Against the Jews

The eight words “Against the Jews” were spoken by St. John Chrysostom in 386 and were addressed mainly to Judaizing Christians who believed that they could participate in Jewish fasts and holidays, observe the Sabbath, swear transactions in synagogues and circumcise their sons. In the first word of St. John calls the synagogue a place of debauchery, a den of thieves, an abode of demons (like the very soul of the Jews), while the Church is the house of God. Jews insult the Holy Scriptures by claiming that they say nothing about Jesus Christ. The second word is directed against those who keep the Jewish fast. St. John says that those who serve the Old Testament, even in one thing, are deprived of the grace of God. The law is a good thing, but under a condition, if it leads to Christ. The third word is directed to those who fast on Easter. The saint writes that observing such a fast can cause schism and dissent, which is the worst of evils. God showed that He rejected all the Jewish festivals and freed us from the obligation to observe the days established by the Law. In the fourth word of St. John says that Jewish fasting is against God's will. By destroying Jerusalem, God clearly showed that He was no longer pleased with the worship of the Jews. The fifth word says that the Jewish church will not be restored. This is proven by the prediction of Jesus Christ, and also on the basis of the prophecies that foreshadowed that the New Testament worship would spread throughout the entire earth. The sixth word contains a brief summary of the previous conversation. Despite their efforts to keep the Law faithfully, the Jews are now more miserable than ever because they crucified Jesus Christ. The Jews have lost all their advantages; they no longer have the priesthood. The seventh word says that the Jews can no longer have sacrifices or the priesthood, since the Jewish church is completely destroyed. These institutions are abolished by the sacrifice of God incarnate, and they will not be restored. In place of the priesthood according to the order of Aaron, there appeared a priesthood according to the order of Melchizedek. In the eighth word of St. John talks about the need to care for our fellow men even after they have sinned. This is how God acted in relation to Adam and Cain, the Apostle Paul in relation to the fornicator, the Samaritan in relation to the man wounded by robbers. Speaking about the suffering of Christians, the saint writes that they are sent by God for correction, and patience with suffering brings good fruits on earth, and in Heaven it prepares for receiving the crown of martyrdom. *The title of the work in Greek is Κατὰ ἰουδαίων. *The title of the work in Latin is Adversus Judaeos orationes. First word. Interrupting his conversations against the Anomeans about the incomprehensibility of the being of God, the preacher proceeds to denounce the Judaizers. – Christians should not take part in Jewish fasts and holidays, because 1) Jews are pitiful people who do everything at the wrong time. “They did not fast when they should have fasted, and they are fasting now when they should not have fasted: that is why they were rejected and Christians appeared in their place. – 2) Their synagogue is no better than a theater, a place of debauchery and a den of robbers; it is the abode of demons, while the Church is the house of God. – Possession of the Holy Scriptures does not make the synagogue honorable and cannot serve as an excuse for those who visit it, for 1) the Jews insult the Holy Scriptures by claiming that they do not say anything about Jesus Christ; 2) they use it only to deceive the weak; 3) not only the synagogue, but also the very soul of the Jews is the abode of demons. – God rejected their sacrifices, their holidays and the temple itself, delivering it into the hands of the pagans. – The desire to receive healing from some illness cannot serve as a justification for visiting a synagogue, because 1) the demons living in it cannot heal; 2) even if they could, they should not destroy their soul for the sake of healing their body. – We must use all means to turn our brothers away from Judaizing, especially because if we do not do this, we participate in their crime and will be subject to the same punishment as them. Second word. Against those who support the Jewish fast, and against the Jews themselves. – One should not observe the Jewish fast, because 1) those who serve the Old Law are deprived of the grace of Christ, at least in one respect; 2) those who keep the Law in one respect are thereby obliged to keep it in its entirety under pain of damnation. – The law is a good thing, but under the condition that it leads to Jesus Christ. – He is evil for those whom he does not lead to Him, therefore for those who Judaize. – God is more jealous of the honor of believers than of his own glory; mutually, believers should be zealous for the honor of God and not allow their wives to attend synagogues. Word three. To those who still fast on Easter. – One should not participate in the observance of fasting, which the Jews observe before their Passover, because this can serve as a cause of schism and difference of opinion, and difference of opinion is the worst of evils: this is the teaching of the Apostle Paul and the fathers of the Council of Nicaea. - God, by destroying the city in which only it was possible to legally celebrate the Jewish Passover, amply showed that He rejected all Jewish holidays and freed us from the obligation to observe the days established by the Law. – Among the Jews themselves, the observance of the place should be higher and of more importance than the observance of the times, because the observance of the times is often completely impossible. Word four. Against the Jews, on the trumpets of their Passover. Said in Antioch, in the Great Church. – In order to judge whether an action is well or poorly known, one must consider not so much its essence as the will of God. - Meanwhile, Jewish fasting goes against the will of God. - All sacred rites must actually be performed in Jerusalem, and not in any other place, as is proven by the Law itself and the example of the holy righteous. – By destroying Jerusalem, God clearly showed that He was no longer pleased with the worship of the Jews. The fifth word. Praise for the diligence of the listeners. – The Jewish Church will not be restored. - This is proven: 1) by the prediction of Jesus Christ, which will undoubtedly have force, since other predictions of the Son of God have already been fulfilled; 2) on the basis of the prophets: the same prophets who predicted the beginning and end of the first three captivities not only did not indicate the end for the fourth, their current captivity, but directly predicted that it would not end; 3) the futility of the efforts that the Jews used to restore their church; 4) on the basis of prophecies that foreshadowed that New Testament worship would spread throughout the entire earth. – An admonition to Christians to avoid Jewish holidays. Word six. The preceding long conversation as the cause of the preacher's throat disease. - Thirst for denunciation of the Jews. – Brief summary of the previous conversation. – To what can the Jews attribute their current disaster? – It cannot be attributed either to the gravity of their sins or to the power of people. “Despite trying to keep the Law exactly, they are now more miserable than ever, and this is because they crucified the Lord Jesus. - Confirmation of this on the basis of the prophets. – From their misfortunes, the Divinity of Jesus Christ is revealed, because if He were a deceiver, then despite all their sins, God would have spared them for the sake of His name, so as not to give grounds for the glorification of His enemy. “Besides their city and their church, the Jews have lost all their advantages; they no longer have the priesthood. “What are their present priests compared to the ancient priests?” — An account of the rites of initiation and other circumstances which gave a venerable character to the priesthood in antiquity. – Reproof of Christians who attend synagogues. “Their behavior is reprehensible and inexcusable in no way.” - An exhortation to the more prudent to turn their fellows away from these absurd, as well as criminal, superstitions. The seventh word. If the Jewish church, as proven above, is completely destroyed, then as a result of this the Jews can no longer have sacrifices or the priesthood. – These institutions, as the Holy Scriptures and especially the Apostle Paul prove, were abolished due to their imperfection, by the sacrifice of God incarnate, and they will not be restored. – In place of the priesthood according to the order of Aaron, the priesthood according to the order of Melchizedek appeared, and the ancient Law was replaced by a new one in accordance with the new priesthood. Word eight. It is not enough just to warn your fellow men before they sin; we still need to take care of them even after they have fallen into sin. – This is how God acted in relation to Adam and Cain, the Apostle Paul in relation to the fornicator, the Samaritan towards the one wounded by robbers. “We should not divulge the misdeeds of our brothers, but should try to heal those who sin and keep them from Judaizing, instilling in them especially how absurd it is to resort to demons to improve their health. – A Christian should suffer rather than sin, following the example of Job, the paralytic and Lazarus. – These sufferings are sent from God to correct us, and the son should not complain about his father when he corrects him. – Moreover, patience in suffering brings good fruits; on earth it gains praise and inclines God to heal borne illnesses, and in Heaven it prepares to receive the crown of martyrdom. Eight “words against the Jews” were spoken by Saint John Chrysostom in Antioch in two stages: the first three in the fall of 386, and the last five in the fall of 387. The reason for their utterance was the sad fact that many Christians - either out of old habit, or out of foolishness and passion - took part in the holidays and fasts celebrated by local Jews, and visited synagogues. The words of Chrysostom are directed against this unreason, who makes clear in them that Judaism has already lost its meaning and therefore the observance of its rituals is contrary to the will of God. The first word was uttered shortly after the first word against the Anomeans, printed above on page 493. This is precisely what is indicated in the initial lines of the first word. 1. Today I wanted to tell you the rest of the subject about which I recently talked with you and show more clearly how incomprehensible God is. We talked about this a lot and for a long time last Sunday, when we cited evidence from Isaiah, and from David, and from Paul. The first cried out: “Who will confess His generation” (Is. 53:8)? The second thanked God for His incomprehensibility, saying: “Let us confess to You, for You were terribly amazed: Your works are wonderful” (Ps. 139:14); and again: “Your mind is amazed at Me: if I am strong, I will not be able to do it” (Ps. 139:6). And Paul, without delving into the study of the very essence (of God), but delving only into His providence, or better yet, embracing only a small part of this providence, revealed in the calling of the pagans, and as if seeing a vast and vast sea, exclaimed: “Oh, the depth of the riches and wisdom and understanding of God! For His judgment has not been tried, and His ways have not been tried” (Rom. 11:33). Of course, these testimonies would be enough to prove it, but I was not content with the prophets, I did not stop at the apostles, but ascended into Heaven and showed you a choir of Angels saying: “Glory to God in the highest, and on earth peace, good will toward men” (Luke 2:14). You also heard the Seraphim crying with fear and trembling: “Holy, holy, holy is the Lord of hosts: the whole earth is filled with His glory” (Is. 6:3). I also added the Cherubim, crying: “Blessed is the glory of the Lord from His place” (Ezek. 3:12). Three witnesses on earth 1 and three in Heaven 2 show the inaccessibility of the glory of God. The proof was finally clear; There was a lot of applause, the people were inspired, the meeting was inflamed. And I rejoiced not because they praised me, but because they praised my Master; for these applause and praises proved the love of your soul for God. Just as loving servants, hearing that someone praises their master, are inflamed with love for the praiser, because they love the master; This is what you did then: with loud applause you showed great love for the Lord. Today I would like to engage in the same debate: if the enemies of the truth cannot get enough of blasphemies against the Benefactor, all the more should we be insatiable in glorifying the God of all. But what should I do? Another, even more serious, disease calls our tongue to heal it - a disease that has struck the body of the Church. It is this that must be eradicated first of all, and then we must take care of the external ones; We must first heal our own, and then take care of others. What kind of disease is this? The pitiful and unfortunate Jews have a continuous series of holidays: trumpets, tabernacles, fasts; and many of those who are considered ours and say about themselves that they believe in our way, some go to watch these holidays, while others even participate in holidays and fasts (Jewish). It is this evil custom that I now want to expel from the Church. We can speak against the Anomeans at another time, and there will be no harm in delaying this: but if we do not heal those infected with Judaism now, when the festivals of the Jews are close and at the door, then I am afraid that some (of the Christians), out of uncontrollable habit and great ignorance, will not take part in this wickedness; then our words about this would have been in vain. For if they, having heard nothing from us today, fast with the Jews; then after the sin has already been committed, we will begin to apply healing in vain. That is why I hasten to warn (evil). Doctors do the same: they first of all use remedies against severe and most acute diseases. Moreover, the present word (against the Jews) is akin to the previous one (against the Anomeans): just as the wickedness of the Anomeans and Jews is akin, so your present contests are akin to the previous ones. The Anomeans accuse (Jesus Christ) the same thing for which the Jews accused Him. What did they blame for? Because (Jesus Christ) called God His Father, making Himself equal with God (John 5:18). For this the Anomeans also accuse Him, or rather, they do not accuse Him, but even completely erase the very words of Jesus Christ (John 5:17) and their meaning, if not with their hands, then with their thoughts. 2. Do not be surprised that I called the Jews pitiful. They are truly pitiful and unhappy, having deliberately rejected and thrown away so many blessings that came from Heaven into their hands. The morning Sun of righteousness shone upon them: they rejected His light and sat in darkness, but we, who lived in darkness, attracted the light to ourselves and were delivered from the darkness of error. They were branches of the holy root, but they were broken off: we did not belong to the root, and bore the fruit of piety. From an early age they read the prophets, and crucified the One about whom the prophets proclaimed: we did not hear the Divine verbs, and they worshiped the One about whom they predicted. That's why they are pitiful; for while others admired and appropriated for themselves the blessings sent down to them (the Jews), they themselves rejected them. They, called to adoption, descended to kinship with dogs, and we, who were previously dogs, were able, by the grace of God, to put aside our former foolishness and rise to the honor of sons (of God). How can this be seen? “It is not good to take away the bread of a child and destroy it with a dog” (Matthew 15:26), - this is what Christ said to the Canaanite woman, calling the Jews children and the pagans dogs. But look how the order changed later: those (Jews) became dogs, and we became children. “Be on your guard from dogs,” Paul says about them, “be on your guard from evil workers, be on your guard from the cutting: for we are the circumcision” (Phil. 3:2-3). Do you see how those who were once children became dogs? Do you want to know how we, who were once dogs, became children? “And the little ones received Him,” says the evangelist, “and gave them the province to become children of God” (John 1:12). There is nothing more pitiful than the Jews: they always go against their own salvation. When the Law should have been kept, they trampled it under foot; and now that the Law has ceased to operate, they persist in keeping it. What could be more pitiful than those people who irritate God, not only by breaking the Law, but also by observing it? Therefore, says (St. Stephen): “With stiff necks, and uncircumcision of heart and ears, you continually resist the Holy Spirit” (Acts 7:51), not only by violating the Law, but also by an untimely desire to keep it. And rightly he called them stiff-necked, because they did not bear the yoke of Christ, although it was good and did not contain anything heavy and debilitating. “Learn,” says (Jesus Christ), “from Me, for I am meek and lowly in heart”; and also: “Take My yoke upon you... for My yoke is easy, and My burden is light” (Matthew 11:29-30). However, they did not bear (this yoke) due to their stiffness; and not only did they not bear it, but they crushed and dissolved it. from time immemorial,” it is said, “you have broken your yoke and torn in pieces your bonds” (Jer. 2:20; cf. Jer. 5:5 and Ps. 2:3). It is not Paul who says this, but the prophet who cries out, meaning by the yoke and bonds the symbols of the power (of Christ); Caesar” (John 19:15). You (the Jew) broke the yoke, broke the bonds, broke away from the Kingdom of Heaven and submitted to human authorities! stiff-necked? From satiety and drunkenness. Who's talking about this? Moses himself: “Jacob was satisfied and the beloved was rejected” (Deut. 32:15). Just as animals, when they take advantage of abundant food, become fat, become violent and indomitable, and do not allow the yoke, the bridle, or the hand of the charioteer to approach them; So the Jewish people, having fallen into extreme wickedness from drunkenness and satiety, galloped away, did not take upon themselves the yoke of Christ, and did not drag the plow of (the Gospel) teaching. Pointing to this, another prophet said: “Like a young woman lashed with a goad, Israel is fierce” (Hosea 4:16); and another calls the Jewish people “an unlearned calf” (Jer. 31:18). And such animals, being unfit for work, are suitable for slaughter. This happened to the Jews: having made themselves unfit for work, they became fit only for slaughter. That is why Christ said: “They are My enemies, even if you did not desire Me, so that there would be a king over them, bring these things and cut them off before Me” (Luke 19:27). You should have fasted, Jew, when drunkenness caused you so many disasters, when satiety gave rise to wickedness - then, and not now, because now fasting is inappropriate and vile. Who says this? Isaiah himself, loudly crying: “I have not chosen this fast” (Is. 58:5). Why? Because “in judgments and conflicts you fast, and you beat the humble with the palms of your hands” (Is. 58:4). If your fast was vile, when you beat slaves like you; then will he be pleasant then, as you killed the Lord? How so? The fasting person should be meek, contrite, humble, and not intoxicate himself with anger: do you beat slaves like yourself? Then the Jews fasted “in judgment and svarekh,” and now (they fast) in immoderation and extreme intemperance, dancing with bare feet in the square; by intention they are fasting, but by appearance they are drunkards! Listen to how the prophet commands to fast: “Sanctify,” he says, “the fast,” he did not say: celebrate the fast noisily; “preach the sermon, gather the elders” (Joel 1:14). And they, having gathered crowds of pampered people and a crowd of dissolute women, carry this entire theater and actors into the synagogue; for there is no difference between the theater and the synagogue. 3. I know that some will consider me impudent for saying: there is no difference between a theater and a synagogue; and I think they are impudent if they think differently. If I decide this on my own, blame me; but if I speak the words of the prophet, make a decision. I know that many respect the Jews, and their current rituals are considered sacred: therefore I hasten to uproot this disastrous opinion. I said that the synagogue is no better than the theater, and I will give evidence of this from the prophet; the Jews, of course, deserve no more credibility than the prophets. So what does the prophet say? “The face of a harlot’s wife was with you; you did not want to be ashamed of everyone” (Jer. 3:3). And where a harlot indulges in fornication, that place is an indecent house. Or better yet, the synagogue is not only an indecent house and a theater, but also a den of thieves and a den of beasts: “Is not the den of a hyena,” they say, “my treasure” (Jer. 12:9), - a den of not just a beast, but an unclean beast. And again: “I will leave My house, I will leave My inheritance” (Jer. 12:7); and when God leaves, then what hope of salvation is there? When God leaves, then the place becomes the dwelling of demons. Of course, (the Jews) will say that they also worship God. But this cannot be said; None of the Jews worship God. Who says this? Son of God. “Even though they knew My Father,” He says, “they knew Me; you neither knew Me nor My Father” (John 8:19). What other evidence can be given to me more reliable than this? So, if they do not know the Father, they have crucified the Son, rejected the help of the Spirit; then who cannot boldly say that that place (synagogue) is the dwelling of demons? They don't worship God there, no; there is a place of idolatry. Meanwhile, some (of Christians) turn to these places as sacred; and I say this not from guesswork, but from experience itself. For three days before this - believe me, I am not lying - I saw that some scoundrel and madman, posing as a Christian (I cannot call one who dared to do such an act a true Christian) forced one respectable, noble, modest and faithful woman to enter the Jewish synagogue, and there to swear on a matter controversial between him and her. Since this woman cried out for help and asked to stop such lawless violence, saying that it was not appropriate for her, a participant in the Divine Mysteries, to go to such a place; then I, inflamed and inflamed with jealousy, stood up and did not allow her to be dragged into such a criminal deed, but freed her from this wicked compulsion. Then I asked the man who was attracting him if he was a Christian? And when he admitted that he was like this, I reprimanded him severely, reproaching him for his insensibility and extreme senselessness, and said that he was no better than a donkey if, while saying about himself that he worships Christ, he at the same time drags someone into the dens of the Jews who crucified Him. And I told him for a long time, firstly, on the basis of the Divine Gospels, that one should neither swear oneself nor force another to swear; then, that not only the faithful and initiated (into the Christian sacraments), but also none of the uninitiated should not be forced to take an oath. When, after talking a lot and for a long time, I drove his false thought (about the importance of the synagogue) from my soul; Then he asked him about the reason why he, having left the church, attracted this woman to the Jewish gathering. He replied that many told him that the oaths taken there were especially terrible. At these words I groaned, became inflamed with anger, and then laughed. Seeing the deceit of the devil, and what he managed to persuade people to do, I groaned; reflecting on the carelessness of those being deceived, I was inflamed with anger; and looking again at what and how great the foolishness of those who are deceived is, I laughed. I told and informed you about this because you are insensitive and uncompassionate towards those (Christians) who do such things themselves and allow others to do such things to themselves. Seeing that one of your brothers falls into such iniquities, you consider this to be someone else’s misfortune, and not yours, and you think to justify yourself before those who accuse you, saying: “What do I care? What do I have in common with him? - words showing extreme inhumanity and satanic cruelty! What are you saying? Being a man, having the same nature, or even, if we talk about a common nature, having one head - Christ, do you dare to say that you have nothing in common with your members? How do you confess that Christ is the head of the Church? The head, naturally, connects all the members, precisely directs them to each other and binds them together. If (in fact) you have nothing in common with your members; then you have nothing in common with your brother, and Christ is not your head. The Jews scare you like little children, but you don’t feel it. Like worthless servants, showing children terrible and funny faces (they are not scary in themselves, but only appear so due to the weakness of the child’s mind), they excite great laughter; so the Jews scare only weak Christians with their disguises. Can their shameful and shameful rituals, in fact, be frightening - the rituals of people who have angered God and have fallen into dishonor and condemnation? 4. Our churches are not like that; no, they are truly scary and terrible. For where is God, who has power over life and death; where they talk so much about eternal torment, about rivers of fire, about a poisonous worm, about indestructible bonds, about pitch darkness - that place is scary. But the Jews do not see any of this even in a dream, since they live for the belly, cling to the present, and in their lust and excessive greed are no better than pigs and goats; All they know is to eat and drink, fight over the dancers, cut themselves over the riders. Is this, tell me, worthy of respect and fear? Who can say this? Why do wives find this scary? Will anyone say that disgraced servants who do not dare to utter a word and are expelled from the master’s house are terrible for (servants) who are honored and enjoy freedom? But this is not so, no. The innkeepers are by no means more honorable than the royal chambers; and the synagogue is more dishonest than any tavern, because it serves as a refuge not just for robbers and traders, but for demons; or rather, not only synagogues (serve as such a refuge), but also the very souls of the Jews, which I will try to prove at the end of the word. So, I ask you to remember especially this conversation; because we speak now not to show off and cause applause, but to heal your souls. For what other excuse is left for us when, with so many doctors, there are sick people among us? There were (only) twelve apostles, and they attracted the whole universe; (And with us) most of the city consists of Christians, and yet there are still those who are sick with Judaism. What excuse do we have when we are healthy? Of course, they too, the sick, are worthy of condemnation; but we are not free from it when we neglect them in illness; It would be impossible for them to remain ill for a long time if they enjoyed special care on our part. Therefore, I exhort you now that each of you attract a brother, even if this requires coercion, the use of force, causing trouble, or entering into an argument; do everything to snatch him from the snare of the devil and tear him out of the society of Christ-killers. If you saw in the square that someone, condemned by a just sentence, was being led (to death), and had the power to snatch him from the hands of the executioner, tell me, would you not use all means to free him? And now you see your brother, lawlessly and unrighteously dragged into the abyss of destruction, not by the executioner, but by the devil, and you don’t want to join the fight to save him from such atrocity? Will you receive any leniency? – But he, would you say, is stronger and more powerful than you? “Show him to me: I would sooner decide to lay down my head than allow him to enter this sacred vestibule if he persists and remains the same.” What do you (I’ll tell him) have in common with free 3, with Jerusalem on High? You have chosen the lower one (Jerusalem); and work with him: for he, too, according to the words of the Apostle, “works with his children” (Gal. 4:25). Do you fast with the Jews? So take off your shoes with them, walk around the square barefoot, and be an accomplice to their shame and disgrace. But you cannot decide to do this: you are ashamed and disgraceful. So you are ashamed to have the same appearance as them, but you are not ashamed to participate in their wickedness? What kind of leniency can you expect for yourself when you are only half a Christian? Believe me, I would rather lay down my head than ignore any of these patients if I ever see them; If I don’t know, then God, of course, will forgive. Let each of you think about this, and let no one consider this matter of unimportance. Don’t you know that the deacon constantly proclaims during the celebration of the sacraments: “Know one another” 4? How he thereby obliges you to strictly supervise your brothers! Do the same in relation to these people: when you find out that someone is practicing Judaism, stop him and announce him, so that you yourself do not run into danger along with him. And in military camps, if anyone from among the warriors is convicted of loyalty to the barbarians and like-mindedness with the Persians, not only he himself is in danger, but also everyone who knew about it, but did not declare it to the leader. And as you also make up the army of Christ, carefully search and find out whether any of the foreigners has intervened among you, and announce him, not so that we, like those (leaders), kill him, or torture and punish him, but in order for us to deliver him from error and wickedness, and to carry out our task with all accuracy. If you don’t want this, and knowing (the culprit), you will begin to hide it; then be sure that you will be subjected to the same punishment as him. And Paul punishes not only those who “do” evil, but also those who “deal” with them (Rom. 1:32); and the prophet equally condemns both those who steal and those who flee with them (Ps. 49:18); and that's fair. Whoever, knowing about the villain, covers him, gives him a reason for greater self-will, and disposes him to do evil with greater fearlessness. 5. But we must return to the sick again. So, think, with whom do those who fast now have fellowship? With those who shouted: “Crucify, crucify” (Luke 23:21); with those who said: “His blood be on us and on our children” (Matthew 27:25). Would you dare to approach those convicted of an attempt on the supreme power and talk to them? Don't think. How strange is it - with such diligence to avoid those who have done evil to man, but to have fellowship with those who have offended God, and for the worshipers of the Crucified One to celebrate together with those who crucified Him? This is not only stupid, but also extremely insane. And as some consider the synagogue a place of honor; then it is necessary to say a few things against them. Why do you respect this place, when it should be despised, abhorred and run away? In it, you say, lies the Law and prophetic books. What of this? Is it really possible that where these books are, that place will be holy? Not at all. And this is why I especially hate the synagogue and abhor it, because, having prophets, (the Jews) do not believe the prophets, reading the Scripture, do not accept its testimonies; and this is characteristic of people who are extremely evil. Tell me: if you saw that some respectable, famous and glorious person was taken to an inn, or a den of robbers, and they began to revile him there, beat him and extremely insult him, would you really begin to respect this inn or den because this glorious and great man was insulted there? I don’t think so: on the contrary, for this very reason you would feel a special hatred and disgust (for these places). Think the same way about the synagogue. The Jews brought the prophets and Moses there with them, not to honor them, but to insult and dishonor them. For when they say that (the prophets and Moses) did not know Christ and did not say anything about His coming, then what greater insult could there be for these saints than accusing them of not knowing their Master and participating in the wickedness of the Jews? This means that this is why we should hate them more, together with the synagogue, because they insult those saints. But what about books and places? During persecutions, executioners hold the bodies of martyrs in their hands, torment them, hit them with whips: have their hands become holy because they held the bodies of saints? Not at all. If the hands that held the bodies of the saints are unclean because they held them unlawfully; then those who have the Scriptures of the saints and insult them as much as the executioners of the bodies of martyrs, will they therefore deserve respect? Wouldn't that be extremely crazy? If the lawless holding of bodies (of saints) not only does not sanctify, but makes those who hold them even more filthy: much less reading the Scriptures (prophetic) without faith cannot bring benefit to those who read. So it is precisely the mood with which the Jews keep (sacred) books in their possession that exposes them all the more to wickedness. Without prophets, they would not deserve such condemnation; Without reading books, we would not be so unclean and vile. Now they do not deserve any leniency; because, having preachers of the truth, they harbor a hostile mood both towards the preachers themselves and towards the truth. Consequently, this is why they are especially vile and unclean, because, having prophets, they use them with a hostile mood. Therefore, I beg you to run away and avoid their meetings: (otherwise, there will be) no small harm for the weak brethren and no small cause for pride for the Jews. When they see that you, worshipers of Christ crucified by them, perform and honor their (rites); then how can they not think that all their rituals are beautiful, and ours are worthless, since you, while honoring and observing these latter, at the same time run to those who humiliate them? “If anyone sees you,” says the apostle, having understanding, reclining in the tavern, will not his conscience, being weak, create (set up) food sacrificed to idols” (1 Cor. 8:10)? And I say: if someone sees that you, having knowledge, go to the synagogue and look at the (feast of) trumpets, will not his weak conscience be disposed to honor Jewish customs? The one who falls is punished not only for his own fall, but also for the fact that he drops others; just as the one who resists is not only rewarded for his courage, but also deserves respect for the fact that he also arouses jealousy in others. So, avoid both meetings and places where Jews are; and let no one have respect for the synagogue because of the (holy) books, but because of them let him hate it and abhor it, because the Jews insult the saints, not believing their words and presenting them as guilty of extreme wickedness. 6. And so that you can be convinced that books do not add holiness to a place, but that the spiritual mood of those who gather in it defiles it, I will tell you one ancient story. Ptolemy Philadelphus, collecting books from everywhere and learning that the Jews had Scriptures teaching the doctrine of God and the best order of life, called men from Judea and through them translated these Scriptures, and placed them in the temple of Serapis (he was a pagan), where this translation of the prophetic books is still located. So what? Is it really because of these books that the church of Serapis became holy? No; They themselves are holy, but they do not impart holiness to the place, due to the uncleanness of those who gather in it. This is how we should judge the synagogue. If there is no idol there, then demons live there. And I’m not just talking about the synagogue here, but also about the one in Daphne: there is an abyss there, called the abyss of Matrona, which is even more destructive. I heard that many of the believers go there and sleep near this place. But no, I will never call such people believers: for me, every church of both Matrona and Apollo is equally unclean. If anyone accuses me (for these words) of insolence, I, in turn, will accuse him of extreme madness. For tell me: is not the place where demons live wicked, even if there is no idol there? (And the place where the murderers of Christ gather, where they persecute the Cross, where they blaspheme God, do not know the Father, blaspheme the Son, reject the grace of the Spirit, where the very demons themselves are still found - isn’t such a place more harmful? For there (in the pagan temple) wickedness is obvious and obvious, and will not so easily attract or seduce an intelligent and sensible person; but here (in the synagogue) the Jews, who say about themselves that they worship God, turn away from idols, have and honor prophets, with these words only create a big bait and plunge simple and unreasonable people into their snares, due to their carelessness. This means that the wickedness of both Jews and pagans is the same; but the deception of the former is much stronger, because they do not see the false altar on which they slaughter not sheep and calves, but human souls. In a word: if you respect everything Jewish, then what do you have in common with us? If the Jewish is important and worthy of respect, then ours is false; but if ours is true, and it is in fact true, then the Jewish is full of deception. I'm not talking about the Scriptures, no; they led me to Christ, but (I speak) about the wickedness and current madness of the Jews. But it’s time to show that demons also live there in (the synagogue), and not only in this place, but also in the very souls of the Jews. “When the unclean spirit,” said (Jesus Christ), “comes out of a person, it passes through a waterless place, seeking rest: and not finding it, it says: I will return to my house, but I departed from nowhere.” And when he comes, he will find himself empty, marked and adorned. Then he goes and takes with him seven other spirits, more cruel to himself, and they enter and live: and the last one will be worse than the first. So it will be for this evil generation” (Luke 11:24–26; ​​Matt.12:43–45). You see that demons live in their souls, and the current ones are even fiercer than the previous ones. And very rightly: because the Jews then insulted the prophets, and now they insult the Lord of the prophets himself. So you are going to one place with people possessed by demons, who have so many unclean spirits in them, who have been brought up in murder, and - are you not horrified? Should you even exchange greetings and simple words with them? On the contrary, shouldn’t they be rejected as a general infection and ulcer for the entire universe? What evil have they not done? Didn't all the prophets use many long speeches to denounce them? What villainy, what lawlessness did they not eclipse with their vile murders? They sacrificed their sons and daughters to demons, did not know nature itself, forgot the pains of childbirth, neglected raising children, subverted the laws of kinship to the ground, and became more ferocious than all animals. And animals often sacrifice their lives and neglect their own safety to protect their young; and these, without any necessity, slaughtered their offspring with their own hands in order to please the enemies of our life, hostile demons. Why be amazed at them first? Is it wickedness, or cruelty and inhumanity? Was it because they sacrificed their sons, or because they sacrificed them to demons? Have they not surpassed the most lustful animals in their lust? Listen to what the prophet says about their intemperance: “The horses of misogyny have been created, each one neighing at his sincere wife” (Jer. 5:8); did not say: each one lusted for his neighbor’s wife; no, he expressed their frantic lust with particular force by the neighing of (known) animals. 7. What else should I tell you? About theft, about extortion, about the oppression of the poor, about thefts, about tavern-hunting? But a whole day is not enough to talk about this. But their holidays, you say, have something important and great in them! “And they made them unclean.” Listen to the prophets, or better yet, listen to God himself, what strong disgust He shows towards them: “I hated and rejected your feasts” (Am. 5:21). God hates them, and you take part in them? It is not said (that he hates) such and such a holiday, but in general everything. Do you want to know that God hates the (Jewish) service of Him with timbrels, harps, psalters and other instruments? “Leave me alone,” He said, “I will not listen to the voice of your songs and the song of your organs” (Amos 5:23). God says: “Leave me alone,” and you go to listen to the trumpets? But aren’t their very sacrifices and offerings abominable? “And if you offer Mi a seven-deal, it is in vain: censer, that is an abomination to Me” (Is. 1:13). Their censer is an abomination, but their place is not an abomination? And when is the abomination? Before they committed the most important crime - before the Cross, before the murder of Christ. So isn’t it much more (their censer is disgusting) now? What could be more fragrant than censer? But God judges offerings, paying attention not to the properties of the gifts, but to the disposition of those bringing them. “Look at Abel and, then, at his gifts,” he saw Cain and then turned away from his victims. “Cain,” it is said, “and his sacrifices are not heeded” (Gen. 4:4–5). Noah sacrificed sheep, bulls and birds to God, “and the Lord smelled,” says Scripture, “the stench of a sweet odor” (Gen. 8:21), that is, he accepted what was brought. God, of course, has no nostrils: the Deity is incorporeal. From the altar the smell and smoke from the burning bodies rises upward, and There can be nothing more stinking than this smell; however, so that you know that God either accepts sacrifices or turns away from them, depending on the disposition of the spirit of those who offer them, (Scripture) calls this smell and smoke the stench of fragrance, and the censer is an abomination because the soul of those who offer it is filled with a great stench. Do you want to know that God turns away, along with sacrifices, organs, holidays, incense, and from the church, because of the people who gather in it? He showed this best of all in practice, when at a certain time he delivered (the Jewish church) into the hands of the barbarians, and then completely destroyed it. However, even before the destruction, He calls out and speaks through the prophet: “Do not trust in yourself with lying words, for they will not profit you greatly, saying: The church of the Lord, the church of the Lord is” (Jer. 7:4). It is not the church, He says, that sanctifies those who gather in it, but those who gather make it holy. If the church did not bring any benefit when there were Cherubim and arks in it; it will be of less use when all this is destroyed, when God has completely turned away from it, and when even more reasons for such aversion have been revealed. How stupid and insane is it to celebrate together with people who are covered in dishonor, abandoned by God, and who have irritated the Lord? If someone killed your son, tell me, could you really look at such a person, listen to his conversation? Wouldn't you avoid him like an evil demon, like the devil himself? The Jews killed your Son, the Lord; do you dare to meet with them in the same place? He who was killed (Jesus Christ) honored you so that he made you his brother and joint heir; and you dishonor Him so much that you respect His murderers and crucifiers, and please them by participating in their holidays, going to the nasty places of their meetings, entering the unclean vestibule and participating in the demonic meal? This is what I should call the fast of the Jews after they committed deicide. And how can those who do things contrary to God not serve demons? But are you looking to demons for healing? If the demons had already driven the pigs into the sea when Christ allowed them to enter; then will the human body be spared? Oh, if they had not killed a person, if they had not plotted (against him)! They expelled him from Paradise, deprived him of the highest honor: will they heal his body? This is ridicule and fables. Demons only know how to plot and harm, not heal. They do not spare souls; can it really be, tell me, that they will spare the body? They are trying to throw (a person) out of the Kingdom: so will they want to save him from his illness? Haven't you heard the prophet, or rather God himself, through the prophet, say that they can do neither good nor evil? But even if they could and wanted to heal - which, however, is impossible - you should not, however, incur endless and eternal destruction on yourself because of a small and fleeting benefit. Do you really want to heal the body in order to destroy the soul? Your profit is not good: you ask your ill-wisher for healing (of the body), and you irritate God, who created the body! Isn’t it easy for some wicked person, with his medical skill, to entice you to worship pagan gods? And the pagans, with their art, often cured many diseases and restored the health of the sick. So what? Is it therefore necessary to take part in their wickedness? No. Listen to what Moses says to the Jews: “If a prophet arises in you, or one who sees a dream, and gives you a sign or a wonder, and a sign or a wonder comes to you, saying to you, “Let us go, that we may serve another god whom we do not know; lest ye listen to the word of that prophet, or him who sees the dream” (Deut. 13:1-3). These words mean this: if some prophet appears and performs a miracle, for example, raises the dead, or cleanses a leper, or heals a paralytic, and, after performing a miracle, will incline you to wickedness; don't trust him because of the miracle he performed. Why? “For the Lord your God is tempting you to lead you away, if you love the Lord your God with all your heart and with all your soul” (Deut. 13:3). This shows that demons do not heal. If sometimes, by God’s permission, they do some kind of healing, like people; then such permission happens for your test, not because God does not know (you), but so that you learn not to accept healing from demons. And what can we say about healing the body? If someone threatened you with hell to force you to renounce Christ; disagree; if he promised the kingdom, just to distract you from the Only Begotten Son of God: turn away and hate him, be a disciple of Paul, be jealous of the words that this blessed and valiant soul loudly uttered: “For it has been known,” he said, “that neither death, nor life, nor angels, nor beginnings, lower than the power, nor the present, nor the future, nor height, nor depth, nor any other creature will be able to us separate from the love of God that is in Christ Jesus our Lord" (Rom. 8:38-39). Neither Angels, nor Powers, nor the present, nor the future, nor any other creature could separate him from the love of God: but the healing of the body separates you? What excuse will we have? Christ must be more terrible for us than Gehenna, more desirable than the kingdom. Let us be sick: it is better to remain sick than, in order to be freed from illness, to fall into wickedness. The demon, even if it heals, will do more harm than good: it will benefit the body, which, after a little time, will certainly die and rot; but it will harm the immortal soul. Like kidnappers, offering small children delicacies, pies, gambling dice and the like, and through this luring them to themselves, they often deprive them of freedom and life itself; Likewise, demons, promising to heal a person’s body, completely destroy the salvation of his soul. But we will not tolerate this, beloved; on the contrary, we will try in every possible way to avoid wickedness. Couldn't Job, according to his wife's conviction, blaspheme God and free himself from the misfortune that befell him? “Rtsy,” she said, “is a certain word to the Lord, and die” (Job 2:9). But he decided to suffer and suffer better, and endure that unbearable blow: rather than blaspheme God and get rid of the disasters that weighed on him. You too should be jealous of him; let the demon promise a thousand times to deliver you from the evils that have befallen you: do not bow down, do not give in, just as that righteous man did not listen to his wife; no, make up your mind It is better to endure illness than to lose faith and the salvation of your soul. God often allows you to fall into illness not because He leaves you, but in order to glorify you more. So, be patient, so that you too may hear: “If you thought that I had created you differently, would you appear truthful”? ( Job 40:3 ) 8. More could be said than this, but in order not to make it difficult for you to remember what has been said, I will end my conversation here with the words of Moses: “I testify to you today by heaven and earth” (Deut. 30:19), that if any of you, whether present or absent, goes to watch the trumpets (Jewish), or goes to the synagogue, or goes to the temple of Matrona, or participates in fasting and Sabbaths, or perform any other small or great Jewish rite, I am clean from the blood of all of you. These conversations will appear both to me and to you on the day of our Lord Jesus Christ. If you listen, they will give you great boldness; and if you do not listen and cover up any of those who dare to do such things, they will confront you as strict accusers. I did not fail to “tell you the whole will of God” (Acts 20:27), on the contrary, I also gave “the money to the trader” (Matthew 25:27): you are already given the opportunity to multiply what you have given and use the fruits from listening (conversation) for the salvation of your brothers. But, someone will say, is it difficult and unpleasant to announce those guilty of this (participation in Jewish rituals)? - No, it’s hard and unpleasant to remain silent about this: because such silence, both for you who you hide and for those you hide, is disastrous because it arms God against you. Isn't it much better to annoy slaves like us, just to gain salvation, than to irritate the Lord against yourself? Your neighbor, although now indignant, cannot do you any harm, and later will still be grateful to you for your healing; but God, if you remain silent and hide, to please your neighbor, which is disastrous for him, he will subject you to the most severe punishment. This means that by keeping silent you will arm God against yourself and harm your brother; and by announcing and revealing (the guilty one) you will appease God to yourself, and you will bring benefit to your brother, and you will make him your most ardent friend when he learns from experience your good deed. So, do not think that you are pleasing your brothers when, when you see them doing something wrong, you do not rebuke them with all severity. If your clothes go missing, don’t you consider as your enemy both the one who stole it and the one who knows the thief and does not report him? Our common mother (the Church) lost not her clothes, but her brother: the devil stole him and now keeps him in Judaism. You know the one who stole, you know the stolen; Do you see that I, having lit the word of teaching like a lamp, am looking everywhere for (the stolen) with tears, and you stand in silence and do not announce it? What kind of indulgence do you expect for yourself? The Church will not consider you its greatest enemy, will it not recognize you as an adversary and a traitor? But God forbid that any of those listening to this instruction should ever reach such a sin that i.e. betrayed the brother for whom Christ died. Christ shed His blood for him; and you don’t want to say a word? Don't (do this), please; but, having left here, immediately hurry to this catch, and let each of you bring to me one of these sick people. But it would be better if there weren’t so many sick people: so let two or three, or even ten or twenty of you, bring one to me, so that when I see the prey caught in the net, I offer you a hearty meal that day. For if I see that my current advice will be put into action, I will begin to heal the sick with great zeal, and there will be great benefit for both you and them. Do not be lazy, but without exception, with all your zeal, catch such sick people: women, women, men, men, slaves of slaves, free of free, children of children, and having caught them, come to the next meeting, so that you may receive praise from us, and, before our praises, earn a reward from God, great and ineffable, which far exceeds the labors of those who labor in goodness. What may we all be worthy of, through the grace and love of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, now and always and unto the ages of ages. Amen. Word 2. Against those who maintain the Jewish fast, and against the Jews themselves Said five days before their fast, after another (αλλης) word had already been spoken. 1. The lawless and unclean fast of the Jews is already at the door. Do not be surprised that I called this fast unclean: what is done against the will of God is the worst thing, whether it be a sacrifice or a fast. So, in five days the lawless fast of the Jews will begin; and I gave you a preliminary admonition ten days or more in advance to protect your brothers from danger. But no one blames us for the untimeliness of the word that we proposed it so many days before. After all, even then, just as they fear a fever or some other illness, they first try with many medicines to protect the body of the person threatened by the disease, and before it actually comes, they rush to save him from the threatening troubles. So we, seeing that the most serious illness was threatening, announced it in advance and long in advance, so that auxiliary means could be used before evil befell us in reality. I did not postpone the admonition until the very days of fasting, so that then the shortness of time would not prevent you from catching your brothers, but so that, taking advantage of the large period of time, you could with complete freedom find and heal those suffering from this disease. This is also what those who want to celebrate a marriage and prepare a magnificent dinner do: not on the very days (of the holiday), but long before, they come to an agreement with fishermen and bird-catchers, so that later, when time is running out, they will not encounter any obstacles to preparing the feast. So we, intending to offer you a meal (conversation) about the madness of the Jews, agreed in advance with you, the fishers, so that you would catch your weakest brothers in the net and bring them to listen to our words. Those of you who have already been caught and held tightly in nets, let them bind (those caught) with a word of admonition; and those who have not yet caught this wonderful prey have enough time in these five days to cope with the catch. Let us spread the nets of teaching, let us stand around like hunting dogs, and let us drive them from everywhere into the boundaries of the Church. And if you wish, let us bring out against them, like some excellent hunter, blessed Paul, who cries out and says: “Behold, Paul, I say to you, that if you are circumcised, Christ will profit you for nothing” (Gal. 5:2). Many of the wild and indomitable animals hiding in the forest, hearing the voice of the hunter, jump out of fear, and driven by the power of this voice, forced against their will by a strong cry, they fall into the very snare. Likewise, your brethren, hiding in Judaism as if in some forest, if they hear the voice of Paul, I am sure, they will easily fall into the net of salvation and completely reject the Jewish error. For it is not Paul who speaks, but Christ, who moves his soul. This means that when you hear him calling out and saying: “Behold, Paul, I say to you that if you are circumcised, Christ will profit you in nothing,” imagine that this is only the voice of Paul, and the thought and teaching of Christ, who inwardly instructs him. But perhaps someone will say: is circumcision really so harmful that with it the entire economy of Christ is useless? Exactly, circumcision is so harmful not in itself, but because of the foolishness (of those who are circumcised). There was once a time when the Law was useful and necessary; but now it has come and remains without action. Therefore, if you accept it at the wrong time, it will render the gift of God useless to you. That’s why “Christ has no use for you”—that you don’t want to come (to Him). If someone was imprisoned for adultery and (other) most vile vices, and then, when a trial should have been carried out and a guilty verdict pronounced against him, a letter came from the king about the release of all those imprisoned in prison, without any interrogation or investigation; meanwhile, that (man), not wanting to accept the (royal) mercy, would insist that he be subjected to interrogation and search; then, of course, he can no longer take advantage of this mercy: having submitted himself to trial, search and sentence, he voluntarily deprived himself of the royal mercy. The same thing happened to the Jews. Look: all of humanity has been convicted of the most vile vices. “All have sinned,” says the apostle (Rom. 5:12), and were imprisoned under the curse of sin, as if in prison; It was already necessary to pronounce judgment on them, when a message from the King came from Heaven, or better, the King himself came and freed everyone from the bonds of sin, without conducting any research or interrogations. 2. Therefore, all who resort (to the Savior) enjoy the gift and are saved by grace; and those who want to be justified by the Law are deprived of grace. Trying to save themselves on their own, they cannot take advantage of the Royal love for mankind, and attract the curse of the Law upon themselves, “before all flesh will be justified by the works of the Law” (Gal. 2:16). That is why the apostle says: “If you are circumcised, Christ will profit you for nothing” (Gal. 5:2); for he who strives to be saved by the works of the law has no fellowship with grace. Paul meant the same thing when he said: “If it be by grace, it is not of works: apart from grace there is no more grace. If it is by works that no one can bring grace, then work is no longer done” (Rom. 11:6). And again: “If the law were right, then Christ died without death” (Gal. 2:21). And again: “You have been made void of Christ, who were justified by the law; you have fallen away from grace” (Gal. 5:4). You died to the Law, you became dead, and you are no longer under its yoke and bondage. Why bother yourself in vain and in vain? But why did Paul put his name here, and did not simply say: “Behold, I say to you”? He wanted to remind the Galatians of the zeal that he himself had previously shown in favor of Judaism. If I were one of the pagans, he says, and did not know Judaism; then another might say that I banish circumcision from church dogmas because I do not know its power, since I myself did not live in Judaism. That's why he put his name on it - to remind them of what he did for the Law. As if he were saying this: I do this not out of hostility to circumcision, but out of knowledge of the truth; This I say, Paul, that Paul, who was “circumcised this day, of the generation of Israel of the tribe of Benjamin, a Jew of the Jew, a Pharisee by the law, persecuting the church with zeal” (Phil. 3:5-6); “entering into houses, and dragging away men and wives, they handed them over to prison” (Acts 8:3); all this can convince the most reckless that I decreed this law (on the abolition of circumcision), not out of any enmity, or out of ignorance of Judaism, but out of knowledge of the highest truth of Christ. “I testify again,” he says, “to every man who is circumcised, that he must eat the whole law” (Gal. 5:3). Why didn’t he say: I proclaim, or I command, or I say, but “I testify”? In order to remind us with this expression of the future Judgment; for where there are witnesses, there is judgment and judgment. Thus he frightens the listener, reminding him of the Royal Throne, and showing that these words will be his witnesses on the day when everyone will have to give an account of what he has done, what he has said, and what he has heard. These (the words of the apostle) were once heard by the Galatians, and now let those suffering from the illness of the Galatians also listen; if they are not here, let them hear from you how Paul cries out and says: “I testify to every man who is circumcised that he should do the whole law.” Do not tell me that circumcision is only one commandment: this one commandment puts the whole yoke of the Law on you. If you at least partially submit yourself to the rule of the Law, then you must necessarily obey its other commands; if you do not fulfill them, then, of all necessity, you are subject to punishment and bring upon yourself a curse. When a sparrow gets caught in a snare, even though only its leg gets entangled, the rest of its body is also captured. Likewise, the one who fulfills one commandment of the Law, whether about circumcision or fasting, because of this one commandment has given himself entirely to the power of the Law, and is no longer able to free himself from it as long as he has the desire to obey it, even in part. We do not say this to blame the Law, no; but to show the exceeding riches of the grace of Christ. The law is not contrary to Christ; and how can this be when it is given by Him and leads us to Him? But we are forced to talk about all this by the inappropriate jealousy of those who do not use the Law as they should. It is they who insult the Law, when they command us to leave it and come to Christ, and then again to adhere to it. I also agree, and will never deny, that the Law has brought a lot of benefit to our family; but you, holding on to it at the wrong time, do not allow its great benefits to be (fully) revealed. As for an educator, the greatest praise is that the young man raised by him no longer needs his supervision to maintain chastity, because he has already become sufficiently strengthened in this virtue; so the greatest praise for the Law is that we no longer need its help. For this is precisely what we owe to the Law, that our soul has become quite capable of accepting the highest wisdom. This means that anyone who still remains under the Law and cannot see anything more than what is written there has not received much benefit from it; and I, who left him and rose to the highest dogmas of Christ, can praise him especially because he enabled me to rise above the pettiness of what was written in him and to ascend to the height of the teaching taught to us by Christ. The law brought many benefits to our nature, if only it brought us closer to Christ; and if not, then he harmed us further by the fact that, having tied us to less, he deprived us of more and still keeps us in countless sinful wounds. For if of two doctors, one weaker and the other stronger (in his art), one applies medicine to the wounds and is not able to free the patient from the pain caused by them 5 ... 3. ......your brother...... “leave your gift before the altar, and go first to humble yourself with your brother, and then, when you come, offer your gift” (Matthew 5:24). He did not say: completely abandon the sacrifice and leave, but: leave the gift not yet offered, and go, make peace with your brother. However, He said this not only here, but also in another place. So, if someone has an unfaithful wife, that is, a pagan, then he is not forced to drive her away. “If a brother,” says the apostle, “has an unfaithful wife, she is pleased to live with him, and does not leave her” (1 Cor. 7:12); and if she is a dissolute and adulteress, then he is not forbidden to drive her away: “For anyone,” says Jesus Christ, “who lets his wife go, unless he commits adultery in the words of an adulterer.” (Matthew 5:32). Therefore, you can let your wife go for fornication. Do you see the love of mankind and the care of God? If, he says, your wife is a pagan, not drive away; but if she is an adulteress, then I do not forbid you to do so. If she, he says, insults Me, do not drive away, but if she dishonors you, no one is stopping you from driving away. Such and such a God has honored us; and will we really not honor Him as much (as He honored us), but allow our wives to insult Him, knowing that the greatest torment and execution will befall us if we neglect the salvation of our wives? That is why He made you the head of the wife, and that is why Paul commanded: “If (wives) want to learn anything, let them inquire in the house of their husbands” (1 Cor. 14:35), so that you, as a teacher, guardian and leader, would arouse her to piety. And you, when the time of the meeting calls for church, do not awaken (the wives) from carelessness; when the devil calls them to the trumpets and they readily obey him, you do not stop them, but indifferently watch how they are carried away to criminal wickedness and indulge in intemperance. For, as a rule, adulterers, effeminate men, and a whole crowd of dancers gather there. And what can we say about the adultery committed there? Are you really not afraid that your wife will return from there with the devil in her soul? Have you not heard, as the previous word clearly showed us, that demons dwell both in the souls of the Jews and in the places where they gather? How dare you, tell me, after dancing with demons, go back to the apostolic assembly? How are you not afraid to approach the Sacred Meal, participate in it and partake of the Precious Blood after you have gone to those who shed the blood of Christ and had fellowship with them? Don't such crimes terrify or frighten you? Or do you not revere this very Meal? Everything that I have told you, you tell them 6, and let them tell it to their wives: “Build up everyone’s neighbor” (1 Thess. 5:11). If the one suffering from this disease (Judaism) is a catechumen, then let him erupt from the vestibule; if faithful and dedicated, let him be excommunicated from the Sacred Table. For not all sins require only admonition and advice; no, there are also those who are corrected by decisive and quickest suppression. Just as lighter wounds yield to the weakest medicines, but rotten, incurable and destructive wounds require the edge of iron and fire; So also among sins, some need prolonged admonition, while others need strict reproof. That is why Paul ordered not only to exhort, but also to reprove strictly, saying: “For the sake of their guilt, rebuke them mercilessly” (Titus 1:13). Let us now reprove them mercilessly, so that they, being ashamed of our words and condemning themselves, are no longer infected by the lawless (Jewish) fast. For this reason, I, having finally left the exhortation, testify and proclaim: “If anyone does not love the Lord Jesus Christ, let him be cursed” (1 Cor. 16:22). And how more can someone prove that he does not love the Lord, if not by participating in the festival (of the Jews) who killed Him? It was not I who anathematized such people, but Paul; or even not Paul, but Christ, speaking through Paul and saying above that “even if you were justified by the law, you have fallen away from grace” (Gal. 5:4). Tell them these words, read this sentence, and, having saved them with all care and snatched them from the jaws of the devil, bring them to us on the day of fasting, so that we, having given you the rest of what was promised, unanimously and with one mouth with our brethren, glorify the God and Father of the Lord Jesus Christ, because to Him be glory forever. Amen. Homily 3. To those who still fast on Easter This word, as the very beginning shows, was spoken after the second word against the Anomeans. 1. Again, extreme and urgent need, interrupting the order of previous conversations, forces us today to talk about it and distracts us from debates with heretics. We intended to talk with your love again about the glory of the Only Begotten, but the absurd stubbornness of those who still want to fast on Easter forces us to use all the current teaching for their healing. And a good shepherd not only drives away wolves (from his flock), but also treats sick sheep with all care: for what is the benefit when sheep, although they avoid the grazing of animals, are destroyed by disease? Likewise, the best military leader not only repels the plans of (external) enemies, but even before this pacifies the agitating city, knowing that external victory will not bring any benefit as long as the internal, internecine war continues. And in order for you to be convinced that there is nothing more disastrous than (internal) discord and disagreement, listen to what Christ says: “Every kingdom divided into itself will be desolate” (Matthew 12:25). What seems more powerful than a state that has monetary income, weapons, walls, fortresses, a huge army, cavalry, and countless other means that increase its strength? However, if civil strife arises in it, all this strength is crushed: for nothing weakens (society) so much as quarrels and strife, and on the contrary, nothing strengthens and strengthens so much as love and harmony. Realizing this, Solomon also said: “We help brother from brother, like a strong and high city, like a kingdom that is founded” (Prov. 18:19). Do you see how strong is unanimity, and how disastrous is discord? The kingdom, torn apart by civil strife, perishes; and two people united and closely connected with each other are more unshakable than any wall. I know that, by the grace of God, most of our herd is free from this disease; however, therefore, one should not yet neglect healing. Even if there were only ten sick people, or five, or two, or only one, then it would not be appropriate to ignore him; Even though he is alone, and an insignificant and despicable man, he is nevertheless a brother for whom Christ died. Christ cares a lot about little ones. “Whoever,” He says, “offends one of these little ones who believe in Me, he will not eat, and the millstone of the village will fall on his neck, and he will drown in the abyss of the sea” (Matthew 18:6). And again: “Unless you make one of the least of these, neither will you do it to Me” (Matthew 25:45). And again: “There is no will before your Father in heaven, yes.” one will perish because of these little ones” (Matthew 18:14). How foolish would it be if we neglect the little ones when Christ cares so much about them? Do not say that he (the sick) is alone, but that one, left unattended, transmits his illness to others. This is what destroys and upsets everything, that we neglect the little things; This is why (small) wounds become large, just as large ones can easily become small if they are taken care of properly. So this is what we will tell them in advance 7: there is nothing worse than discord and warfare, like dissolving the Church and tearing into many pieces the tunic, which even the robbers did not dare to tear. Aren't there enough other heresies? No, we will still cut ourselves! Don’t you hear what Paul says: “If you bite and devour one another, take heed lest you be destroyed from one another” (Gal. 5:15)? Do you walk outside the herd and are not afraid, tell me, of the lion that wanders around (the herd)? “The devil is your adversary,” says the apostle, “like a roaring lion, he goes about seeking someone to devour” (1 Peter 5:8). Look at the wisdom of the shepherd: he did not let (the beast) into the very middle of the sheep, so as not to frighten the flock; he did not drive it far, so that through fear of the beast he would force all (the sheep) to gather together. Aren't you afraid of the Father? Be afraid of the enemy: if you separate from the herd, he will probably grab you. Christ could have driven him far away, but he allowed him to roar around (the herd) in order to make you be cheerful and caring, and constantly resort to your mother (the Church), so that those in the herd, hearing his voice, would be more united among themselves and would run to each other. This is what compassionate mothers do: when their children cry, they threaten to throw them to the wolves, not with the intention of actually throwing them, but so that the children will stop crying. So Christ did everything so that we could live in peace and harmony with each other. 2. Therefore, Paul, although he could convict the Corinthians of many and important (sins), but first of all convicts them of discord. So, he could have condemned them for fornication, and for pride, and for pagan judgments, and for feasting in idol temples, and for the fact that their wives did not cover their heads, but the men did; in addition, for contempt for the poor, for exalting gifts and (for doubting) regarding the resurrection of the dead; but, since he could, along with all this, expose them for discord and disagreement among themselves, then, leaving all other vices, he corrects this last one in advance. And if I don’t make it difficult for you, I will prove in the very words of Paul that this is really so. So, that they committed fornication, listen to what he says about this: “fornication is by no means heard in you” (1 Cor. 5:1). That they were proud and arrogant: “Because I did not come to you, no one became proud” (1 Cor. 4:18). What were the judgments of the pagans: “Dare any one of you, having a thing for another, be judged by the unrighteous” (1 Cor. 6:1)? What they ate that was sacrificed to idols: “You cannot partake of the table of the Lord and the table of demons” (1 Cor. 10:21). Listen to how he reproaches them for the fact that their women did not cover themselves, while their men did not cover themselves: “Every man who prays or prophesies with his head covered disgraces his head. And every woman who prays or prophesies with her head revealed disgraces her head” (1 Cor. 11:4-5). And that they despised the poor, and the apostle clearly showed this with the words: “For he hungers, and for him he gets drunk” (1 Cor. 11:21); and again: “Or are you neglectful of the Church of God, and are you putting to shame those who do not have” (1 Cor. 11:22)? Since they all sought greater spiritual gifts, and no one wanted to accept lesser ones, he says: “Food for all the apostles, food for all the prophets?” (1 Cor. 12:29) And that they doubted regarding the resurrection of the dead, and he says about this: “But someone says: How will the dead rise? By what body will they come" (1 Cor. 15:35)? But despite the fact that he could convict them of so many things, (the apostle) did not tell them about anything before, except about disagreement and discord; as soon as he began the epistle, he already said this: “I pray you, brothers, in the name of our Lord Jesus Christ, that you all say the same thing, and that there be no discord among you” (1 Cor. 1:10). He knew, knew very well, that this was urgent. A fornicator, and a proud person, and infected with some other vice, will very soon leave him behind and be healed if he always goes to church and constantly listens to teachings; but whoever has broken contact with this meeting, evaded his father’s instructions and ran away from the doctor’s hospital, although he seems healthy, he will soon suffer from illness. Just as a skilled physician first stops a fever and then heals wounds and wounds (vered - an abscess with suppuration - Ed.), so did Paul; Having destroyed discord in advance, he then began to heal the wounds of each member. Therefore, first of all, he says that (the Corinthians) should not quarrel among themselves, should not choose leaders for themselves, and should not cut the Body of Christ into many pieces. However, he said this not only to them, but also to those who after them suffer from the same disease; such people and I would like to ask, what does Easter mean? What is Pentecost? What is the Jewish Passover and what is ours? Why does that one happen only once every year, and this one happens at every meeting 8? What are unleavened bread? (I would like to ask more) and about many other things that only relate to this same subject. And then you would know well how unreasonable is the stubbornness of those who cannot give an account of their actions and do not learn from others, as if they were smarter than everyone else. And this is what deserves extreme condemnation, when they themselves do not know the matter and do not listen to orders, but acting without reasoning, out of stupid habit they rush into the abyss and abysses. 3. How can they be clever when we object to them like this? You yourself, they say, didn’t you fast like that before 9? It’s not your business to tell me about this, but I have the right to tell you that we also fasted at the same time before, but we preferred general agreement to the coincidence of times. What Paul said to the Galatians, I also say to you: “Be ye as I am, and as you are” (Gal. 4:12). What does it mean? He urged them to give up circumcision, to abandon Sabbaths and days, and all other rites prescribed by the Law. Then, noticing their fear and apprehension that they would not be subject to response and punishment for violating the Law, he encourages them with his own example, saying: “Wake up, like I am: zane and I, like you.” Am I, he says, come from the pagans? Do I not know the lawful life and the punishment that awaits those who break the Law? “He was a Jew by law, a Pharisee, who persecuted the Church of God out of zeal, but was blameless in the truth of the law. But even though I counted my gain, I counted it as loss against Christ” (Phil. 3:5–7), that is, he resolutely left them behind. So be as I am; because I was like you. And what am I saying about myself? More than three hundred fathers, having gathered in the Bithynian country, decreed this 10, and you dishonor them all? One of two things: you accuse them either of ignorance, as if they did not know well (what they established), or of timidity, as if they, although they knew, were hypocrites and betrayed the truth. This must be done if you do not comply with their orders. But that they then discovered great wisdom and courage, this is shown by all the acts (of the council). Their wisdom is evidenced by the faith then expressed, which blocked the lips of the heretics and, like an unshakable wall, repelled all their intrigues; and about courage - the just ended persecution and disagreement in the churches. Like brave warriors who raised countless trophies and were covered with many wounds, then the heads of churches came from all sides, bearing the wounds of Christ and testifying to the many torments that they endured for their confession of faith. Some of them could talk about the mines and the suffering they endured there; others about the deprivation of all property, others about hunger, and others about frequent scourgings. Some could point to the torn ribs; others for a beaten back, others for torn out eyes or some other part of the body that they lost for Christ. The entire cathedral then consisted of such and such ascetics; It was they, along with the statement of faith, who decreed that the holiday (Easter) should be celebrated by Christians all together and in agreement. So, could these men, who did not change their faith in such difficult times, be hypocritical in the appointment of certain days (Lent and Easter)? Look what you do when you condemn so many fathers, so courageous and wise. If the Pharisee, having condemned the tax collector, lost everything that was good to him; then what an excuse, what justification will you have when you rebel against so many God-loving teachers, and, moreover, unfairly and completely unfounded! Haven’t you heard what Christ himself says: “Where there are two or three gathered in My name, I am in the midst of them” (Matthew 18:20)? If Christ is in the midst of two or three, how much more was He present, determining and decreeing everything where there were more than three hundred. And you blame not only them, but the whole universe; because she too approved of their definition. Or do you think that the Jews are smarter than the fathers gathered from the whole universe; Jews who have lost their entire national structure and do not celebrate a single holiday (properly)? That they have neither unleavened bread, nor the Passover (many, as I hear, say that the Passover (Christian) should be with unleavened bread), - that they have no unleavened bread, listen to the words of the lawgiver (Moses) about this: “You cannot eat the Passover in any of your cities, which the Lord your God will give you: but only in the place that the Lord your God chooses, call on His name there” (Deut. 16:5–6), meaning here Jerusalem. Do you see how God, having tied this holiday to one city, subsequently destroyed the city itself, in order to involuntarily deviate them from the previous order of life? Everyone knows that God foresaw the future. Why did He gather them there from the whole universe, if He foresaw that this city would perish? Isn’t it clear that He wanted to cancel the holiday itself? God abolished it, and you will follow the Jews, about whom the prophet says: “And whoever is blind, except my servants; and deafness, do they possess them” (Is. 42:19)? Indeed, to whom were they not ungrateful and insensitive? Are they to the apostles, to the prophets, to their teachers? But what can we say about teachers and prophets when they even killed their children! They, after all, sacrificed their sons and daughters to demons (Ps. 105:37). They did not know nature itself, and were zealous to observe the days? They trampled kinship, forgot children, forgot God himself, who created them: “You forsook the God who gave birth to you,” says Moses, “and you forgot the God who nourished you” (Deut. 32:18); abandoned God and were zealous to observe the holidays? Who could say that? And Christ celebrated Easter with the Jews, not so that we would celebrate it with them, but in order to introduce the truth through the shadow. He underwent circumcision, and observed the Sabbaths, and celebrated their feasts, and ate unleavened bread, and did all this in Jerusalem; but we are not obliged to anything of this; on the contrary, Paul appeals to us: “if you are circumcised, Christ profits you for nothing” (Gal. 5:2). And again about unleavened bread: “Let us celebrate in the same way, not with the leaven of unleavened bread, nor with the leaven of malice and wickedness, but without the leaven of purity and truth” (1 Cor. 5:8). Our unleavened bread does not consist of kneaded flour, but of blameless behavior and virtuous living. 4. Why did Christ celebrate (Easter) then? Since the ancient Easter was an image of the future, and the image had to be followed by the truth; then Christ, having shown the shadow in advance, then offered the truth at the Table. And with the appearance of truth, the shadow is already hidden and becomes irrelevant. So, do not present this to me as an objection, but prove that Christ commanded us to do this too. On the contrary, I will prove that He not only did not command us to observe the days (of the Law of Moses), but also freed us from this necessity. Listen to what Paul says; and when I name Paul, I mean Christ, because He moves Paul’s soul. So what is he saying? “You look at the days and months, and times, and summers. I am afraid that you have labored in vain” (Gal. 4:10,11). And again: “As often as you eat this bread and drink this cup, you proclaim the death of the Lord” (1 Cor. 11:26). And in a word: “every time” (every time) the apostle gave it to the will (of the Christian) when to proceed (to the Sacrament of the Eucharist), and thus completely freed him from observing the times. After all, Easter and Lent are not the same thing; Pentecost. Pentecost happens once every year, and Easter (Eucharist) three times a week, and sometimes four times, and even as many times as we want; because (our) Easter is not a fast, but an offering and a sacrifice, performed every time there is a meeting (liturgy). And what (our) Easter consists of this, listen to the words of Paul: “Our Easter was quickly devoured for us, Christ” (1 Cor. 5:7); and: “As often as you eat this bread and drink this cup, you proclaim the death of the Lord” (1 Cor. 11:26). This means that every time you approach (the communion of the Holy Mysteries) with a clear conscience, you celebrate Passover, not then, that is, when you fast, but when you participate in this sacrifice. “As often as you eat this bread and cup This you drink, you proclaim the death of the Lord"; and the proclamation of the death of the Lord is Easter. Both today’s offering, and the one that was made yesterday, and is made every day, are the same with the one that was made then on the Sabbath day; and that is not at all more sacred than this, and this is not lower than that, but both are the same, equally terrible and saving. Why, you say, do we fast during these forty days? In ancient times, many approached the Holy Mysteries, indiscriminately and as it happened, especially at the time when Christ taught them. Noticing the harm that comes from careless communion, the fathers, having gathered together, appointed forty days of fasting for prayers, listening (to the Word of God), and church meetings, so that all of us, having thoroughly cleansed ourselves during these days with prayers, alms, fasting, all-night vigils, tears, confession, and all other means, would approach in this way with a clear conscience, as much as possible for us. And that they did a great thing when, out of such condescension, they established the custom of fasting among us, this can be seen from the following. Behold, throughout the whole year we do not stop crying out and preaching about fasting, and no one listens to our words; but as soon as the time of Lent comes, then, even if no one convinces or advises, even the laziest awakens, because he receives advice and conviction from time itself. So, if a Jew and a Greek ask you: why are you fasting? Do not say that it is for Easter or the Cross: by doing this you will give him a strong weapon against you. No, we fast not for Easter and not for the Cross, but for the sake of our sins, because we intend to begin the Mysteries; Easter is not a subject of fasting and mourning, but of joy and joy. For the Cross blotted out sin, became the cleansing of the entire feast, the reconciliation of long-term enmity; opened the gates of heaven, made people hated (by God) friends, elevated our nature to Heaven, and seated us at the right hand of the Throne, and provided us with other countless benefits. So, because of all this we should not cry and lament, but rejoice and rejoice. That is why Paul says: “Let me not boast except in the cross of our Lord Jesus Christ” (Gal. 6:14). And again: “God makes his love for us, because while we were sinners, Christ died for us” (Rom. 5:8). And John says this: “For God loved the world” (John 3:16). How, tell me? Keeping silent about everything else, he pointed to the Cross. For having said: “For God loved the world,” he added: “For He also gave His only begotten Son to eat” to be crucified, “so that whoever believes in Him will not perish, but may have eternal life.” So, if the Cross is an object of love and praise, then let us not say that we cry because of it: no, we cry not because of it, but because of our sins. That's why we fast. 5. Only the catechumen never celebrates Passover, although he fasts every year, because he does not participate in the offering (Eucharist); Meanwhile, the one who does not fast, but approaches with a clear conscience, celebrates Easter, whether today, tomorrow, or in general whenever he participates in communion. For worthy communion does not depend on observing the times, but on a clear conscience. But we do the opposite: we don’t cleanse our hearts, but if we just start on the Sabbath day, we already think that we are celebrating Easter, even though we are burdened with countless sins. But that's not true, no; on the contrary, if you come on Saturday with an evil conscience, you will still not receive communion, and you will leave without completing Passover; and vice versa, if you partake today, making amends for your sins, then you will exactly celebrate Passover. So, you should show this accuracy and thoroughness not in observing the times, but in approaching Communion. And just as you are now ready to endure everything rather than change the custom, so you should neglect this custom and decide to endure and do everything, just so as not to approach (Communion) in sins. And that God does not pay attention to such an observation of the times, listen to how He judges: “For you were hungry,” He says, “and give Me food: you were thirsty and thirsty for Me,... naked and clothed Me” (Matthew 25:35-36); and he reproaches those who stand on their backs for contrary to this. And again, when another servant was brought, (God) punishes him for his vindictiveness: “You evil servant, he has forgiven you all your debt... Shouldn’t you also have had mercy on your minion, just as I had mercy on you” (Matthew 18:32-33)? He also did not allow the holy fools into the Bridegroom’s palace because they did not have oil in their lamps; and he condemned one because he entered not in a wedding garment, but in unclean garments, that is, defiled by adultery and uncleanness; on the contrary, no one has ever been punished or condemned for observing Passover in such and such a month. And what can we say about us, who are freed from all this kind of necessity, and live in heaven, where there are no months, no sun, no moon, no annual rotation? Whoever wants to carefully delve into the matter will see that the Jews themselves do not pay much attention to time, but they place a place above it - Jerusalem. For when the people, having come to Moses, said: “We are evil spirits about the souls of men: for we will lose food to bring a gift to the Lord” (Num. 9:7), “Stand there,” Moses said to them, “so that I may hear what the Lord commands about you” (Num. 9:9). Then, having offered a sacrifice, he gave them a law, prescribing that “if anyone is unclean for the souls of men, or on a far journey,... and cannot keep the Passover in the first month, let him keep it in the second” (Num. 9:10). Thus, even among the Jews, violation of a certain time is allowed, as long as the Passover is celebrated in Jerusalem; and you do not prefer unity with the Church to time, but so that observe the days, you insult our common mother and dissect the holy congregation? How can you earn forgiveness when, without any reason, you decide to commit such a sin? And what can we say about the Jews? After all, no matter how much we wish or try, we cannot in any way observe the day on which Christ is crucified: this can be seen from the following. If only the Jews had not sinned and become ungrateful, insensitive, careless and despisers; even if they had not lost the national structure, they would have completely preserved it to this day: and then it would have been impossible for us, having followed them, to observe the day on which Christ was crucified and celebrated Easter. And now I’ll tell you how it is. When Christ was crucified, then was the first day of unleavened bread and heels; but Heels and the first day of unleavened bread may not always coincide. For example, in this year the first day of unleavened bread coincides with Sunday: therefore, we would have to fast all week, and we, when the Passion has already passed, and the Cross (crucifixion of Christ) and the Resurrection comes, we would still have to fast. And it often happened that the (Jewish) fast continued after the Cross, after the Resurrection, until the week was over. Thus, there is no way to observe time. 6. Let us not argue and say: I have observed (Jewish) fasting for so many years, and now should I change the custom? That is why you yourself have to change: you have been separated from the Church for so long, but finally return to your mother. After all, no one says: since I have been at enmity for so long, now I am ashamed to make peace. It is a shame to remain stuck in unreasonable persistence and not change for the better. This is what destroyed the Jews, that they, always trying to observe the ancient custom, reached the point of wickedness. And what about fasting and observing the days? Paul strictly observed the Law, did a lot of work, traveled a lot, endured many other disasters, and surpassed all his peers in the accuracy of performing Jewish rites; however, even after achieving the highest perfection in (Jewish) life, as soon as he learned that he did all this to the harm and destruction of (himself), he immediately changed. He didn't ask himself: what is this? Have I really spent so much zeal in vain, lost so much labor? No, for this reason he changed rather, so as not to suffer the same loss again, for this reason he despised legal righteousness, in order to receive righteousness from faith: “I have counted my gains,” he cries, “I have counted them against Christ for loss” (Phil. 3:7). “If you bring your gift,” says Jesus Christ, “to the altar, remember her, as if your brother has something for you: leave your gift before the altar, and go first and humble yourself with your brother, and then come and bring your gift” (Matthew 5:23-24). What do you say to this? When your brother simply has something against you, Christ does not allow you to make a sacrifice until you make peace with your brother; and when the whole Church and so many fathers have (something) against you, do you dare and allow yourself to approach the Divine Mysteries without stopping this unreasonable enmity? And how can you, in such a state of mind, celebrate Easter? I say this not only to those, but also to you - healthy ones, so that no matter how many of them you see, with great care and affection you will take and gather them all, and bring them to your mother. Even if they resist, evade, or do something else, we will not lag behind until we convince them; for nothing can compare with peace and harmony. Therefore, our father (the bishop), having entered (the church), does not first ascend to this pulpit until he has asked for peace for all of you; and having risen, he begins to teach you no sooner than he has taught peace to all. And the priests, when they want to bless, will first of all ask for peace for you, and then they will begin to bless; also the deacon, inviting to pray, along with other petitions commands in prayer to ask the Angel for peace; and all the prayers he offers are filled with peace, and finally, releasing you from this meeting, he wishes the same for you, saying: “Depart in peace.” In general, without peace nothing can be said or done. He is our nourisher and father, who cherishes us with great care. I do not mean peace that consists of empty greetings and the fellowship of meals, but peace according to God, which comes from spiritual unity. It is this unity that many are now dissolving when, out of unreasonable jealousy, disparaging our statutes and attaching greater importance to the Jewish ones, they consider them (the Jews) to be teachers who deserve more trust than our fathers, and they believe in the murderers of Christ (with regard to) the suffering (of Christ). What could be more meaningless than this? Don’t you know that the Jewish Passover is an image, and the Christian Passover is the truth? Look at the difference between them: that one delivered from bodily death, and this one stopped the wrath (of God), to which the whole universe fell; that one once delivered from Egypt, that one freed from idolatry; that one destroyed Pharaoh, this one destroyed the devil; after that - Palestine, after that - Heaven. Why are you sitting with a candle when the sun has already risen? Why do you want to eat milk when you are given solid food? That's why they fed you milk, so that you wouldn't remain on milk; That's why the candle shone for you, so that you would come to the sun. So, when the most perfect state has arrived, let us not return to the former, we will not observe days, times and years, but in everything we will unswervingly follow the Church, preferring love and peace to everything. Even if the Church were mistaken, in this case the accurate observation of times would not be so much commendable as division and schism would be condemnable. So I don’t care at all about time, since God doesn’t (care), which we have already shown (for I have already talked a lot about this); I only desire that we do everything in peace and unanimity, so that when we fast with all the people, and the priests perform public prayers for the universe, at this time you do not stay at home drinking. Think about it, after all, this is a devilish obsession, and it constitutes not one, not two, not three sins, but much more: it separates you from the flock (of Christ), makes you accuse so many fathers, plunges you into obstinacy, draws you to the Jews and exposes you to temptation both at home and strangers. For how can we reproach them for sitting at home when you run to them? And besides these important sins, greater harm can occur when, during those fasts (with the Jews), you do not use the Scriptures, nor meetings, nor blessings, nor common prayers, but spend all this time with a bad conscience, in fear and trembling, so that they do not expose you as some kind of foreigner and foreigner, while you should, together with the Church, do everything with boldness, with pleasure, with joy and complete freedom. The Church did not know strict observation of times; but when then all the fathers (of the Church) wanted to gather together from various countries and appoint a certain day (Easter), the Church, which honors harmony in everything and loves unanimity, accepted their definition. And that it is impossible for you, nor for us, nor for anyone else (Christians) to limit our Sunday in such a way, this has been sufficiently proven above. Let us not fight with the shadow, and by arguing over the accidental, we will not harm ourselves in the most important things. Fasting at one time or another is not reprehensible, but dividing the Church, living in strife, causing schisms and constantly avoiding (church) meetings is not excusable, worthy of condemnation and entails severe punishment. More could be said than this, but for those who are attentive, what has been said is enough; and for those who are not attentive it would be of no benefit if more were said. Therefore, ending the word here, let us all ask our brothers to return to us, to love the world, to abandon unreasonable stubbornness, and, leaving unimportant things unattended, to be imbued with sublime and important thoughts, and to free ourselves from observing the days, so that we all with one accord, with one mouth, glorify the God and Father of our Lord Jesus Christ, to whom be glory and dominion, now and always, and unto the ages of ages. Amen. Word 4. His (Chrysostom’s) fourth word against the Jews, on the trumpets of their Passover Spoken in Antioch, in the Great Church. The very beginning of this conversation shows that it was spoken quite a long time after the first three words against the Jews. 1. Again, the pitiful and most unfortunate of all people, the Jews want to fast, and again it is necessary to protect the flock of Christ. And the shepherds, while no beast bothers them, sit down under an oak or pine tree and play the flute, leaving the sheep to graze freely; and when they notice the approach of the wolves, throwing down the pipe, they take the sling in their hands, and, leaving the horn, they arm themselves with sticks and stones, and, standing in front of the herd and raising a large and strong cry, often with this one cry, without yet making an attack on the beast, they drive it away. So we, in the past days, enjoying, as if in some meadow, the explanation of Scripture, did not use a single controversial word, because no one bothered us; and as today, the fiercest of all wolves, the Jews want to surround our sheep, it is necessary to fight and advocate so that not a single sheep is stolen from us by beasts. And do not be surprised that we, even ten or more days before the onset of the (Jewish) fast, are already arming ourselves and protecting your souls: after all, hardworking farmers, if there is a fast stream nearby that devastates the fields, not during rainy weather, but even before this time, they protect the banks (of the stream), and raise embankments, and build ditches, and fortify themselves against it in every possible way. While it is still quiet and low in water, it is easy to hold it; but when it increases and carries its waters very quickly, then it is no longer so easy to stop it: that is why (farmers) warn its pressures long ago, inventing all possible obstacles. Warriors, shipmen, and reapers usually do the same. Even before the battle, they clean the armor, and inspect the shields, and prepare the bits, and feed the horses with great diligence, and arrange everything else diligently. And the shipbuilders, before lowering the ship into the pier, correct the keel, and repair the sides (of the ship), and trim the oars, and sew the sails, and arrange all the other accessories of the ship. In the same way, the reapers spend many days sharpening their sickles, and preparing the threshing floor, the oxen, the cart, and everything else that is needed for the harvest. And all people, it is known, make preparations for their classes in advance, so that when the time comes for classes, it will be easy for them to do the job. Imitating them, we protect your souls many days in advance and exhort you to flee from this wicked and lawless fast (Jewish). Do not tell me that (the Jews) fast; but prove whether they do this in accordance with the will of God; if not, then their fasting is more lawless than any drunkenness. One must not only look at their deeds, but also examine the cause of the deeds. Whatever happens according to the will of God, even if it seems bad, is best; and what is disgusting and not pleasing to God, even though it seems the best, is worse and more lawless than anything else. Even if someone commits murder according to the will of God, this murder is better than any kindness; but if someone shows mercy and shows humanity contrary to the will of God, this mercy will be more criminal than any murder. Things are good and bad not in themselves, but according to God’s definition of them. 2. And to convince you of the justice of this, listen to this. Once Ahab, having captured a Syrian king, contrary to the will of God, spared his life, put him with him (on a chariot) and released him with great honor. Then one prophet, having come to his neighbor, said: “According to the word of the Lord, beat me. And the man did not want to beat him. And he said to him: Because you have not listened to the voice of the Lord, behold, you will depart from Me, and a lion will smite you. And he left him; and the lion shall find him and slay him. And you find another person and say: beat me. And beat his man and smite him and break his face (1 Kings 20:35–37). What could be weirder than this? The one who struck the prophet remained unharmed, but the one who spared him was punished: know that when God commands, then one should not speculate about the nature of the deed itself, but only obey. And so, so that the first (neighbor) would not spare the prophet out of respect for him, the prophet not only told him “beat me,” but: “according to the word of the Lord,” that is, God commanded, do not ask about anything else; The king prescribed the law, respect the dignity of the Commander, and obey with all readiness. But he did not obey, for which he suffered a heavy punishment, and through his misfortune admonishes his descendants to obey and submit to everything that God commands. Then, when the second struck and wounded the prophet, this one tied his head with linen, covered his eyes and made sure that he would not be recognized. Why did he do this? He wanted to expose the king and pronounce judgment on him for saving the Syrian king. Since the king was wicked and hated the prophets, so that when he saw him, he would not drive him out of sight, and having driven him away, he would not be left without correction; the prophet covers both his face and the story about the actual event in order to be able to speak (with the king) and receive from him consciousness in what (the prophet) wanted. And so, when the king passed by, the prophet shouted to him and said: “Your servant went out to the war, and behold, a man, bring a man to me, and he said to me: save this man; And it came to pass, as your servant saw this and this, and it was not. And the king of Israel spoke to him: Behold, your judgment is with me, you killed yourself. And hasten and take away the veil from your hair. And the king of Israel knew him, for he is a prophet. And he said to him: “This is what the Lord says: ‘Thou hast delivered the destructive man out of thine hand, and thy life shall be in place of his life, and thy people in place of his people” (1 Kings 20:39-42). See how not only God, but also people judge in the same way, paying attention not to the nature of things, but to their purpose and reasons. So the king says to the prophet: you are your own judge before me, you committed murder. You, he says, are a murderer because you let the enemy go. That’s why the prophet covered himself with a veil and demanded a trial, as if in someone else’s case, so that the king would pronounce the correct decision; which is what happened. For when the king pronounced judgment on him, the prophet took off the veil and said: “For thou hast delivered the destructive man out of thy hand, and thy soul shall be in place of his soul, and thy people in place of his people.” Do you see how (Ahab) was condemned for his love of humanity, and what punishment he suffered for mercy? He saved the life (of the enemy), and was punished; and the other committed murder, and deserved praise. Here Phinehas in one instant committed two murders, killed a husband and wife, and was honored by the priesthood: so he not only did not defile his hand with blood, but also made it purer. So, seeing that the one who beat the prophet remains unharmed, and the one who did not die, that the one who spared is punished, and the one who did not spare is boasted, in all cases, try to find out first the will of God, and not the nature of the matter itself, and whatever you find in agreement with it, then only approve. 3. Guided by this rule, we will judge this (Jewish) fast. If we do not do this, but present and consider only bare matters as they are, then there will be great confusion, great disorder. For example, robbers, grave robbers, and deceivers suffer beatings, but martyrs also endure the same; the deeds are the same, but the disposition of the spirit and the reason for which they happen are not the same, and therefore there is a great difference between (the martyrs) and those people. And how in this case we pay attention not to torment alone, but, even before that, to the disposition of the soul and to the reason for which the torment occurs, and therefore we love martyrs not because they suffer, but because they suffer for Christ, and we despise robbers not because they are punished, but because they are punished for their atrocities; Judge in the same way what is happening among the Jews. And if you see that they are fasting for God, praise it; if you see that they are doing this contrary to the will of God, turn away and hate them more than those who get drunk and immoderate in food and drink. But this post should look not only at the reason, but also at the place and time. However, before we fight with the Jews, it is better to talk with those of our members who, apparently, stand with us, but in fact follow Jewish customs, and defend them in every possible way, and whom therefore I consider more worthy of condemnation than the Jews themselves. Not only wise and intelligent people will agree with us on this, but also everyone who has any sense and sense. To prove this, there is no need for speculation, research or long turns of phrase; no, it’s enough just to ask them and catch their very answer. So what? I will ask each of those suffering from this illness: are you a Christian? Why do you follow the customs of the Jews? Or are you a Jew? So why are you bothering the Church? Does the Persian not observe what is the custom of the Persians? Doesn't the barbarian follow the customs of the barbarians? Isn't someone living in the Roman state subject to our rules? And if anyone living among us is convicted of acting like a barbarian, tell me, is he not immediately punished without trial or investigation, even if he presents a thousand excuses? Equally, if one of the barbarians turns out to be observing Roman laws, will he not tolerate the same? How do you expect to be saved by turning to the lawless customs of the Jews? Is the difference between us and the Jews insignificant? Is our dispute about empty things, so that we can consider both Christianity and Judaism to be one and the same thing? What are you connecting that cannot be connected? They crucified Christ, whom you worship: see what a difference! How can you run to them, the murderers, who say of yourself that you worship the Crucified One? Will I invent this method of accusation and this type of denunciation? Isn’t this the method that Scripture uses against them? Listen to what Jeremiah says specifically against them: “Go to Kidar, and you will see; send it to the islands of Hettim, and know if such a thing was created.” What is this? “If the pagans change their gods, they are not gods... But you exchange your glory for this, but you will not benefit from it” (Jer. 2:10-11). And this means this: those (pagans), he says, worshiping idols and serving demons, were so firm in their error that they did not want to leave idols and turn to the truth; and you, worshipers of the true God, leaving your fatherly piety, moved to alien customs; you have not even shown that constancy in the truth that those in error have. That is why he says: “Have such things been created? If the pagans change their gods, they are not gods: but you change your glory for that, but you will not benefit from it.” He did not say: “change your God,” because God is unchangeable (Mal. 3:6), but: “change your glory.” It was not Me, he says, that you insulted; for no harm can be done to Me; you have dishonored yourselves, diminished not My glory, but your own. Let me say this to ours too, if only we should call those who think in the Jewish way ours: go to the synagogues and see if the Jews changed their fast, did they fast with us on Passover, did they eat on that day? Their fasting is not fasting, but lawlessness, sin and crime; and yet they did not change him; but you exchanged your glory for something from which you would not receive any benefit, and went over to their side. When did they fast on Easter? When did they celebrate the Feast of Martyrs with us? When did they communicate with us on the day of Epiphany? They do not run to the truth, but you run to wickedness: I call (their holidays) wickedness because they are celebrated at the wrong time. There was once a time when these holidays should have been observed, but now is not the time. This is why what was once legal is now illegal. 4. Let me speak to these people in the words of Elijah. He, seeing how the Jews act wickedly, either obeying God or serving idols, says to them: “How long will you worship on both sides? If the Lord our God is with you, come and follow Him: if Baal, then follow him” (1 Kings 18:21). This is what I will now say to them: if you consider Judaism to be true, then why do you burden the Church with yourself? If Christianity is true, which it is, then follow it unswervingly. Tell me, do you participate in the Sacraments, worship Christ as a Christian, ask Him for blessings, and celebrate with His enemies? With what conscience do you finally come to church? But we have said enough against those who say about themselves that they think like us, and yet follow Jewish customs. And since I want to fight with the Jews, let me offer a more extensive teaching and show how the Jews despise the Law by fasting now, and trample on the commandments of God, always doing only what is contrary to Him. Now, when He wanted the Jews to fast, they fattened themselves and enlarged themselves; when he wants them not to fast, they persist in fasting. When he wanted them to make a sacrifice, they ran to the idols; and when he does not want them to celebrate their holidays, then they are zealous to celebrate. Therefore, Stephen spoke to them: “You continually resist the Holy Spirit” (Acts 7:51). You, he says, only tried to do the opposite of what God commanded. This is what they do now. Where can you see this? From the Law itself, for in relation to the Jewish holidays the Law commanded to observe not only the time, but also the place (of celebration). So, commanding them about this Passover, he says this: “You cannot eat the Passover in any of your cities that the Lord your God gives you” (Deut. 16:5). On the contrary, having decided to celebrate Easter on the fourteenth day of the first month, the Law also commanded that it should be celebrated only in Jerusalem; Likewise, for the celebration of Pentecost he appointed a specific place and time, commanding it to be celebrated after seven weeks, and again adding: “in the place the Lord your God will choose” (Deut. 12:11). The same is true for the Feast of Tabernacles. But let us see which of these two is more necessary - time or place: that is, if when it is impossible to observe both together, should we neglect the place and observe the time, or, having neglected the time, observe the place? I want to say this: the Lord commanded that Passover be celebrated in the first month, in Jerusalem, i.e. at a certain time and in a certain place. Now suppose that two people celebrate Easter: let one violate the place and observe the time; let another observe the place, but violate the time; moreover, he who observes the time, but violates the place, let him celebrate the Passover in the first month and outside of Jerusalem, somewhere in the distance, and he who observes the place, but violates the time, celebrates the Passover in Jerusalem, not in the first month, but in the second. Then let us see which of these two is worthy of condemnation and which of approval, whether he transgressed time and celebrated the Passover in a certain place, or who left the place and observed the time? If he who has arrived at the time in order to celebrate the Passover in the city turns out to be worthy of approval, and he who observed the time, but neglected the place, is condemned and accused as a wicked person; then it is obvious that the Jews also act wickedly when they do not celebrate Passover in their place, even if they said a thousand times about themselves that they observe the time. Where can you see this? From Moses himself. When (the Jews) celebrated the Passover outside (Jerusalem), they came to Moses, saying: “We are evil spirits about the souls of men: when will we fail to bring a gift to the Lord in our time among the children of Israel? And Moses said to them: stand there, and I will hear what the Lord commands about you. And the Lord spoke to Moses, saying, “Rise to the sons of Israel,” saying, “Whoever is unclean in the souls of men, even in the far way, or in you, in your children, let him keep the Passover in the second month” (Num. 9:7-11). This means: whoever is on the way in the first month should not celebrate (Passover) outside the city, but let him do it in the second month, when he comes to Jerusalem; let time pass, just not to be outside the city. This shows that respect for place is more necessary than respect for time. What can those who celebrate (Passover) outside Jerusalem say to this? For when they omit what is more necessary, they cannot be justified by observing what is less necessary. This means that even though they assured themselves at least a thousand times that they were not violating time, they were acting extremely unlawfully. And this can be seen not only from here, but also from the example of the prophets. It is known that the prophets did not offer sacrifices, did not sing songs, and did not observe any such fast in a foreign land: what excuse can these (today’s Jews) have? Those, although they expected the return of the previous structure, nevertheless remained in obedience to the Law and fulfilled its instructions, as the Law required; and these, having no hope of returning to the previous structure (for what passage from the prophets can prove this?), do not want to calm down. Meanwhile, even if they expected that order would return, in that case they should have imitated those saints and not fasted, or done anything else, and the like. 5. And to make sure that those (saints) did nothing of the sort, listen to what they answered to those who asked them. When the foreigners urgently and with compulsion forced them to use their organs, saying: “Sing us the song of the Lord,” they, knowing well that the Law does not allow them to do this outside (Jerusalem), answered: “How can we sing the song of the Lord in foreign lands” (Ps. 136: 3–4)? And again, the three youths who lived in Babylon said: “In this time there is not a prince or a prophet, nor a place... to devour before You and to find mercy” (Dan. 3:38-39). Of course, there was a lot of space there, but since there was no church, they were left without sacrifices. Yes, and to others God (says) through Zechariah: “Have you fasted Me for seventy years” (Zech. 7:5), meaning here the years of the (Babylonian) captivity. How do you fast now, tell me, when your ancestors did not make sacrifices, did not fast, and did not celebrate? From this it is already clear that they did not even celebrate Easter: for where there was no sacrifice, there was no holiday, because all (holidays) had to be celebrated with sacrifices. But in order to present you with proof of this, listen to what Daniel says: “In those days, I, Daniel, wept for three weeks, the bread I desired was not eaten, and meat and wine did not enter my mouth, and I did not anoint myself with ointment in those weeks. On the twenty-fourth day of the first month I saw a vision” (Dan. 10:2–4). Here listen to me with attention; for from these words it is clear that the Jews (in Babylon) did not keep the Passover. I’ll tell you how this is now. On the days of unleavened bread the Jews were not allowed to fast; and Daniel did not eat anything for twenty-one days. But from what, you say, is it clear that these twenty-one days were the days of unleavened bread? From what he said: “on the twenty-fourth day of the first month”; and Easter ends on the twenty-first day; for, beginning with the fourteenth day of the first month, and then celebrating seven days, the Jews thus reach the twenty-first day. But Daniel, even after the Passover, continued not to eat; because, starting from the third day of the first month, then continuing (fasting) twenty-one days, he thus spent the fourteenth day, and after that another seven and three days. So, aren’t the Jews acting lawlessly and wickedly, that while those saints did not perform any rituals on a foreign land, out of stubbornness and contentiousness they do the opposite? After all, if some careless and impious people said and did this, then their failure to observe (the holidays) could be attributed to their carelessness; but if these were pious and God-loving people, those who gave their souls for the commandments of God, then it is clear that they did not keep the law (on holidays) not out of carelessness, but out of conviction from the law itself that none of these rites should be observed outside of Jerusalem. From this another most important truth is revealed, namely, that the observance of sacrifices, Saturdays, new moons, and all the like was not necessary in the then (Jewish) system, and that neither their observance could impart anything special to virtue, nor omission could make a good (person) bad, or take away anything from spiritual wisdom. So these (holy men), who lived on earth a life equal to angelic wisdom, although they did not do any of this - they did not make sacrifices, did not celebrate a holiday, did not observe such a fast, but they pleased God so much that they became higher than nature itself, and by what happened to them, they turned the entire universe to the knowledge of God. What can compare with Daniel? What about the three youths, who so long ago fulfilled in practice the greatest commandment of the Gospel, the main principle of all blessings? For (in the Gospel) it is said: “Greater love has no one to sow, but whoever lays down his life for his friends” (John 15:13); and they laid down their souls for God. However, they are worthy of surprise not only for this reason, but also because they did not do it for any reward. That’s why they said that “there is a God in heaven who is able to take us away... Otherwise, let it be known to you, the king, that we do not serve your God” (Dan. 3:17–18). It is enough for us, they say, that we die for God. And they did this, they showed such valor, without observing anything prescribed in the law (ritual). 6. Why, you say, did God establish these (rites) if he did not want them to be performed? And if I wanted fulfillment, then why did I destroy your city? If He wanted these rites to be observed constantly, then He would have to do one of two things: either not to command that sacrifices be made in just one place, if He already wanted to scatter you throughout the entire universe, or, if He wanted you to offer sacrifices only there (in Jerusalem), not to scatter you throughout the universe and not to make inaccessible to you the very city in which one was supposed to offer sacrifice. So what? God, you say, contradicts Himself: having commanded that sacrifices be made in only one place, He Himself then locked that place? Not at all; on the contrary, He is completely true to Himself. At first He did not want to allow you sacrifices; I will cite the prophet himself as a witness to this, who says this: “Hear the word of the Lord, O princes of Sodomstia: Hear ye the law of your God, O people of Gomorstia” (Isa. 1:10). And he speaks this not to the Sodomites and not to the inhabitants of Gomorrah, but to the Jews. He calls them that because, imitating their wickedness, they entered into kinship with them. In the same way, he calls them dogs (Isa. 56:11) and misogynistic horses (Jer. 5:8), not because they took on the nature of these animals, but because they expressed their lust. “That I am the multitude of your sacrifices, saith the Lord” (Is. 1:11). But we do not see that the inhabitants of Sodom ever made sacrifices: this means that this word is addressed to the Jews, and calls them by their name for the reason I indicated. “Because the multitude of your sacrifices, says the Lord, I am filled with burnt offerings of rams and the fat of lambs, and I do not desire the blood of young men and goats. Come below and appear to Me: who is this delight from your hands? Have you heard the voice (of God) saying very clearly that at first He did not demand these sacrifices from you? For, if he had demanded them, he would have been the first to subordinate to these institutions all the ancients who had become famous before them. Why, you say, did He allow it later? Condescending to your weakness. Like a doctor, seeing that a person sick with fever, capricious and impatient, wants to drink cold water and threatens, if he is not given it, to throw a noose around himself, or to throw himself from a rapid, in order to prevent a greater evil, he allows less, just to ward off the patient from a violent death; God did just that. When He saw that (the Jews) were furious, bored, wanted sacrifices, were ready, if they were not allowed to do so, to turn to idols, or even not only ready to turn, but had already turned, He allowed them sacrifices. And that this was the reason can be seen from the time itself (permission). God allowed them sacrifices after they celebrated a holiday in honor of evil demons, as if telling them: you are mad and want to make sacrifices; so bring them, at least to Me. However, even allowing this, He did not give such permission forever, but in a wise way again took it away. Just as a doctor (nothing prevents me from using the same example again), yielding to the whim of a patient, brings a vessel from his house and orders him to drink from it alone, and then, when the patient agrees to this, secretly orders those who serve the drink to break this vessel in order to imperceptibly and without giving any sign of rejecting the patient from his whim: so did God. Having allowed the Jews to offer sacrifices, He did not allow this to be done in any other place except Jerusalem; then, when they had been making sacrifices for some time, he destroyed this city, so that, like the doctor by breaking the vessel, and God by destroying the city, he would distract them, and involuntarily, from this matter. If He had said directly: stop; they would not easily agree to give up their passion for sacrifice; but now, by the very necessity of their location, He imperceptibly led them away from this passion. So let there be a doctor - God, a vessel - a city, a sick person - the stubborn people of the Jews, cold drink - permission and freedom to make sacrifices. And so, how the doctor diverts the patient from his unreasonable demand by breaking the vessel; so God rejected (the Jews) from sacrifice, destroying the city itself and making it inaccessible to everyone. If He did not mean this, then why did He conclude all the worship in one place, being omnipresent and filling everything? Why did He, having united worship with sacrifices, sacrifices with place, place with time, time with one city, then destroy this very city? And here’s what’s surprising and strange: the whole universe is open to the Jews, and nowhere in it is it allowed to make sacrifices; Jerusalem alone is inaccessible, and it was only there that they were allowed to make sacrifices. So, isn’t the reason for the destruction of Jerusalem clear and obvious, even to the most foolish? If the builder, having already laid the foundation, built the walls, built the vault and attached it to one stone placed in the middle, takes away this stone, he will destroy the entire structure of the building; so God, having made the city, as it were, a connection of (Jewish) worship, and then destroying it, thereby destroyed the rest of the building of that worship. 7. But let’s stop fighting the Jews for now. Today we have just begun the battle, having said as much as was required to warn our brethren, or even much more. We must finally convince you, those present here, to take diligent care of our members and not say: “What do I need? Why should I bother and worry? Our Lord died for us: don’t you want to say a word? What excuse will you have? What excuse will you get? How, tell me, will you stand boldly before the judgment seat of Christ, showing indifference to the destruction of so many souls? If I could know everyone who just runs there (to the synagogues), I would not need you, but I myself would correct them very quickly. When you need to correct a brother, even if you have to give up your soul, do not refuse; be jealous of your Master; If you have a servant or a wife, keep them at home with great severity. If you do not allow them to go to the theater, especially do not allow them to go to the synagogue, because this is a crime even more than that: there is sin, and here is wickedness. We are not saying this so that you will allow them to go to the theater, for this is also bad; but that they would be much more forbidden to go to the synagogue. Why are you running to see the ungodly Jews in the synagogue, tell me? People blowing trumpets? But you should, sitting at home, grieve for them and cry because they resist the commandment of God and rejoice with the devil. For, as I said before, what is done contrary to the will of God, even if it was permitted, later becomes lawlessness and entails many punishments. The Jews once sounded trumpets when they had sacrifices; and now they are not allowed to do this. Listen, why did they get the pipes? “Make yourself,” says God, “forged silver pipes” (Numbers 10:2); then, speaking about their use, he adds: “Sound them for your burnt offerings and for the sacrifices of your salvation” (Num. 10:10). Where is the altar now? Where is the ark? Where is the tabernacle and the Holy of Holies? Where is the priest? Where are the Cherubim of glory? Where is the golden censer? Where is the purification? Where is the bowl? Where are the libation vessels? Where is the fire sent down from above? Have you left everything and are only holding on to the pipes? Do you see that the Jews rather play than serve (God)? But if we reproach them for being lawless, how much more so for you because you associate with lawless people; (we reproach) not only those who flee there, but also those who could hold them back, but do not want to. Don't tell me: “What do I have in common with him? He is a stranger and stranger to me.” As long as he is faithful, shares the same Mysteries with you, and goes to the same church, until then he is closer to you and brothers, and acquaintances, and relatives, and everyone in general. Consequently, how not only those who steal are subject to the same punishment, but also those who could have prevented them and did not; so not only the wicked themselves are punished equally, but also those who could have turned them away from wickedness, but did not want to through negligence or carelessness. And the one who buried the talent returned it to the master intact; but since he did not multiply it, he was punished. And you, even if you yourself remain pure and immaculate, but do not increase your talent, and do not turn your dying brother to salvation, then you will suffer the same fate as that (slave). Do I ask much of you, beloved? Let each of you turn one of the brothers to salvation, let him take care of this, let him work so that we can come to the next meeting with great boldness, bearing gifts to God, the most precious gifts, returning (to Him) the souls of the lost. Even if we have to bear insults, receive blows, suffer something else, we will do everything just to return them. After all, we endure stubbornness, insults and abuse from the sick, we are not upset by insults, but we only want one thing, that the one who acts so recklessly be healthy. And the doctor’s patient often tears his clothes, but the doctor does not stop treating him because of this. If those who care for bodies show so much zeal, then how inappropriate is it to indulge in carelessness when so many souls are perishing, and not dare to endure any trouble when our members are rotting? This is not what Paul did, but how? “Who,” he said, “is faint, and I do not faint? Who is tempted, and I do not faint” (2 Cor. 11:29)? Light this fire in yourself too; and if you see your brother dying, let him scold you, let him insult you, let him beat you, let him threaten to become your enemy, let him do anything else: endure everything complacently, if only you can acquire his salvation. Let him become your enemy, but God will be your friend and reward you with great benefits on that day (of Judgment). God grant that through the prayers of the saints, the lost will turn to salvation, and you will have success in this hunt, and those very blasphemers (Jews), leaving wickedness, will know Christ crucified for them, so that with one heart and one mouth we may all glorify the God and Father of our Lord Jesus Christ, to Whom be glory and dominion together with the Holy Spirit forever and ever. Amen. 1. Why has our meeting become more numerous today? Of course, you gathered for the destruction of what was promised, you came to receive the silver purified by fire, which I promised to give you. “The word of the Lord,” it is said, “the word is pure, the silver is kindled, the earth is tempted” (Ps. 11:7). Blessed be God who has put such zeal in you to listen to spiritual instruction! Just as those who are addicted to wine and drinks, every day, as soon as they get up, they scout and inquire where the drinks are, feasts and dinners, holidays and gatherings of drinkers, vessels, cups and glasses: so you, every day, as soon as you get up, inquire where the exhortation and advice, teaching and instruction, and the word for the glory of Christ are. Therefore, we are all the more willing to take on this matter, and with all readiness we offer what we promised. So, our struggle with the Jews ended as it should: a trophy was placed, a crown was woven for us, we received a reward for the previous conversation. Our goal was to prove that what the Jews are now doing is lawlessness and wickedness, warfare and war of people against God: this has been proven, with God’s help, with all accuracy. For, even if they had the hope of getting their city again, returning to the previous structure and seeing their church restored, which, however, will never happen, then even in this case they could not justify in any way what they are doing now. So, the three youths, and Daniel, and all the others who lived in captivity (Babylonian), hoped to again receive their city, in seventy years to see their native land and live according to the previous laws; however, even having a clear and undoubted promise, they, before the fulfillment of this promise and before returning (to Jerusalem), did not dare to do anything that was decreed (about holidays), as the Jews of today do. So you can stop the mouth of a Jew. In fact, ask him: why do you fast without a city? And if he says: because I hope to get the city again; tell him: then stay quiet until you receive it; for those saints, until they returned to their fatherland, did not dare to do what you are doing now. From this it is clear that now, even if you hope, as you say, to regain the city again, you are acting lawlessly, breaking covenants with God, and disrespecting the very institution of Judaism. So, to curb the insolence of the Jews and expose them to the fact that they are acting lawlessly, what was said to your love in the previous conversation is sufficient. But since we have set ourselves the goal not only to stop the lips of the Jews, but also to teach the Church more about our own dogmas; now we will prove in detail and something else that the church (Jerusalem) will no longer be restored, and the Jews will not again receive the previous structure. In this way, you too will more accurately recognize the apostolic dogmas, and they will be more likely to be convicted of wickedness. And let us present as a witness to this not an Angel, not an Archangel, but the very Lord of the entire universe, our Lord Jesus Christ. Having entered Jerusalem and seeing the church, He said that “Jerusalem will have the tongues of many trampled under foot, until the times of the tongues of many will come to an end” (Luke 21:24), that is, until the end of the world. He uttered the same threat about the church, telling the disciples that “not to leave one stone upon another in this place, lest it be destroyed” (Matthew 24:2); and thus foreshadowed the complete destruction and final desolation of the church. But the Jew, of course, rejects this testimony and does not accept what was said (by Jesus Christ). This was said, he says, by my enemy; I crucified Him, how can I accept His testimony? This is what is marvelous, O Jew, that the One whom you crucified, after His crucifixion, destroyed your city, scattered your people and scattered your tribe over the whole face of the earth; and by this he showed that He was resurrected and alive, and now in heaven. Since you did not want to know His power in good deeds, He made you understand His invincible and irresistible power in punishments. But even after this you do not believe, and do not recognize Him as God and Ruler of the entire universe, but consider Him to be an ordinary person. But judge (of Him), even as of a (simple) man. How do we make considerations about people? When we see that famous people always tell the truth and never lie about anything, then even if they were our enemies, we, if only we have intelligence, accept their words; on the contrary, when we see that they are lying, even if they told the truth about something, we do not easily accept their words. 2. Now let us see what is the custom of Christ, what is His disposition. He predicted and foretold not just one thing, but many other things that were to happen after a long time. Let us present these prophecies, and if you see that He speaks a lie in them, do not accept and do not consider this (the prophecies about the destruction of the church) to be true; but if you see that He always speaks the truth, that this prophecy has been fulfilled, and that immeasurable time testifies to the truth of what was predicted, then stop being shameless, do not argue against such things that are clearer than the sun. Let's see what else He predicted. A woman came to Him with an alabaster vessel of precious ointment, and poured ointment (on Him). The disciples were indignant at this, saying: “For the sake of this ointment, it was not sold for three times a penalty and was given to the poor” (John 12:5). But (Jesus) rebuked them and said this: “Why are you toiling your wife? For she has done a good deed... I say to you: if this gospel be preached in all the earth, it is said, and do this, in memory of her” (Matthew 26:10-13). Well, did He lie or tell the truth? Did the prophecy come true or not? Ask a Jew; and, even if he is immensely impudent, he cannot, however, argue against this prophecy. We hear how that woman is read in all churches, and consuls, generals, men, women, noble, noble, glorious stand as listeners in all cities; Wherever you go, you will find everyone listening in deep silence to the deed of that woman, and there is no place in the universe in which it is not known. How many kings were there who showed many great benefits to the cities, fought successfully, erected trophies for themselves, saved nations, built cities, and collected countless treasures for themselves; however, not a word is said about them and their deeds. There were many queens and great wives who showed countless benefits to their subordinates; but no one knows them by name either. And this poor woman poured only myrrh, and is glorified throughout the universe; so much time has passed, but the memory of her has not been erased and will never be erased. Meanwhile, her work is not important: for what is pouring ointment? And she is not a noble person: for she was an outcast woman; and there are few witnesses: for she did it in the presence of (only) the disciples; and the place was not open: for she did it not as a spectacle, but in a house where there were only ten people. However, neither the insignificance of the person, nor the small number of witnesses, nor the obscurity of the place, nor anything else could destroy the memory of her: no, this woman is now more glorious than all the queens and all the kings, and such a long time did not consign her act to oblivion. Why, tell me? Who did this? Was it not God, Whom she then served, who spread this rumor (about her) everywhere? So tell me, is it humanly possible to predict such an event? What smart person would say this? It is wonderful and extraordinary when (Christ) predicts something that He himself will do; but it is much more important and surprising when He also predicts what others will do, and arranges it so that it becomes reliable and obvious to everyone. Again He predicted to Peter: “On this rock I will build My Church, and the gates of hell will not prevail against it” (Matthew 16:18). Well, tell me, Jew, can you object to these words and prove that this prophecy is false? But the evidence of the deeds themselves will not allow you to do this, no matter how much you strengthen yourself. How many battles were raised against the Church! Great hordes were prepared, weapons were refined, all types of executions and torments were invented, frying pans, shooting weapons, cauldrons, ovens, pits, rapids, teeth of animals, seas, exile and other countless tortures that could neither be depicted in words nor endured in reality; and such torture is not only from strangers, but also from one’s own. Everything was then engulfed by some kind of internecine war, or even one that is fiercer than any internecine warfare; for not only citizens fought with citizens, but also relatives with relatives, friends with friends, friends with friends. However, nothing destroyed the Church, did not weaken it; and what is especially wondrous and extraordinary is that all this happened in the first time (of the existence of the Church). If these disasters had befallen her when the preaching had already been planted and rooted throughout the entire universe, it would not have been so wonderful that the Church did not collapse. But if so many battles flared up at the very beginning of (Christian) teaching, when the seed of faith had just been sown, and the minds of the listeners were still very weak, and yet our affairs not only did not suffer any damage, but became even stronger: this is already beyond any miracle. So that you do not say that the Church now stands firm because of peace with the kings, God allowed her to endure persecution when she was smaller and seemed weaker, so that you would be convinced from this that her current firmness does not depend on peace with the kings, but on the power of God. 3. And that this is true, think how many wanted to introduce a (new) teaching among the Hellenes, and establish a new way of life, such as: Zeno, Plato, Socrates, Diagoras, Pythagoras, and very many others; however, they had so little success that they are unknown to the people even by name. And Christ not only prescribed a (new) way of life, but also planted it throughout the entire universe. How much do they talk about the affairs of Apollonius of Tyana? But so that you know that everything is a lie and fiction, and there is nothing true here, (the case of Apollonius) collapsed and ended. Let no one consider it an insult to Christ that, speaking of Him, we mentioned Pythagoras and Plato, Zeno and (Apollonius) of Tyana; We do this not out of our own will, but out of condescension to the weakness of the Jews, who worship (Christ) as a simple man. This is what Paul did: when he came to Athens, he spoke to the Athenians not from the Prophets or from the Gospels, but began his exhortation from the altar; not because he considered the altar more worthy of belief than the Gospel, and not because the inscription made on that altar was more important than the Prophetic Scriptures, but because he spoke to the pagans who did not believe anything of ours; so he caught them by their own teaching (Acts 17:23). That is why, he says, “we were a Jew, as a Jew... lawless, as a lawless one, not a lawless one to God, but a lawyer to Christ” (1 Cor. 9:20-21). This is also what the Old Testament does when, speaking about God to the Jews, it says: “Who is like you in gods, O Lord” (Ex. 15:11)? What are you saying, Moses? Can there be any comparison between the true God and false gods? I said this, he says, not because I was making a comparison, but because I was talking with Jews who have a high concept of demons; condescending to their weakness, I used this method of teaching. Since we are also speaking to the Jews, who consider Christ to be a simple man, and, moreover, a lawbreaker, therefore we cited as an example those who are especially respected by the Hellenes. If you want (to see examples) of people who attempted the same thing among the Jews themselves, gathered disciples for themselves, proclaimed themselves bosses and leaders, and immediately disappeared: let’s imagine such examples. So Gamaliel stopped the mouths of the Jews. When he saw that the Jews were raging and thirsting to shed the blood of the disciples (of Christ); then, in order to curb their indomitable rage, he, having ordered “to give in little to the apostle,” spoke to them like this: “Take heed to yourselves about these men, what you want to do. Before these days, Theudas arose, saying that there was one who was great, and four hundred men clung to him: he was killed, and all of them obeyed him, and became weary. Therefore, Judas the Galilean arose... and the people were content with distraction: both he and his disciples perished. “And now I say to you: take heed to yourselves, for if this work comes from man, it will be ruined: but if it is from God, you cannot destroy it, lest those who fight against God be found” (Acts 5:35-39). How can we see that if “the business is from a person”, then it will go bankrupt? You have, he says, an example in Judas and Theudas. So, if this (Christ), preached by these (apostles), is the same as those (Judas and Theudas); if even here everything is not done by Divine power; then be patient a little, and the very outcome of the matter will assure you; at the end you will see clearly whether he (Christ) is a deceiver and a lawless one, as you say, or God, the All-Containing One who arranges our affairs with ineffable power. And so it was; they waited, and Divine and irresistible power was revealed in the very deeds; and that trick, invented to deceive people, turned on the head of the devil. When the devil saw that Christ had come, then, trying to overshadow His coming and the true dispensation, he sent out several deceivers, about whom we spoke above so that Christ would be included among them. What he did in relation to the Cross, preparing two thieves for crucifixion with Christ, he did the same in relation to His coming - he tried to darken the truth with an admixture of lies: however, he did not succeed at all, either here or here, on the contrary, this most especially showed the power of Christ. Why, tell me, of the three crucified in the same place, at the same time, and according to the determination of the same judges, everyone is silent about those (two thieves), but they worship only one (Christ)? Why again, although many tried to introduce a new way of life and have disciples, they are hitherto unknown by name, but they serve this throughout the entire universe? Cases are explained especially through comparison. Compare, Jew, and know the superiority of the truth. What deceiver established so many churches throughout the universe, spread his religion from the ends to the ends of the earth, subjugated everyone to himself, and, moreover, despite countless obstacles? There is not one like this. So, it is clear that Christ is not a deceiver, but a Savior, Benefactor, Provider and Director of our life. I will give one more prophecy (of Christ), and then I will return to my subject. “I did not come,” said Christ, “to bring peace to the earth, but a sword” (Matthew 10:34), meaning not that He wanted this, but that this would be the outcome of the events themselves. “I came,” He says, “to separate a man from his father, and a daughter-in-law from her mother-in-law, and a daughter from her mother” (Matthew 10:35). How could He have predicted this, tell me, if there was a simple, ordinary person? His words have this meaning: since it happened that in one house there was one faithful and another unfaithful, and the father led his son to wickedness, then, predicting this, Christ says: the power of preaching will have such power that children will despise their fathers, and daughters will despise their mothers, and parents will despise their children; the faithful will decide not only to leave their relatives, but also to give up their souls, to endure and endure everything, so as not to renounce piety. How could He both know and arrange this if He were an ordinary person? Where did He get the idea that He would be more honorable to children than parents, and more pleasant to parents than children, and more amiable to wives than husbands? And this is not in one house, not in two or three, not in ten or twenty, or in a hundred, but throughout the entire universe, in all cities and countries, on land and sea, in inhabited and uninhabited places. It cannot be said that He only said this, but did not carry it out. For in the beginning and in the first times (of the Church) there were many such, and even now there are those who are hated for their piety and expelled from their fathers’ homes; however, they do not pay attention to this, finding themselves sufficient consolation in the fact that they endure this for Christ. What kind of person could ever do this, tell me? So, Christ, who predicted all this - about that woman, and about the Church, and about this struggle - also predicted that the church would be destroyed, Jerusalem would be taken, and this city would no longer be a city of the Jews as before. If He lied about that, if those prophecies were not fulfilled, do not believe this either; but if you see that they have been brilliantly fulfilled, and every day they receive new strength - that the gates of hell have not prevailed against the Church, that the wife’s act has been preached throughout the entire universe after so much time, and people who believed in Him preferred Him to their parents, wives, and children, then why, tell me, do you not believe this one prophecy, especially when the testimony of time blocks the lips of your insolence? Whenever some ten, or twenty, or thirty, or fifty years had passed after the capture (of Jerusalem); even then there would be no need to persist, although those who wanted to argue would still have some pretext to do so. But now, not fifty, but a hundred, twice and thrice as many, and even much more years have passed since the destruction (of Jerusalem), and still not a trace or shadow of the change you expected is visible: why do you persist in vain and without any reason? 4. What we have said would be enough to prove that the (Jerusalem) church will never be restored. But since the truth has very abundant means, then, leaving the Gospel, I will turn to the prophets, in whom the Jews, apparently, especially believe, and from them I will prove that the Jews will never receive either a church or a city. For me, in fact, there was no need to prove that (the church) would not be restored; and it would be not my job, but theirs, to prove the opposite, i.e. that will be restored. In time itself I have proof that testifies and stands for me; but they, who are refuted by the events themselves and who are not able to confirm their words with deeds, but only boast in vain and without reason, they are the ones who must present this evidence. What I say is confirmed by the deeds themselves; and the fact, for example, that the city fell, and the fact that it was not restored after so much time; and what they say is all in empty words. They would have to prove that the city would be restored again: and in judicial places, as we see, evidence is made in the same way. When people argue among themselves about something, and one of them presents written evidence of his words, and the other rejects the testimony (of his opponent), then it is he who must present witnesses and other refutations that the matter was not as the written testimony (of the opponent) says, and not the one who presents this testimony. This is what the Jews should do now: present us with a prophet who would say that their city will certainly be restored; because if their real captivity were to end, the prophets would certainly have predicted this. This is obvious to anyone who has delved into the prophetic books to any extent. From ancient times, among the Jews, prophets usually predicted in advance about everything that was about to happen to them, good or bad. What is this for and why? Due to the great treachery and shamelessness (of the Jews). They constantly forgot about God, who showed them benefits, and attributed all events to demons, and they were considered the culprits of good. So, upon leaving Egypt, when the sea was divided and other miracles were performed, they, forgetting God, who performed these miracles, attributed them to those who are not gods, and said to Aaron: “Do for us the gods who will go before us” (Ex. 32:1). And they come to Jeremiah with these words: “The word that you spoke to us in the name of the Lord, we will not listen to you, for we will create every word that comes out of our mouth, burning incense to the queen of heaven and pouring out drink offerings to her, just as we, our fathers, and our kings, and our princes have done... and we will be satisfied with the loaves, and it will be good for us, and there will be no evil.” videohom. And when we ceased to burn incense to the queen of heaven and pour out drink offerings, we all ran short of bread and died with the sword and hunger” (Jer. 44:16-18). So, so that the Jews would not attribute a single event to idols, but would believe that both punishments and blessings were always sent to them from God—those for their sins, and those because of God’s love for mankind, the prophets foretold them in advance about the future. And in order for you to be convinced that this was the reason for the prediction, listen to what the loudest Isaiah says to the Jewish people: “We know that you are cruel and have a vein of iron,” i.e. adamant, “your neck and your forehead are copper,” i.e. shamelessly (Isa.48:4). Likewise, we often have the habit of calling shameless people copper-headed. “And I told you,” says the prophet, “what they would come against you before they were, and you heard what they did” (Is. 48:5). Then, explaining the reason for the prediction, he added: “let you not say that you have created these idols for me, and have commanded me, sculptured and merged.” Moreover, since there were people who, due to their stubbornness and deceit, even after the fulfillment (of the prophecies) blatantly contradicted them, as if they had not heard (the predictions); then the prophets not only predicted about the future, but also took witnesses to this. So the same Isaiah says: “And make faithful men as witnesses for me, Uriah the priest and Zechariah the son of Barachiah” (Is. 8:2). Not only this: (Isaiah) also wrote down his prophecy in a new book, so that, after its fulfillment, the very writings would testify against the Jews that this was predicted by them in advance and long ago. Therefore, the prophet writes not just in a book, but in a new book, which could be preserved for a long time, would not be so easily damaged, but would remain intact until what is written in it is fulfilled. And that it is true that God predicted the whole future to the Jews, I will prove not only from here, but also from the very events of the Jews, both disastrous and happy. 5. The Jews experienced three slavery, the most severe, and God did not bring a single one on them without a prediction; on the contrary, He foretold them about all of them, predicting with accuracy the place, the time, the person, and the type of disaster, and deliverance from it, and everything else. First of all, I will say about Egyptian slavery. Talking with Abraham, (the Lord) says this: “You who know hang them, that your seed will be abject in a land that is not theirs: and they will enslave me and make me embittered for four hundred years. “I have judged that the tongue that has done the work,” said God, “will return in the fourth generation with much wealth” (Gen. 15:13–14,16). You see how God spoke about the number of years - “four hundred years”, and about the quality of slavery, because they will not only “enslave”, but also “embarrass”. Listen to how Moses later talks about this bitterness: “They do not give chaff to your servants, and they tell us to do the plinths” (Ex. 5:16). Moreover, they were scourged every day. This is what it means to “enslave and embitter.” “I judge the tongue that will work,” (God says) and this points to the drowning of the Egyptians in the Black Sea. And Moses, describing this in songs, says this: “he cast the horse and rider into the sea” (Ex. 15:1). Then it is said about the image of the return (of the Jews from Egypt) - that they will return with many vessels: “let each one ask from his neighbors and friends vessels of silver and gold” (Ex. 3:22). Since the Jews worked for a long time and did not receive payment, God forced the Egyptians to pay them. And the prophet exclaims: “And I brought forth silver and gold, and there was no pain in their knees” (Ps. 105:37). So one slavery is predicted in full detail! Now let's turn our attention to something else. Which one? To Babylonian. And Jeremiah accurately predicted about him, saying: “As the Lord has spoken: when seventy years are completed in Babylon, I will visit you, and I will bring my good words against you, so that you can return to this place. And I will turn back your captivity, and will gather you from all the nations and from all the countries in which you were driven out, says the Lord, “And I will bring you back to the place from which I commanded you to be brought” (Jer. 29:10,14). Do you see how God again indicated the city, and the number of years, and where he wanted to collect them from, and where to collect them? Therefore, Daniel did not begin to pray for them until he saw that seventy years had already been completed. Who's talking about this? Daniel himself is like this: “I, Daniel,... did the works of the king, and were seen in a vision, and did not understand it” (Dan.8:27). “And I understood in the books the number of years, as the word of the Lord came to Jeremiah the prophet, to the end of the desolation of Jerusalem, seventy years. And I gave my face to the Lord God, to seek prayer and petition with fasting and in sackcloth and ashes” (Dan.9:2-3). Have you heard how this slavery was predicted, and how the prophet did not dare to offer prayer and petition to God before a certain time, so as not to pray in vain and without benefit, so as not to hear the same thing that Jeremiah heard: “Do not pray for these people, and do not ask for them, lest I hear you” (Jer. 7:16)? But when (Daniel) saw that (God’s) decree was fulfilled, and the time had already come for the return (from captivity); then he begins to pray, and not simply, but “with fasting and in sackcloth and ashes.” In relation to God, he acted as usually happens between people. And we, when we see that some (masters), for large and frequent offenses, have put their servants in prison, not now, not immediately, not at the very beginning, we ask for punishment (for the guilty), but, having allowed them to come to their senses within a few days, then we proceed to the masters with a request, having help for ourselves in time itself. This is what the prophet did: when the Jews had already suffered punishment, although not commensurate with their crimes, they had suffered completely, then he came to God to pray for them. If you want, we will listen to the prayer itself. “I confessed,” says the prophet, “and said: Lord, great and wonderful God, keep Your covenant and Your mercy to those who love You and keep Your commandments” (Dan.9:4). What are you doing, Daniel? When interceding for people who have sinned and offended (God), do you mention those who keep His laws? Do those who transgress His commandments really deserve forgiveness? I am not saying this for the sake of these, the prophet answers, but for the sake of the ancient forefathers, for the sake of Abraham, for the sake of Isaac, for the sake of Jacob. To them, he says, God promised (His mercy), to them who kept His commandments. Since these (descendants) have no right to salvation, that is why I mentioned the ancestors. And so that you would not think that the prophet was speaking about these (descendants), after the words: “Keep Thy covenant and Thy mercy to those who love Thee and keep Thy commandments,” he immediately added: “I have sinned, been lawless, unholy, apostate, having turned away from Thy commandments and from Thy judgments, and the servant of Thy prophets has not obeyed” ( Dan.9:5-6). Sinners, after sins, have only one excuse left - confession of their sins. And pay attention here to both the virtue of the righteous man and the wickedness of the Jews. He, not knowing anything bad about himself, condemns himself very severely, saying: “a sinner, a lawless person, a dishonest person”; and these, guilty of countless sins, acted on the contrary, saying: “We preserve the keeping of it... and now we are wicked to strangers, and all who do evil are created” (Mal. 3:14-15). For just as the righteous usually humble themselves after good deeds, so the wicked usually become vain after their sins. He who knew nothing about himself said: “We are dishonest and have strayed from Your commandments”; and those who had countless sins on their conscience said: “Let us keep Your commandments!” I say this so that we avoid this (vanity) and imitate that (humbly). 6. Having denounced the iniquity of the Jews, the prophet then speaks about the punishment that they suffered, trying to bend God to mercy: “and he came upon us,” he says, “the oath inscribed in the law of Moses the servant of God, because we had sinned” (Dan. 9:11). What is this oath? Would you like us to read it? “If you do not serve,” says Moses, “the Lord your God, the Lord will bring upon you a cold tongue whose voice you have not heard..., and you will remain a small number” (Deut. 28:15,49–50,62). The three youths also pointed to this; and they, showing that such punishment had befallen them for their deeds, and confessing to God the common sins (of the people), said: “Thou hast delivered us into the hands of lawless enemies, vile apostates, and to an unrighteous and wicked king more than all the earth” (Dan. 3:32). Do you see how that oath was fulfilled, which said: “you will remain in a small number”; and again: “I will bring a cold tongue upon you.” Daniel points to the same thing here, saying: “and evil came upon us, such as were not found under all heaven, after they were in Israel” (Dan.9:12). What kind of evil is this? Mothers ate their children. Moses predicts this, but Jeremiah speaks of it as having already happened. He says that “the young one in you is very young, even though her foot does not usually walk on the earth for the sake of youth and youth, she will begin to eat an unholy meal and kill her children” (Deut. 28:56-57). And Jeremiah, showing that this happened, said: “The hands of merciful women have made their children” (Lam. 4:10). But even having spoken about the sins that the Jews committed and presented the punishment that they suffered, (Daniel) does not yet consider them worthy of pardon. Look what a conscientious slave he is! Having shown that the Jews had not yet suffered as much as they deserved through their sins, and with their suffering they had not made amends for their iniquities, he finally resorted to God’s compassion and love for mankind, saying: “And now, O Lord our God, you have brought your people out of the land of Egypt, and you have made for yourself a name like this day, having sinned, the transgressor” (Dan. 9:15). Just as You saved them not for their good deeds, but because You saw (their) sorrow and distress and heard their cry, so You freed us from real disasters through Your love for mankind alone; We have no other right to salvation. Having said this and wept enough, Daniel finally imagines the city as a kind of captive wife, and says: “show your face in your sanctuary,... incline your ear, my God, and hear, open your eyes, and see our consumption, and your city, in which you called your name on it” (Dan. 9:17-18). Since, having reviewed the people, he did not see a single one among them who could appease God; then he turns to the buildings, exposes the city itself, points out its desolation, and, concluding with this word (prayer), he propitiated God, as can be seen from what follows. But what was I talking about? We need to return again to the very subject of the word; however, I introduced this not in vain and not without intention, but to give some rest to your mind, tired of incessant debate. So, let us return to where this retreat began, and show that the disasters that were to befall the Jews were predicted in advance with complete accuracy. The discussion about the two slavery proved that they befell the Jews after the prophecies, and not suddenly and unexpectedly. It remains, finally, to imagine the third slavery, and then to talk about the present in which they are now, and to clearly show how not a single prophet promised that they would receive deliverance and liberation from their current misfortunes. What is the third slavery? The one that was under Antiochus Epiphanes. When Alexander, king of Macedonia, having overthrown Darius, king of Persia, and having subjugated his possessions, died, he was succeeded by four kings. From one of them came, after a long time, Antiochus: he burned the church, devastated the Holy of Holies, destroyed the victims, enslaved the Jews and overthrew their entire social structure. 7. And all this, with all accuracy, even to a single day, was predicted by Daniel: it was predicted, and when it would happen, and how, and from whom, and how, and where it would end, and what it would change to. But you will see this more clearly when you listen to the vision itself, which the prophet outlined to us in a parable, calling the Persian king Darius a ram, the Greek king, i.e. Alexander the Great, a goat, the kings who rebelled after him with four horns, and Antiochus himself with the last horn. However, it is better to listen to the vision itself. “I saw in a vision,” says the prophet, “and ran on the ridge,” as he calls one place in Persian, “and I lifted up my eyes and saw: and behold, one ram stood in front of the ridge, with horns and high horns: one is higher than the other and the highest ascended after. And I saw a ram gore on the sea, and to the north and to the south, and all the beasts would not stand before him, and not deliver him out of his hand, and do according to his will and be magnified; I was thinking” (Dan.8:2-5). He speaks of Persian power and domination, which extended over the entire earth. Then, talking about Alexander the Great, he says: “And behold, a goat came from goats from Lib (from the west) on the face of all the earth: and without touching the earth, we saw the horn of that goat from between his eyes” (Dan.8:5). Then he speaks about Alexander’s attack on Darius and his decisive victory over him: “and the goat came to the ram that had the horn, and grew fierce, and struck the ram,” the story can be shortened, “and crushed both his horns,... and do not deliver the ram out of his hand” (Dan. 8: 6-7). Then, having mentioned the death of Alexander, he speaks of the appearance of four kings after him: “and at some time he was strengthened, his great horn was broken, and four roses rose up under him, according to the four winds of heaven” (Dan.8:8). Finally, moving on from here to the reign of Antiochus, and showing that this Antiochus descended from one of those four kings, he says: “And from one of them came one strong family, and they became great to the south and east” (Dan. 8:9). He further shows that Antiochus also destroyed the kingdom of Judah, saying: “and for his sake the sacrifice was troubled by sin, and it prospered for him, and the holy thing was desolate, and sin was given to the sacrifice.” Indeed, after overthrowing the altar and trampling upon the shrine, Antiochus placed an idol inside the church and sacrificed lawless victims to the demons. “And righteousness was thrown to the earth: and do, and prosper” (Dan.8:11-12). Then, speaking another time about this very reign of Antiochus, about the captivity and capture (of Jerusalem) and the devastation of the church, the prophet determines the time itself. Namely, starting with the reign of Alexander and towards the end of the book, telling about everything that happened during this time, what the Ptolemies and Seleucids and their generals did in mutual struggle, about intrigues and victories, about campaigns and wars at sea and on land, and reaching Antiochus, the prophet ends this story like this: “and the muscles from him will rise up and desecrate the shrine and put an end to what has always been done” ( Dan.11:31), meaning by “everlasting” constant daily sacrifices; “and they will give the abomination of desolation, and the lawless covenant,” that is, the Jews who break the Law, “they will lead with deception,” they will take them with them and put them away; “the people who know their God will prevail,” meaning here the exploits of the Maccabees, performed by Judas Simon and John. “And people will understand a lot of understanding, and they will faint with swords, and in flames,” - this is said again about the burning of the city, “and in captivity, and in the plunder of days. And when they are exhausted, he will help them with a little help”: with these words the prophet makes it clear that among those very disasters (the Jews) will have the opportunity to rest and be freed from the evils that befell them. “And many will be added to them with delusion, and will faint from those who understood”: with these words the prophet shows that many of those who stood will fall. Then he expresses the reason why God allowed the Jews to fall into such disasters. What is this reason? “Even if I kindle it,” he says, “and choose it, and open it even to the end of time” (Dan. 11:33–35). That is, God allowed this to happen in order to cleanse them and show the faithful among them. Then, talking about the power of the same king (Antiochus), the prophet says: “and he will do according to his will, and will exalt himself and be magnified.” And pointing to his blasphemous plans, the prophet adds that he “will speak grievously against the God of gods, and will rule until the end of his wrath,” and by this he makes it clear that Antiochus became so strong not of his own free will, but because of God’s wrath against the Jews. Finally, having spoken in even greater detail about how much evil (Antiochus) will cause to Egypt and Palestine, how he will return, and at whose call, and for what motivating reason, Daniel also speaks about a change in circumstances - that the Jews, having survived all this, will receive help, it is to them that an Angel will be sent to help: “and at that time, Michael, the great prince, will stand for the sons of men yours: and there will be a time of tribulation, a tribulation such as never existed before the tongue was created on the earth, even before that time: and at that time all your people who were found inscribed in the book will be saved” (Dan. 12:1), i.e. worthy of salvation. 8. However, our question has not yet been resolved. What does it consist of? The fact is that God determined how much time the Jews would spend in this slavery, just like in the first - four hundred, and in the second - seventy years. And so let's see if some time is meant here too. But where can you find it? In the further narration (of the prophet Daniel). When he heard about many and serious disasters, about the burning (of Jerusalem), the overthrow of the state (Jewish), the captivity of his fellow tribesmen, he wanted to know whether there would be an end to these disasters. And he said, asking about this: “Lord, what is the last of these? And he said: Come Daniel, as words are blocked and sealed, - indicating the obscurity of the words, - even until the end of time." Then he reveals the reason for allowing disasters: “until they are chosen, and are white, and many are tempted by fire: and the wicked shall commit wickedness, and all wickedness shall not understand, but with understanding they shall understand” (Dan. 12:8-10). Then, predicting the very time during which these disasters will weigh on them, he says: “from the time of the change of the everlasting sacrifice.” The daily sacrifice was called everlasting because it was constant and continuous. The Jews had the custom of offering a sacrifice to God in the evening and morning of every day: which is why the prophet called that sacrifice everlasting. And since Antiochus, having come, destroyed this custom and stopped it, the Angel said that “from the time of change” of the ever-present “sacrifice”, i.e. from the time of the end of this sacrifice, “one thousand two hundred and ninety days,” that is, three years and a half, and somewhat more. Then, revealing that there will be an end and cessation to these disasters, he added: “blessed is he who endures and has reached the days of one thousand three hundred and thirty-five,” adding i.e. to one thousand two hundred and ninety forty-five days; because the war lasted for one month and a half, which ended (for the Jews) with a brilliant victory, and at the same time with complete liberation from the disasters that weighed down (on the Jews). So, with the words: “blessed is he who endures and has reached the days of one thousand three hundred and thirty-five,” the Angel predicted liberation (from disasters); however, he said not just: “having achieved”, but “endure and have achieved.” Many of the wicked saw a change in circumstances, but the Angel does not please indiscriminately, but only those who suffered during disasters, did not change their piety and then achieved peace. That is why he did not just say: “having achieved,” but “endure and have achieved.” What could be clearer than this? You see how the prophet predicted both captivity and liberation from captivity with all accuracy, not only until the last year and month, but until the last day. And to confirm that I am not saying this out of my own conjecture, I will also bring you another witness whom the Jews consider worthy of special credibility - I mean Joseph, who touchingly described their misfortunes and set out in detail the entire Old Testament. Living after the coming of Christ and having talked about the captivity (of the Jews by the Romans) predicted by Him, Joseph also spoke about this captivity that happened (under Antiochus Epiphanes), and interpreted the prophet’s vision of a ram, a goat, four horns and the last horn that appeared after them. And so that no one begins to suspect our words, here we will offer his authentic words. Having praised Daniel beyond measure and placing him above all other prophets, Joseph turns to this vision and says this 11: “He (Daniel) left writings in which he offered us an accurate and reliable description of his prophecy. He says that in Susa, the capital of Persia, he went out into the field with some of his people, and when a sudden earthquake happened, his friends fled, and he was left alone. Then he fell on his face, leaning on both hands; and when someone touched him and bade him stand up and see what was to happen, after many generations, to his countrymen, he stood up, and a great ram appeared to him, which had many horns, but the last of them was higher than the others. Then, looking to the west, he saw a goat rushing through the air, which fought with the ram, hit him twice with his horns, knocked him to the ground and trampled him. After this, I saw that the goat became taller, and a large horn grew on its forehead; when this horn was broken, four more grew, facing each of the (four) winds; and out of them came another smaller one (horn), which then grew. Having shown this (to Daniel), God said that his people would be defeated, the city taken by force, the church plundered, the sacrifice stopped; and this will continue until one thousand two hundred and ninety days. This is what Daniel saw, as he himself wrote, on the field in Susa, and the explanation of the vision, he says, was given to him by God, who said that the ram signifies the kingdom of Persia and Media, and the horns signify future kings; the last horn means the last king, who will surpass everyone in wealth and glory. The goat means that from the Greeks will come a king who, having attacked the Persian king twice, will defeat him in war and completely deprive him of power. The large (first) horn on the goat's forehead signifies the first king; and four others, which grew after his destruction and turned to the four corners of the world, indicate the successors of the first king and the division of the kingdom between them; for neither his children nor his relatives will, for many years, rule over the universe. From these (successors) will come one king who will conquer (the Jews), abolish both the laws and their decrees, plunder the church, and prohibit sacrifices for three years. And our people had to endure all this from Antiochus Epiphanes, as Daniel predicted and wrote down many years before the event itself.” 9. What could be clearer than this? It is time now, however, unless we have tired you, to turn to the main subject, i.e. to the present captivity, to the present slavery (of the Jews), because of which we said all this. Be careful, because we are not dealing with unimportant subjects. Those sitting at the Olympic Games wait from midnight to noon to see who will get the wreath; they receive the hot rays of the sun onto their naked head and leave the spectacle not before the judgment on the exploits of the fighters is pronounced; It is so inappropriate for us now to complain about fatigue, when the struggle is not even for such a wreath, but for an imperishable crown. So, we have already sufficiently proven that three captivities were predicted, of which one lasted four hundred years, another seventy, and the third three and a half years. Let's now talk about the current one. And what the prophet foretold about him, I will again present as a witness the same Joseph, their (the Jews’) like-minded person. After he has said the above, listen to what he says next: “In the same way, Daniel wrote about the dominion of the Romans, and that Jerusalem would be taken by them and the church devastated.” Here, take into account that the one who wrote this, although he was a Jew, did not dare to imitate you in his passion for bickering. For having said that Jerusalem would be taken, he did not dare to add that (this city) would again be restored, and to indicate a specific time for this; but since he knew that the prophet had not appointed a time, although he said above regarding the victory of Antiochus and the devastation he caused, how many days and years the captivity would last, he did not add anything about the rule of the Romans; He only wrote that Jerusalem and the church would be devastated, but whether there would ever be an end to the devastation they had caused, he did not add this, because he saw that the prophet did not add this either. “When all this,” says (Joseph), “God showed Daniel, he wrote it down and left it to us, so that we, reading his prophecies and seeing their fulfillment, would marvel at the honor with which God honored Daniel.” So let's see where did Daniel say that the church would be devastated? After he had made the above prayer in sackcloth and ashes, Gabriel came to him and said: “Seventy weeks have been shortened” for your people, “and for the holy city” (Dan.9:24). Here, you say, is the time indicated? Yes, time, but not (the end of) captivity, but the time after which captivity should happen. For it is another thing to say how long the captivity will last, and another to say how long it should follow and come. “Seventy weeks,” he says, “were shortened for your people”; did not say: about my people, although the prophet said: “show your face to your people”; no, God is already alienated (from the Jewish people) for their future sin. Then he indicates the reason: “for let sin be promised and sin come to an end.” What does it mean: “let sin come to an end”? He says that they (the Jews) sin a lot, but the height of their iniquity will be when they kill their Master. Christ also speaks about this: “and you will fulfill the measure of your fathers” (Matthew 23:32). You, he says, killed slaves: add the blood of the Lord. Look at the agreement in thoughts. Christ said: “fulfillment”; the prophet says: “Sin will end, and sins will be sealed.” What does it mean: “sealed”? That there will be nothing left left (for the Jews to do such a lawless thing). “And everlasting truth will be brought forth.” What kind of eternal truth is this, if not the one given by Christ? “And the vision and the prophet will be sealed, and the holy of holies will be anointed,” i.e. the prophecy will finally cease - for this means sealing - the anointing will cease, the vision will cease. That is why Christ said: “the law and the prophets until John” (Matthew 11:13). Do you see how God here threatens the Jews with complete desolation and retribution for sins and wickedness? He does not (promise) to forgive, but threatens to punish them for their sins! 10. When did this come true? When did prophecies stop altogether? When was the anointing destroyed so that it could never be restored? If we remain silent, the stones will cry out: speak events so clearly! And we cannot point to any other time in which this would be fulfilled, except for the present, which has already been going on for so long and will continue even more. Further, God, even more precisely, says: “And thou shalt weigh and understand, from the exodus of the word to answer, and to build Jerusalem even unto Christ, the elders of seven weeks, and threescore and two weeks” (Dan. 9:25). Now listen to me with attention: for here lies the whole question. Seven weeks and sixty-two weeks make four hundred and eighty-three years: weeks here are understood not as days or months, but as years. But from Cyrus to Antiochus Epiphanes and his captivity (only) three hundred and ninety-four years passed. So, (God) makes it clear that He is not talking about that devastation of the church (from Antiochus Epiphanes), but about what happened after it from Pompey, Vespasian and Titus; and thus passes the time further. Then, in order to show us where the counting should come from, he says that (it is necessary to count) not from the day of return, but from where? “From the exodus of the word, the hedgehog will answer, and the hedgehog will build Jerusalem”; but it was built not under Cyrus, but under Artaxerxes Longimanus. For after the death of (Cyrus) Cambyses ascended to the (throne), after him the Magi, after them Darius Istaspus, then Xerxes, the son of Darius, after him Artabanus; after Artabanus, Artaxerxes Longimanus reigned in Persia, and during his reign, in the twentieth year of his reign, Nehemiah, returning (from captivity), restored the city. Ezra told us about this in detail. So, if we begin to count four hundred and eighty-three years from here, we will surely reach the time of this (last) destruction (of the church). Therefore (God) says: “The haystack will be piled up and taken away.” So from that time, he says, when (the city) rises (from the ruins) and receives its appearance, count seventy weeks, and you will see that the real captivity has not yet ended. And in order to show this even more clearly, that is, that the disasters that weigh on the Jews will have no end, He says this: “and after sixty-two weeks the anointing will be required, and judgment will not be in it: but the city and the holy things will crumble with the elder that is to come, and will be consumed like in the flood,” so that there will be no longer a remnant or a root that would sprout again; “and until the end the army was reduced by the rank of death.” And again about the same captivity he says: “the sacrifice and the drink offering will be taken away, and, moreover, the abomination that makes desolate will be in the sanctuary, and even to the end of time the end will be given to desolation” (Dan.9:26-27). And when you, Jew, hear, “about the end,” then what else should you expect? “And beyond that”: what does “beyond that” mean? This means that in addition to what has been said, the taking away of the sacrifice and libation, an even new greater evil will be added. Which one? “In the sanctuary there is an abomination that makes desolate”; The church is called the sanctuary, and the statue that the destroyer of the city placed in the church is the abomination of desolation. “And even to the end,” he says, “desolation.” Therefore, Christ, who came in the flesh after Antiochus Epiphanes, predicting the impending captivity (of the Jews) and showing that Daniel prophesied about this captivity, says: “When you see the abomination of desolation, spoken by Daniel the prophet, I stand in a holy place: whoever honors let him understand” (Matthew 24:15). Since among the Jews every idol and every human statue was considered an abomination; then Christ, mysteriously pointing to that statue, suddenly predicted when and from whom the captivity would take place. And Joseph also testified that this was said about the Romans, as we showed above. So, what else remains for us to say, when the prophets predicted about other captivities with an appointed time (their continuation), but for the current one they not only did not assign any time, but also added the opposite, that “even to the end there will be desolation”? And that what has been said is not a lie, we will also present evidence of the experience itself. If (the Jews) had not attempted to build a church, they could have said that when we wanted to start and begin construction, we would probably have succeeded in doing so. But now I will show that they attempted not once, not twice, but even three times and were repelled, as happens with fighters, at the Olympic Games, so that the crown (of victory) undoubtedly belongs to the Church. 11. When did they make an attempt, these intricate and rebellious Jews who always resist the Holy Spirit? After the devastation caused under Vespasian and Titus, having become indignant under Hadrian, they tried to restore their former state, but they did not know that they were going against the decree of God, which had laid down that their city should remain desolate forever, and that, fighting against God, it was impossible to win. So, having rebelled against the (Roman) king, they only forced him to devastate (the city) to the end. For he, having defeated and pacified them, and destroyed everything that still remained (in Jerusalem), so that they could no longer act boldly, placed his statue (there); then, thinking that it might someday collapse from time to time, and wanting to leave an indelible stain of defeat on the Jews and an accusatory sign of their rebellion, he gave his name to the remnants of the city (Jerusalem). Since he himself was called Elijah-Adrian, he ordered the city to be called the same: from this (Jerusalem) it is still called Elijah, after the name of the one who took it and destroyed it. Do you see the first attempt by the shameless Jews? Look at what happened after him. Under Constantine they again attempted the same thing; but the king (to punish them) cut off their ears, and putting a sign of their indignation on their body, led them everywhere, like fugitives and scoundrels, with such a distortion of their bodies making them noticeable to everyone and admonishing those living everywhere (the Jews) not to dare to do such things. But all this (you will say) is old and happened a long time ago; however, your old people still know about it; but what I will say now is known even to the youngest; for it happened not under Hadrian and Constantine, but under a king who lived only twenty years in our lifetime. When Julian, who surpassed all kings in wickedness, first invited (the Jews) to idolatry and persuaded them to their own wickedness, then proposed (to restore) the ancient (Jewish) worship, saying that your ancestors also served God in this way; Then, involuntarily, they confessed the very thing that we were proving now, i.e. that they are not allowed to offer sacrifices outside the city, and that they act unlawfully who perform (sacred) rites in a foreign land. So, they said (to Julian), if you want us to make sacrifices, return the city to us, restore the temple, open the Holy of Holies to us, restore the altar, and we will make sacrifices now just as before. And they were not ashamed, worthless and shameless, to ask this of the wicked and pagan king, and to invite his vile hands to the creation of the shrine; They did not feel that they were attempting the impossible, and did not comprehend that if a person had destroyed this shrine, then a person could have restored it, but when God destroyed their city, human power can never change what was laid down by God’s determination. “For God, the holy one, deliberates, who will destroy? and who can turn away His high hand” (Isaiah 14:27)? What He will raise up and want to be firm, it is impossible for people to destroy; Even if He destroys and wants to remain ruined forever, it is also impossible to restore him. Suppose, however, Jews, that the king would return the church to you and restore the altar, which you expect in vain: but could he bring down to you from above the fire of Heaven? And without it, your sacrifice would be both unclean and unholy. Aaron's children died because they brought in alien fire. But, blind to all this, they begged and begged him to unite with them and begin to build the church. And he allocated money for expenses, sent overseers for the work, called artists from everywhere, did everything, set everything in motion in order to gradually and little by little bring them to the point of offering sacrifices, thinking that from this they would easily turn to idolatry, and together hoping, in a frenzied and insane way, to destroy the decree of Christ, that their church would not be restored. But “confound the wise in their deceit” (1 Cor. 3:19) immediately showed in practice that God’s definitions are stronger than anything else and the actions of God’s words are powerful. For as soon as the Jews took up this lawless task and began to clear the foundation, and pulled out quite a bit of earth, and were about to begin construction, suddenly a fire that came out of the ground burned many people, and even the stones that were in that place, and stopped this untimely insolence, so that not only those who began the work, but many of the Jews who saw it were brought to amazement and shame. Hearing about this, King Julian, although he had such an insane zeal for this work, was nevertheless afraid that, by continuing it further, he would not attract fire on his own head, and stopped work, thus defeated with all paganism. And now, if you went to Jerusalem, you would see only one foundation; and if you asked about the reason, you would not hear any other than this (which we spoke about). We are all witnesses to this, for it happened in front of us, not so long ago. Look how famous the victory is. This did not happen under pious kings, lest anyone say that Christians attacked and interfered with the Jews; no, when our faith was persecuted, when we all feared for our lives and were deprived of all freedom, and paganism flourished; when some of the faithful hid in houses, others moved to the desert and fled from cities, then this happened so that the Jews would not have any excuse for shameless stubbornness. 12. So, do you still persist, O Jew, when you see that both the prophecy of Christ and the evidence borrowed from the prophets and from events themselves testify against you? But it’s not surprising: such are your people, from time immemorial shameless, grumpy, accustomed to always arguing against the obvious. Do you want me to arm other prophets against you, who clearly say the same thing, that your (Jewish) will cease, and ours (Christianity) will flourish, that the preaching of Christ will spread throughout the entire universe, and another sacrifice will be introduced, with the destruction of your victims? Listen to Malachi, who came after the other prophets: I do not yet bring evidence from Isaiah, Jeremiah, or other prophets who lived before the captivity, lest you say that these disasters that they predicted happened during the captivity (Babylonian); no, I cite the prophet who lived after your return from Babylon and after the restoration of the city, and clearly predicted your fate. In fact, after the Jews had already returned (from captivity) and rebuilt the city, created the church, and began to make sacrifices, Malachi, predicting the present captivity and destruction of the victims, says this on behalf of God: “Shall I receive your face from you? says the Lord Almighty. From east to west my name has been glorified among the nations, and in every place incense is offered to my name, and the sacrifice is pure: but you are unclean” (Mal. 1:9-12). When did this happen, Jew? When did incense begin to be offered to God in every place? When is the victim pure? You cannot point to any other time than the one that came after the coming of Christ; because if the prophet predicts not about this time, not about our sacrifice, but about the Jewish one, then his prophecy will be illegal. Since Moses did not allow sacrifices to be made in any other place, but only in the one that the Lord God Himself chose, and since He tied the Jewish sacrifices to one place; then the prophet, saying that incense and pure sacrifice would be offered in every place, rebelled and went against Moses. But there is no contradiction or disagreement: because Moses spoke about another sacrifice, and Malachi prophesied about another after him. How can this be seen? And from what has already been said, and from many other signs. And firstly - from the place: for Malachi predicted that worship would be performed not in one city, as among the Jews, but “from the east of the sun to the west”; then from the sacrifice itself: for he called it “pure”; by this he showed what kind of sacrifice he was talking about; finally - from the persons bringing it; for he did not say: in Israel, but “to the nations.” And so that you would not think that this service would be established in one, or two, or three cities, he not only said: “in every place,” but “from the east of the sun to the west,” showing that the whole earth that the sun illuminates will be embraced by the preaching (of Christ). And he calls the sacrifice “clean” because the former was unclean, not by its nature, but by the disposition of those who offered it. That’s why he said: “My censer is an abomination” (Is. 1:13). However, if we compare the sacrifice itself (Old Testament with New Testament), we will find a great and immeasurable distance between them, so that, with such a comparison, only this sacrifice (New Testament) should primarily be called pure. And what Paul said about law and grace, that “what is glorified is not glorified for the glory that surpasses it” (2 Cor. 3:10); the same thing we can safely say here - that this sacrifice, in comparison with that (ancient) one, can only be called pure: for it is offered not with smoke and fumes, not with blood and ransom, but with the grace of the Spirit. Listen to how another prophet predicts the same thing and says that the service of God will not be confined to one place, but all people will finally know Him. This is what Zephaniah says: “The Lord will appear in all languages, and all the gods of languages ​​will consume... and everyone will worship Him from their place” (Zeph. 2:11); Meanwhile, Moses did not allow this, but commanded to serve (God) in one place. So, when you hear how the prophets predict and foretell that people will no longer be forced to gather from everywhere into one city and one place, but everyone will serve God sitting at home; then to what other time can you attribute this if not to the present? Listen, how both the Gospel and the Apostle agree with this prophet (Zephaniah). The Prophet said: “The Lord will appear”; The Apostle says: “The grace of God, bringing salvation to all men, appeared, chastening us” (Titus 2:11). He said: “into tongues”; this one says: “with all man.” He said: “the gods will consume them”; this one: “punishing us, so that, having rejected wickedness and worldly lusts, we may live chastely and righteously.” Again, Christ says to the Samaritan woman: “Woman, have faith in Me, for the hour is coming, when you will worship the Father, neither in this mountain nor in Jerusalem... The Spirit is God: and whoever worships Him in spirit is worthy to worship in truth” (John 4:21,24). With these words, He destroys the need to observe the place, and introduces a more sublime and more spiritual Divine service. It would be possible, at the same time, to prove that the Jews will no longer have a sacrifice, a priesthood, or a king. Of course, all this is clearly proven by the very destruction of the city; but one could cite prophets who directly speak about the same thing. But I see that you are tired of the length of the conversation, and I am afraid that I will burden you in vain and without benefit. Therefore, promising to tell you about this at another time, now I ask you this: save your brothers, deliver them from error, return them to the truth. For there is no benefit from listening to teachings when words are not proven by deeds. And what was said was said not for you, but for those weak, so that they, having learned this from you, and leaving a bad habit, discover pure and true Christianity in themselves, and avoid the harmful meetings and synagogues of the Jews, both in the city and in the suburbs - these dens of robbers, these dwellings of demons. So, do not neglect their salvation, but, having scouted and found the sick, bring them again to Christ, so that we, both in the present and in the future life, may receive a reward beyond our merits, according to the grace and love of our Lord Jesus Christ, through whom and with whom be glory to the Father, with the Holy and Life-giving Spirit, now and always, and unto the ages of ages. Amen. Having previously delivered a long discourse against the Jews and received a sore throat from the length of his speech, (Chrysostom) now said this (word) 1. Animals, while they live in the forests and do not fight with people, are quite meek and meek. But as soon as the hunters, having caught them, bring them to the city, and, locking them in a cage, incite them to fight with people, and they, attacking (people), taste meat and drink human blood; they can no longer easily give up on this delicacy, but with great greed they rush at such prey. The same thing happened to us. And we, as we entered into the struggle and, attacking their shameless objections, overthrew their plans and “every heap that can be charged against the mind of God,” and captured their speculations “into the obedience of Christ” (2 Cor. 10:5), we had an even greater desire to fight with them. But what should I do? You see that my voice has weakened and cannot withstand such a long conversation, and it seems to me that now the same thing has happened to me as to a warrior who, having cut down several enemies, and with great fury attacked an enemy detachment and defeated many enemies, broke his sword, and with regret returns to his own. Our grief is even worse. A warrior who has broken a sword can snatch another from someone standing, and, taking advantage of the (military) heat, show great courage; but when the voice has fallen asleep, you cannot take the voice from another. So what? Should we come back too? But the strength of your love does not allow it. I am ashamed of our father’s presence, and I am ashamed of your zeal. Therefore, having completely entrusted myself to his prayers and your love, I will try to take on what is beyond my strength. And let none of you reproach our word for being untimely because today, when the martyrs have called us, we, leaving the legend of their exploits, speak out against the Jews: and for them (the martyrs) this word is more pleasant. Our praise will not make them any more glorious. Indeed, what need do our words have for those whose exploits are higher than mortal nature, and whose rewards are higher than strength and understanding (human)? They neglected real life, trampled upon torture and torment, despised death, soared to the sky, freed themselves from the excitement of everyday worries, reached a quiet haven, carrying with them not gold and silver and precious clothes, but inestimable treasures - patience, courage and love. They now flow into fellowship with Paul, being inspired, even before (receiving) crowns, with the expectation of crowns, and finally avoiding the uncertainty of the future. What need do they have of our words? And that’s why they prefer the real thing. From our praises, as I said above, nothing will come to their glory; and our battles against the Jews will give them great pleasure, and they will be willing to listen especially to words spoken in defense of the glory of God. The martyrs especially do not like the Jews, because they greatly loved Him whom they crucified. They said: “His blood be on us and on our children” (Matthew 27:25); and these shed their blood for Him whom they killed. So they will listen to these words with pleasure. 2. So, we have sufficiently proven that if the present slavery of the Jews were to end, then the prophets would have predicted this and would not have remained silent; (we proved this) by showing that all the captivities - Egyptian, Babylonian and that which happened under Antiochus Epiphanes - befell the Jews as predicted. We have proven by Divine Scripture that for each of these captivities both a place and a time were foretold, but not a single prophet has assigned a time (continuation) to the present one. That it would come, lead everything to desolation, change the social structure (of the Jews), and how long after returning from Babylon it would happen, Daniel predicted this; but that it will have an end, and that these disasters will someday end, neither this nor any other prophet revealed: on the contrary, Daniel also predicted that this slavery would weigh on them until the end of the age. The time has come to confirm our words: so much has passed since then, and so far there is no trace or beginning of a change that would be beneficial to them, although they have repeatedly attempted to restore the church. Yes, they attempted once, twice, and three times, under Adrian, Constantine and Julian, but each time they were stopped - first by soldiers, and then by fire that came out of the foundations and stopped their untimely attempt. And I would finally like to ask them: why, tell me, after living so much time in Egypt, you again received your fatherland; then, having been taken to Babylon, they also returned to Jerusalem; again, having suffered so many disasters under Antiochus, they again returned to their previous position, again received with the same dignity the sacrifices, the altar, the Holy of Holies, and everything else? And now none of this has happened; no, a hundred years have already passed, twice, three times, four times as many, and even much more: for from that time (from Antiochus) to ours five hundred years have already passed; but we do not see that even a hint of such a change has appeared anywhere; on the contrary, their affairs are completely upset, and even in a dream they do not represent such hope as they did before. If they point to their sins and say: we sinned before God and offended Him, and for this we do not receive our native land; If these people, who without shame heard the constant denunciations of the prophets, and did not confess when they strongly reproached them for murder, if they now confess and acknowledge their sins, then I will also ask each of them: so for your sins, Jew, have you been living so much time outside of Jerusalem? What's new and unusual here? Do you now only live in sins, but before you lived righteously and virtuously? Have you not from time immemorial and from the beginning been in countless iniquities? Did not the prophet Ezekiel accuse you of countless (evil deeds) when he introduced two harlots - Ola and Olive - and said that you committed fornication in Egypt, went crazy with foreigners, and served alien gods (Ezek. 23)? So what? When the sea was divided, the stones were torn apart, and so many miracles were performed in the wilderness, did you not then worship the calf? Have you not often attempted to kill Moses, sometimes throwing stones at him, sometimes driving him out, sometimes inflicting countless other insults on him? Haven't they often blasphemed God? Didn't they serve Veelphegor? Didn’t they sacrifice their sons and daughters to demons? Have you not committed all kinds of wickedness and sins? Didn’t the prophet tell you on behalf of God: “The wickedness of that generation has been forty years, and they have always gone astray in heart” (Ps. 94:10)? How then did God not turn away from you, but even after infanticide, after idolatry, after great wickedness, after unspeakable ingratitude, still allowed the prophet, the great Moses, to be with you, and performed wondrous and extraordinary signs? And what did not happen to any other people happened to you - a cloud spread over you instead of a cover, a pillar guided you instead of a lamp, enemies voluntarily submitted to you, cities surrendered almost from the mere sound of a voice. You had no need for weapons, nor for an army, nor for a battle: you just sounded the trumpet, and the walls collapsed by themselves. You had new and unusual food, so that the prophet exclaims: “he gave them the bread of heaven, the bread of angels for men; Why, tell me, then, although you lived wickedly, served idols, killed children, stoned prophets, committed countless crimes, yet enjoyed such favor, such protection of God; and now, although you do not serve idols, do not kill children, do not stone prophets, yet you still live in slavery? Was there one God then, and now another? Isn’t it the same (God) who arranged the things that were then and is doing the things now? Why, tell me, when your sins were greater, then you had great honor with God, and when now you are less wicked, He completely turned away from you and betrayed you to constant dishonor? After all, if now He turns away from you for your sins, how much more should He turn away then; if He condescended to you then, although you lived wickedly, all the more should He condescend now, when you do not commit such crimes. Why didn’t He show mercy? If you are ashamed to say the reason, I will say directly, or rather, not I, but the actual truth itself: because you killed Christ; for raising their hands against the Lord; for shedding precious blood; This is why there is no relief for you, there is finally no forgiveness, no apology. Then you insulted the slaves, Moses, and Isaiah, and Jeremiah; then, although wickedness was being committed, the main evil had not yet been done. And now you have eclipsed all the previous ones (lawlessness), and after the crime against Christ there is no longer any greater lawlessness left for you. That's why you are being punished more now. Otherwise, if this is not the reason for your present humiliation, why did God tolerate you then when you killed children, and now, when you do nothing of the kind, turns away? It is clear that by killing Christ, you committed a greater and more serious crime than infanticide and any other lawlessness. 3. So, tell me, will you really dare to call Him a deceiver and a lawless one after this? Won't you, on the contrary, run away and hide, instead of contradicting such a clear truth of events? If Jesus were, as you say, a deceiver and a lawless one, then you should still be glorified by the fact that you killed Him. If Phinehas, having killed one person, completely stopped the wrath (of God) on the (Jewish) people: “a hundred,” it is said, “Phineas, and propitiate, and stop flogging” (Ps. 105:30); if by the defeat of one lawless man he delivered from the wrath of God so many people guilty of wickedness; all the more so should this have happened to you if the one who was crucified by you was a lawless man. Why then? Phinehas, having killed the lawless man, was justified and honored by the priesthood; and you, having crucified, as you say, some deceiver and enemy of God, not only did you not deserve praise and honor, but you also suffered greater disasters than at the time when you slaughtered your own sons? Is it not obvious to the least intelligent that you are suffering such punishment because you acted lawlessly with the Savior and Ruler of the universe? Now you refrain from criminal bloodshed (children) and keep the Sabbath, but then you violated this day. And God promised through Jeremiah to spare your city if you stop carrying heavy loads on the Sabbath (Jer. 17:21); but now you do just that, do not carry burdens on the Sabbath, and yet He does not reconcile with you, because this sin of yours (against Christ) is greater than all sins. This means that you are in vain pointing to your current sins (as the cause of your present misfortunes). No, not for your other deeds, but for this very (greatest) iniquity you suffer such calamities - so that if it had not existed, God would not have turned away from you for so long, even if you had committed countless sins. This is clear both from everything that has been said and from what I now intend to say. What is this? We have heard how God often spoke through the prophets to your fathers that you were worthy of countless calamities, “but I,” he says, “do (mercy) for the sake of My name, so that it will not be dishonored among the pagans.” And again: “I do not do this for your sake, O house of Israel, but for My name’s sake” (Ezek. 36:22,32). This means: you deserved even more severe punishment and torment, but lest anyone say that God, out of weakness and lack of strength to save, delivered the Jews into the hands of their enemies, I intercede and help you. This means that if Christ, whom you crucified, was a lawless one, then, even if you committed countless sins, even more serious than the previous ones, God would probably save you so that His name would not be dishonored, so that He (Christ) would not be considered great, and they would not say that you suffered this for Him. For if (God) for the sake of His glory seems to despise your sins; much more would He do so now, approve of this murder and blot out the multitude of your sins. But when He shows complete disgust towards you, then, obviously, with this anger and complete abandonment of you, He convinces even the most stubborn that the one you killed was not a lawless one, but the Lawgiver himself and the author of countless blessings. That is why you, who treated Him wickedly, are in oppression and dishonor, and we who worship Him, who were formerly more dishonest than all of you, are now, by the grace of God, more glorious and honorable than all of you. - But where, you say, is it clear that God has turned away from us? Is it necessary to prove this with words, tell me? When the deeds themselves cry out and make a sound louder than a trumpet - with the destruction of the city, the devastation of the church and everything else that has just happened to you - do you still need verbal proof? “But, you say, these disasters were brought upon us by people, and not by God.” On the contrary, it was God who did it. If you attribute your misfortunes to people, then take into account the fact that people, no matter how much they attempted to do so, could not fulfill their undertaking if it were displeasing to God. When the barbarian attacked (Judea), leading all of Persia with him, he hoped to capture everyone with this raid, and locked everyone in the city, as if in nets and snares; then, since God was more merciful to you, (the enemy) fled from you without war, without battle, without battle, leaving one hundred and eighty-five thousand killed soldiers, and considering it lucky that at least he himself was saved. And many other wars were often decided by God in the same way. This means that even now, if He had not left you at all, people could not have destroyed your city and devastated the church, the desolation would not have continued until now, and so many of your attempts (to restore it) would not have remained unsuccessful. 4. But, besides this, I will try to prove to you in another way that the Roman kings did all this to you not by their own force, but because God was angry with you and abandoned you. If this were a human matter, then your misfortunes should be limited only to captivity and your humiliation should not extend further. Let it be in your opinion that people destroyed the walls, destroyed the city and overthrew the altar: but did people really stop (a number of) prophets? Have they really taken away (from you) the grace of the Spirit? Have they really destroyed your other holy things, such as the voice from the purification, the power of the anointing, and the “appearance” (Ex. 28:30) on the stones (clothes) of the priest? The beginnings of the Jewish structure were not all earthly, but most and the most important of them were from above, from heaven. For example, God allowed sacrifices to be made; the altar, of course, was on the ground, as well as the wood, the knife, and the priest; but the fire that was to descend into that sanctuary and consume the sacrifices had its origin from above. For it was not man who brought the fire into the church, but the flame descended from above and performed the service of the sacrifice. Also, if when it was necessary to know something, then a voice came from within the Cherubim from the purification, and foreshadowed the future. Again, on the stones that were on the chest of the high priest, there was some radiance, or the so-called “appearance,” and through it the future was revealed. In addition, when it was necessary to perform anointing on someone, the grace of the Spirit was sent down and descended on the oil: the prophets performed these actions, and often a cloud and smoke covered the sanctuary. So, so that the Jews would not persist and attribute their enslavement to people, God allowed not only the city to fall and the church to be destroyed, but also that which had its beginning from Heaven, such as fire, voice, radiance of stones, etc., to cease. Therefore, when a Jew begins to tell you: people rebelled against us, people did evil, tell him that people would not have rebelled if God had not allowed this. Let people destroy your wall: but has man really forbidden fire to descend from above? Did man really rebuke the voice that was constantly heard from the purification? Has man really destroyed the revelation on the stones, the sacred anointing, and everything else? Didn't God destroy it? Everyone understands. Why did He destroy? Isn't it obvious from the anger and complete disgust towards you? “No, you say, but since we don’t have a capital, we don’t have that either.” Why don't you have a capital? Is it because God has abandoned you? However, in order to completely stop the shameless lips of the Jews, we will prove from Scripture itself that the reason for the cessation of the prophecy was not the destruction of the church, but the wrath of God, and that they now irritate Him with enmity against Christ much more than when they worshiped the calf. When Moses prophesied, there was neither church nor altar, and yet, although they did countless wicked deeds, the prophetic anointing was not taken away from them; On the contrary, there were then both this great and valiant man and seventy other prophets besides him. Yes, not only then (they had prophets), but also after, when the church and the entire order of worship were given. Then, when (the church) was burned and all the Jews were taken to Babylon, and then Ezekiel and Daniel, although they did not see the Holy of Holies, did not stand before the altar, but were in a foreign land, among lawless and unclean people, however, they were filled with the Spirit, predicted the future, even spoke about more numerous and wondrous objects than the former (prophets), and saw the Divine vision of how they could see him. Why, tell me, do you now have no prophets? Is it not because God has obviously turned away from you? Why did He turn away from you? It is also obvious that for the Crucified One and for the lawless deed (performed against Him). How can this be seen, you say? From the fact that before, although you lived wickedly, you nevertheless had everything; and now, after the Cross, although you apparently live better, you nevertheless endure greater punishment and have nothing of the same. 5. But in order for you to learn the reason for the present disasters and from the prophets themselves, who clearly and in detail proclaimed this, listen to what Isaiah says, as he predicts both about the future benefits of Christ to all, and about your ingratitude. “By His striping we are healed,” He says, predicting the salvation of all through the Cross. Then, explaining who we are, he added: “Like sheep, all have gone astray; man has gone astray on his way.” And explaining the sufferings of the cross, he says: “Like a sheep that is led to the slaughter, and like a lamb that is silent before its shearers, so it does not open its mouth; in His humility His judgment is taken away” (Is. 53:5-8). Where can you see this fulfilled? In the lawless court of Pilate. For, after there were so many witnesses against Jesus, He, says (the Gospel), answered them nothing. And when the ruler said to him: “Have you not heard, colic is testifying against You” (Matthew 27:13) - He did not answer anything, but stood silently. This is what the prophet said long before: “Like a sheep that is led to the slaughter, and like a lamb that is silent before its shearers.” Then, showing what lawlessness was committed then at the judgment seat, he says: “in His humility His judgment will be taken away.” For then no one pronounced righteous judgment against Him, but they accepted false evidence against Him. The reason was that He did not want to defend itself: for if He had wanted to, He would have shaken and shaken everything. If already, being on the Cross, He dissolved the stones, darkened the universe, turned away the sun's rays, and made night from day throughout the entire earth; then, of course, he could have done the same in court. But He did not want this in order to show His meekness and humility. That is why the prophet says: “in His humility His judgment will be taken.” Then, showing that He was not one of ordinary people, the prophet added: “Who will confess His generation?” In fact, of whom is the prophet speaking, that “His life will be lifted up from the earth?” That is why Paul says: “Our life is hidden with Christ in God. When Christ appears, our life, then you also will appear with Him in glory” (Col. 3:3-4). But since I proposed to say and prove that it is for Him that the Jews suffer real disasters, then it is time to quote the words of Isaiah. Where does he talk about this? Having spoken about the judgment seat, about murder, about His taking upon Himself (our sins), saying, “as if His belly were lifted up from the earth,” the prophet added: “And I will give the wicked instead of His burial, and the rich instead of His death” (Is. 53:9). He didn’t just say: Jews, but “evil ones.” For who could be more crafty than those who, after so many good deeds, killed their Benefactor? If this had not happened, if you had not now disgraced yourself and lost everything fatherly; if your church had not turned into ruins, and your fate had not been deplorable beyond all description, you might not yet believe, Jew; but if deeds cry out and the prophecy has come true, then why do you persist in vain and in vain? For where is your shrine now? Where is the high priest? Where are the clothes, and the word of judgment (Exodus 28:15), and the manifestation (Exodus 28:30)? Don’t tell me about (your current) patriarchs - innkeepers, traders, full of all kinds of lawlessness. What kind of priest is there, tell me, when there is no that ancient anointing, nor all the other shrines? What kind of priest, tell me, when there is no sacrifice, no altar, no worship? If you want, I’ll tell you the laws about the priesthood, according to which in ancient times high priests were appointed, so that you know that today’s so-called patriarchs are not priests, but only wear the guise of priests, and act as if on stage, or even cannot bear the guise - they are so far, not only from the truth, but even from its semblance. So, remember how then Aaron was made a priest, how many sacrifices Moses made for him, how many animals he slain, how he washed him, how he anointed the edge of his ear, his right hand, his right leg, then ordered him to stay inside (the tabernacle) for the appointed number of days. But it is better to listen to the very words of Scripture. “This,” it is said, “is the anointing of Aaron, and the anointing of his sons” (Lev. 7:35). “And the Lord spoke to Moses, saying: Understand Aaron and his sons, and their vestments, and the anointing oil, and the bullock for sin, and the ram, ... and gather the congregation before the door of the tabernacle of testimony. And Moses spoke to the congregation: This is the word that the Lord commanded.” . And then I will “bring” them - let’s put it briefly - “I have brought them with water, clothed them in a saccharine, and a girdle with a girdle, clothed in an undercoat, take the upper robe, its girdle and clenched it, and put the word, and on the word the manifestation and the truth, and the withered garment on his head, and the golden garment withered away”; then “taking some of the oil,...sprinkled it on the altar, and consecrated it, and the vessels, and the laver, and it stood, and consecrated it, and the drink offerings from it on Aaron’s head”; He did the same with his sons, “and bring the calf.” And when he slain it, after the laying on of the hands of Aaron and his sons, he took “from the blood, and laid it on the horns of the altar... and cleansed the altar: and shed the blood on the altar that stood, and sanctify it, so that they may pray at it.” Then, having burned some parts of the calf, some inside and others outside the tabernacle, he brought another ram and offered it as a burnt offering. Next, he brought another “ram of perfection,” and, after Aaron and his sons laid hands on it, he slaughtered it, and taking “of his blood, put it on the edge of Aaron’s ear on the gum, and on the edge of his hand on the gum, and on the edge of his foot on the gum”; He did the same with his sons. Then, taking some parts of the sacrifice, he placed them in the hands of Aaron and his sons, and so offered them (to God). And again taking “the blood and the oil, sprinkle it on Aaron, and on his garments, and on his sons, and on his sons’ garments.” And he sanctified them and commanded them to boil the meat in the courtyard of the tabernacle and eat it there. “And from the door of the tabernacle of the meeting you shall not go forth,” he said, “for seven days, until the day ends, the day of your completion. On the seventh day you shall finish your hands” (Lev.8:1 et seq.). So, when (Scripture) says that Aaron was thus appointed, thus purified, thus sanctified, thus propitiated God, and now none of this happens - no sacrifice, no burnt offering, no libation of blood, no anointing with oil; when there is no tabernacle of testimony, and the current Jewish priest does not remain a certain number of days in the sanctuary; then it is obvious that he is not perfect, and not pure, and lawless, and filthy, and angers God. For if a priest could be ordained in no other way than in this way, then it is obvious that they do not have the priesthood when these rites do not exist. You see, I rightly said that they have strayed far not only from the truth, but also from its very semblance. 6. However, not only from this, but also from other things, one can still learn how honorable the dignity of the priesthood was. Thus, when some wicked and evil people rebelled against Aaron, attempting to deprive him of his leadership and challenging his honor, the meek Moses, wanting to convince them by the very fact that he did not raise Aaron to his dignity because he was his brother, relative and his own man, but because he gave him the priesthood, obeying the determination of God, he commanded to bring a rod to each tribe, and also to Aaron. When they brought them, he took all the rods and put them in the tabernacle, and, having placed them there, he ordered to wait for God’s decision through these rods. And so, when all the rods remained in the same form, Aaron alone suddenly became cold and was covered with leaves and fruits, so that they would know that the Lord of Nature had again ordained (Aaron), using leaves instead of letters. For whoever said at the beginning: “Let the earth grow the old herbs,” and aroused its power to bear fruit, He also caused this tree to vegetate, dry and barren, without soil and roots. And that rod was already a denunciation and testimony of both the malice of those people and the judgment of God, without uttering a voice, but by its very appearance, stronger than a trumpet, admonishing everyone so that they would not attempt such deeds in the future. And not only in this way, but also in another way, God ordained Aaron. When many, indignant, wanted Aaron's honor (power, many somehow covet and desire), Moses again commanded them to bring censers, put incense in them, and wait for a decision from above. And when they burned incense, the earth opened up, swallowed up all their accomplices, and those who took the censers were burned by Heavenly fire. And so that this would not be forgotten over time, and the descendants would know about God’s wondrous decision, Moses ordered the censers to be hung near the altar, so that just as a rod would speak with its appearance without a voice, so these censers would speak to all descendants, inspire and advise them not to imitate their ancestors in madness, so as not to suffer the same punishment as them. Do you see how priests were ordained in ancient times? And now among the Jews everything is children’s toys, everything is laughter and shame and tavern, everything is filled with innumerable lawlessness. So, tell me, are you really going to follow them, who always strive to do and say only things contrary to the laws of God? Do you run to their synagogues? And aren’t you afraid that lightning will fall from the sky and burn your head? Don’t you know that even if someone did not commit robbery, but only found himself in a den of robbers, he is subject to the same punishment as them? And what can we say about the robbers? You all, of course, know and remember that when some scoundrels and deceivers overthrew our (royal) statues, not only these criminals, but also everyone who happened to be there were captured along with them, taken to the court and suffered cruel punishment? And are you in a hurry, tell me, to run to where the Father is insulted, the Son is blasphemed, where the Holy and Life-giving Spirit is humiliated? And you are not afraid, you do not tremble when entering these vile and unclean places? What excuse will you have, tell me, what excuse, when you voluntarily push yourself into the abyss and throw yourself into the abyss? Do not tell me that the Law and the books of the Prophets lie there: this is not enough to sanctify the place. What is more important, when (sacred) books lie in a (known) place, or when (people) talk about what is contained in these books? Is it obvious when they both speak and think about what is contained in books? Well, tell me, when the devil spoke from the Scripture, was his mouth really sanctified? It is impossible to say this: he remained what he was, the devil. What about demons? And they preached and said: “These men are the servants of the Most High God, who proclaim to you the way of salvation” (Acts 16:17). Shall we therefore place them among the apostles? No way; on the contrary, we just (as before) disgust and hate them. Thus even the utterance of (sacred) words does not sanctify; and books are sanctified by the fact that they lie there? How is this possible? This is why I especially hate the synagogue, because the Law and the Prophets lie in it, and I hate it now more than when they were not there. Why? Because it serves as a strong bait, a great temptation for simple souls. That is why Paul cast out the demon sooner when he spoke than when he was silent: “When she was cold,” it is said, “the Spirit said, Come out of her” (Acts 16:18). For what? Because he shouted: “These men are servants of the Most High God.” By remaining silent, (demons) would not deceive so much; but, speaking, they would captivate many weak people, and force them to listen to themselves in other cases. In order to open the door to their deceptions and make the lie more plausible, the demons mixed in a few truths, just as those who prepare poisonous compounds, by coating the edges of the vessel with honey, achieve that the harmful potion is easily taken. That is why Paul especially could not stand it and hastened to stop their mouths because they had appropriated to themselves a dignity that did not belong to them. And this is why I hate the Jews, because they have the Law, but they violate it, and thereby try to deceive the simple-minded. They would not have been so guilty if they had rejected Christ because they did not believe the prophets. And now they have deprived themselves of any excuse, saying about themselves that they believe the prophets, and yet blaspheming the One about whom they prophesied. 7. Finally, if you consider a place holy because the Law and prophetic books lie there, then you will have to consider both idols and idol churches holy. There was once a war among the Jews; the Azotians, having defeated them, took the ark and brought it into their sanctuary (1 Samuel 5). So did their church really become holy because there was an ark in it? No, he remained vile and unclean, and this immediately turned out to be true. So that the enemies would know that their victory did not come from the weakness of God, but from the wickedness of those who served Him, the ark, and taken captive, in a foreign land showed its strength, twice throwing the idol to the ground so that it broke. The Ark not only did not sanctify the place, but also opposed this place. Moreover, what kind of ark do the Jews have now, when they have neither atonement, nor anointing, nor the tablets of the Covenant, nor the Holy of Holies, nor the veil, nor the bishop, nor incense, nor burnt offerings and sacrifices, nor everything else that then made the ark venerable? It seems to me that this (current) ark is no better than theirs, and even much worse than those chests that are sold in the square: these cannot in the least harm those who approach them, but that one every day causes great harm to those who approach it. “Brethren, be not children in your minds, but inflicted with malice” (1 Cor. 14:20); and those who have fear of these things, free them from this inappropriate fear, and teach them that they should fear and be afraid - not this ark, but so as not to destroy the temple of God by going to the synagogue, attachment to Judaism, this untimely observance (of Jewish rites). For it is said: “Whoever was justified by the law has fallen from grace” (Gal.5:4). This is what you need to be afraid of, lest on that day you hear from the One who will judge you: “Depart from us, we do not know you” (Luke 13:27); because you communicated with those who crucified Me, contrary to My will, you restored the holidays that I had abolished, and you fled to the synagogues of the Jews, who treated Me lawlessly. I destroyed their church, turned this sanctuary, which contained terrible things, into ruins; and you showed respect to such churches that are no better than taverns and dens of robbers. If even then, when there were Cherubim, when there was still an ark, when the grace of the Spirit dwelt (in the Jewish temple), the Lord said in one place: “you have created a den of robbers” (Matthew 21:13), in another: “a house of purchase” (John 2:16), (and called it so) for the iniquities and murders of the Jews; then now, when the grace of the Spirit has left them and all their shrines have been destroyed, and meanwhile, contrary to the will of God, they carry out their lawless service, what should we call (their) synagogues, how can we find a name worthy of them? If (the church) was a den of robbers even when it still contained its charter; now, whether you call it a house of fornication, a place of lawlessness, a dwelling place of demons, a fortress of the devil, a destroyer of souls, an abyss and a ditch of complete destruction, or whatever it may be, you cannot call everything as it deserves. Would you like to see the church? Don't run to the synagogue, but be the temple yourself. God destroyed one temple in Jerusalem, and erected thousands of churches that are much more venerable than that: “You are the church of the Living God,” it is said (2 Cor. 6:16). Decorate this house, drive out (from yourself) every evil thought, so that you may become an honorary member of Christ, to be a church of the Spirit; make others the same. When you see the poor, you don't want to pass them by; So, when you see someone running into the synagogue, do not let him pass, but restrain him with a word, as if with a bridle, and bring him to church. This alms is greater than that, and the profit from it is more than ten thousand talents. And what am I saying – ten thousand talents? (More than) the entire visible world, since man is more valuable than the entire world: the sky, the earth, the sea, the sun, and the stars were created for him. Think about the dignity of the one you can save, and do not give up caring for him. Even if someone gives away thousands of money, he will not do as much as the one who saves the soul, leads away from error and leads to piety. He who gives to the poor will satisfy his hunger, and he who corrects the Judaizer will stop his wickedness; this one will alleviate poverty, this one will stop lawlessness; the one will deliver the body from torment, the other will snatch the soul from Gehenna. I showed the treasure, don't lose your profit. Here you cannot complain about poverty, you cannot refer to poverty: all the waste is in words, all the cost is in speeches. So let us not be lazy, but with all zeal and zeal we will catch our brothers, and, having attracted them - even against their will - into our homes, we will offer them dinner and today we will share a meal with them, so that, having allowed fasting in our sight, and having given us sufficient evidence and confirmation of their change for the better, they become the culprits of eternal blessings for themselves and for us, by the grace and love of mankind of our Lord Jesus Christ, through whom with whom be glory to the Father, together with the Holy Spirit, now and always, and unto ages of ages. Amen. 1. Aren't you already fed up with fighting the Jews? Or do you want us to take up the same subject today? Although much has already been said before, it seems to me that you still want to hear about the same subject; for he who is not satiated with love for Christ will never be satiated with war with His enemies. In addition, this (against the Jews) word is necessary for us for another reason: there are still remnants of their holidays. Just as their trumpets were more lawless than disgraceful ones, and their fasts were more dishonorable than drunkenness and any feasting, so the booths that they are now building are no better than taverns, in which there are dissolute women who play the flute. And let no one consider these words to be insolence: on the contrary, it would be extreme insolence and wickedness to think about it otherwise. Indeed, how can one not pronounce such a sentence (about the Jews) when they persist against God and resist the Holy Spirit? This holiday was once venerable when it was celebrated according to the law and according to God's command, but now it is no longer the same: all its dignity has been destroyed by the fact that it is celebrated contrary to the will of God. And yet those who most violate both the Law and the ancient holidays think of themselves that they now observe them best; whereas we, who respect the Law most of all, leave him alone, like an old man, and do not drag him into the battlefield in his old age and do not force him to fight at the wrong time. And as we have already sufficiently proven before that now is not the time for law and the ancient order of things, today we will consider the rest. It has already been sufficiently proven on the basis of all the prophets that celebrating such holidays outside of Jerusalem is lawlessness and wickedness; for even if what the Jews always boast about were true, that is, that they would receive the city again, then they could not be free from the charge of breaking the law. But we have also fully proven that their city will never be restored and they will no longer receive their (ancient) structure again. And when this was proven, then everything else became obvious, that is, that no kind of sacrifice, nor a burnt offering, nor the power of the law, nor anything else from that (ancient) institution, can stand. Firstly, the Law commanded every male person to come to the church three times a year; but this is no longer possible when the church is destroyed. Then, he commanded that the man with sperm, the leper, the woman in her menstruation (illness) and the woman in childbirth should offer sacrifices: and this is also impossible when there is no place and no altar exists. He commanded to sing sacred songs; but we have already proven that this too is limited by space and that the prophets condemn (the Jews) because they read the Law and made a confession outside (Jerusalem). So, if it was impossible even to read the Law outside the city, then how can it be fulfilled outside the city? That is why the Lord spoke as a threat to them: “I will not sit on your daughters when they commit fornication, or on your brides when they commit adultery” (Hosea 4:14). What does this mean? I will try to explain by reading you the ancient law. What kind of law is this? “If a man’s wife transgresses and despises him, someone will lie with her and hide from her husband’s sight, and there will be no witness against her, and this is not true, and the spirit of jealousy will come upon him... but she is defiled” (Num. 5:12-14). These words (of the law) mean this: if a wife commits fornication and her husband begins to suspect her of adultery, or if she does not commit fornication, but he suspects her of it, meanwhile there will be neither a witness nor pregnancy that would expose her; then “let him bring her to the priest,” it is said, “and let him bring a gift for her... barley flour” (Numbers 5:15). Why not coarse and not wheat, but barley? Since the matter is about trouble, accusation and suspicion of a bad deed, the appearance of the victim was consistent with a domestic misfortune. Therefore (the Law) says: “Let him not pour oil on her, let him not pour Lebanon on her.” Then (let’s say briefly) “the priest will bring her... and take clean water in an earthen vessel, and pour it into the water from the dust of the earth, and let him set a wife... and slay her, and say: if you have transgressed to defile yourself under your husband, you will be innocent (healthy) from the water of reproof. If you have transgressed and been defiled, and if anyone gives you his bed except your husband... may the Lord make you an oath and a curse among your people.” What does it mean: “to an oath and a curse”? What they will say: “Oh, if only what happened to this wife had not happened to me!” “You will never allow the Lord... to part your womb: and the cursed water will come in to tear your womb apart... and the woman will answer: Wake up, wake up. And if she is defiled, the water of reproof will come in and sweep her belly... and the woman will be a curse among her people. Unless the woman is defiled,... the seed will be innocent and fruitful” (Numbers 5:15-28). So, since from the time when (the Jews) were taken into captivity, none of this could happen, because there was no church, no altar, no tabernacle, no sacrifice, the Lord threatened them with these words: “I will not sit on your daughters when they observe, and on your brides when they commit adultery” (Hos. 4:14). 2. Do you see that the law takes its power from the place? And from here it is already clear that there cannot be a priest when there is no city. How can one not be a king when there is no army, no diadem, no purple, or other accessories of royal power; It is impossible for a priest to be like this when sacrifice is abolished, offerings are forbidden, the sanctuary is destroyed, the entire order (of worship) is destroyed; for the priesthood consisted of all this. Thus, as I said above, to prove that neither the sacrifices in general, nor the burnt offerings, nor other (victims of) purification, nor anything else from the Jewish structure will be restored, it was enough to show that the church (Jerusalem) will not be restored. For, as now, when he is gone, everything is destroyed, and if anything, apparently, happens, it is done lawlessly; So, when it is proven in words that (the church) will never be restored to its (former) appearance, it is also proven that the rest of the service will not return to its previous position, there will be neither priest nor king. If no one from their tribe, even a private person, was allowed to serve foreigners, much less is it permissible for the king himself to submit to strangers. But since the purpose of our work and care is not only to stop the lips of the Jews, but also to enlighten your love; then we will prove the same thing in another way, i.e. that their sacrifices and priesthood had ceased, and would never be restored to their former state. Who's talking about this? Wonderful and great prophet David. Wanting to show that one sacrifice was about to be abolished, and another would be introduced, he said this: “Thou hast done many, O Lord my God, Thy wonders, and by Thy thought there is no one like Thee. He proclaimed and verbs "(Ps. 39:6). Notice the wisdom of the prophet. Having said: “Thou hast done many things, O Lord my God, thy wonders,” and being amazed at the wonderful works of God, he does not tell us anything about the visible creation - about heaven and earth, about the sea, water and fire, nor about the wondrous miracles that took place in Egypt, nor about other similar signs, but what he calls wondrous? “Thou didst not desire sacrifice and offering” (Ps. 39:7) Tell me what you say; is this wondrous and wonderful? No way, he says. Enlightened from above, he saw with prophetic eyes not only this, but also the conversion (to the faith of Christ) of the pagans - how they, devoted to (false) gods, worshiping stones and being worse than the dumb, suddenly received their sight and knew the Lord of all, and, leaving the nasty service of demons, began to perform pure and bloodless service to God; I also saw that not only the pagans, but also the Jews, among the more simple-minded, abandoned sacrifices and burnt offerings and other sensual rituals, and turned to our wisdom; and reflecting on the ineffable love of God, which surpasses all understanding, and was amazed at the change in affairs and how God transformed everything, how he made people from demons into angels and introduced (among them) a way of life worthy of Heaven (and all this came true when the ancient sacrifice was abolished and another sacrifice of the Body of Christ was introduced), - amazed and amazed at this, (the prophet) said: “Thou hast done many things, O Lord my God, Thy wonders.” And (to show) that he pronounced this entire prophecy on behalf of Christ, David added to the words: “sacrifice and offering you did not desire,” he added: “but you made the body,” meaning the Master’s Body, the common sacrifice for the universe, which cleansed our souls, resolved sins, destroyed death, opened the heavens, showed us many and great hopes and arranged everything else. Seeing this, Paul exclaimed: “Oh, the depth of the riches and wisdom and understanding of God! for His judgment was not tried, and His ways were not tried” (Rom. 11:33). Seeing all this, (David) said: “Thou hast done many, O Lord my God, Thy wonders.” Then, having said on behalf of Christ: “You did not require burnt offerings (and sacrifices) for sin,” he added: “Then rekh: behold I will come” (Ps. 39:7-8). “Then” – when? When the time for the most perfect teaching comes; for the less perfect (people) had to learn from His servants, and the most sublime and surpassing human nature - from the Lawgiver Himself. That is why Paul said: “In many ways and in many ways God spoke of the Father as prophets of old; in these last days he spoke to us in the Son, whom he appointed an heir to all, in whom also he created the ages” (Heb. 1:1-2). And John also: “The law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17). This means that the greatest merit of the law is that it prepared human nature for this Teacher. Then, so that you do not think that (Christ) is a new God and introduces some kind of innovation, this is what he says: “In the main books of the books it is written about Me” (Ps. 39:8). That is, the prophets from ancient times foretold My coming, and at the very beginning of the sacred books they revealed to people the knowledge of My Divinity. 3. Thus, when God says at the beginning of creation: “Let us make man in our image and likeness” (Gen. 1:26), then he reveals to us the divinity of the Son, to whom he is speaking. Then, wanting to show that the new is not contrary to the previous institution, but that it was the will of God that that sacrifice should cease and this one should be introduced in its place (here there was in fact a desire for improvement, and not a contradiction or a struggle), David added to the words: “in the book of books it is written about Me,” he added: “having done Thy will, O my God, I willed Thy law.” in the middle of my belly." Then, in order to explain what the will of God is, he, without mentioning sacrifices, burnt offerings and offerings, labors and hard labors, says: “bringing great news of righteousness to the Church” (Ps. 39:9-10). What does it mean: “preaching the truth”? He did not simply say: I gave, but: “good news.” What does this mean? That (Christ) justified our race, not for good deeds, not for labors, not for satisfaction (of God's justice), but by grace alone. Explaining this, Paul said: “Now the righteousness of God has been revealed besides the law” (Rom. 3:21): but the righteousness of God (is achieved) by faith in Jesus Christ, and not by any labor or effort. He cites these same words (of David) as evidence when he says, “The shadow of God’s law of the good things to come, and not the very image of things, can never complete those who are about to complete each year with the same sacrifices that they always offer. In the same way, entering into the world, he says: You did not desire sacrifices and offerings, but you made the body for me” (Heb. 10:1,5), meaning here the coming of the Only Begotten into the world, the economy of the incarnation. For He came to us not in such a way that He changed one place to another (how can we say this about the Omnipresent and All-filling One?), but in such a way that He appeared to us in the flesh. But since we have a struggle not only with Jews, but also with pagans, and many of the heretics, we will reveal to you more deeply what the meaning is here, and we will examine why Paul, having tons of evidence proving the abolition of the law and the ancient institution, mentioned precisely this. It was not simply and not by chance that he did this, but for some ineffable wisdom and reason. And that he could, if he wanted, bring other more extensive and striking evidence on the same subject, everyone will agree on this. So Isaiah says: “My will is not in you; I am filled with burnt offerings of rams, and the fat of the lamb, and the blood of young men and goats, I do not desire. Below, come and appear to Me: who took this delight from your hands? And if you bring Mi seven in vain: censer, that is an abomination to Me” (Is. 1:11-13). He says in another place: “I have not now called upon you, O Jacob, to do less labor for you, O Israel. You did not glorify Me in your sacrifices, nor did you serve Me in your gifts, nor did you weary thee in Lebanon; you did not buy Me incense with money” (Is. 43:22-23). And Jeremiah: “Will you bring me incense from Sheba and cinnamon from a distant land? Your burnt offerings are not pleasing" (Jer. 6:20); he also: “Gather up your burnt offerings with your sacrifices, and eat away the meat” (Jer. 7:21). Another prophet said this: “Take away the voice of your songs from me, and I will not listen to the songs of your organs” (Amos 5:23). And in another place, when the Jews said: “The Lord will accept food in burnt offerings... Shall I give my firstborn for my wickedness, the fruit of my womb, for the sins of my soul” (Mic. 6:7), the prophet reproaching them, said: “Let it be known to you, O man, what is good, or what the Lord seeks from you, except to do justice, and righteousness, “and to love kindness, and be ready to walk with the Lord your God” (Mic. 6:8). And David said this: “I will not accept bulls from your house, nor goats from your flocks” (Ps. 49:9). Why, having the opportunity to point out so many testimonies in which God apparently rejects these (Jewish) sacrifices, new moons, Sabbaths, holidays, (the apostle), leaving all those testimonies, mentioned this one? Not without reason and not by accident, but here's why. Many of the infidels, and even of the Jews themselves, arguing against us, say that the ancient religion was abolished not because of its imperfection, and not because our better (Christian) religion was introduced, but because of the corruption of those who then made sacrifices. So Isaiah says: “When you stretch out your hands, I will turn away Mine eyes from you: and if you increase your prayer, I will not hear you” (Is. 1:15). Then, presenting the reason, he adds: “for your hands are full of blood.” Here the victims are not accused, but the wickedness of those who offer is exposed; and God did not accept sacrifices because (the Jews) offered them with unclean hands. And David, having said: “I will not accept bulls from your house, nor goats from your flocks,” added: “But God said to the sinner: What kind of justifications will you tell, and will you accept My covenant with your lips? But you hated punishment and you rejected My words. If you saw your father, you flowed with him, and you considered your participation with the adulterer. Thy lips have multiplied wickedness, and thy tongue weaved with flattery: thou hast slandered thy brother, and thou hast laid offense against thy mother's son" (Ps. 49:16-20). From this it is clear that God here rejected the sacrifices not without reason, but because the Jews committed adultery, stole, and made treacheries against their brothers. And each, they say, of the prophets, accusing those who offer sacrifices, makes it known that this is why God rejected them. 4. This is what our opponents say, but Paul dealt them a strong blow, and sufficiently stopped their shameless lips with this testimony. Wanting to prove that God rejected and abolished the Jewish religion as imperfect, he took advantage of this very testimony, in which there is no accusation against those making sacrifices, but the imperfection of the religion itself is revealed in nakedness. For the prophet, without accusing the Jews of anything, simply says: “Thou didst not desire sacrifices and offerings, but thou didst make the body, burnt offerings, and thou didst not take pleasure in sin.” And Paul, explaining this, said: “He will take away the first and put in the second” (Heb. 10:9). If he, having said: “Thou didst not desire sacrifices and offerings,” had become silent, such a speech would have given (the opponents) some opportunity for justification; but now, having said: “You have completed the body,” and pointing to the introduction of another sacrifice, he no longer gave any hope of restoring the previous one. Explaining this very thing, Paul said: “By this offering we were sanctified according to the will of Christ” (Heb. 10:10). “If the blood of a goat and a heifer, and the ashes of a young man sprinkling the defilement, sanctifies the purity of the flesh, how much more shall the blood of Christ, which he offered to himself without blemish by the Holy Spirit, cleanse our conscience from dead works” (Heb. 9:13-14). So, this has sufficiently proven that the Jewish sacrifices have ceased and will never be restored, and another sacrifice has been introduced in their place. Now, finally, let us directly and clearly show from Scripture itself what we have long tried to prove, (that is), that the former priesthood no longer exists, and will not exist again. First, let's add some preface to make it clearer what we're going to talk about. Abraham, returning from Persia, gave birth to Isaac, then this one - Jacob; Jacob is the twelve patriarchs, from whom came twelve, or rather thirteen tribes, because instead of Joseph, his children, Ephraim and Manasseh, became leaders of the tribes. And how the tribes were called by the name of each of the sons of Jacob: Reuben, Simeon, Levi, Judah, Naphtali, Gad, Asher, Benjamin; So, after the names of the children of Joseph, Ephraim and Manasseh, two tribes were named, one Ephraim, and the other Manasseh. Of these thirteen tribes, all the others owned fields and large incomes, all cultivated the land, and did other everyday work; one tribe of Levi, honored by the priesthood, was freed from worldly affairs, and did not cultivate the land, did not engage in crafts or anything like that, but belonged to one priesthood and received from all the people tithes and wine, and wheat, and barley, and all other fruits; everyone gave tithes (to the Levites), and this was their income. The priest was not allowed to be from any other tribe. For from this tribe, that is, from Levi, was Aaron, and his descendants by succession received the priesthood, but from the other tribes there was never a single priest. So, these Levites received tithes from those (other tribes) and fed on this. But even before Jacob and Isaac, during the time of Abraham, when there was neither Moses nor the written law, when the Levitical priesthood had not yet appeared, there was no tabernacle, no church, no separate tribes, when Jerusalem was not visible, and no one had yet received the authority to rule over Jewish affairs, there was a certain Melchizedek, priest of the Most High God. This Melchizedek was both king and priest: he was to be the image of Christ, and Scripture clearly mentions him. When Abraham, having attacked the Persians, and having taken his nephew Lot from their hands, and taking with him all the booty, returned after his victory over them, then (on this occasion) Scripture says this about Melchizedek: “And Melchizedek, king of Salem, brought out bread and wine: he was a priest of the Most High God. And bless Abraham and say: Blessed is Abraham by the Most High God who created heaven and earth. And blessed is God the highest, whom thy enemies have delivered under thy hands: and Abraham gave tithes of all” (Gen. 14:18–20). So, if any prophet appears and says that after Aaron and his priesthood, after these (Jewish) sacrifices and offerings, another priest will arise, not from that (Levi) tribe, but from another, from which there has never been a priest, not according to the order of Aaron, but according to the order of Melchizedek; then it will be obvious that the ancient priesthood has ceased, and another new one has been introduced in its place; for if the ancient priesthood were to remain in force, it should have been called, not after the order of Melchizedek, but after the order of Aaron. Who's talking about this? The one who spoke about victims; in another place, while talking about Christ, this is what he says: “The Lord said to my Lord: sit at My right hand” (Ps. 109:1). 5. Lest anyone think that this is being said about some ordinary person, it is not Isaiah, not Jeremiah, or any other private prophet who says this, but the king himself; and the king (you know) cannot call anyone his Lord except God. If this were a private person, then another shameless person could say that (David) is talking about a person; but now, being a king, he certainly would not call a man his Lord. If David had said this about some simple man, how would he have said that (this man) sat down at the right hand of the great and ineffable glory (of the Lord)? This is impossible. And he says about this (face): “The Lord said to my Lord: sit at My right hand, until I will make Your enemies Your footstool.” Then, so that you do not think that (this face) is weak and powerless, David added: “The beginning is with You in the day of Your strength” (Ps. 109:3). And to show this even more clearly, he said: “from the womb before the morning star I gave birth to Thee.” But before the morning star, not a single person was born. “You are a Priest forever, according to the order of Melchizedek” (Ps. 109:4). He did not say: according to the order of Aaron. Ask the Jew: if the ancient priesthood should not have been destroyed, then why (God) introduced another Priest - according to the order of Melchizedek? Having reached this point, Paul, look how he explained it. Having said about Christ that “just as he also says: You are a priest forever according to the order of Melchizedek,” he added: “about him we have many things to say, and it is not convenient for us to say what is said” (Heb. 5:10-11); then, reproaching the disciples, let’s say briefly, he says who Melchizedek is, and gives this story about him: “Whoever shits Abraham, who returns from the slaughter of the kings, and bless him, Abraham will also separate the tithe from all of them.” Then, revealing the meaning of this image, he says: “You see, this tree to which Abraham, the patriarch of the elect, gave tithes” (Heb. 7:1-2,4). He did not say this simply, but in order to show that our priesthood is much more important than the Jewish one. And this superiority is already revealed in advance from the very images of things. Abraham was the father of Isaac, the grandfather of Jacob and the great-grandfather of Levi; for Jacob had a son Levi. The Jewish priesthood received its origin from Levi. But this Abraham, the ancestor of the Levites and priests of Judah, before Melchizedek, who was the image of our priesthood, stood in the place of a layman, and showed this in two ways: by giving him tithes, for the laity gave tithes to the priests; and by the fact that he received a blessing from him, for the laity receive a blessing from the priests. So see how great is the excellence of our priesthood when Abraham, the patriarch of the Jews, the ancestor of the Levites, is blessed by Melchizedek and gives him tithes. The Old Testament talks about both, i.e. and that Melchizedek blessed Abraham, and that Abraham gave him tithes (Gen. 14:19,20). Having put this very thing into perspective, Paul said: “You see, this tree.” Who? “Melchizedek,” he says, “to whom Abraham the patriarch gave tithes of the elect” (Heb. 7:4). “And those who receive the priesthood from the sons of Levi have a commandment, that men should become tenths according to the law, that is, their brethren, even if they came from the loins of Abraham” (Heb. 7:5). This means: the Levites, the Jewish priests, had the right by law to receive tithes from other Jews. Although everyone descended from Abraham, both the Levites and the rest of the people, yet the Levites receive tithes from their brothers. And Melchizedek, “not numbered among them by birth” (for he came not from Abraham, and not from the tribe of Levi, but from another family), “of Abraham’s decency,” i.e. took tithes from him. But besides this, he also did something else. What is it? “And him that hath the promise” of Abraham “bless” (Heb. 7:6). What do you say this means? The fact that Abraham is much smaller than Melchizedek. How is this? “Without any contradiction, the lesser of the greater is blessed” (Heb. 7:7). This means that if Abraham, the ancestor of the Levites, had not been less than Melchizedek, he would not have blessed him, and he would not have given him tithes. Then, wanting to show that this was the case with Melchizedek, Paul added: “And the river Abraham and Levi received tithes, and gave tithes to eat” (Heb. 7:9). What does this mean? The fact that Levi himself, not yet born, already gave tithes to Melchizedek in the person of his father. “Moreover,” he says, “it was in the father’s loins, when Melchizedek shitted him” (Heb. 7:10). That is why Paul said in advance: “let the river flow.” And in order to show why he spoke about this, he draws this conclusion: “If the Levitical priesthood had been perfect, the people had been given the law upon it: what need was there for another to rise up as a priest according to the order of Melchizedek, and not to speak according to the order of Aaron” (Heb. 7:11)? What does this mean? If the Jewish rites were perfect and the Law was not a shadow of future blessings, but itself gave perfection to everything and did not have to give (its place) to another; if the old priesthood should not cease and a new one should be introduced in its place; then why did the prophet say: “You are a priest forever, according to the order of Melchizedek” (Ps. 109:4)? It should be said: “according to the order of Aaron.” This is why Paul says: “If the Levitical priesthood were perfect, what need was there for another priest to rise up after the order of Melchizedek, and not speak according to the order of Aaron?” From this it is clear that that priesthood ended and a new, much better and more exalted one was introduced in its place. If this is true, then it is also true that another structure of life will be introduced, in accordance with the (new) priesthood, and better legislation, namely ours. Proving this, Paul says: “For I am assigned to the priesthood, according to need and law, but there is one creator of these” (Heb. 7:12; 2:11). Since most of the provisions of the law concerned the duties of the priesthood, and the former priesthood was abolished; it is obvious that with the introduction of another priesthood, better legislation had to be introduced. Further, explaining about whom this is being said, the apostle continues: “For about him they say this, to another tribe, take communion, from whom no one else should approach the altar. For it is clear that our Lord has risen from the tribe of Judah, about which tribe Moses spoke nothing about the priesthood” (Heb. 7:13-14). Thus, when Christ is shown to come from this tribe, i.e. Judah is a priest according to the order of Melchizedek, and Melchizedek is much higher than Abraham; at the same time, it has already been fully proven that the other priesthood being introduced again is much higher than the first. For if the image (Melchizedek) was so great and much more glorious than the Jewish priesthood, how much more so is the truth itself. Proving this, Paul said: “And even if it were, another priest is raised up in the likeness of Melchizedek, who was not made according to the law of the commandments of the flesh, but according to the power of an indestructible life” (Heb. 7:15-16). What does this mean: “not according to the law of the commandments of the flesh, but according to the power of an indestructible life”? That none of the (Christ's) commandments were not carnal: He commanded not to slaughter sheep and calves, but to serve God with spiritual virtue, and as a reward for this He offered us life that never ceases. And again, by His coming He raised us, who had died from sins, and made us alive, destroying the double death, the death of sin and the death of the flesh. So, since He brought us such great benefits, therefore Paul says: “not according to the law. commandments of the flesh, but according to the strength of the indestructible belly." 6. So, this has already proven that with the change of the priesthood there had to be a change in the Law. However, this same thing could be proven directly, and also bring as witnesses the prophets who say that the Law will change, the social structure will take on a better form, and that the Jews will never again have a king. But since it is necessary to speak as much as the listener can accept, and not all at once and suddenly; then, postponing this until another time, let us now finish the word here, with the advice of your love to remember what has (now) been said, and add it to what was said before. And now let us ask again the same thing that we asked you before: turn your brothers to salvation, and diligently take care of the neglected members. We do not undertake such labor just to talk or hear applause and noise, but in order to return those who have deviated to the path of truth. And no one tell me: “I have nothing in common with him; God grant me to mend my own affairs.” No one can correct his affairs without loving his neighbor and without caring about his salvation. That’s why Paul says: “Let no one seek his own, but every man’s neighbor” (1 Cor. 10:24), knowing that everyone’s own benefit is combined with the benefit of his neighbor. You are healthy, but your brother is sick. So, if you have a good heart, you will greatly grieve for the sufferer and will begin to imitate the blessed (Paul) who said: “Who faints, and does not faint? Who is tempted, and I am not liquefied” (2 Cor. 11:29)? If we rejoice when we give someone two small coins and spend a few silver on the poor; What pleasure will we get if we manage to save the souls of our neighbors? What reward will we receive in the next century? For here too, no matter how many times we meet with them, we will always feel great pleasure from this meeting, remembering the kindness shown to them; and there - at the Last Judgment, having seen them, we will receive great boldness. Like unjust and covetous people, stealing the property of others and doing a lot of evil to their neighbors, when they go there (to eternal life) and see those offended by them (and they will certainly see them, as the story of the rich man and Lazarus shows), they will not be able to open their lips or say anything in their own defense, but covered with shame and dishonor, on behalf of those (offended) they will be led into rivers of fire; so, on the contrary, those who teach and instruct (their neighbors) in this life, when they see there that those they have saved intercede for them, will be filled with great boldness. Explaining this, Paul said: “You are to be commended as you are to us” (2 Cor. 1:14). When? Say: “On the day of our Lord Jesus Christ.” And Christ urges this, saying: “make for yourselves friends from mammon of unrighteousness, so that when you become poor, you may be received into eternal shelter” (Luke 16:9). Do you see what great boldness we will receive from those who have benefited us now? If such crowns, such a reward, such a reward are only for the cost of money; then will not greater and more important benefits be (given) to us for the help provided to the soul? If Tabitha was brought back from death to life because she clothed widows and helped the poor; if the tears of those who had benefited from her brought her departed soul back into her body when the Resurrection had not yet arrived; then what will not the tears of those saved by you do? Just as they surrounded this widow and brought her back from death to life, so those you saved will then surround you, intercede for you with great love for mankind (the Judges), and snatch you from the fire of Gehenna. Knowing this, let us be ardent and zealous not just until this hour, but, leaving here, ignite the fire that is now in you, and arrange the salvation of the entire city; and if you don’t know who is sick, try to find them. Then we will talk with you more willingly, having learned from experience itself that we did not sow on a stone; and you yourself will be more zealous for virtue. Just as in money matters, having received two gold coins in profit, he is inflamed with a great desire to collect and save ten and twenty more; This also happens with virtue: whoever does one good deed and feat, from this very feat receives motivation and encouragement to undertake other (deeds). So, in order for us to save our brothers, and to prepare for ourselves forgiveness of sins, and especially great boldness (toward God), and, above all else, to contribute to the glorification of the name of God; Let's go out together with our wives, children and household members for this hunt, snatch from the devil's snares those captured by him into his will and will not lag behind until we do everything possible for us, whether they obey us or not. However, it is impossible that they, Christians, would not listen. And so that you don’t have this excuse, I’ll say this: when you, having exhausted many words and done everything in your power, see that your neighbor is stubborn, take him to the priests; they, of course, with the help of God's grace, will catch the prey; and all success will belong to you, as the one who brought it. Husbands talk about this with wives, wives with husbands, fathers with children, and friends with friends. Let the Jews and those who seem like-minded to us, but (in fact) adhere to their way of thinking, let them know that we are trying, caring and vigilantly looking out for our brothers who are running away to them. And, probably, before us, they will drive away those who run away from us to them. But rather, no one will dare to run from us to them; on the contrary, the body of the Church will be pure. God, “who wants all men to be saved and to come into the understanding of the truth” (1 Tim. 2:4), may he strengthen you for this catch, and may he lead them out of this error and, having saved everyone in general, may he make you worthy of the Kingdom of Heaven—for His glory, for to Him belongs glory and dominion forever and ever. Amen. 1. The Jewish fast has passed, or rather, the Jewish drunkenness has passed. After all, you can get drunk without wine, you can be drunk in a sober state and go berserk with intoxication. If it were impossible to get drunk without wine, then the prophet would not have said: “Woe to those who get drunk not on wine” (Is. 29:9). If it were impossible to get drunk without wine, Paul would not have said: “Do not get drunk with wine” (Eph. 5:18). Since you can get drunk with something else, that’s why he said: “Do not get drunk with wine.” lust, and love of money, and vanity, and countless other passions. For intoxication is nothing other than a loss of sound concepts, insanity, a disorder of mental health. So, not only about one who has drunk a lot of wine, but also about one who harbors another passion in his soul, one can say that he is very intoxicated, for example, one who loves another man’s wife and lives with harlots. Like someone who has drunk a lot of wine and is exhausted by it, utters indecent words and sees one thing instead of the other; so, overcome by unclean lust, as if by some kind of wine, he does not utter a single sound word, but (speaks) only shameful, depraved, low and worthy of laughter (words) and sees one thing instead of the other; blind to everything that is before his eyes, but everywhere he only sees the one for whom he has passion, and, like a madman and a madman, in meetings and at feasts, at every time and in every place, no matter what anyone tells him, he seems to hear nothing, but only thinks about her, only dreams about sin; suspects everything, fears everything, and is no better than some animal struck by an arrow. The one possessed by anger is also intoxicated, his face swells, and his voice becomes hoarse, and his eyes fill with blood, and the mind becomes darkened, and the meaning is lost, and the tongue shakes, and the gaze wanders, and the ears hear one thing instead of the other, because anger hits the brain stronger than any wine and produces a storm and indomitable excitement in it. If everyone possessed by lust and anger is intoxicated, how much more intoxicated and insane is the wicked man who insults God, opposes His laws and does not want to give up this unreasonable stubbornness; he is worse than both the frantic and the insane, although he himself does not seem to feel it. It is especially characteristic of intoxication that a person, acting disorderly, does not feel it at all, since the misfortune of insanity lies especially in the fact that the sick do not even realize that they are sick. So the Jews, when they get drunk now, do not feel it. So, their fast, more shameful than any drunkenness, passed; but we, however, will not stop caring for our brothers, and we will not think that it is not time to take care of them, but we will act as soldiers do. At the end of the battle, having put the enemies to flight, they, returning from pursuit, do not immediately run to the tents, but go ahead to the battlefield, select their fallen comrades, and bury the dead in the ground; and if anyone is found among the corpses still breathing and not killed to death, they pick him up, carry him into the tents with all care, remove the arrows from him, and, having called the doctors and wiped off the blood, give him medicine, and, having used all other aids, restore him to health. So, just as we have already driven out, by the grace of God, the Jews, having armed the prophets against them, now, returning, we will look in all directions to see if any of our brothers have fallen, if anyone has been carried away by this fast, or if anyone has participated in the Jewish holiday; We will not bury anyone, but we will raise and cure everyone. In external battles, a warrior who has once fallen and given up his soul can no longer rise up and return to life; and in this war and battle, although someone receives a mortal wound, we can, if we want, with the assistance of the grace of God, bring him back to life. Here death is not by nature, as there, but by freedom and will; and a dead will can be resurrected, a dead soul can be made to return to its life and know its Lord. 2. Let us not be lazy, brothers, we will not weaken, we will not lose courage. No one tell me such words that it was necessary to warn and do everything even before the (Jewish) fast, but now, since the fast has already ended, how the sin has been committed, how the iniquity has been committed, what will be the benefit (of admonition)? Whoever knows what caring for brothers is, also knows that now he must take special care and show all his zeal. One must not only warn before sin, but after the fall give a hand. If God had acted like this from the beginning, if i.e. warned only before sin, and after sin he rejected (the person) and left him to lie forever in the fall, in which case none of us would ever be saved. But He, loving and merciful, and most of all desiring our salvation, does not do this, but even after our sins He shows great concern (for us). So He warned Adam even before sin, and said to him: “Take food from every tree into heaven; but from the tree that is good and evil, you will not take it from it: but if you take it down one day, you will die” (Gen. 2:16-17). Here (God) warned with the ease of the law, and the abundance of permitted (fruits), and the severity of the threatened punishment, and the speed of its implementation (for he did not say: after one, or two, or three days, but: on that very day, “in the fall, you will die”), and in every way in which it was necessary to warn a person. However, when a person, even after such care, teaching, admonition and benefit, fell and did not obey the command, God did not say: “What more good can we expect? What's the use? (Man) tasted, fell, transgressed the law, believed the devil, did not respect My commandment, received a blow, became dead, surrendered to death, fell under condemnation; why else talk to him? He didn't say anything like that; on the contrary, he immediately came to him, talked with him, consoled him, and gave him more healing - work and sweat, and until then he did not stop using all measures and means until he restored fallen nature, freed him from death, elevated him to Heaven, and gave her greater benefits to those who were lost, by the very act of showing the devil that he had not won anything with his slander; on the contrary, having expelled people from Paradise, he will see them, a little later, in Heaven along with the Angels. (God) did the same with Cain. And he warned and admonished him even before he sinned, saying: “You have sinned, be silent: his appeal is to you, and you will have” (Abel) “possess it” (Gen. 4:7). Look how much wisdom and intelligence there is! You are afraid, says God, lest your brother, honored by Me, take away from you the advantage that belongs to the firstborn, lest he steal the primacy that belongs to you (for the firstborn should have enjoyed greater honor than those born after them). Be trustworthy, do not be afraid, and do not worry about it: “his appeal is to you, and you will have it.” That is, remain with the honor of the firstborn, be your brother’s refuge, cover and protection, and possess and rule over him; just don’t indulge in murder, don’t reach the point of legitimate defeat (of your brother). However, even after this Cain did not listen and did not calm down, but committed that vile murder and plunged his right hand into his brother’s neck. So what? Did God say: “Let us leave him at last, what other good can we expect? He committed murder, killed his brother, neglected My admonition, dared to commit incorrigible and unforgivable murder after so much benefiting from such care, instruction and admonition; I threw it all out of my mind and didn’t pay attention to anything. So let him be finally abandoned and abandoned, and not be worthy of any care on My part.” God didn’t say or do anything like that; on the contrary, he comes to him another time, corrects this man, and says: “Where is Abel, your brother?” (Gen.4:9). Doesn’t leave him even when he renounces; on the contrary, it brings him, against his will, to the consciousness of a crime; and when (Cain) answered: “We do not know,” - “A voice,” said (God), “cries out to Me for the blood of your brother” (Gen. 4:10); the very thing, he says, announces murder. What about Cain? “My greatest guilt is that I will be left behind. If you drive me out of the earth, I will hide from Your presence” ( Gen. 4:13-14) This means: I have sinned so gravely that I do not deserve an apology, nor forgiveness, nor remission of guilt; but if You wanted to take revenge on me for what I did, then I, deprived of Your protection, will be subject to everyone (who wants to kill me). this, he says, you will live a long time, and whoever kills you will suffer many punishments (the number seven in Scripture means an indefinite number). Since Cain was doomed to many punishments - restlessness, shaking, groaning, despondency and relaxation of the body; then the one who killed you (Cain), says God, and freed you from these punishments, will himself incur execution. These words seem heavy and unbearable, but they show great care. Wanting to enlighten his descendants, God invented a method of punishment that could cleanse Cain himself from sin. If He had immediately killed Cain, he would have died, hiding his sin, and would not have been known to posterity. But now, left to live for a long time in that shaking, he became a teacher for everyone he met, with his very appearance and the shaking of his body convincing everyone not to attempt such deeds, so as not to suffer the same punishments. On the other hand, he himself became better: for trembling and fear, constant anxiety and relaxation of the body held him back, as if with some kind of bridle, and did not allow him to again fall into another similar crime, they constantly reminded him of his previous sin, and thus made his soul more humble. 3. But while I was saying this, it occurred to me to propose a question: why did Cain, although he confessed his sin, condemned his act, and said about himself that he had sinned unforgivably and did not deserve an apology at all, but could not be cleansed from sin (while the prophet says: “you have spoken of your iniquity first, that you may be justified” (Is. 43:26), on the contrary, still condemned? Because he did not say as the prophet commanded. The prophet He said not simply: “Thou art the word of thy iniquity,” but how? “The main thing is this: not just to say it, but to say it first, not to wait for the accuser and the accuser. But Cain did not speak first, but waited for reproof from God, and even then, when God convicted him, he denied. Finally, he confessed to the sin even when the matter was decisively revealed, and this is no longer a confession. you, beloved, when you sin, do not wait for reproof from another, but before you are exposed and accused, condemn your actions yourself; because if another person already denounces you, your confession will not be your own doing, but the fruit of someone else’s reproof. That is why someone else says: “The righteous is a blasphemer to himself” (Proverbs 18:17). This means that the main point is not to blame yourself, but to blame yourself first, and not wait for conviction from others. Here is Peter, since after his grave denial (from Christ) he himself immediately remembered his sin and confessed his guilt without any accuser - and “wept bitterly” (Matthew 26:75); then he washed away his renunciation in such a way that he even became the first among the apostles, and the whole universe was entrusted to him. But we need to return to the subject. What has been said has sufficiently shown us that falling brothers should not be left unattended and neglected; that it is necessary to warn them against sin, and to take great care of them after sin. This is what doctors do: they tell healthy people what can preserve their health and ward off any illness, and they do not abandon those who have ignored their orders and fallen into illness, but then they especially show great care to free them from illness. This is what Paul did: he did not abandon the fornicator after that grave iniquity, which is not found even among the pagans, but even then, as he rejected the bridle, did not want to accept healing, he galloped and fought back, brought him to healing, and brought him to such a point that he again united him with the body of the Church. And he didn’t say to himself: what success to expect, what good? He committed fornication, committed a sin, and does not want to give up his debauchery, but is still arrogant, proud and makes the wound incurable; so let's leave him and abandon him. He didn't say anything like that; on the contrary, for this very reason he showed special care that he saw him plunged into terrible depravity, and did not cease to intimidate, threaten and punish, to use all measures and means, both himself and through many others, until he brought him to the consciousness of sin, to a feeling of lawlessness, and completely cleansed him of all filth. Do the same: be jealous of that Evangelical Samaritan who showed so much concern for the wounded. There a Levite walked by, and a Pharisee walked by; and neither one nor the other leaned towards the lying man, but both, without pity or compassion, left him and left. A certain Samaritan, not at all close to him, did not pass by, but, stopping over him, took pity and poured oil and wine on him; He put him on a donkey, brought him to a hotel, and gave him one part of the money, and promised the other for the healing of a complete stranger to him (Luke 10:30-35). And he didn’t say to himself: what need do I have to take care of him? I am a Samaritan, I have nothing in common with him; we are far from the city, but he cannot walk. What if he is unable to bear the distance of the journey? I’ll have to bring him in dead, maybe they’ll suspect me of murder, blame me for his death? After all, many, when, walking along the road, they see wounded and barely breathing people, they pass by not because it is difficult for them to lift (lying ones), or they feel sorry for the money, but out of fear, so that they themselves will not be dragged to court as guilty of murder. But that kind and philanthropic (Samaritan) was not afraid of any of this, but, neglecting everything, put (the wounded) on a donkey and brought him to the hotel; He was not afraid of anything: neither danger, nor wasting money, nor anything else. If the Samaritan was so compassionate and kind to a stranger, then how can we excuse our neglect of our brothers, who were subjected to a much greater disaster? After all, these (Christians), who fasted now, fell into the hands of robbers - Jews, who are even more ferocious than all the robbers, and do more evil to those who fall into their hands. They did not tear their clothes, they did not wound their body, like those (robbers), but they lacerated their soul, and, having inflicted a thousand wounds on it, they left, and they were left to lie in the ditch of wickedness. 4. Let us not ignore such a disaster, we will not pass by such a pitiful sight without pity, but even if others did this, you do not do this; Don’t say to yourself: I am a worldly person, I have a wife and children, this is the work of priests, the work of monks. After all, the Samaritan did not say: where are the priests now? Where are the Pharisees now? Where are the Jewish teachers? - No, as if he had found the greatest catch, he grabbed the prey. And when you see that someone needs medicine for the body or for the soul, do not say to yourself: why didn’t such and such help him? No, deliver (the sufferer) from illness and do not blame others for carelessness. If you, tell me, found lying gold, would you really say to yourself: why didn’t so-and-so pick it up? On the contrary, wouldn’t you hasten to carry it away before others? Think in the same way about your fallen brothers, and consider caring for them as a discovery of treasure. For if you pour on the fallen one like oil a teaching word, if you bind him with meekness, if you heal him with patience; he will enrich you more than any treasure. “If,” says the Lord, “you bring out what is honorable from the unworthy, as My mouth will become” (Jer. 15:19). What can compare to this? What neither fasting, nor lying on the ground, nor all-night vigils, nor anything else can do, the salvation of a brother does. Think how many times your lips have sinned, how many shameful words you have uttered, how many blasphemies you have spewed, how many curses you have uttered; and you can compensate for all this by caring for the fallen, because with this one good deed you can cleanse all this filth. And what am I saying to cleanse? You will make your mouth the mouth of God. What can compare with this honor? I don't promise this; God himself said that if you bring out even one person, your lips will be, like His lips, pure and holy. So, let us not neglect our brothers and let us not, although everywhere, talk about how many fasted, how many were deceived; but we better take care of them. Even though many are fasting, you, beloved, do not disclose or expose this misfortune to the Church, but try to correct it. And if anyone says that many were fasting, stop his mouth so that this rumor does not spread; and tell him: I don’t know anyone - you, friend, have been deceived and are telling lies; You saw two or three deceived, and you say that there are many of them. So, stop the mouth of the gossiper, and do not leave those who are deceived unattended, so that the Church will have great benefit both from the fact that this rumor does not spread, and from the fact that those who are carried away (to the synagogues) again come to the sacred flock. Let us not, going about everywhere, divulge who has sinned; but let us try to find out how we can correct those who have sinned. A bad, truly bad habit is to only vilify brothers, but not take care of them; only to disclose the suffering of the sick, but not to heal them. Let us eradicate, beloved, this bad habit; because it causes quite a bit of harm, and this is exactly how. Someone heard from you that many were fasting with the Jews and, without finding out anything, conveyed this news to another; he, again without finding out anything, retold this to another: thus, this bad rumor is spreading little by little, and at the same time the Church is becoming more and more dishonored, and there is no benefit to the lost, on the contrary, there is still harm to them and many others. Even if there were only a few of them, we, through many stories, multiply them, and weaken those who still stand, and push those close to their fall. Brother, having heard that many were fasting, he himself will be more careless; likewise, the weak, having heard about the same, will run to the multitude of the fallen. So, even if there were many who sinned, let us not gloat over this misfortune so much as to divulge about them and say that there are many of them; but let us keep them (and others) from doing so and stop their mouths. Do not tell me that many fasted, but correct these many. I did not spend so many words so that you would revile many, but so that you could make many few, or even save these very few. So, do not talk about sins, but heal them. Those who divulge, and are only occupied with this, do what, although there are few sinners, they are still considered many: on the contrary, they rebuke and stop the mouths of the divulgers, and, moreover, care for the fallen, even if there are many of them, easily correct them themselves, and do not allow anyone else to suffer harm from the rumor about their fall. Did you not hear what David said when he mourned Saul? “Kako padosha silnii? Do not proclaim it in Gath, but tell it to those who are going out to Askelonih, lest the daughters of the foreigners rejoice, nor let the daughters of the uncircumcised rejoice” (2 Samuel 1:19-20). If David did not want the obvious matter to be disclosed, so that the enemies would not rejoice; Moreover, we should not bring this (the sin of Christians) to the ears of not only strangers, but even ours, so that our enemies, hearing about it, do not rejoice, and our own, when they learn about it, do not fall; on the contrary, it must be forbidden and in every possible way restrained (from disclosure). Don’t tell me: I only told so-and-so; keep your word, because just as you could not bear to remain silent, so he will not restrain himself. 5. I say this not only about this fast, but also about other countless sins. Let’s not just look at how many have been carried away (to sin), but let’s look at how to lead them away (from sin). Let us not elevate the deeds of our enemies and humiliate ours; Let us not show our enemies to be strong and our deeds to be weak: but let us do exactly the opposite. Rumor often both suppresses and excites the soul; inspires jealousy that was not there before, and extinguishes the one that was. Therefore, I urge you to spread that rumor that elevates our deeds and gives them importance, and not that which covers the community of brothers with disgrace. Thus, if we hear something good, we will tell everyone about it; and if there is something bad and evil, we will hide it from ourselves and try in every possible way to eradicate it. And now we’ll go around everywhere, reconnoiter, see who has fallen; and, even if it was necessary to enter the house, we would not be lazy. If the fallen person is a stranger and a complete stranger to you, scout and find out who is his friend and acquaintance, whom he trusts most, and, taking this person, enter the house; don't be ashamed, don't blush. If you came to ask for money and receive some gift from him, then you should be ashamed; but if you go to save him, this reason for your coming frees you from all criticism. Sit down and talk to him, starting, however, with something else, so that your desire to correct him will not (suddenly) be noticeable. Do you praise, tell me, the Jews because they crucified Christ and now blaspheme Him and call Him a lawless one? Of course, he will not dare, unless he is a Christian, even if he has Judaized a thousand times, and does not dare to say: “I praise”; on the contrary, he will cover his ears and tell you: “No, friend, talk about something else.” Then, when you receive his consent, start again and say: “How do you communicate with them? Why are you participating in their celebration? Why are you fasting with them? Then, condemn their wickedness, point out all the iniquity that I laid out to your love in the past days, and which is exposed by the place, and the time, and the church, and the predictions of the prophets; show that they are doing everything in vain and in vain, they will never receive the previous (social) order, and that they are not allowed to do anything like that outside Jerusalem. And besides this, remind us of Gehenna, of the Last Judgment Seat of the Lord, of the tortures there, and that we will give an answer for all this, and considerable punishment awaits those who dare to do this. Remind us also of Paul, who says: “If you are justified by the law, you have fallen away from grace” (Gal. 5:4), and again threatens: “If you are circumcised, Christ will profit you for nothing” (Gal. 5:2). Say also that both circumcision and Jewish fasting deprive the fasting person of heaven, even if he had a thousand other good deeds. Say that this is why we are called Christians so that we can obey Christ, and not so that we can run to these enemies. If he points to some kind of healing, and tells you that (the Jews) promise to cure, and that’s why he runs to them: reveal their tricks, charms, pendants, potions. They cure in no other way than in this way; however, it only seems that they are curing, but in fact they are not curing - not at all. I will go even further and say this: if the Jews actually heal, then it is better to die than to resort to the enemies of God, and through them to receive healing. What, really, is the use of healing the body when the soul is dying? What is the benefit here (on earth) to receive some relief, and there to be sent into an unquenchable fire? And so as not to point to these healings, listen to what God says: “If a prophet arises in you, or sees a dream, and gives a sign and a wonder, and a sign and a wonder comes, as he said,” and says: “Let us go and serve another god: Do not listen to that prophet: because the Lord God tempts you, if you love the Lord your God with all your heart and with all your soul” ( Deut.13:1-3). This means: if any prophet says: I can raise the dead, or heal the blind, just listen to me, and we will worship demons, or serve idols; then, even if the one who says this heals the blind, or raises the dead, do not listen to him even after that. Why? Because God, tempting you, allowed him to do this, not because He himself did not know the disposition of your soul, but in order to give you a chance to prove whether you really love God. And it is characteristic of a lover not to leave his beloved, even if those who try to distract us from him resurrect the dead. If God spoke so to the Jews, much more so to us, whom He led to the highest wisdom, to whom He opened the door of the Resurrection, to whom He commands not to be attached to the present, but to direct all hopes to the future life. 6. But what are you saying? Why is your physical illness tormenting and tormenting you? But you have not yet suffered as much as blessed Job, (have not suffered) even the slightest part (of his suffering). After his herds of sheep and oxen and all other (property) suddenly died, all his children were kidnapped; and all this happened in one day, so as not only by the nature of temptations, but also by their continuous pursuit of them, to suppress the ascetic. And after all these losses, he, having received incurable ulcers on his body, saw worms crawling out of his body, sat naked on a dung heap, and presented to everyone a spectacle of misery - he, “a righteous, true, godly man, shun all evil things” (Job.1:1). But the disasters did not stop there, no; daytime and nighttime illnesses were added, and some strange and unusual hunger tormented him. “I see the stench,” he said, “my trash” (Job.6:7). Then there are daily insults, curses, swearing, and laughter. My servants, he said, and “the sons of my henchmen” have risen up against me (Job 19:16–18); then horrors in dream visions, some kind of continuous excitement in thoughts (Job.7:14). And from all these disasters his wife promised him deliverance, saying this: “say a certain word to the Lord, and die” (Job 2:9), that is, blaspheme God, and you will be freed from the disasters that weigh on you. So what? Did this advice sway the holy man? On the contrary, it only strengthened him more, so that he even reproached his wife. He wanted better to grieve, be in poverty and endure countless misfortunes, than to acquire deliverance from so many misfortunes through blasphemy. So, he who had been sick for thirty-eight years (relaxed) came to the font every year, and each time he left without receiving healing; I saw every year that others, having many servants, were healed, but he constantly remained in relaxation, for lack of anyone to help him. And despite this, he did not resort to wizards, did not go to sorcerers, did not put bandages on himself, but expected help from God; That’s why he finally received a miraculous and extraordinary healing (John 5:5–9). And Lazarus was constantly tormented by hunger, illness and loneliness, not just for thirty-eight years, but his whole life: so he died, lying at the gate of the rich man, enduring contempt and ridicule, tormented by hunger, thrown, as it were, to be devoured by dogs, because his body was so weakened that he could not drive away the dogs that came running and licked the pus on him. And yet, he did not look for a sorcerer, did not hang pendants on himself, did not resort to magic, did not invite sorcerers to him, and did not do anything forbidden at all, but decided it would be better to die in these disasters than to change his piety in any way (Luke 16:20-21). How can we excuse ourselves if, while these people patiently endured so many misfortunes, we, either because of fever or because of wounds, run to the synagogues and invite sorcerers and wizards into our homes? Have you not heard what the Scripture says? “Child, if you begin to work for the Lord, prepare your soul for temptation: guide your heart, and be patient: in sickness and poverty, trust in it. As gold is tempted by fire, so a person is welcome in the furnace of humility” (Sir. 2:1-5). If you beat your servant, and he, having received thirty or fifty blows, immediately demands release with a cry, or leaves you, his master, and goes to another one of your enemies, and thereby irritates (you): can he, tell me, receive forgiveness? Can anyone intercede for him? No way. Why? Because the master has the right to punish the servant; and not only for this reason, but also because if it was necessary for (the servant) to resort (to someone), it was not to enemies, not to haters, but to sincere friends (of the master). And you, when you see that God is punishing you, resort not to His enemies - the Jews, so as not to irritate Him even more, but to His friends - the martyrs, His holy saints, who have great boldness towards Him. But what about servants and masters? The son cannot do this because of beatings from his father and renounce his relationship with him. Both the natural and the laws established by the people themselves command (the son) to endure everything complacently: whether the father beats him, deprives him of a table, drives him out of the house, punishes him in any way; and if (the son) does not submit and does not endure (punishment), no one forgives him. No, no matter how much the beaten son complains, everyone says to him the following words: “You were beaten by your father and master, who has the power to do whatever he pleases; and you must endure everything with meekness.” Thus servants endure from their masters, and sons from their fathers, often even when they punish them unjustly; and you will not suffer punishment from God, Who is above (all) masters, and loves you more than (all) fathers, Who undertakes and does everything not out of anger, but for (your) benefit? On the contrary, as soon as some slight illness occurs, you immediately evade His dominion, run to the demons, and rush to the synagogues?! Can you finally be forgiven? How will you be able to call on Him again? Can anyone else, even if he had the boldness of Moses, ask for you? Nobody. Don't you hear what God says to Jeremiah about the Jews? “Do not pray for these people... for if Moses and Samuel stand,... I will not hear” them (Jer. 7:16,15:1). So there are sins that are beyond all forgiveness and cannot be forgiven. Let us not incur such great wrath (of God) upon ourselves. Moreover, the Jews, even though, apparently, they stopped the fever (in the body) with their spells - in fact, they do not stop - they introduce another severe fever into the conscience, since the thought will hurt you every day, your conscience will torment you and say: “You acted wickedly, committed lawlessness, violated the covenant with Christ, because of a slight illness you betrayed your piety. Are you the only one who has experienced this? Haven't others suffered much more than you? However, none of them dared to do something similar to yours: and you, weak and pampered, ruined your soul. How will you respond to Christ? How will you call upon Him in prayer? With what conscience will you finally enter the church? With what eyes will you look at the priest? With which hand will you touch the Sacred Table? With what ears will you listen to the Scripture read there?” 7. This is what a tormenting thought and a tormenting conscience will tell you every day. What kind of health is this when we have so many accusers inside us? But if you endure a little, if you reject and with great dishonor you take out of your house those who would like to either speak some kind of charm to you, or tie some kind of bandage around your body: now you will receive dew (calm) from your conscience. Let the fever burn as much as you like: your soul will give you coolness better and more salutary than any dew, any moisture. Just as after taking a magic potion, even if you recover, you will feel worse than those sick with fever, from the thought of sin; so now, having rejected those wicked people, although you will suffer a fever and endure many disasters, you will feel better than anyone healthy, because your thought will be bright, your soul will be cheerful and joyful, your conscience will begin to praise you, approve, and say: “Okay, okay, my friend, a servant of Christ, a faithful husband, an ascetic of piety, ready to die in misery rather than betray the piety entrusted to you; on that day (of Judgment) you will be with the martyrs.” They decided to endure scourging and torture in order to receive honor (from God): and you today decided to endure blows and torment from fever and wounds, just not to accept wicked charms and bandages; and, fueled by these hopes (for eternal rewards), you will not even feel serious illnesses. If this fever does not carry you away, then, of course, another will carry you away; If we don’t die now, we’ll die later. We received a corruptible body, not in order to be drawn into wickedness because of its illnesses, but in order to be confirmed in piety by its illnesses. The very corruption and mortality of the body will serve us, if we are only prudent, as the basis of glory and will give us great boldness on the day (of Judgment), and not only on that day, but also in this life. For when you drive the wizards out of the house with great dishonor, everyone, having heard about this, will praise you, marvel, and say to each other: such and such, in illness and disease, although some asked him, convinced him and persuaded him to use some magical drugs, did not accept them, but said: it is better to die like this than to betray his piety. Then will follow many applause from the listeners, who will all be amazed and glorify God. And how many statues would be more honorable to you, how many paintings would be more glorious, what honor would be more famous? Everyone (including you) will praise, please and crown; and they themselves will be better, they will be jealous and begin to imitate your courage. If another does the same (as you), it is you who will receive the reward, as the one who initiated this jealousy. However, the consequence of your good deed will be not only praise, but also the quickest cessation of the illness, because your most valiant determination will move God to greater favor, and all the saints will rejoice at your zeal and pray for you from the depths of their hearts. If there are such rewards for this courage here, then think how many crowns you will receive there, when Christ, in the presence of all the Angels and Archangels, comes and, taking you by the hand, leads you into the middle of that spectacle, and in the hearing of everyone says: “This man, once engulfed in fire, when very many urged him to be cured of his illness, for the sake of My name and fear, so as not to offend Me in any way, rejected and despised those who promised cure him with (magical) means, and decided it would be better to die of illness rather than change his love for Me.” Indeed, if (Christ) brings into the environment (glorifies) those who gave Him drink, clothing and nourishment, much more those who, for His sake, decided to endure the torment of the fire. It makes no difference whether to give bread and clothing or endure a long illness; no – the latter is much more difficult than the former. And the more work, the more brilliant the crown will be. We will think about this ourselves, both healthy and sick, and talk with others; and when we ever see ourselves in a serious fever, we’ll say this to ourselves: “What if someone brought an accusation against us, then they dragged us to court, and there they grabbed us and began to beat us on the sides, wouldn’t we have to, involuntarily, endure everything, and, moreover, without any benefit or reward?” This is how we will reason now; Moreover, let us imagine a reward for patience, which can cheer up a soul that has fallen into despondency. But what if the fever is severe? So compare with this fever the fire of Gehenna, which you will probably avoid if you decide to patiently endure this disease. Remember the apostles, how much they suffered; remember the righteous, how they were constantly in sorrow. Remember about blessed Timothy - he never had peace from illness, but lived in constant illness. Pointing to this, Paul said: “You have taken little wine for your sake and for your frequent illnesses” (1 Tim. 5:23). If such a righteous and holy man, who was entrusted with the government of the universe, who raised the dead, cast out demons and healed others from countless diseases, if he suffered so grievously; then what excuse will you have, who even in short-term illnesses are embarrassed and grumble? Have you not heard how the Scripture says that “the Lord loves him, punishes him, and beats every son whom he accepts” (Heb. 12:6)? How many and how many times have they wanted to receive a martyr’s crown? This (patience in illness) is a real martyr’s crown! A martyr is not only the one who, having received a command (from the tormentor) to make a sacrifice (to the pagan gods), decided to die rather than make this sacrifice; no, martyrdom, obviously, is also when a person generally observes (for the sake of Christ) something that could bring death upon himself. 8. And to make sure that this is exactly so, remember how John (the Baptist) died, why and why, and how Abel died. Neither one nor the other of them saw either the burning altar (idol altar) or the standing idol, and was not forced to make a sacrifice to the demons; but one was truncated at the head simply because he denounced Herod, and the other was killed because he offered God a better sacrifice than his brother. Did they really not receive the crowns of martyrdom? Who dares to say this? The very manner of their death can certify to everyone that they stand among the first martyrs. If you want to see God’s determination about this, listen to what Paul says; and what he broadcasts is obviously the (broadcasting) of the Spirit: “I imagine,” he says about himself, “to have the Spirit of God” (1 Cor. 7:40). What does Paul say? – Starting with Abel, and saying that he “brought to God a greater sacrifice than Cain,... and by this the dead man still speaks” (Heb. 11:4), then moving on to the prophets, reaching John, and saying: “He died by the slaying of the sword, but the temptation of his friends was” (Heb. 11:37), and mentioning the many different deaths, Paul concluded like this: “In the same way we also, since so much wealth has surrounded us with a cloud of witnesses (martyrs), the pride of all Let us put aside, let us persevere” (Heb. 12:1). You see that he called Abel, Noah, Abraham, Isaac, and Jacob martyrs. For they also died for the sake of God, just as Paul says about himself: “I am dying all the days” (1 Cor. 15:31), although he did not actually die, but only by being willing (to die) endured death. So you, if you reject sorcery, enchantment and divination, and die from illness, you will be a perfect martyr, because when they promised you recovery through wickedness, you decided it would be better to die with piety. This is said by us to those who boast and say that demons heal. And to convince you that this is not true, listen to what Christ says about the devil: “He is a murderer from the beginning” (John 8:44). Tell me, what answer will you give to the accusation that you believe the deceptions of these people more than the sayings of Christ? If God says that (the devil) is a murderer, and these people, contrary to God’s decision, say that he can heal diseases, and you take their spells and magical medicines, then by such an act you show that you believe them more than Christ, although you do not express this in words. And if the devil is a murderer, then, obviously, so are his servants - demons. Christ showed this to you in fact: when He allowed them to enter the swine herd, they drowned the whole herd in the sea (Luke 8:33), so that you knew that they would have done the same to people and would have immediately destroyed them if God had allowed them. But He restrained and curbed them, and did not allow them to do anything like that: this they proved when they received power over the pigs. For if they did not spare the pigs, much less would they spare us. So, beloved, do not be carried away by their deceptions, but be strong in the fear of God. How will you enter the synagogue? If you seal your face (with the sign of the cross), all the enemy power that dwells in the synagogue will immediately flee; and if you don’t seal it, then at the very entrance you will throw away your weapon, and then the devil, finding you defenseless and unarmed, will cause you a lot of harm. But why should we talk about this? That you yourself consider it the greatest sin to go to that unclean place (synagogue), this is evident from how you go there. You try to go there secretly: you forbid your servants, friends, and neighbors from informing the priests about you; and if someone reports, you get angry. How crazy is it to try to hide from people, but in the eyes of the omnipresent God to commit such lawlessness without shame? But don't you fear God? So at least be ashamed of the Jews themselves. With what eyes will you look at them? What language will you speak to them when, professing yourself to be a Christian, you run to their synagogues and ask them for help? Or don’t you think what a laugh they make at you, what curses, what reproach, what disgrace, what shame, if not openly, then in their conscience? 9. Is it possible, tell me, to endure, is it possible to bear this? If one had to die a thousand times, if one had to endure the most severe sufferings: wouldn’t it be better to endure all these sufferings than to become an object of ridicule and reproach for these wicked people and live with a bad conscience? I say this not so that you just listen, but so that those suffering from this illness can be healed. Just as we reproach them for being weak in the faith, so we reproach you for not wanting to correct the weak. Is the point, beloved, that you come out here and listen to the teaching? This is what leads to condemnation when the deed itself is not connected with listening to the teachings. You are a Christian in order to imitate Christ and obey His laws. What did He do? He did not sit in Jerusalem and did not call the sick to Himself, but walked around cities and villages, healing illnesses - both physical and mental. He could, of course, being in one place, attract everyone to Himself; however, He did not do this, giving us an example of how (to) go everywhere and look for the lost. He pointed out the same thing with the parable of the shepherd. And this one did not sit down with the ninety-nine sheep, and did not wait for the lost one to come to him; no, he himself went and found it, and having found it, he put it on his shoulders and brought it (Luke 15:4-6). Don't you see that doctors do the same thing? They do not demand that the sick lying on their beds be brought into their homes, but they themselves come to them. Do the same, beloved, knowing that real life is short, and that if we (here) do not collect such acquisitions, we will not receive salvation there. Often the acquisition of one soul can destroy the burden of countless sins and become a ransom for us on the day (of Judgment). Think about why prophets were sent so often, why apostles, why righteous people, why angels? Why did the Only Begotten Son of God Himself come? Isn't it to save people? Is it not to return the lost to the path? Do this too, according to your strength, show all your diligence and care for returning the lost to the path (of truth). I constantly urge you to do this at every meeting, and whether you listen or not, I will not stop speaking. We have been decreeed by God, by law, to perform this ministry, whether anyone listens or not. Only if you begin to listen and fulfill our words, we will do this with great pleasure; if you are careless and careless, - with great sorrow. For, of course, there will be no harm to us from your disobedience, because we have fulfilled our duty; however, although we ourselves are safe, having fulfilled our duty, we grieve that you will be accused on that day. Yes, listening (to teachings) will not be safe for you if it is not accompanied by actions. Listen to how Christ, condemning the teachers for hiding the word, at the same time threatens those taught. Having said: “It was fitting for you to give My silver as a trader,” and adding: “And when I came, I took what was mine with interest” (Matthew 25:27), by this He showed that those who accepted the instruction, after listening to him (this is the giving of silver), should make a profit. And the profit of teaching lies in nothing other than business. So, since we have conveyed the silver (teachings) to your ears, it is now necessary that you present to the Lord the profit, that is, the salvation of your brothers. Therefore, if you only keep these words of mine to yourself and do nothing yourself, I am afraid that you will be condemned like the one who buried the talent. For he too was bound hand and foot, and thrown into utter darkness (Matthew 25:30) because he did not convey to others what he himself had heard. So, so that we do not suffer the same fate, let us imitate those who received five and two talents; and whether it is necessary to use words or money, or physical labor, or anything else to save our neighbor, let us not be lazy, so that, having multiplied in every possible way the talent given to us by God, each in our own measure, we could hear this blessed voice: “Good, good and faithful servant, you have been faithful for a little, I will make you over many: enter into the joy of your Lord” (Matthew 25:21). May we be worthy of this, by the grace and love of our Lord Jesus Christ, through whom and with whom be glory and power to the Father, together with the Holy Spirit, forever and ever. Amen. Those. Isaiah, David and Paul. Angels, cherubim and seraphim. Here it is indicated on the last one. to Gal. IV, 22–26, where the Church of Christ or the “higher Jerusalem” is likened to the free Sarah, and the Jewish church or the “lower”, earthly Jerusalem is likened to the slave Hagar. Επιγινωσκιτε αλληλους is equivalent to the deacon’s proclamation in the liturgy of the faithful: “let us love one another,” as used in Holy Scripture, 1 Cor. XVI, 18. The ending is missing here, and the beginning is missing in the next section. those. prone to Judaism. Christians who adhere to Judaism. Here and in other places in this word, St. By Christian Easter, Chrysostom means the Sacrament of the Eucharist. those. together with the Jews, before the Council of Nicea decided to celebrate the Christian Easter not at the same time as the Jewish one. those. regarding the celebration of Christian Easter not at the same time as the Jewish one. Of course, the first ecumenical council in 325 AD. Josephi Flavii Antiqu. Jud. lib. X, cap. XI, 7. You might be interested in: