how He is disposed to mercy: when there was no the ascetics, the crowns were already prepared, the rewards were already prepared in advance. “Inherit,” He says, “the kingdom prepared for you from the laying down.” And in the parable of the ten virgins, the same thing can be seen. When the Bridegroom was about to come, the foolish ones said to the wise: “Give us some of your oil”; Scripture does not speak here about oil and fire, but about virginity and love of mankind, meaning virginity under the guise of fire, and alms under the guise of oil, and showing that virginity has a great need for love of mankind, without which it is impossible to be saved. Who are those who sell this oil? Who else but the poor? They don't receive as much as they give. Consider alms not as an expense, but as an income, not as a loss, but as an acquisition; because through it you receive more than you give. You give bread and receive eternal life; you give clothes, and you receive the robe of immortality; you give shelter under your roof, and you receive the Kingdom of Heaven; You give blessings that perish, but you receive blessings that endure forever. But, you say, how can I give alms when I am poor? Then you can especially give alms when you are poor. The rich man, intoxicated by the abundance of wealth, flaming with the most severe fever and possessed by an insatiable passion, wants to increase his property; and a poor person, not infected with this disease and free from this illness, will more easily make alms from what he has. Almsgiving does not depend on the amount of property, but on the degree of spiritual disposition. So the widow gave two mites and surpassed those satiated with wealth; and another widow, who had only a handful of flour and a little oil, took to her (the prophet), who had a heavenly soul; For none of them was poverty an obstacle. So, do not make useless and vain pretexts; God does not require an abundance of offerings, but a wealth of spiritual disposition, which is expressed not by the measure of what is given, but by the diligence of those who give. Are you poor and the poorest of all people? But you are no poorer than that widow who greatly surpassed the rich. Do you need the most basic food? But you are no poorer than the Sidonian widow, who, having reached the extreme stage of hunger, already expecting death with the children around her, for all that, did not spare her property, and through the greatest poverty acquired inexpressible wealth, made her hand a threshing floor and a jug a grinder, and arranged it in such a way that from little came much (1 Kings 17). However, let’s return to our subject and won’t make frequent digressions. So, when the Bridegroom was supposed to come, the virgins had the following conversation among themselves. The wise sent the foolish to the sellers, but there was no time to buy oil; and fair. Selling trees can only be found in real life; and after leaving here and after the spectacle of earthly life is closed, it is no longer possible to find either forgiveness, or justification, or healing for what was done, but it is already necessary to be punished, as happened with the virgins. When the Bridegroom came, those who had burning lamps followed Him, and others, being late to enter, knocked on the doors of the bridal chamber, but heard terrible words: go away, “we do not know you” (Matthew 25:12). Do you see again how He Himself rewards and punishes, honors both crowns and torments, accepts and rejects, how He has power in both types of judgment? The same can be seen in the parable of the vineyard, and in the parable of the five, two and one talents: some He accepted and gave them more than before, while others He commanded to be tied up and thrown into total darkness. 3. But which of their objections is absurd, or better yet, filled with great madness? Although the Son, they say, has the power to punish and crown, to torment and give rewards, yet, according to Him, it is not in His power to bestow Heavenly presidency and the highest honor. What if you find out that nothing is excluded from His decision, will you then stop your inappropriate objections? Listen to what He himself also says: “The Father judges no one, but he gives all judgment to the Son” (John 5:22). If the whole Court belongs to Him, then nothing is excluded from His decision; for whoever owns the entire Court has the power to punish and crown everyone. But you, beloved, do not understand the word “dade” here in a human way: the Father gave it to Him - this does not mean that He did not have it before, that He was born imperfect, and only later received it, but “dade” means that the Father gave birth to Him this way, perfect and complete. This word is used so that you do not think that there are two begotten Gods, but so that you see both the root and the fruit, and do not think that the Son received this later. In another place, when they asked Him: “Are You a king?”, He did not answer: I have received the Kingdom; did not say that it was given to Him subsequently; but answered: “I was born for this” (John 18:37). If He was born a perfect King, then it is obvious that He is both a Judge and a Decider, since the main business of a king is to judge and decide, reward and punish. And on the other hand, one can see that He has the power to bestow the highest honors. When we point to man, the best of all men, and show that He is crowned with the Son, then what excuse will you have left for justification? Who is the best of all people? Who else but that tent maker, the teacher of the universe, who flew as if on wings across the earth and sea, the chosen vessel, the bridegroom of Christ, the planter of the Church, the wise builder, the preacher, the swift traveler, the warrior, the warrior, the mentor, who left monuments of his virtues throughout the universe, before the resurrection he was raptured into the third heaven, ascended to Paradise, honored to participate in the ineffable mysteries of God, who heard and who said what is impossible for human nature to say, who was awarded the highest grace and accomplished great works? And that he worked more than anyone else, about this, listen to how he himself says: “We labored more than all of them” (1 Cor. 15:10). If he has worked harder than anyone else, then he is crowned above everyone else, because “everyone will receive his reward according to his labor” (1 Cor. 3:8). If he receives a crown more glorious than the other apostles (no one is equal to the apostles, but he is greater than them), then it is obvious that he will be awarded the highest honor and presidency. Who will crown him? Listen to how he himself says: “I have fought the good fight, I have finished my life, I have kept the faith: so that the crown of righteousness will be kept for me, which the Lord, the righteous Judge, will reward me in the day” (2 Tim. 4:7,8). “But the Father judges no one, but all judgment is given to the Son” (John 5:22). And not only is this obvious from here, but also from the following words: “Not only to me, but also to all who loved Him” (2 Tim. 4:8). Whose phenomenon is this? Listen to the words of the apostle himself: “The saving grace of God has appeared to all man, chastening us, so that, having rejected ungodliness and worldly lusts, we may live chastely and righteously and godly in this present age, awaiting the blessed hope and the appearing of the glory of the great God and our Savior Jesus Christ” (Titus 2:11,13). 4. However, our struggle with heretics is over, we erected a trophy, won a brilliant victory, proving to all of the above that the Son has the power to both reward and punish; The entire Judgment belongs to Him, He crowns and glorifies the best of all, and in the parables spoken He appears to Himself as doing both. Now we need to calm down the confusion of the brethren and explain why He said so: “I do not carry My money” (Matthew 20:23); I think that many are perplexed at these words. To resolve bewilderment and calm the confusion of the soul, tense your attention, prepare your mind. I now have more work to do, since it makes no difference whether to fight or teach, to defeat the enemy or correct one of my own; in the latter case, more effort is required from me so as not to ignore the limping member and not to pass by one of the embarrassed ones. I say - but do not be embarrassed by my words, do not worry - I affirm that this does not depend not only on the Son, but also on the Father; I declare with a loud voice and louder than a trumpet that this “dati” does not belong to the Son, neither to Him, nor to the Father; for if it belonged to Him, it would also belong to the Father, and if it belonged to the Father, it would also belong to Him. That is why He did not simply say: “My date is not there”; And what? “My date is not present, but it is prepared for it.” He declares that this does not depend either on Him or on the Father, but on some others. What do the spoken words mean? I think your confusion has increased and your bewilderment has increased, and you are worried; but do not be afraid; I will not stop talking until I offer an explanation. Let me take my speech a little higher; otherwise it is impossible to present everything clearly to your mind. So, what do these words mean? When Jesus went to Jerusalem, the mother of the sons of Zebedee, James and John, came up to Him with her sons and said: “Tsars, let these two sons of mine sit, one on Your right hand and one on Your left” (Matthew 20:21); and another evangelist says that the sons themselves asked this of Christ (Mark 10:35–38). However, there is no disagreement here (there is no need to ignore these little things), but they sent their mother ahead, and then, when she expressed their request and, as it were, opened the door for them, they themselves repeated these words, not understanding what they were talking about, but they spoke. Although they were apostles, they were still imperfect, like chicks that do not sit firmly in the nest until their wings have yet grown. And you really need to know that before the Cross the disciples were ignorant of many things; That’s why the Lord, reproaching them, said: “Are you still without reason? Don’t you mean, remember below, that it was not the bread that you should pay attention to, (but) the leaven of the Pharisees” (Matthew 15:16, 16:11)? And again: “The imam spoke many things to you, but you cannot bear them now” (John 16:12). Not only did they not understand the highest truths, but they often forgot what they heard out of fear and timidity; For this, reproaching them, He said: “No one asks Me from you: where are you going? but because these words were spoken to you, your hearts were filled with sorrow” (John 16:5,6), and he also said about the Comforter: “he will remember everything to you and teach you” (John 14:26). He would have said: “he will remember” if they had not forgotten much of what was said. I say this not without reason; Thus Peter sometimes finds himself making a perfect confession, and sometimes forgetting everything. The one who said: “You are the Christ, the Son of the Living God” (Matthew 16:16), and was called blessed for this, after a little time sinned so much that he was called Satan; The Lord said to him: “Follow me, Satan, you are the temptation of me, because you do not think that the essence of God is human” (Matthew 16:23). Who could be more imperfect than the one who thinks not about God, but about humanity? When the Lord announced to him about the Cross and the Resurrection, he did not understand the depth of what was said, nor the mystery of the dogmas, nor the future salvation of the universe, and approaching Him alone, he said: “You are merciful, O Lord; these things should not be yours” (Matthew 16:22). Do you see that they clearly knew nothing about the Resurrection? Expressing the same thing, the evangelist said: “For it was not fitting for Him to rise from the dead” (John 20:9). Not knowing about this, they all the more did not know about something else, such as: about the Kingdom of Heaven, about our firstfruits [in Christ] (1 Cor. 15:20) and ascension to Heaven: as if tied to the earth, they could not yet soar in height. Having such an understanding and expecting that the Kingdom of Christ would soon come in Jerusalem, they knew nothing more than this, as another evangelist says, noting that they thought that His kingdom was already coming, which they imagined as human, and believed that He was going to such a kingdom, and not to the Cross and death, and although they heard about this many times, they could not clearly understand (Mark 10:37). 5. So, not yet having a clear knowledge of the dogmas and thinking that He was going to the earthly kingdom and would reign in Jerusalem, the disciples (James and John) approached Him on the way, considering this time convenient, and offered their request. Having isolated themselves from among the disciples and thinking only about themselves, they began to ask for chairmanship and primacy over others, believing that things had already come to an end, that everything had already been accomplished and the time had come for the distribution of crowns and awards; but this came from extreme ignorance. And that this is not a guess or an assumption, I will present you with proof from the words of Jesus himself, who knows the secret. Listen to what He says to them in response to their request: “I don’t know why I ask” (Matthew 20:22). What could be clearer than such proof? Do you see that they did not know what they asked, and began to talk to Him about crowns, rewards, chairmanship and honor, when their exploits had not yet begun? With these words: “I don’t know, I’m asking for something”, the Lord inspires two thoughts: firstly, the one that they talk about the kingdom, about which Christ had no speech, since He did not proclaim about this kingdom, earthly and sensual; secondly, the fact that they, seeking chairmanship and highest honors and wanting to be more glorious and noble than others, seek this at the wrong time, but at a very inopportune time. Then it was a time not of crowns and awards, but of exploits, struggles, labors, efforts, dangers and battles. So, the meaning of His words is as follows: you do not know what you are asking, telling Me about this when you have not yet labored and have not yet entered into exploits, when the universe remains uncorrected, wickedness reigns, and all people perish, and you have not yet entered the field and have not yet entered into the struggle; “Can I drink the cup with which Az imam drinks, or with baptism, with which I am baptized, be baptized” (Matthew 20:22)? Here He calls His death on the cross a cup and baptism - a cup because He accepted it with pleasure; and by baptism because through it He cleansed the universe; and not only for this reason, but also because of the ease of resurrection. Just as someone who is baptized with water comes out of it very easily, without encountering any obstacle in the properties of water; so He, having plunged into death, rose with great ease; That’s why He calls His death baptism. And the meaning of His words is this: can you be subjected to mortification and death, since now is the time of deaths, dangers and labors? They answer: “Mozheva,” not understanding what was said, but prompted by the hope of getting what they want. He says to them: “For I have drunk my cup and with baptism, with which I am baptized, I will be baptized,” announcing their death; and indeed James was beheaded with the sword, and John was many times near death; “But to sit on My right hand and on My left side is not My gift, but for whom it was prepared” (Matthew 20:23). The meaning of these words is this: you will suffer death, and you will be put to death, and you will endure martyrdom, but to become the first is not dependent on Me, but can be achieved by those who strive, through special zeal, special zeal. To make my words clearer, let’s imagine some kind of manager during the competition; a mother comes up to him, who has two warrior sons, along with her sons, and says to him: tell these two sons of mine to receive the crown. What will he answer her? Of course, it’s the same thing: it’s not up to me to give it; I am the manager of competitions, assigning rewards not for free and not at the desire or request of those entering, but according to the outcome of the struggle. This, in fact, is the job of the manager, to give honor to courage, and not to give rewards in vain and as it happens. This is what Christ does: He said this, not humiliating His being, but expressing that it is not up to Him alone to give rewards, but those who struggle must also achieve them. If it depended only on Him, then all people would be saved and come “to the mind of truth,” if it depended only on Him, then there would be no different honors, because He Himself created everyone and cares about everyone equally. And that there are different honors, listen to how Paul explains: “There is another glory for the sun,” he says, “and another glory for the moon, and another glory for the stars: for star differs from star in glory” (1 Cor. 15:41). And again: “If anyone edifies on this basis, gold, silver, honorable stone” (1 Cor. 3:12). Paul spoke in this way to show the variety of virtues, he expressed in these words that it is impossible for those who sleep and slumber to enter the Kingdom of Heaven, but that the rewards there must be achieved through many tribulations. The sons of Zebedee, taking advantage of the great love of Christ and closeness to Him, thought to receive preference over others; therefore, so that they, imagining this, do not become careless, He rejects them from such thoughts and says: “It is not possible for me to carry it,” but it is up to you to achieve this if you want, if you show greater zeal, greater labor, special zeal; I assign crowns for deeds, honors for labors, rewards for efforts; The best intercession before Me is proof through works. 6. You see, it was not without reason that I said that this does not depend on Him and not on the Father, but on those who strive, labor and suffer? Therefore, turning to Jerusalem, He said: “How much did your fellow children desire, as your chicks gather kokosh, and did not desire; behold, your house is left desolate” (Matthew 23:37,38). Do you see that none of the careless, careless and inactive can ever be saved? From here we learn another secret, the one that to obtain the highest honor and first place, even martyrdom is not enough. So Christ predicted to the disciples that they would suffer martyrdom, and yet would not necessarily receive primacy, because there may be those who would show even more merit. Expressing this, He said: “And you have drunk my cup, and with the baptism in which I am baptized, you must be baptized; He does not mean by this that He allows one to sit with Him, but expresses the achievement of greater honor, the receipt of primacy, an advantage over everyone; He speaks the words: “to sit on the right hand and on the left” in relation to their concept, since they were looking for first places and wanted to be above all others. And for you to be greater than others and above everyone, He says, does not depend on one thing only (martyrdom); although you will die, the highest honor “is not mine to bear, but it is prepared for them.” Who, tell me, is this destined for? Let's see who are the blessed and the most blessed, worthy of bright crowns. Who are they, and what feats will make them so brilliant? About this, listen to what He Himself says; when ten disciples were indignant at two because they, having stood out from among them, wanted to appropriate the highest honor to themselves, then look how He curbed the passionate intention of both. Having called them, He says: “the princes of the tongue rule over them, and the great ones rule over them: it will not be the same in you... but if anyone wants to be first in you, he will be” last of all (Matthew 20:25-27). Do you see that they all wanted to become the first, the greatest, the highest and, so to speak, the leaders of others? Therefore, dwelling on this and revealing their secret, He says: “Whoever wants to be in you, let him be your servant.” If you, He says, want chairmanship and the highest honor, then try to occupy the last place, to be the lowest of all, the humblest of all, the least of all, to place yourself after others. Such virtue gives the highest honor; and an example of this is close and very strong. “Son not come and serve Him, but serve and give His soul redemption for many” (Matthew 20:28) That through this they become truly glorious and famous, look, He says, at what is happening to Me, who do not need either honor or glory; and through the same I achieve countless benefits. Indeed, until He took on flesh and humbled Himself, everything perished and was destroyed; and when He humbled Himself, He raised everything to a height, destroyed the curse, abolished death, opened Paradise, put to death sin, opened the vaults of heaven, lifted our firstfruits into Heaven, filled the universe with piety, dispelled error, established the truth, elevated our firstfruits to the Royal Throne, performed countless good deeds that neither I nor all people can describe in words. Before He humbled Himself, only Angels knew Him; and when he humbled himself, the whole human race recognized him. So humility did not humiliate Him, but brought countless benefits, countless merits, and made His glory shine even more. If for God, Who is all-pleased and does not need anything, humility served such a good, brought Him more servants and expanded His Kingdom, then why are you afraid to humiliate yourself from humility? Then you will be higher, then great, then glorious, then famous, when you put yourself lower than everyone else, when you do not strive for primacy, when you are exposed to humiliation, suffering and danger, when you try to serve many, determined and take care of them, and for this you will be ready to do and endure everything. So, beloved, thinking about this, let us be especially diligent in practicing humility, and when we are insulted and humiliated and experience all the extreme calamities, and dishonor and contempt, let us endure everything with joy. Nothing contributes more to the achievement of height, glory and honor, and does not bring greatness, like the virtue of humility, which, if we carefully fulfill, may we be worthy of the promised blessings, grace and love for mankind of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, honor and worship now and always and unto the ages of ages. Amen. The ninth word. About the four-day Lazarus 1. Lazarus, raised from the dead today, gives us a solution to many different perplexities. I don’t know how this (Gospel) reading gave both heretics and Jews a reason for contradiction, of course, not by its very essence - this cannot be - but by the deceit of their souls. Many of the heretics say that the Son is not like the Father. Why? Because Christ, they say, needed prayer to raise Lazarus; and if he had not prayed, he would not have raised Lazarus. How, they say, can one who prays be like one who receives prayer? Here one prays, and the other receives prayer from the one praying. But they blaspheme, not realizing that the prayer was a matter of indulgence and because of the weakness of those present. Tell me who is greater: the one who washes his feet, or the one whose feet he washes? Of course, you will say, he is greater than the one whose feet the other washed. But the Savior washed the feet of the traitor Judas, who was also with the disciples. Who, isn’t Judas, a traitor greater than the Lord Christ, if Christ washed his feet? It won't happen! What is lower: washing your feet or praying? Of course, wash your feet. So, if he did not refuse to do the lower, how would he refuse to do the higher? However, everything was done due to the weakness of the Jews present, as further speech will show. Meanwhile, the Jews, finding here a reason for contradiction, say: how do Christians consider God to be one who did not even know the place where the dead Lazarus lay? For the Savior said to the sisters of Lazarus, Martha and Mary: “Where will you lay him” (John 11:34)? Do you see, they say, His ignorance? Do you see His weakness? How can one who did not even know the place be God? But I will ask them, without doubting myself, but to shame their contradiction: are you saying, Jew, that Christ did not know this if he said: “Where will you lay him”? So the Father did not know in paradise where Adam hid, if He walked around, as if looking for him in paradise, and said: “Adam, where are you” (Gen. 3:9), i.e. where did you hide? Why did He not speak before about the place from which Adam boldly talked with God? “Adam, where are you”? What about Adam? I heard the voice of You walking into paradise, and I was afraid because I was naked, and I hid myself” (Gen. 3:10). If you, Jew, call that ignorance, call this ignorance also. Christ said to Martha and Mary: “Where will you lay him”? Do you call this ignorance? What will you say when you hear God saying to Cain: “Where is Abel your brother” (Gen. 4:9)? What do you say to this? If you call that ignorance, call this ignorance too. Listen to another example from Divine Scripture. God said to Abraham: “The cry of Sodom and Gomorrah has multiplied to Me... I will come down and see whether it is according to their cry that comes to Me that it is accomplished; and if not, I understand” (Gen. 18:20,21). “Knowing all things before their being” (Dan. 13:42), “God searches the hearts and bellies” (Ps. 7:10), “the only leader of the thoughts of men” (Ps. 93:11) said: “I will go down and see if they are fulfilled according to the cry of their coming to Me, and if not, let me understand.” If that means ignorance, then this means ignorance. But neither the Father was ignorant in the Old Testament, nor the Son in the New Testament. What does it mean: “I will come down and see if they are fulfilled by their cry coming to Me, but if not I understand”? The rumor, He says, has reached Me, but I want to be even more precise in actually making sure of it, not because I don’t know, but because I want to teach people not to listen to just words and, when someone says something against another, not to believe lightly, but first to carefully investigate for yourself and actually make sure, and then believe. Therefore, in another place of Scripture it is said: “not every word has faith” (Sir.19:16). Nothing distorts people’s lives more than hasty credulity in all sorts of speeches. Proclaiming this, the prophet David said: “Whoever slanders his sincere secret, I will drive him out” (Ps. 100:5). 2. You see that it was not out of ignorance that the Savior said, “Where shall you lay him,” just as it was not out of ignorance that the Father said to Adam, “Where are you,” or to Cain, “Where is your brother Abel?” Now is the time to speak out against those who say that Christ prayed out of His weakness, raising Lazarus. Listen, I beg you, beloved, with all your attention. When Lazarus died, Jesus was not in those places, but was in Galilee and said to His disciples: “Lazarus is our friend” (John 11:11). They, thinking that He was talking about his dream, said to Him: “Lord, if He succeeds, He will be saved” (v. 12). Then He clearly said to them: “Lazarus is dead” (v. 14). Then the Savior goes to Jerusalem to the place where Lazarus lay; Lazarus’ sister meets Him and says to Him: “Lord, if He were here, my brother would not have died” (John 11:21). “If only you were here”: you are a weak woman! This woman did not know then that Christ, although not physically present, was present by the power of the Divine; She also limited the Teacher’s power to her physical presence. Martha says to Him: “Lord, if you were here, my brother would not have died. But even now,” he says, “for whatever you ask from God, God will give you” (John 11:21–22). As a result of her request, the Savior performs prayer. God did not need prayer to raise the dead. Didn’t He also raise other dead people? When He met the dead (the young man) being carried out of the gate, he only touched his bed and raised the dead man (Luke 7:14). Did He then need prayer to resurrect the dead? And another time He only said to the young woman the words: “Talifah cumi” (Mk. 5:41), and immediately handed her over to her healthy parents. But what do I say about His Teacher? dead with one word. Did not Peter raise Tabitha with his clothes? Find out even more amazing: even the shadow of the apostles raised the dead. “As if they were sick on their beds, until the shadow of Peter would overshadow someone from them,” and they immediately arose (Acts 5:15,16). The shadow of the disciples raised the dead, and the Teacher needed prayer to raise the dead? No, the Savior prays because of the weakness of the woman who said to Him: “Lord, if you were here, my brother would not have died: and now we know that whatever you ask from God, God will give you.” You asked for prayer, I give prayer. For example, before us is a source: whoever brings a vessel fills it (with water); if the vessel is large, then he receives a lot; and if it is small, then he receives little. So she does. asked for prayer, and the Savior gives prayer. One said: “Lord, I am not worthy, but come under my roof, but just say the word: wake up to you, and my child will be healed”: and the Savior said to him: “Wake up to you according to your faith” (Matthew 8: 8, 13). Matthew 9:18,19) This is how the doctor’s medicine is used according to the mood of the people. Another woman secretly touched the hem of His garment, and secretly received healing (Matthew 9:21); Martha said: “Whatever you ask” from the Father, “the Father will give it to you; and since she asked for prayer, the Savior gives prayer, not needing prayer Himself, but in accordance with the weakness of this woman and wanting to show that He is not an adversary to God, but everything that He does, the Father also does. In the beginning, God created man, this creation was the common work of both the Father and the Son: “let us do” , says God, “man in Our image and likeness” (Gen. 1:26). He also, desiring to bring the thief into Paradise, spoke a word, and the thief was immediately brought into Paradise; and for this Christ had no need for prayer, although God blocked the entrance to Paradise for all the descendants of Adam, placing a flaming sword to guard it, and Christ opened Paradise, and brought the thief into it. Master, do You bring Adam into Paradise for one sin, and You bring there a thief, guilty of countless atrocities and countless crimes, and so simply, in one word, you bring him into Paradise? Yes; because this was not done without Me, and this was not without My Father; “For I am in the Father, and the Father in Me” (John 14:10). 3. And so that you can see that the resurrection of the dead did not occur as a result of prayer, listen to the prayer itself. What does He say? “Father, I give You praise, because You have heard Me” (John 11:41). What is this? In appearance, is this a prayer, is this a petition? “I give you praise, because you heard Me”: “I know,” he says, “that you always listen to Me” (v. 42). If You, Lord, know that the Father always listens to You, then why do you approach Him with what you know? I know, He says, that the Father always listens to Me, “but for the sake of the people standing around, I decided that they would have faith, for You sent Me" (John 11:42). Did He pray for the dead man? Did He ask that Lazarus be resurrected? Did He say: Father, command that death should be obeyed? Did He say: Father, command that He should not close the gates, but quickly bring back the dead? Thus, this action was not for a miracle, but for the teaching of those present. You see that the prayer was not for the dead, but for the unbelievers present, so that they would know, He says, “that You have sent Me.” How, they will say, can we know that He sent You? Listen, please, with all your attention. Behold, He says, I, by My own power, call forth the dead; Behold, by my own power I command death. I call (God) the Father (My) Father and I call Lazarus from the grave. If the first is not true, then let the last not be true; if (God) the Father truly is (My) Father, then let the dead man also obey to admonish those present. What did Christ say? “Lazarus, come out” (John 11:43). When the prayer was completed, the dead did not rise; and when He said: “Lazarus, come out,” then the dead rose again. O power of death! Oh, the might of the force that holds the soul! Oh hell! The prayer has been completed, and you do not release the dead? No, says hell. Why? Because I have not been given a command. I am the guard who holds the guilty here; if I don’t receive a command, then I don’t let go; the prayer was not for me, but for the infidels present; without receiving a command, I do not release the culprit; I'm waiting for a voice to free my soul. “Lazarus, come out,” and the dead man heard the command of the Lord, and immediately destroyed the laws of death. Let the heretics be ashamed and perish from the face of the earth! This speech proves that the prayer was not for the purpose of raising the dead, but because of the weakness of the infidels present at that time. "Lazarus, get out." Why did Christ call the dead man by name? For what? In order that, turning his speech generally to the dead, he would not call everyone out of their graves, He therefore says: “Lazarus, come out,” I call you alone in the presence of this people, in order to show by a private resurrection the power of the future; since I raised one, I will resurrect the universe: “I am the resurrection and the life” (John 11:25). “Lazare, get out. And from here on the dead are obliged to cover” (v. 44). Oh, wonderful things! The One who freed the soul from the bonds of death, destroyed the gates of hell, crushed the copper gates and iron doors. He, having freed the soul from the bonds of death, could not really free the dead from the burial shrouds? Of course he could; but He commands the Jews to untie the shrouds with which they wrapped Lazarus at burial, so that they recognize these shrouds, and, on the basis of what they themselves have done, are convinced that this is the same Lazarus whom they prepared for burial, and that here is Christ, who came into the world by the good pleasure of the Father, having power over life and death. To Him be glory and power with His beginningless Father and the All-Holy and Life-giving Spirit, now and always and unto the ages of ages. Amen. That silence and not telling others what we know makes us poorer and extinguishes grace; and about the prayers with which Christ prayed, and about the authority with which He did everything; and about the improvement of the Old Testament law; and that the incarnation does not reduce the equality of the Son with the Father, but confirms it even more 1. In the previous days, we made quite a lot of praiseworthy speeches, depicting the apostolic deeds and enjoying the conversation about spiritual virtues: now is the time to repay your debt, since nothing prevents this. I know that you have already forgotten about my debts due to the passage of time; however, I will not hide them for this reason, but will give them to you with all readiness. I do this not only out of gratitude, but also for my own benefit. In real contracts, it is beneficial for the debtor when the lender forgets about the debt; and in spiritual contracts, for those who have to pay a debt, the greatest benefit is that those who receive constantly remember their debts. There, the debt given leaves the giver and goes to the recipient, reducing the property of the first and increasing the property of the latter; But in spiritual matters it is not so: here it is possible, while giving away property, to retain it, and, what is surprising, then we especially retain it when we give it to others. If I hide something in my soul and constantly keep it without telling anyone, then my benefit will be reduced, my wealth will decrease; and if I offer everyone and make many participants and sharers of everything that I know myself, then my spiritual wealth will increase. And that it really is so that he who gives to others increases his property, and he who hides it loses everything acquired, this is testified by those who were entrusted with talents: one - five, another - two, a third - one. The first brought what was entrusted to them in double quantity and received honors for this; and the latter, keeping the talent for himself and not passing it on to anyone, could not double it and was punished for this. So, all of us, hearing this and fearing punishment, will reveal to our brothers the good we have and offer it to everyone, and not hide it. When we begin to share with others, we ourselves will become more enriched; when we begin to make many participants in our property, then we will increase our own wealth. Do you think that your glory will diminish if, together with many, you know what you alone knew? On the contrary, then your glory and benefit will increase when you suppress envy within yourself, when you destroy hatred, when you show great brotherly love; if you use your knowledge alone, then people will turn away from you and hate you as an envious person and a brother-hater, and God will condemn you to extreme punishment as a malicious person; Moreover, grace itself will soon leave you and move away. So bread, constantly remaining in the granaries, spoils and is eaten by moths; and if it is brought out and sown in the fields, it multiplies and is renewed again. So the spiritual word, remaining constantly imprisoned in the soul, corrupted and consumed by envy, negligence and relaxation, soon perishes; and if it is sown in the souls of the brethren, as if in a fruitful field, then it becomes a multiplying treasure both for those who receive it and for the one who owns it. Like a source, if water is constantly drawn from it, it becomes more purified and becomes more abundant, but if it is closed, it dries up; so the spiritual gift and the word of edification, if those who wish to constantly draw and borrow from it, flow more abundantly; and if it is delayed by envy and hatred, it decreases and finally stops. So, if this is of so much benefit to us, then now I will offer everything that I have and will pay you the entire debt, recalling in advance the whole series of these debts. 2. You know and remember that earlier, when talking about the glory of the Only Begotten, I listed many reasons for condescension in His sayings, and said that Christ often spoke humbly, not only as clothed with flesh and not only because of the weakness of the listeners, but in many cases in order to teach humility. I then sufficiently examined these reasons, mentioning both the prayer at the resurrection of Lazarus and the prayer uttered on the Cross, and clearly showing that He performed one to confirm His economy, and the other to correct the weakness of the listeners, without Himself needing any help. And that He did a lot to teach people humility, listen about this further. He poured water into the washbasin, and not only that, he also wrapped himself in a towel, descending to extreme humiliation; then he began to wash the feet of the disciples, and together with the disciples he washed the feet of the traitor. Who will not be amazed and marvel at this? He washes the feet of the one who intended to betray Him. And Peter, who was avoiding and said: “Lord, do not wash my feet,” He does not bypass, but says to him: “Unless I wash” your feet, “have no part with Me,” then Peter said: “Lord, not only my feet, but also my hand and head” (John 13:6-9). Do you see the disciple’s reverence in both – both in deviation and in agreement? Although there was a contradiction in his words, both were said from a fiery spiritual disposition. Do you see how ardent and zealous he was always? But, I repeat, from a humiliated action you should not draw a conclusion about the humiliation of His being; Listen to what He says to the disciples after washing: “Do you know what I have done to you? You proclaim Me as teacher and Lord, and say well: I am. If I have washed your noses, Lord and teacher, you must also wash each other’s noses. I have given you an image, even as I have created it for you, and you do it for one another (John 13:12-15). Do you see that He did many things as an example to people? How a teacher full of wisdom babbles along with the babbling children, and this babble serves as a sign not of the teacher’s ignorance, but of his care for the children; Likewise, Christ did this not out of imperfection of His being, but out of condescension. This should not be ignored; because if we begin to consider the matter in itself, then look what absurdity can be deduced. If the one who washes is considered lower than the one whom he washes (Christ was the one who washed, and the disciples were the washed), then Christ will be lower than the disciples; but no one, not even a madman, can say this. Do you see how evil it is not to know the reasons why Christ did everything he did? Or, better said, do you see what a benefit it is to examine everything carefully and not only look at what He said or did that was humiliated, but also to delve into why and why this is so? And not only in this case did He act like this, but in another he showed the same thing. Having said: “If anyone is sick, lie down or serve,” He continued: “Shouldn’t you lie down? And I am in your midst as one who serves” (Luke 22:27). This is what He said and did in order to show that He repeatedly humbled Himself for the edification of the disciples, and at the same time in order to dispose them to humility. Obviously, not because of the imperfection of His being, but for their edification He endured all this. And in another place He says: “The princes of the tongue rule over them... it will not be the same in you: but if anyone wants to be first in you, let him be your slave. As the Son of Man did not come and let them serve Him, but that He should serve” (Matthew 20:25–28). So, if He came to serve and teach humility, then do not be embarrassed or amazed when you see Him doing and saying things characteristic of servants. And He performed many of His prayers with the same intention. They approached Him and said: “Lord, teach us to pray, as John also taught his disciples” (Luke 11:1). What, tell me, should He have done? Shouldn't we teach them to pray? But He came for this purpose, to teach them all wisdom. Should I have taught it? In this case, He should have prayed. They will say: this should have been done only with words. But it is not so much instruction in words as in deeds that usually affects disciples. Therefore, He not only teaches them prayer with words, but He Himself often prays and prays whole nights in the deserts, admonishing and teaching us so that when we intend to talk with God, we avoid the noise and turmoil of people and retire into the desert not only according to the locality, but also according to all circumstances. A desert can be not only a mountain, but also a small room, far from noise. 3. In order for you to be convinced that His prayer was a matter of condescension, I especially pointed out what happened to Lazarus; but the same is evident from other cases. Why does He pray not for major miracles, but for smaller ones? If He prayed out of need for help and because He did not have sufficient strength within Himself, then He should have prayed and asked the Father for all miracles, and if not for all, then at least for large ones. But He does the opposite: during the most important matters He does not pray, and this shows that when He prayed, He did it not because He Himself did not have the power, but in order to teach others; So, when He blessed the loaves, He looked up to heaven and prayed to teach us not to touch the meal without first thanking the Creator of the fruits - God. While raising many dead, He did not pray, but prayed only when raising Lazarus. We have already said about the reason for this: He wanted to correct the weakness of those who were coming, which He himself said clearly, adding: “For the sake of the people standing around, he died” (John 11:42). I sufficiently explained then that it was not prayer, but His appeal that raised this dead man; but in order for you to understand this better, pay attention to what follows. When it was necessary to punish, or to reward, or to forgive sins, or to establish a law, or when something much more important had to be done, then you will not find anywhere that He cried out to the Father and prayed, but He did all this with His authority. I will list all this in order, and you carefully note that He never needed prayer. “Come,” He said, “blessed by My Father, inherit the Kingdom prepared for you” (Matthew 25:34); and again: “Depart from Me, the curse, into the fire prepared for the devil and his angel” (Matthew 25:41). Behold, He Himself punishes and rewards with full authority, and does not need any prayer. Also, when it was necessary to heal the body of the paralytic, He says: “Arise, take up your bed, and walk” (Mark 2:9-11); when it was necessary to deliver from death: “talifah cumi, arise” (Mark 5:41); when it was necessary to free one from sins: “Be of good cheer, child, your sins will be forgiven” (Matthew 9:2); when it was necessary to drive out demons: “I say to your soul, you unclean one, come away from him” (Mark 5:8); when it was necessary to tame the sea: “Be silent, cease” (Mark 4:39); when it was necessary to cleanse the leper: “I want you to be cleansed” (Matthew 8:3); when it was necessary to establish the law: “Hear, as it was said to the ancients: Thou shalt not kill... But I say unto you, Whosoever saith unto his brother, He is a freak, is guilty of hell fire” (Matthew 5:21,22). Do you see how He does everything with the Lord’s own power: He casts Him into Gehenna, He introduces Him into the Kingdom, He heals paralysis, drives away death, forgives sins, drives out demons, and calms the sea? What is more important, tell me, to bring you into the Kingdom, and to cast you into Gehenna, and to forgive sins, and to bestow laws with your power, or to make bread? Isn't it obvious and undeniable to everyone that the former is more important than the latter? However, He does not pray during the most important matters, showing that even during less important matters He did this not due to lack of strength, but to teach those present. And so that you understand what a great thing it is to forgive sins, I will bring you a prophet as a witness; This is not characteristic of anyone else, says the prophet, except God alone: ​​“Who is God like You, who takes away iniquity and forsakes wickedness” (Mic. 7:18)? Although bringing into the Kingdom is much more important than delivering from death, Christ did this with authority. And making laws is not the business of the subordinates, but of the kings; this is evidenced by the very nature of things: only kings tend to make laws; The apostle expresses this in the following words: “But concerning virgins the commandment of the Lord is not imam: but I give counsel, because he who has received mercy from the Lord shall be faithful” (1 Cor. 7:25). Since he was a slave and minister, he did not dare to add anything to what was decreed from the beginning. But Christ does not act this way: with great power He recalculates the ancient laws and introduces more of his own. If simply establishing laws is characteristic only of royal power, and He turns out to not only establish laws, but also correct the ancient ones, then what excuse remains for those who want to be shameless? From this it is clear that Christ is consubstantial with the Parent. 4. But in order for what I am talking about to become clearer, let us turn to the very words of Scripture. Having ascended the mountain, it says there, Christ sat down and began to say to everyone around Him: “Blessed are the poor in spirit, the meek, the merciful, the pure in heart” (Matthew 5). Then, after these beatitudes, He says: “Do not remember that he came to destroy the law, or the prophets: he did not come to destroy, but to fulfill” (Matthew 5:17). Who suspected this? Why does He say this? Was what He said the opposite of what He said before? “Blessed,” He says, “are poor in spirit,” i.e. humble-wise; but the Old Testament also said this: “a sacrifice to God is a broken spirit, a contrite and humble heart God will not despise” (Ps. 50:19). Also: “blessed are the meek,” and this is also proclaimed by Isaiah when he speaks on behalf of God: “to whom will I look but to him who is meek and silent and trembles at My words” (Is. 66:2)? "Blessedness of Mercy"; and this was also often repeated: “do not deprive the beggar of his life,” says (the Wise), “do not cut off the sorrowing servant” (Sir. 4: 1–4), and everywhere a lot is said about love for mankind. “Blessedness is the purity of heart”; David says the same thing: “Create in me a clean heart, O God, and renew a right spirit in my womb” (Ps. 50:12). If anyone reviews the other beatitudes, he will find great agreement between them (with the Old Testament). Why did Christ, without saying anything contrary to what he said before, add: “Do not remember that he came to destroy the law or the prophets”? He refers this clause not to what was said, but to what still had to be said. Since He wanted to strengthen the commandments, so that they would not think that this strengthening is a refutation and the addition is a contradiction, He said: “Do not imagine that he came to destroy the law or the prophets,” i.e. I want to say something more perfect than what was said before, such as: “Hear, thou shalt not kill; I say: do not be angry... hear: do not commit adultery; But I say: “Whoever looks at a woman to lust after her is already committing fornication,” and the like (Matthew 5:21-28). So, do not think that improvement is a violation; this is not a violation, but a replenishment; and what He did with bodies, He does the same with the law. What did He do with the bodies? When He came, He found many members damaged and deficient in everything; He corrected them and restored them to their proper appearance, showing everyone by His deeds that He Himself decreed the ancient laws and created our nature. And that Christ wanted to show this is evident especially from the healing of the blind man. Passing and seeing one blind man, He made clay, anointed his blind eyes with this clay and said to him: “Go, wash in the font of Siloamste” (John 9:7). Why then does He, who often by one command raised the dead and performed many other miracles, here adds some action, making clay and creating the eyes of the blind? Is it not obvious that, having heard that God took dust from the earth and created man, you should be convinced from the present event that Christ is the One who first created man? And if He did not want to show this, what He did would have been unnecessary. Then, so that you know that it was not the use of clay that helped Him to give sight to the blind, but that even without substance He could have created these eyes with one command, He adds: “go,” He says, “wash in the font of Siloamst.” Having shown us in the very way of working miracles Who created man in the beginning, He then says to the blind man: “Go and wash in Siloam.” Just as an excellent sculptor, wanting to show his art in practice, when making a statue leaves some part of it unfinished in order to present on this part the proof of his art in the construction of the whole statue, so Christ, wanting to show that He Himself created the whole man, left this (blind) imperfect in order to come and give him eyes, with this part instill in us faith in relation to the whole. And look at what part of the body He did this with: not with the arm and leg, but with the eyes, the most beautiful and necessary of our members, more precious than which we have no member. And who could create the most beautiful and necessary member, i.e. eyes, He obviously can create an arm, a leg, and other members. Oh, how blessed are those eyes that became the object of a spectacle for all those present, attracted everyone to themselves, and preached with their beauty, proclaiming to all those present about the power of Christ! Truly, it was a wondrous event: a blind man taught sight to see. Expressing this, Christ said: “I came into this world for judgment, so that those who do not see may see, and those who see will be blind” (John 9:39). O blessed blindness! The eyes that the blind man did not receive from nature, he received from grace, and did not suffer so much harm from delay (in receiving the eyes) as he received benefits from the method of creating them. What could be more amazing than those eyes that immaculate and holy hands were deigned to create? And what happened to the barren wife happened here too. How she did not suffer any harm from long infertility, but became more glorious, having received a son not according to the laws of nature, but according to the laws of grace (Gen. 16:1; Luke 1:7); Likewise, the blind man did not suffer any harm from his previous blindness, but also received the greatest benefit from this, having been honored first to see the Sun of Truth, and then the visible Sun. 5. I say this so that we will not be upset when we see ourselves or others in misfortune. If we endure everything that happens with gratitude and courage, then every misfortune will certainly have a good end for us and be accompanied by many benefits. But I began to say that just as Christ corrected bodies that had shortcomings, so He arranged, transformed and made the law, which turned out to be imperfect. However, when hearing about the imperfection of the law, let no one think that I condemn the Legislator. That law is not imperfect in its essence, but has become imperfect over time; at the time when it was given, it was very perfect and suitable for those who accepted it; and when the human race, led by him, became better, the law became less perfect, not in its essence, but because of the moral improvement of those taught by him. Just as bows and arrows, made for the king’s son for exercise, and not for war and battle, become useless when this son grows up and learns to excel in battles, so it happened with our nature: when we were less perfect and were engaged in exercises, then God gave us corresponding weapons that we could easily carry; but when we grew morally, our improvement made this weapon imperfect. Therefore, Christ came and offered us something else, something more perfect. And look with what wisdom He lists ancient laws and proposes new ones. “Hear,” He says, “how it was spoken to the ancients: Thou shalt not kill” (Matthew 5:21). Tell me: by whom was it “spoken”? Did You say this, or Your Father? But He does not say this. Why did He remain silent and did not name the one who spoke (the Lawgiver), but impersonally brought the law? Because if He had said: (by the Father) “it was said: You shall not kill; “But I say to you: do not be angry,” then His words would have seemed unpleasant due to the foolishness of the listeners, who could not yet understand that He proposed His laws not to destroy the previous ones, but to supplement them. They would say to Him: What are you saying? Your Father said: “Thou shalt not kill,” and You say: “Do not be angry”? So, lest anyone think that He is opposing the Father, or as if offering something wiser than what was given by Him (the Lawgiver), He did not say: “You have heard from the Father.” On the other hand, if He had said: “You have heard,” as I spoke to the ancients; even this would seem unbearable no less than the first. If then, when He said: “before even Abraham was not, I am” (John 8:58), they intended to stone Him, then what would they not have done if He had added that He also gave the law to Moses? Therefore, He did not mention either Himself or the Father, but vaguely said: “You have heard, as it was said to the ancients: You shall not kill.” How He dealt with bodies, by correcting their shortcomings, instilling in the listeners who in the beginning created man; He does the same here, by correcting the law and supplementing what is missing, suggesting Who gave the law in the beginning. Therefore, while talking about the creation of man, He did not mention either Himself or the Father, but even there he expressed himself impersonally and vaguely, saying: “I created from the beginning, male and female” (Matthew 19:4); in words He was silent about the Creator, but in deeds He pointed to Him, correcting bodily shortcomings. So here too, having said: “You have heard that it was said to the ancients,” He kept silent about who said this, but pointed to Himself by his very deeds; for He who corrected shortcomings was the one who produced man in the beginning. He enumerates the ancient laws so that the listeners, through comparison, understand that what He said does not contain a contradiction, and that He has the same power as the Parent. The Jews understood this and were surprised. And that they were surprised at this, listen, as the evangelist testifies: “The people were amazed at His teaching: for He taught them as having authority, and not as the scribes and Pharisees” (Matthew 7:28, 29). But what will they say if they thought so wrongly? However, Christ did not condemn them or reproach them, but confirmed their opinion. When soon after that the leper came up and said: “Lord, if you are willing, you can cleanse me” (Matthew 8:2), what did He say? “I want to be cleansed” (v. 3). Why didn’t He simply say: “be cleansed,” although the leper had already testified that He had the power to do this, saying: “if you will?” you want,” constitute the opinion of the leper, Christ Himself added: “I want, be clean.” So He deliberately showed His power everywhere and the fact that He does everything on his own; otherwise, if it were not so, these words would be unnecessary. 6. So, we understood from all this the power of Christ, but if we see that on other occasions He did and said something humble, both for the reasons that we previously calculated, and because He wanted to dispose the listeners to humility, then we will not therefore attribute to Him a humble nature. He allowed the very taking on of the flesh out of humility, and not because He was lower than the Father. Where can you see this? The enemies of the truth divulge this too, and say: if Christ is equal to the Parent, then why did not the Father take on flesh, and the Son put on the image of a servant? Is it not obvious because He is lower than the Father? But if, therefore, He took on our nature, then the Spirit, which they themselves consider less than the Son (and we do not say this), would have to become incarnate. If the Father is greater than the Son because one was incarnate and the other was not, then the Spirit for the same reason would be greater than the Son, since He did not take flesh. However, so that we do not have to prove it with conclusions, we will now confirm this with the Scriptures themselves and show that Christ took on flesh out of humility. Paul, who knows this exactly, wanting to instill in us something useful, gives us examples of virtue from above: for example, repeatedly giving advice about love and wanting to win over his disciples to mutual love, he cites Christ as an example and says: “Husbands, love your wives, just as Christ loved the Church” (Eph. 5:25). Also, when talking about mercy, he does the same thing: “I know,” he says, “the grace of our Lord Jesus Christ, for because of your poverty he is rich, so that by His poverty you may become rich” (2 Cor. 8:9). The meaning of his words is as follows: just as your Master became poor, having clothed himself with flesh, so you too become poor in money; and just as the impoverishment of glory did not harm Him at all, so the impoverishment of money cannot harm you, but will bring you great wealth. Also about humility, talking with the Philippians, He cites Christ as an example, and having said: “By humility of mind, creating honor for one another,” he adds: “For let this be wise in you, even in Christ Jesus, who is in the form of God, not by the admiration of being equal to God, but having emptied Himself, having received the form of a servant” ( Phil.2:3-7). And if Christ had deigned to take on flesh because he was essentially lower than the Father, then this would no longer be a matter of humility, and in vain Paul would have pointed this out when teaching humility; since humility occurs when an equal obeys an equal. Expressing this, the apostle says: “He who is in the form of God, was not equal to God by admiration, but wasted himself, and took on the form of a servant.” What does it mean: “not to be equal to God by admiration, but to have exhausted Himself and to have taken on the form of a servant”? Anyone who steals something that does not belong to him constantly keeps the stolen thing with him and does not dare to put it aside, fearing and fearing for the acquisition; and whoever possesses an inalienable good is not afraid to put it aside. For example, let us explain this with an example, imagine that the same person has both a slave and a son; if a slave arrogantly arrogates to himself freedom that does not belong to him at all, and rebels against his master, then he will not undertake any slave work and will not obey orders, fearing that this will not violate his freedom and that submission will not humiliate him; since he has stolen honor and does not possess it according to its worth. And the son will not refuse to do any slave work, knowing that even if he began to perform all slave services, his freedom will not suffer any harm, but will remain unchanged, since natural nobility cannot be destroyed by slave deeds; it was not acquired by him through theft, like a slave, but was inherited by him long ago, from the first day. Explaining this, Paul also says about Christ that He, being essentially free and true Son of the Father, was not afraid to put this aside, as if by robbery he had assumed equality with Him, but boldly took on the form of a slave. Christ knew and knew for sure that humiliation could not in the least diminish His glory; because it was not borrowed, not acquired by theft, not alien and not unusual for Him, but natural and true. Therefore, He took on the form of a servant, with clear knowledge and confidence that this could not harm Him in the least. This indeed did not harm Him, but in the form of a servant He remained with the same glory. Do you see how the very taking on of the flesh serves as proof that the Son is equal to the Parent, and that this equality is not borrowed, not coming and going, but unchangeable and constant, and such as the Son should have in relation to the Father? 7. So, let us say all this to the heretics and try, as far as it depends on us, to deviate them from the evil heresy and turn them to the truth. And we ourselves will not consider faith alone sufficient for our salvation, but we will also take care of behavior, we will lead the best life, so that both will contribute to us achieving perfection. What I exhorted before, I exhort to fulfill the same now: let us cease enmity among ourselves, and let no one remain an enemy of his neighbor for more than one day, but before nightfall let him subdue his anger, so that, being left alone and carefully remembering what was done and said in enmity, do not make its cessation more difficult and reconciliation more inconvenient. The dislocated bones of our body, having been immediately set, take their place without further difficulty; if they remain out of their place for a long time, then they are difficult to straighten and take their previous position, and those that are set require a long time in order to firmly establish themselves, strengthen themselves and not move; Likewise, if we immediately begin to make peace with our enemies, then we can do it conveniently and without greater difficulty enter into the former friendship; and if a lot of time passes, then, as if blinded by enmity, we will be ashamed, embarrassed and need others who would not only reconcile us, but also, after reconciliation, carefully watch us until we achieve our former frankness. I'm not even talking about ridicule and shame; for what blame does it not deserve to need others who would reconcile us with our neighbors? From slowness and delay comes not only this evil, but also the fact that non-existent sins later seem to us to be sins; Whatever the enemy talks about, we accept everything with suspicion: his movements, his glances, his voice, and his gait; and showing itself to us, it inflames our irritated soul, and without showing itself, it also upsets us. Usually, not only the sight of those who have offended, but also the memory of them constantly irritates us; and if we hear that another says something about them, we, for our part, raise our voices and generally spend our whole lives in despondency and grief, causing more harm to ourselves than to our enemies, and having a constant struggle in our souls. So, beloved, knowing all this, let us try in every possible way not to have enmity with anyone, and if any hostility occurs, we will be reconciled on the same day; because if it continues on the second and third days, then soon the third will become the fourth, the fourth - the fifth, and this one will again give us even more days of hostility; and the longer we delay reconciliation, the more ashamed we will be. But are you ashamed to come and kiss an offender? No, this is praise, this is a crown, this is glory, this is benefit and a treasure filled with countless benefits; and the enemy himself will approve of you, and everyone present will praise you; and even if people condemn you, God will certainly crown you. If you wait for the enemy to come first and ask for forgiveness, then you will not receive such a benefit: he will anticipate the reward and gain all the blessing for himself; and when you yourself come, you will not remain inferior to him, but you will conquer anger, overcome passion, discover great wisdom by obeying God, and make your subsequent life more pleasant, getting rid of troubles and anxiety. And not only before God, but also before people, it is reprehensible and dangerous to have many enemies. What do I say: many? Having one and only enemy is just as dangerous as it is safe and saving to have everyone as friends. It is not so much the increase of property, not so much weapons and walls, trenches and other countless means that can protect us, but sincere friendship. This is a wall, this is a fortress, this is wealth, this is consolation, this will help us to spend our present life in peace of mind, and will provide us with a future life. So, thinking about all this and imagining the great benefits from this, let us do everything and take all measures so that we can reconcile with real enemies, and not acquire new enemies, but make real friends more reliable. The beginning and end of all virtue is love; enjoying it sincerely and constantly, may we be worthy to receive the Kingdom of Heaven, by the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen. What was said in Constantinople against the Anomeans, about the incomprehensible, and about the fact that the New Testament agrees with the Old, and about those who are not present in the sacred assemblies 1. I talked with you one day and from that day I fell in love with you as much as if I had lived among you for a long time and from an early age; so I united with you in bonds of love, as if for an incalculable time I had enjoyed the most pleasant communication with you. This did not happen because I was particularly inclined towards friendship and love, but because you are the most desirable and kindest of all. Who will not be amazed and surprised by your fiery zeal, unfeigned love, respect for teachers, agreement with each other, which are quite enough to attract even a stony soul to you? Therefore, I love you no less than the Church (Antioch) in which I was born, raised and studied; this Church is the sister of that one, and by your deeds you have proven your kinship with her. If that one is older in time, then this one is more ardent in faith; there is a larger gathering and a more solemn spectacle, but here there is more patience and more evidence of courage. Wolves surround the sheep on all sides, but the herd is not destroyed; storm, bad weather and waves incessantly pursue this sacred ship, but the swimmers do not drown; the fury of the heretical flame envelops on all sides, and those in the midst of the burning furnace enjoy spiritual dew. Seeing the Church planted in this part of the city is as amazing as seeing a blooming olive tree, dressed with leaves and laden with fruits, in the middle of a burning oven. If you are so grateful and worthy of countless benefits, then now I will most willingly fulfill the promise that I made to you earlier, when I discussed before you about the weapons of David and Goliath and said how one was fenced on all sides by a great variety of all kinds of weapons, and the other, having no weapons at all, was fenced by faith; one shone on the outside with armor and shield, and the other on the inside (shone) with spirit and grace. Therefore, the youth defeated the young man, the unarmed overcame the armed, the shepherd overthrew the warrior, the shepherd’s ordinary stone broke and crushed the enemy’s copper armor (1 Samuel 17). So I will take a stone in my hands, i.e. cornerstone, spiritual. If Paul could talk about the stone that was in the wilderness (1 Cor. 10:4), then of course no one will reproach me when I use this stone in the same way. As among the Jews, it was not the nature of the visible stone, but the power of the spiritual stone that produced the streams of water; So David struck the head of a foreigner not with a material, but with a spiritual stone; That’s why I promised you then not to tell you anything for mental reasons; “For the weapons of our warfare are not carnal, but spiritual, destroying the mind, and taking every measure of honor upon the mind of God” (2 Cor. 10:4,5). Thus, we are commanded to lower our thoughts, and not to elevate them; we are commanded to destroy them, and not to arm ourselves with them. “The mind of mortals is fearful,” says the Wise One (Wis.9:14). What does it mean: "timid"? A timid person, even if he walks in a safe place, is not bold, but fears and trembles; Likewise, what is proven by mental considerations, even if it were true, does not provide the soul with complete conviction and sufficient confidence. If such is the weakness of mental considerations, then I will now begin to fight the heretics on the basis of the Scriptures. Where should I start my speech? Wherever you want, from the New or Old Testament; since not only in the Gospel and Apostolic, but also in the prophetic sayings, and in the entire Old Testament, one can see the glory of the Only Begotten shining with great splendor. Therefore, it seems to me that from there one can throw arrows at these heretics (Anomeans). By borrowing thoughts from there, we will be able to overcome not only these alone, but also many other heretics, Marcion, Manichaeus, Valentinus and all the Jewish sects. As under David, one Goliath fell, and the whole army fled, death befell one body and one head was struck, but flight and fear were common to the entire army; Likewise, with us now, when one heresy is defeated and overthrown, there will be a general flight of all the named heretics. Manichaeans and those suffering from the same illness as them, apparently, recognize the preached Christ, but do not honor the prophets and patriarchs who preach about Him; the Jews, on the contrary, apparently accept and respect those who preach about Christ, i.e. prophets and their lawgiver, but they do not honor the One who preaches. So, if, by the grace of God, I prove that much was foreshadowed about the glory of the Only Begotten in the Old Testament, then I will be able to shame all such ungodly lips and bridle blasphemous tongues; because if the Old Testament turns out to be preaching about Christ, then what justification will there be for the Manichaeans and their followers who do not honor the Scriptures, which foretells the common Ruler of all? What kind of apology and forgiveness will there be for the Jews who do not recognize the One about whom the prophets proclaim? 2. So, if such a great victory awaits us, let us turn to the ancient books and to the most ancient of all the ancients, i.e. The Book of Genesis, and in the Book of Genesis itself, let us turn to its beginning. That Moses spoke a lot about Christ, about this, listen to how Christ himself says: “If they believed Moses, they quickly believed Me; for that is written about Me” (John 5:46). Where did Moses write about Him? This is what I will now try to show. When all creatures were created, the sky was crowned with a varied host of stars, and opposite it the earth below was decorated with various colors, when the tops of the mountains, fields and valleys, and in general the entire earth's surface was covered with plants, trees and herbs, herds of small and large livestock were jumping, a chorus of songbirds, in accordance with the properties of their nature, filled the whole air with music, the seas began to abound with marine animals, lakes, springs and rivers were filled with everything that was in them is born, and nothing was left unfinished, but everything was already ready, then the body was waiting for the head, the city for the boss, the creature for the king, i.e. person. God, intending to create him, said: “Let us make man in our image and likeness” (Gen. 1:26). Who is He talking to? Obviously, with His Only Begotten Son. He did not say: “do,” so that you would not take these words as an order to a slave, but: “let us do,” so that, under the guise of verbal advice, he would reveal the equality of honor (with Him and the Son). So sometimes it is said that God has an adviser, and sometimes it is said that he does not; and yet Scripture does not contradict itself, but through both reveals to us mysterious dogmas. When it wants to imagine that God needs nothing, it says that He has no adviser; and when he wants to show the equality of honor between Him and the Only Begotten, then He calls the Son of God His advisor. And in order for you to be convinced of both, both in the fact that the prophets call the Son the counselor of God, not because the Father needs advice, but in order for us to know the honor of the Only Begotten, and in the fact that God does not need a counselor, listen to the words of Paul: “O depth of riches and wisdom and understanding of God, lest you try His judgment and search His ways: whoever understands the mind of the Lord, or Who will be His adviser” (Rom. 11:33–34)? It depicts that God has no need for anything; and Isaiah, on the other hand, testifying about the Only Begotten Son of God, says this: “And they will desire that they should be burned with fire: for unto us was born a Son, and was given unto us, and His name is called great counsel, angel, wonderful, counselor” (Is. 9: 5, 6). If the Son is a “wonderful counselor,” then why does Paul say: “Who would understand the mind of the Lord, or who would be His counselor?” Because Paul, as I said above, wants to show that the Father has no need for anything, and the prophet shows the equality of honor between Him and the Only Begotten. Therefore, here too God did not say: “create,” but: “let us create,” because the word: “create” means a command given to a slave, as can be seen from the following. One day the centurion came up to Jesus and said: “Lord, my boy lies in the house weakened, in severe suffering.” What about Christ? “I have come,” He said, “I will heal him” (Matthew 8:6-7). The centurion did not dare to lead the Doctor into his house; but the Provider and Lover of Mankind himself promised to go to him in order to provide an opportunity and a reason to show us his virtue; for Christ, knowing what the centurion intended to say, promised to come so that you would know the piety of this man. What does the centurion say? “Lord, I am not worthy, let me come under my roof.” “(Matthew 8:8) Even the severity of illness and disaster did not suppress his reverence, but even in misfortune he recognized the greatness of the Master; therefore he says: “Here is the word, and my child will be healed; will do” (Matthew 8:8–9). Do you see that the word “do” is characteristic of a master speaking to a slave? And the word: “let us create” is characteristic of a person who has equal honor. So, when a master turns to a slave, he says: “do,” and when the Father talks with the Son, he says: “let us create.” What will they say if the centurion thought so, but in reality it was not so? Was the centurion an apostle? Was he a disciple (of Christ) so that I should accept his words? He could be wrong, the (heretics) will say. Okay, but what do we see next? Did Christ correct his words? Did he expose him as erring and expressing an incorrect teaching? Did he say to him: “What are you doing, man? You have a higher opinion of Me than you should; you attribute to Me more than what is proper; you believe that I can command autocratically, whereas I do not have such power.” Did Christ say anything like that to him? No, He even confirmed the opinion of the centurion and said to those who followed Him: “Amen, I say to you: I have not found much faith in Israel” (v. 10). Thus, the approval from the Master serves as confirmation of the centurion’s words; and therefore these are no longer the words of the centurion, but the broadcast of the Lord; if He himself praised the words spoken and spoke of them as words spoken well, then I accept them as Divine sayings; because they received confirmation from above in Christ's answer. 3. Do you see how the New Testament agrees with the Old, how both prove the independent power of Christ? But what of this (they will say) if He, although He created man, created him as a servant? This is an inappropriate argument. Having said: “Let us make man,” God did not add: “in your lesser image,” or: “in my greater image,” but what? “In Our image and likeness,” He says, expressing with these words that the Father and the Son have one image. He did not say “according to images”, but: “according to Our image”; because not two are unequal, but one and the same identical image in the Father and the Son. Therefore, it is said about the Son that He sits at the right hand of the Father, so that you know that He has equal honor and the same power with the Father, since the servant does not sit, but stands. And that sitting means equality of honor and the same power of the Lord, while standing is characteristic of slavery and submission, listen to what Daniel says about this: “in vain, until the throne was set up, and the Ancient One sat down: thousands of thousands served Him, and ten thousand stood before Him” (Dan. 7:9,10). Also Isaiah: “I saw the Lord sitting on a throne, high and exalted, and seraphs standing around Him” (Is. 6:1–2). And Micah: “I saw the Lord God of Israel sitting on His throne, and all the host of heaven standing around Him, on His right hand and on His left side” (1 Kings 22:19). Do you see that the powers on high are always standing in front of you, but He sits? So, when you see that the Son also has a seat at the right hand of the Father, do not attribute to Him a servile and servile dignity, but a sovereign and independent one. Therefore, Paul, knowing that standing is characteristic of servants, and sitting is characteristic of rulers and rulers, look at how he distinguishes between the two in the following words: “To the angels he says: The angels create their spirits, and burn their servants with fire. To the Son: Your throne, O God, is for ever and ever” (Heb. 1:7–8), - under the image of the “throne” representing us the Royal power. So, if I have proven through all that has been said that the Son has a dignity not of service, but of sovereignty, then we will worship Him as the Lord and equal in honor with the Father; and He himself commanded this, saying: “Let all honor the Son as they honor the Father” (John 5:23). Let us combine the righteousness of life and deeds with the right confession of dogmas, so that we do not achieve our salvation by half. And nothing can promote righteousness of behavior and purity of life so much as frequent stay here and diligent listening. What food is for the body, so is the study of Divine broadcasts for the soul; for “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4). Therefore, those who do not partake of this meal usually experience hunger. Listen to how God threatens this famine and puts it next to punishment and torment: “I will send upon them,” He says, “not the famine of bread, nor the thirst of water, but the famine of hearing the word of the Lord” (Amos.8:11). Isn’t it crazy to do everything and take all measures to avoid bodily hunger, but to voluntarily incur spiritual hunger on yourself, whereas it is the more severe the more harm it causes? No, I ask and convince you, let us not treat ourselves so badly, but let us prefer staying here to all our activities and worries. Tell me, how much will you gain by leaving the meeting, how much will you lose both for yourself and for the whole house? At least you could find a whole golden treasure and leave this collection for its sake, and then you will lose more, and as much more as spiritual goods are higher than material ones. The latter, even if they were numerous and flocked from all sides, will not accompany us into the future life, will not move with us to Heaven and will not appear before the Terrible Throne, but often even before our death they leave us and disappear; if they remain until the end, they will certainly be taken away at death. And spiritual treasure is an inalienable acquisition; it follows us everywhere, both on the way and during our departure, and gives us great boldness before the Throne of God. 4. If there is so much benefit from other meetings, then from these meetings there is twice as much benefit. Here we receive not only the benefit that we irrigate the soul with Divine broadcasts, but also that we bring great shame to our enemies, and bring great consolation to our brothers. In battle, it is useful to rush to the aid of that part of the army that is exhausted and in danger. Therefore, everyone should gather here and repel the attacking enemies. But you can't give a long speech and don't have the ability to teach? Just come here and you will do everything. Your physical presence increases your flock and greatly encourages the zeal of your brothers, and causes shame to your enemies. When someone, approaching this sacred vestibule, sees a small number of those gathered, then the zeal that he had cools down, and he weakens, evades, becomes indifferent and leaves; so little by little all our people are becoming careless and careless. And if he sees those gathering, zealous, flocking from all sides, then the jealousy of others awakens zeal in the most indifferent and inactive. Stone struck against stone often produces sparks: although nothing can be colder than stone and what can be warmer than fire, and yet continuous blows defeat its nature; and if this happens with a stone, then even more so it can happen with souls who are in communication with each other and warmed by spiritual fire. Haven’t you heard that our ancestors had only one hundred and twenty believers, and even before one hundred and twenty there were only twelve, and not all of them remained, but one of them, Judas, died, and there were only eleven? However, from these eleven there became one hundred and twenty, and from one hundred and twenty - three thousand, then five thousand, then they filled the whole universe with the knowledge of God. And the reason for this is that they never stopped communicating with each other, but all together constantly spent their days in the church, engaged in prayers and reading; That is why they ignited such a great fire that they were never separated, but attracted the entire universe to themselves. Let us also imitate them. Wouldn’t it be strange not to show even the same care for the Church that women show for their neighbors? When they see some poor and helpless girl, they all provide her with their services, replacing relatives, and there is a lot of noise among those gathered for the marriage of such a girl. Some sometimes bring her money, others (do honor) with their presence, and the latter is not unimportant; because their zeal serves as a cover for its poverty; and thus they cover up her poverty with their helpfulness. Do the same in relation to this Church. Let us all flock from everywhere and cover up her poverty, or better yet, let us stop her poverty by our constant stay here. “The head of the wife is the husband” (Eph. 5:23); and the wife is the husband's assistant. Let neither the head dare to cross these sacred thresholds without the body, nor let the body appear without the head, but let the whole person come here, bringing with them their children. If it is pleasant to see a tree with a young plant growing from its root, then it is much more pleasant - and even more pleasant than any olive tree - to see a person next to whom stands a child, like a young plant from its root. This is not only pleasant, but also useful, since those who gather here will, as I said earlier, receive a great reward. And we are especially surprised at the farmer not when he works on land that has been cultivated many times, but when he, having taken fields that are not sown and not plowed, works on them with great care. Paul did the same, preferring to preach the Gospel not where “Christ was named, but where he was not named” (Rom. 15:20). Let us also imitate Him, both for the growth of the Church and for our benefit; We'll flock here to every meeting. If lust flares up in you, you can easily extinguish it only by seeing this church; if anger is aroused in you, you will soon tame this beast; if any other passion besieges you, you can pacify every storm, and establish silence and great peace in the soul; which may we all be worthy of, by the grace and love of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory now and always and unto the ages of ages. Amen. About the paralytic, who was in his paralysis for thirty-eight years, and to the words: “My Father is working hitherto, and I am working” (John 5:17). 1. Blessed be God: at every meeting I see that the field is increasing, the harvest is thickening, the threshing floor is filled, the sheaves are multiplying. Not many days have passed since I planted the seed, and now a rich ear of obedience has already grown among us. From this it is clear that it is not human power, but Divine grace that cultivates this Church. This is the property of spiritual sowing: it does not wait for time, does not require many days, does not depend on the change of months, seasons, weather, or years, but on the same day when the (spiritual) seeds are sown, you can reap the harvest by the whole handful. Those who cultivate the sensual soil need to work a lot and wait a long time: they must yoke working oxen, make a deep furrow, throw abundantly seeds, level the surface of the earth, cover everything sown with earth, wait for moderate rains, make many other efforts and wait a long time, and then reach the end. But here you can sow and reap both in summer and winter, and often both are done on the same day, especially when a fat and fertile soul is being cultivated, as can be seen in you. That is why I so willingly strive for you, just as a farmer more willingly cultivates that field, the fruits of which he has often filled the threshing floor with. Since you, for my little labor, provide me with a great gain, I begin my farming with great zeal, I turn to you with the remnants of what was said before. Then I spoke about the glory of the Only Begotten Son of God on the basis of the Old Testament; I will do the same thing and on the same basis now; Then I said that Christ said: “If they believed Moses, they quickly believed Me also” (John 5:46); and now I say that Moses said: “The Lord God will raise up for you a prophet like me; listen to him” (Deut. 18:15; Acts 3:22). How Christ refers to Moses in order to draw him to Himself through him; This is how Moses hands over the disciples to the Teacher, commanding them to obey Him in everything. Let us listen both to everything else that Christ says and does, and to what was read to us today about His sign. What is this sign? “It was,” it is said, “the feast of the Jews, and Jesus went out to Jerusalem: and in Jerusalem there is a sheep pool, as the Hebrew says Bethesda, having five porches” (John 5:1,2). As the Gospel tells us, at a certain time an Angel descended into it, which was recognizable by the movement of the water; and the first one who entered the font when the water was disturbed recovered, no matter what illness he was suffering from. In these porches lay many sick, blind, lame, withered, waiting for the movement of the water (v. 3). Why did Christ often visit Jerusalem and treat the Jews on holidays? Because then a lot of people gathered, and He chose this place and this time to help the weak; for it was not so much that the sick wanted to get rid of their illnesses, as this Doctor applied diligence to healing them from their infirmity. When the meeting was full and the spectacle was completely ready, then He came out openly before everyone and took care of the salvation of their souls. So, many sick people lay waiting for the movement of the water, and the first one, who entered when the water was disturbed, was healed, but the second was no longer there; the healing power ceased, the healing power of grace was exhausted, and the water was no longer effective, as if the illness of the first one who descended had completely weakened it; and very correctly, since that grace was slavish. When the Lord came, it was not so; not only the first one who entered the water font of baptism began to receive healing, but also the first, and the second, and the third, and the fourth, and the tenth, and the twentieth; even if you call them thousands, even if they are twice or three times more, even an infinite number, even if you immerse the entire universe in a pool of water, grace does not decrease in the least, but remains the same, purifying them all. This is the difference between the power of a servant (Angel) and the power of the Lord. This One healed one, and This One healed the entire universe; that one - one per year, and this one - every day, if thousands entered the font, he makes everyone healthy; he healed through the descent and disturbance of the water, but this one did not, but it is enough to pronounce one His name over the water in order to impart to it all the healing power; he healed bodily injuries, and this one heals mental ailments. Do you see how the great and boundless difference between them opens up in everything? 2. So, many sick people lay waiting for the water to move; because this place was a spiritual hospital. As in a hospital you can see many people with a gouged out eye, and with an injured leg, and with a disease in another member, sitting together and waiting for a doctor; so in this place one could see many people gathered. In those vestibules “there was a certain man thirty and eight years old in his illness. Jesus seeing this lying down and realizing that he had been around for many years (in illness), said to him: Do you want to be whole? The sick man answered him: “Yes, Lord, I am not a man, but when the waters are troubled, he will throw me into the pool; but when I come, another comes down before me” (John 5:5-7). Why did Jesus, having passed everyone else, come up to him? In order to show both His strength and love for mankind: strength, because the disease had already become incurable and the patient’s relaxation was hopeless; love for mankind, because the Provider and Lover of Mankind, especially before others, looked upon the one who was especially worthy of mercy and beneficence. Let us not take lightly either this place or the number of thirty-eight years during which the patient was in relaxation. Let all those who struggle with constant poverty, or spend their lives in illness, or are in difficult everyday circumstances, or have been subjected to a storm and whirlwind of unexpected disasters, hear. This paralytic is presented as a common haven of human misfortunes. No one can be so cowardly, so pitiful and unhappy that, looking at him, he would not endure everything that happens courageously and with all his vigor. If he had suffered for twenty years, or ten, or only five, wouldn’t that have been enough to crush the strength of his soul? And he remains in this position for thirty-eight years, and does not lose heart, but shows great patience. Perhaps it seems surprising to you for such a length of time; but when you listen to his own words, then you will especially see all his wisdom and patience. Jesus came up and said to him: “Do you want to be whole?” Who didn't know that the paralytic wanted to be healthy? Why does He ask? Of course, not out of ignorance: for the One who knows the secret thoughts of men, all the more was the obvious and obvious to everyone known. Why did He ask? Just as He said to the centurion: “I will come and heal him” (Matthew 8:7), not because he did not know his answer in advance, but because, foreseeing and very accurately knowing the answer, he wanted to give this centurion a reason and an opportunity to reveal to everyone his piety that was hiding in the shadows, and to say: “Lord, I am not worthy, let me come under my roof,” so this paralytic, about whom he knew what he would answer, the Lord asks if he wants to be healed, not because He Himself did not know this, but in order to give the paralytic a reason and opportunity to express his misfortune and become a teacher of patience. If He had healed this man silently, we would have suffered an important loss without recognizing the strength of his soul. Christ not only arranges the present, but also honors the future with great care. He discovered in the sick man a teacher of patience and courage for everyone living in the universe, forcing him to answer the question: “Do you want to be whole?” What is that one? He was not upset, he was not indignant, he did not say to the questioner: you see me relaxed, you know how long my illness has been, and you ask if I want to be healthy, have you come to laugh at my misfortunes and joke about the misfortunes of others? You know how cowardly sick people can be if they lie in bed for even one year, and for someone whose illness lasted thirty-eight years, wouldn’t it be natural for him to lose all wisdom, which had been exhausted over such a long time? However, the paralytic did not say or think anything like that, but gave an answer with great modesty and said: “By the Lord, no man is an imam, but when the water is troubled, he will throw me into the font.” Look how many troubles came together and plagued this man: illness, poverty, and lack of helpers. “Whenever I come, another comes down first.” This is most regrettable and could touch the very stone. It seems to me that I see this man crawling every year and, having crawled to the entrance to the font, every year he stops at the very end of good hope; and this is all the more difficult because he experienced this not for two, not three, not ten, but thirty-eight years. He made every effort, but did not receive fruit; the feat was accomplished, and the reward for the feat went to someone else, over the course of so many years; and, even harder, he saw others healed. You, of course, know that we feel our own misfortunes more strongly when we see that others, having fallen into the same misfortunes, have been freed from them. The poor person then especially feels his poverty when he sees another rich; and the patient suffers more when he sees that many of the sick have gotten rid of their illness, but he has no good hope. In the midst of the well-being of others, we see our own misfortunes more clearly; it was the same with the paralytic. However, having struggled for so long with illness, poverty, and loneliness, seeing that others were being healed, and he himself, although he always tried, could never achieve, and not hoping to subsequently be freed from his torment, despite all this he did not retreat, but flowed in every year. But if we once ask God for something and do not receive what we ask for, we immediately begin to grieve and fall into extreme carelessness, so that we stop praying and lose zeal. Is it possible to properly both praise the paralytic and condemn our negligence? What justification and forgiveness can we receive if he endured for thirty-eight years, and we despair so quickly? 3. What about Christ? Having shown that the paralytic is worthy of healing, and that He justly approached him preferentially before others, Christ says to him: “Arise, take up your bed and walk” (John 5:8). Do you see that thirty-eight years did not harm the paralytic at all, since he patiently endured what happened to him? During this long time, his soul, as if purified in a crucible by misfortune, became more wise and he accepted healing with greater glory: it was not an Angel who healed him, but the Lord of Angels himself. Why did He command him to take his bed? The first and main reason was that Christ wanted to free the Jews from keeping the law (of the Sabbath); because when the Sun appeared, one should no longer hold on to the lamp; when the truth was revealed, there was no need to worry about its image. Therefore, if Christ sometimes violated the Sabbath, then he performed the greatest sign on that day, so that, striking the spectators with the greatness of the miracle, he would little by little weaken and destroy the observance of inaction. Secondly, Christ gave this command in order to stop the shameless lips of the Jews; since they maliciously distorted the meaning of Christ’s miracles and tried to harm the glory of the deeds He performed, He commanded that the bed be openly carried, as if it were some kind of trophy and undoubted proof of health, so that they would not say about the paralytic the same as they said about the blind. What did they say about the blind man? Some said that it was he, others that it was not him, others that it was himself (John 9:9). So, so that they do not say the same about the paralytic, the one who is carried high on the bed becomes the accuser of their shamelessness. A third reason can be given, no less than those indicated. So that you know that the healing was accomplished not by human art, but by Divine power, Christ commanded the healed man to carry the bed, presenting the greatest and clearest proof of true and perfect health, so that none of those blasphemers could say that the paralytic walked with a weak gait feigningly and to please Christ. Therefore, Christ commands him to bear the burden on his shoulders. If his members were not well strengthened and the joints were not corrected, then he could not bear such a weight on his shoulders. In addition, he showed everyone that when Christ commands, it suddenly happens - both the cessation of illness and the return of health. Doctors, although they cure diseases, cannot suddenly restore health to the patient; and they require a long time to restore the patient’s strength, so that the remnants of the disease are gradually erased and destroyed from the body. But Christ is not like that, but in an instant He delivered from the disease and restored health; There was no interval of time between one and the other, but as soon as the sacred words flowed from His holy tongue, immediately the illness left the body, the word became deed, and the whole illness was completely healed. Like some restless servant girl, seeing her master, immediately calms down and again assumes proper decency; so the bodily nature, which was then indignant, like a maid, and relaxed, seeing its Master come, returned to its former beauty and proper order. All this was done with one saying, because these were not simple words, but the verbs of God, about which it is said: “strong is the work of His words” (Joel 2:11). If He created a man who did not exist, then all the more could he correct someone who was upset and weakened. Here I would be happy to ask those who study the being of God, how the limbs of the paralytic copulated, how the bones were connected, how the disordered activity of the womb was strengthened, how weakened nerves were again tensed, and fallen strength was restored and strengthened? But they couldn't answer that. Therefore, you just be surprised at the event, and do not investigate the way it happened. When the paralytic thus fulfilled the command and took the bed, then the Jews, seeing him, said: “It is the Sabbath, and it is not worthy for you to take your bed” on the Sabbath (John 5:10). One should have bowed to the one who performed (the miracle), one should have marveled at what had happened, but they talk about the Sabbath, truly “driving away a mosquito and devouring a camel.” What about relaxed? “Whoever made me whole,” he says, “he said to me: take up your bed and walk” (John 5:11). Do you see this man's gratitude? He openly acknowledges the Physician and says that the one who gave him this command is worthy of faith. What reasoning the blind man gave them is the same as this one. How did the blind man reason? The Jews told him: “This man is not from God, for he does not keep the Sabbath.” What does he have to do with this? “We are, he says, because God will not listen to sinners: but he opened my eyes” (John 9:16-31). The meaning of his words is as follows: if He had transgressed the law, He would have sinned; and if He had sinned, He would not have had such power, because where there is sin, there is no power, but He showed power; therefore, He, having transgressed the law, did not sin. This is how the paralytic also reasons; for his words: “who made me whole,” mean: if He showed power, then it would be unfair to accuse Him of lawlessness. What about the Jews? “Who is the man who says, Take up your bed and walk” (John 5:12)? Look how mad and insensitive they are; Look how their soul is filled with arrogance! The eyes of haters do not look at anything sensibly, but only at what they can find a reason (for condemnation). So did the Jews, when the healed man announced to them this and that, i.e. that the Lord both healed him and commanded him to take the bed, the first was not mentioned, but the latter was said, the miracle was hidden, and the violation of the Sabbath was exposed. They did not say: Where is He who made you well? But keeping silent about this, they said: “Where is the man who said: take up your bed and walk? But the one who healed did not know: Jesus has turned aside, the people remain in the place” (v. 13). This is the man's greatest justification; here is proof of Christ's care! When you hear that the paralytic did not receive the coming Lord in the same way as the centurion, and did not say: “Speak the word, and my boy will be healed” (Matthew 8:8), then do not accuse him of unbelief, because he did not know Jesus; he did not know who He was; and how could he know someone whom he had never seen before? That's why he said: “Imam, no man, let him throw me into the font”; if he had known the Lord, he would not have mentioned the font and going into it, but would have asked to be healed as he was healed; but he accepted Christ as one of many, as a simple man, and therefore mentioned ordinary healing. The proof of Christ’s care is that He withdrew from the healed man and did not reveal Himself to him. The Jews could no longer suspect that this was a false witness and that he spoke so in the presence and at the suggestion of Christ; His ignorance and the absence of Christ eliminated such suspicion, as the Evangelist speaks of this: “not knowing who he is” (John 5:13). 4. For this reason, He sends the healed man away alone and leaves him to his own devices, so that the Jews, if they wanted, would question him in private, investigate the event and, having sufficiently learned the matter, would stop their madness. He Himself does not say anything, but presents them with proof through deeds, which always cry out clearer and louder than any trumpet. Thus, no suspicion was aroused by the testimony: “Whoever made me whole, he said to me: take up your bed and walk.” The paralytic becomes an evangelist, a teacher of the unbelievers, a doctor and a preacher to their shame and condemnation - a preacher not through his voice, but through deeds, not through words, but through the events themselves; he presented clear and irrefutable evidence and showed on his own body what he said. “Then Jesus found him and said to him: Behold, you are healthy, let no one sin, lest it be worse” (John 5:14). Do you see the wisdom of the Physician? Do you see His care? He not only delivered from the present illness, but also warned against the future; and very timely. When he was on his bed, Christ did not tell him anything like that, did not remind him of his sins, since the soul of the sick can be irritable and painful; and when He drove out the disease, when He restored health, when He proved His power and care in practice, then He offers timely advice and admonition, proving to be worthy of faith by its very deeds. Why did the healed man go and announce Him to the Jews? He wanted them to accept the true teaching. And for this they hated and persecuted Jesus, says the evangelist. Now listen to me carefully, because here is the essence of the matter. “For this reason, because I persecuted Jesus, I did this on the Sabbath” (John 5:16). Let us see how He is justified; because the manner of His justification shows us whether He belongs to the number of subject or free, serving or commanding. His action seemed the greatest lawlessness; and he who once gathered wood on the Sabbath was stoned because he carried heavy loads on the Sabbath (Num. 15:32-36). Christ was accused of this great sin, namely that He violated the Sabbath. Let us see whether He asks for forgiveness as a slave and a subject, or appears as one who has power and independence, as a Master, standing above the law and having himself given the commandments. How is He justified? “My Father,” he says, “is working hitherto, and I am working” (John 5:17). Do you see His power? If He were lower and less than the Father, then what He said would not serve to justify, but to greater accusation and grave condemnation. If someone does something that is only permissible for someone above him to do, and then, having been taken and put on trial, says: just as the superior did it, so I did it, he not only does not free himself from guilt in this way of justification, but exposes himself to even greater conviction and condemnation, because taking on something that is above one’s own dignity is characteristic of arrogance and pride. Therefore, if Christ were lower than the Father, then what He said would serve not to justify, but to a greater accusation; but since He is equal to the Father, there is no guilt in His words. If you want, I will explain what I said with an example. Only the king and no one else is allowed to wear a scarlet robe and have a diadem on his head. So, if someone from the crowd appeared in such a vestment and then, being brought to the judgment seat, said: since the king is clothed in this robe, so am I clothed; then not only would he not have gotten rid of the accusation, but by this method of justification he would have subjected himself to greater punishment and torment. Also, only royal generosity can free wicked people, such as murderers, robbers, grave robbers and other similar criminals, from punishment and torment. Therefore, if some judge were to release a convicted person without the king’s permission and, having been accused of this, began to say: since the king lets him go, then I let him go, then by this method of justification he would not only not get rid of the punishment, but would arouse even greater anger against himself. And quite fair. It is not fair for the lower ones, as if intoxicated, to appropriate to themselves the power of the higher ones and use it as their justification; because this is a great insult to those who entrusted them with leadership. Therefore, the inferior will never be justified in this way: but the king and those endowed with the same dignity as him will boldly say this; because where there is the same degree of superiority, there, in fairness, there can be the same power. If someone finds himself justified in this way, he must certainly have the same power as the one whose power he ascribes to himself. So, if Christ was justified in this way before the Jews, then He undoubtedly showed us that He has the same dignity as the Father. Let us apply, if you like, the examples given to the words of Christ and to the work that He accomplished. Let the magisterial breaking of the Sabbath be the same as the scarlet robe and the diadem and the remission of the guilty. The latter is permissible only to the king, and to none of his subjects; If someone turns out to be doing the same thing, and doing it justly, then it is certain that he is a king. It’s exactly the same here: if Christ turns out to be doing this with authority and then, being accused, refers to the Father and says: “My Father works hitherto,” then there is no doubt that He is equal to the One who does this with authority; because if he were not equal to Him, he would not have used such a method of justification. And so that you understand what has been said even more clearly, remember that His disciples once violated the Sabbath by plucking ears of corn and eating them on the Sabbath (Matthew 12:1); now He himself violated it; the Jews accused them, and they accused Him. Let us see how He justifies them and Himself, so that from the difference between the one and the other you may understand the superiority of His justification. How did He justify the disciples? “Have you not considered what David did when he hungered” (v. 3)? Justifying the slaves, He refers to the servant David, who is similar to them, and justifying Himself, He raises the speech to the Father: “My Father works, and I work.” But maybe someone will say: what kind of activity is He talking about if after six days “God rested from all His works” (Gen. 2:2)? About daily providence, because God not only created creation, but also preserves His creation. Whether you point to Angels, or Archangels, or higher powers, and in general to everything visible and invisible, everything is under His providence, and if it were outside of His activity, it would disintegrate, collapse and perish. So, Christ, wanting to show that He is a Provider, and not a subject of providence, a Doer, and not a subject of activity, said: “My Father works, and I do,” wanting to show His equality with the Father. 5. Remember and observe this with all zeal, and combine wisdom in life with the correctness of dogmas; Thus I exhorted you before, and now I exhort you, and I will not cease to exhort you; and life and wisdom depend on nothing so much as on staying here. Like dry land, not watered by anyone, abounds in thorns and thistles, but cultivated by the hands of farmers blooms, shines and bears a lot of fruit; so the soul, watered by Divine broadcasts, blooms, flaunts and bears abundant fruits of the Spirit; but left in drought and neglect and rarely receiving such irrigation, it becomes empty, overgrown with grass and produces a multitude of sinful thorns. And where there are thorns, there are dragons, snakes, scorpions and all the power of the devil. If you do not believe these words, then we will compare those who are absent and ourselves, and then you will see a great difference; or better, let's look at ourselves, what we are like when we enjoy Divine teaching, and what we are like when we are deprived of this useful teaching for a long time. Let's not lose our benefit. Staying here is the source of all benefits; leaving here, the husband seems more respectable to the wife, and the wife is dearer to the husband, since what makes a wife lovable is not the beauty of the body, but the virtue of the soul, not rubbing and tinting, not gold and precious clothes, but chastity, meekness and constant fear of God. This spiritual beauty develops nowhere so successfully as in this wondrous and divine place, where the apostles and prophets wash away, correct, erase the old age of sin, restore the color of youth, destroy every stain, every “vice”, every “defilement” of our soul (Eph. 5:27). Let us, both husbands and wives, try to instill this beauty in ourselves. The beauty of the body is dried out by illness, and the length of time spoils, and old age extinguishes, and the ensuing death completely destroys; on the contrary, spiritual beauty cannot be destroyed by time, illness, old age, death, or anything like that, but it constantly remains blooming. Physical beauty often arouses intemperance in those who look at it, and spiritual beauty disposes God himself to love it, as the prophet says, turning his speech to the Church: “hear, daughter, and see, and incline your ear, and forget your people and your father’s house, and the King will desire your kindness” (Ps. 44:11-12). So, beloved, in order for us to become dear to God, let us develop this beauty, daily washing away all impurity by reading the Scriptures, prayers, alms, being of one mind with each other, so that the King, having loved our spiritual goodness, will honor us with the Kingdom of Heaven, of which may we all be worthy, by the grace and love of mankind of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be glory now and always and forever and ever. Amen. Bishop Flavian of Antioch Probably one of those Theodores whom Emperor Valens persecuted from 374 on suspicion of harassment of the supreme power. Sozomena, Church. East. Book VI, ch. 35. St. Philogonius, 21st Bishop of Antioch, defender of the Orthodox faith against the heretic Arius, d. in 323 or 324 A.D. His memory is celebrated on December 20. You might be interested in: