Letters. Book I

Initial collection of letters to St. Isidore Pelusiota probably dates back to the 5th century. It included 2000 letters and was made in the Constantinople monastery of the vigilant (Akimits). The earliest dated letter is addressed to the praetorian prefect Rufinus in 395 (Book I, Letters 178 and 489). The latest ones concern the Council of Ephesus in 431 (Book I, Letters 310 and 311). Letters 323 and 324 (Book I) refer to the negotiations leading to the agreement between St. Cyril of Alexandria and John of Antioch in 433 St. Isidore criticizes pagan myths and customs, but quotes ancient authors (Homer, Plato, Aristotle, etc.), believing that a Christian can benefit from their writings. Using a comparison with a bee, he talks about the need to take from pagan wisdom what is useful for bringing ordinary people “to our philosophy.” Of the church writers, the monk quotes or retells Clement of Alexandria, St. Gregory the Theologian and St. John Chrysostom. Most of the letters are short answers to questions of an exegetical and moral nature. The author immediately gets down to the essence of the issue being discussed, avoiding long introductions and greetings. According to Rev. Isidore, Holy Scripture is a kind of ladder for ascent to God. He condemns those who try to turn the entire Old Testament into a reference to Christ: such people give reason to pagans and heretics to mock the Church. Only parts of the Old Testament prophesy about the Messiah. In the field of dogmatics, St. Isidore appeals to the Council of Nicaea and opposes various heresies, especially Arianism. He confesses Christ as the "Son of two natures" and rejects both the division and confusion of natures, although he does not give a clear formula for expressing the relationship between natures. St. Isidore is greatly concerned about the decline of the Church. He criticizes Bishop Eusebius of Pelusia and some of his clergy for giving reasons to despise the priesthood, and calls on Cyril to correct the damaged morals of the Pelusian Church. The letters also raise the topic of marriage and monasticism. According to Rev. Isidora, the latter is higher than the first, as heaven is higher than earth, and the soul is higher than the body. Voluntary poverty and asceticism, observance of the commandments, love for one's neighbor and humility transform monastic life into a heavenly state. This publication presents letters published in Russian translation in the TSO series at the Moscow Theological Academy in 1859. Book 1 • Book 2 • Book 3 The holy pioneers of monastic wisdom and the leaders in it, based on the struggles and exploits that they performed for our instruction and teaching, gave appropriate names to everything, calling withdrawal from the material renunciation and humility - subordination of oneself. The teacher in this was their common nature; and we, even having descriptions of their actions, care little about this doing. Therefore, it is necessary that renunciation of oneself be oblivion of the previous way of thinking and renunciation of a habit, and obedience should be the death and decay of the souls, as it is written on the earth (Col. 3:5). Coals burned from Him (Ps. 17:9) The coals were kindled from Him, that is, from God - the saints. Since our God is a consuming fire (Heb. 12:29), then in their purity those who contemplate God are rightly called coals, as being ignited by union with God and turning out to be luminaries in the world 1 . 3. Scholastic Nilamvon. About active life Having learned clearly from the ancients that considering oneself to be something does not mean yet being that thing, it is better to do it, and not just say it. About the exploits that you are undergoing, O venerable one, be sure that the present serves for us as an invisible field in which we fight not with sensual beasts, but with mental passions. Passions, if they take over our powers, not only threaten the body with danger, but also bring death to the soul itself. And if they are overcome by us and take to flight, then we will be worthy of crowns and great proclamations, as often happens even here, undoubtedly - after this life, because rewards are given to the future age, and struggles to the present. 5. Neil. About what the Forerunner ate and about asceticism In what 2 the word of God prescribes us strict abstinence, an inquisitive study about this is unnecessary for those who read it rationally. Therefore, if we are taught by the example of John the Baptist what foods and clothing are required for asceticism perfect according to God, then, if possible, we will be content with hair shirts to cover the body, and for small 3 unnecessary food - with the tops of herbs and plants. If, due to weakness, we are not able to do this, then in every need, in the form of food and in self-improvement, let the approval and order of the abbot be our rule. 6. Ursenufia. To the words: the cup is in the hand of the Lord (Ps. 75:9) Words: cup in the hand of the Lord, wine undissolved, full of dissolution, the word of God means righteous reward, dissolved by love for mankind to encourage sin-loving people to repentance. For it is said: turn away from this into this, that is, from love of mankind into righteous judgment and the punishment deserved by the fall. But so that through carelessness we do not find ourselves completely forgetting about the punishment, it is added: both his tremors will not be exhausted, because whoever is completely careless about his salvation will not subsequently get rid of punishment. It is said: all the sinners of the earth will drink the cup of judgment justly. The Holy Gospel, having brought the genealogy of Christ to Joseph, who was related to David, recognized this as sufficient proof that the Virgin was of the same tribe with David, because the Divine law prescribed that only those of the same tribe should enter into marriage. The great Apostle Paul, the interpreter of heavenly dogmas, clearly understands the truth that the Lord rose from the tribe of Judah (Heb. 7:14). Knowing this for sure, do not offer crafty questions. For it is not hidden from me that you are trying to catch what is serving to humiliation. 8. To him. That the work of asceticism must be proportionate Just as the flesh, which is overflowing with strength, needs mortification, taming the arrogance of passions, just as much the flesh, which is exhausted and, together with the soul, subject to suffering, needs help in order to obey the 4 Divine commandments. Therefore, one must take care of both, and if one thing is lacking, improvement is difficult. 9. To him. About night dreams Night dreams, as you wrote, inquisitive one, are not only repetitions of daytime meetings and conversations, but also the products of a careless habit; because the mind, when engulfed in the deep sleep of intoxication, becomes a stronghold of passions, and when it is awake and sober and, girded, impatiently awaits the Lord, it is not overcome either by the womb or by the passions that originate from it. For to gird oneself means nothing other than to bind the strength of the loins. 10. Presbyter Eusebius. That love is highest above all, as evidenced by the fraternal couples of the Apostles God's most beloved is love, out of love he became a man, and was obedient even to death. Therefore, those who were worthy of the first calling as His disciples were two brothers. Thus, the All-Wise Savior has already shown from the very beginning that He wants to bring all His disciples into a fraternal union. Therefore, let nothing be preferable to us than love, which binds everything and preserves it in a useful unanimity. 11. Grammar Ophelia. That to endure insults and insults is great wisdom If Socrates, this legislator of Attic teachings, and having suffered beatings, did not take revenge for this, then why are you in confusion, having suffered, as you write, only ridicule? If you act wisely, then you yourself will gain Socrates' glory, having suffered less than Socrates' reproach, and the one who insulted you will be wounded by your generosity like an arrow, or even, perhaps, his sin-loving heart and sin-loving tongue will change. And then he will reward you with gratitude as the culprit of such a change. If you hide your defeat, then it is clear from this that you are arrogant, magnifying yourself to a greater extent than your race, your strength, and dignity would allow. Therefore, either acquire a modest way of thinking about yourself, or everyone will laugh at you. When you ascended the mountain of high life and, having washed your clothes and feelings, prepared your heart to hear Divine dogmas, then, of course, you intended to forget the reptiles on the earth, so that, having reached the stronghold of virtues, you would hear the one who speaks and writes the old 5th law of God on fleshly tablets and become a God-written book. But what is being revealed about you by everyone now informs us that, although you have zealously taken hold of the mouth of salvation, yet, having again fallen into a stupor, you are turning back (Luke 9:62). Therefore, if the example of Simon, who was baptized and became a follower of the servants of Christ, but again turned away to the substance by which this wretched one was brought down from his height and given over to death, known to everyone, does not frighten you, and thereby showed what those who sinned in the heavenly procession are made worthy of for one fall similar to this, then adhere to this Simon’s rule. But if anyone who has intelligence and understanding does not wish such punishment on his enemies, then fulfill your covenant with the Lord and work diligently in His vineyard, because with Him is His reward (Rev. 2:12), which everyone will receive for his labor. 14. To the monk Patrim. About active life You have a wonderful gift, as I learned, to study successfully and speak powerfully. But the path of spiritual life is accomplished much more successfully by activity than by eloquence. Therefore, if you care about the rewards of those who do not perish, then, recognizing the ability to speak beautifully as unimportant, try to do good. 15. Petru. About arrogance, conceit and humility Who will not accuse you of incongruity for the fact that, having despised wealth, and family, and this shadow-like honor, even having become for many through humility, you now turn out to be proud, as if you had forgotten the Divine law, which commands those who want to exalt themselves to humble themselves (Matthew 23:12). Therefore, if you are not completely mired in the waves of arrogance, then sober up and keep your vow. For you are well aware that modesty, which grows with virtues, makes those who live like this similar to God. And arrogance not only takes away the present, but also casts down the high-ranking one from the very heavens, which is what the morning star suffered (Is. 14:12). 16. Gospel. What does it mean that Elisha healed the waters of Jericho, which were causing barrenness, with salt (2 Kings 2:21)? Elisha healed the waters of Jericho with salt, which produced barrenness, moved to this healing by the gospel commandment, for he saw the future. Because these waters, making barren, typified all of humanity, with its inability to generate virtues and with the sterility of piety; salt served as an image of the power and ability contained in the Lord’s teaching to feed everything with oneself, as the Lord Himself says to His disciples: you are the salt of the earth (Matthew 5:12). And Elisha was the image of the Creator and Master Himself. For those who keep within themselves the purity of the image of the Creator receive grace from Him and work miracles with Him. 17. Pavel. In response to the words: foxes have wounds, and birds of heaven have nests (Matthew 8:20) Foxes have sores, and birds of heaven have nests: so the Lord answered the one who asked permission to follow Him, as the Knower of the Heart, creating human hearts (Ps. 32:15) in one (it is said in one, because He created them, not having the need for the help of another), and as one who sees that this person is obsessed with evil thoughts, that evil spirits inhabit him and that he is inevitably betrayed vice. Therefore, the Lord removed him from being with Him, so that his persistence in evil behavior would not become a cause of temptation for believers, so that they, looking at this man, would not condemn the Sovereign power for weakness, as not being able to turn him to virtue. 18. Komit Ermin. To what was said about the Mother of God: and without knowing Her, and so on. (Matthew 1:25) Because, as you say, in your opinion, what was said in the Word of God served as a temptation for the Jews: and not knowing Her, until she gave birth to Her Son, as if this expresses that after this the one betrothed to the Virgin had communion with Her; then let this blasphemous and ungrateful people know that the word dondezhe, as we find, is often used in the Divine Scripture to mean always. I will make Your enemies your footstool, which means I will make them forever (Ps. 109:1). And the dove did not return to Noah until the water dried up from the earth (Gen. 8:9.12), and she did not return at all. And until you are old, I am, says God (Ps. 46:41), but God always abides. Many other similar passages are found throughout the Divine Scriptures. But the Divine mind, correcting your evil understanding, Jews, since you assumed and argued that the Lord was born from fornication, meant to show that this venerable Birth was dispassionate, took place without any lust and communication, truly divine and blameless. For the fact that these slandered in fornication could have fellowship with each other in the future was prevented by the appearance of an Angel, who said that He who was incarnate in the Virgin of the Spirit is Holy (Matthew 1:20), and the greatness of the miracles that took place at the Birth also did not allow: virginity at Birth, the praise of the Angels, the gifts of the Magi, their guiding star, the journey to Egypt, the captivity of idols and the righteousness of themselves, attested by Divine Scripture. The same is evident from the last order of the Lord, who entrusted the Mother of God to the virgin John and combined the virginity of both when He suffered life-giving death on the Cross. If this does not convince the murmuring people devoted to wickedness, for whom the fight against God has already turned into nature, then, continuing to convince them, you sow on stones, write on water. Therefore, stop working in vain. 19. Bishop Iraklid. Why was Daniel not condemned along with the youths thrown into the oven? You ask: why, along with the three reverend youths, the king of Babylon did not condemn the great Daniel, who was their like-minded person, fellow tribesman, table-fellow, or better yet, teacher of piety, to be burned? I answer: this was arranged by Divine Providence, so that the wicked would not attribute this suppression of the 6 flame to the name of the Babylonian god; because Daniel, in memory of the explanation of the mysteries to them, they named Belshazzar, and they had such a teaching that their god works miracles even at his very name. Therefore, in order not to give room for such an opinion, the Lord removed Daniel from this judgment, and it turned out that the patience of the young men and God’s help, which cooled the lightning that was spewing out the furnace, acted on their own. 20. To His Serene Highness Hierax. Against Macedonians or Doukhobors If the heretic who has entered into a dispute with you admits, as you write, that the Son of God is a reliable teacher of dogmas; then He Himself teaches about the essence of the 7th Spirit venerated in Divinity, uttering the one name of the Divine Trinity and thereby signifying the unity of one essence. If you do not believe the Son of God, Who expresses the exact concept of the Spirit who is identical with Him, and teaches that which is above the human mind, then the construction of our proofs is unnecessary, because our earthly tabernacle barely finds what is under our feet; and what is hidden in heaven and exceeds our senses, He knows and reveals - He who is alive in heaven (Ps. 2:4). 21. Scholastic Ammonius. About reading Hellenic books; about the advantage of the inspired Scriptures and the benefits derived from them Orpheus, Homer, Hesiod and others like them taught the Greeks about deeds of God, or, as they call it, about the birth of God, having compiled many books and opinions about this. Our faith is taught by two books, one of which is called the Old Testament, and the other the New Testament. And that they are more true than the first, both in words and in objects, this, as I am sure, you will find and comprehend, which will be much better, you yourself. Others say that you desire the priesthood, a thing that is inaccessible to many, but especially to you. Therefore, either correct your life, or give up the desire to enter the sanctuaries that are inviolable for you. 23. Theophilus. In response to the words: every child is of the sex of a man, opening his lie... (Luke 2:23); against the Theopaschites and those who claim that in Christ there is one nature What is said in the Divine Scripture, that all the first-born, which opens the falsehood, is holy to the Lord, is said not about every first-born (let the ignorant not understand so!), but about the only First-born, who opened the falsehood by His birth; because all false things open communication and confusion, but the false things that gave birth to our Lord Jesus Christ opened, He Himself, who was conceived without seed, passed through them, and then left them sealed, this truly made Man and truly existing God, One in both natures 8 venerable. 24. Crispus. That the Divine Scriptures should not be explained somehow, but with great care You must interpret the Divine Scripture with knowledge of the matter and intelligently explore its power, and not dare, no matter how it is, to touch inviolable and incomprehensible secrets, allowing this to unworthy hands. For the impudent Uzziah, having dared to lay his hand on something inviolable, suffered leprosy for this impudence and was involuntarily cast out of the sanctuary, because the entrance into it was blocked by the law for those afflicted with leprosy. This was written for our instruction, so that we avoid daring actions and are not subject to punishment. 25. Kirill. That it is impossible to excel in virtue amidst rebellion What good is it to you from John’s hermitage into the desert, which you carefully competed with before, when now you do not imitate it and return to your private concerns, restless in the desert, worried in solitude? To be silent outwardly, but mentally to interfere in everyday tricks and rebellions - this fills the feeling with darkness, and turns previous labors into nothing, and paves the way for passions to victory, and forces the warrior to throw down his shield. No one, having been a warrior, obliges himself with the purchases of life, so that he may be pleasing to the commander (2 Tim. 2:4); on the contrary, to please the leader of the squad, he enters into the feat in full armor. 26. Bishop Eusebius. About bribery and the fact that selling the priesthood is an extremely terrible thing Many people laugh at you, as if you were giving occult ordination to money, and not to the Spirit. If they slander, then they bring judgment upon themselves, because the Lord will destroy all who speak lies (Ps. 5:7). And if they speak the truth, then know that this evil is endless, because for the sake of a small profit you offend God. And who will pray to Him for you? Not a single prayer book was found for Hophni and Phinehas, who sinned against God and against His priesthood, but they were given up to ultimate destruction, as having betrayed the honor of the priesthood to reproach. 27. To the court eunuch Pharismanius I hear that you study Divine books and provide decent evidence from them to everyone, and yet you are covetous, rushing furiously at other people’s goods. And it is very surprising to me that with constant reading, Divine love, which not only forbids you to love someone else’s, but teaches you to waste even your own, did not hurt you and did not make a change in your disposition. Therefore, either, while reading, understand, or without understanding, read again. 28. Bishop Eusebius. That the priesthood is scary and unattainable Love for many things is born in many, but other things do not come out at will, as unattainable. Not everyone, if they wish, achieves the kingdom, not everyone acquires wealth for themselves, or enters into marriage with the one with whom they would like. Therefore, if Zosima, as you say, shamelessly strives to be admitted to God’s Sacraments, then let him learn from you exactly that God’s church is closed for lepers until they are cleansed from traces of the disease (Lev. 22:4). 29. To Archdeacon Lucius in Pelus. About those suffering from the love of money If the deacons in the venerable altar are the eyes of the bishop; and you, by the grace of God, take precedence among them, then you are obliged to be entirely an eye, like many-eyed animals (Ezek. 10:12), because you are likened to them by your closeness to God (only, as it comes to my knowledge, not in life, but in one ministry), and they will not darken with bad undertakings both this venerable council and the host, who so unreasonably trusts you with the bishop, not to defile the Divine altar with covetousness, and not to collect income for oneself by selling ordinations. The Lord drove out those selling doves from the church with a whip. Therefore, so as not to be cast out with them, stop enriching yourself in this way and preparing food for the future fire. 30. Bishop Eusebius. About the priesthood I have given you a guard, says the Divine Scripture (Ezek. 33:7), and behold the sword that is coming (3), and erect it. If those who have been put to sleep become sober and remain obediently awake for virtue, this will serve you and them for the benefit and salvation. And if, like asps, they stop their ears (Ps. 57:4), you will do what was due to you. Therefore, be careful lest you be found to testify to you only in words, but in deeds to be unskillful and to give way to others, to give the reins of authority into the hands of those around you, and to wickedly sell grace. It is not necessary to grant ordination to gold, but to find out what the life of those who are produced is like, and not to expose others as the perpetrators of sin before the incorruptible and terrible Judgment Seat. Adam was not freed from reproach and condemnation by his answer and apology when he justified himself that he had tasted the forbidden at the suggestion of his wife. 31. Ruler Diophantus. About bosses Not only your reign, but also your life itself is short-lived. Why sin endlessly, preparing for yourself eternal torment in a few hours? Therefore, having recognized all the many-fold and changeable infidelity of these affairs, try to gain fame for yourself by good deeds, for which here you will be praised, and future rewards will not perish. 32. Dositheus. That a priest should be a lamp God lights a lamp - the priest, and places it on the candlestick - on his luminous pulpit, so that, like lightning, he illuminates the Church with dogmas and deeds, free from all darkness; and the peoples, seeing the rays of life-giving light, directed a procession towards them and glorified the Father of lights. Here is a short solution to the question you proposed. 33. Prunychia. Why did not John rise up among those born of women (Matthew 11:11) and what is lacking in John as a prophet (9)? You ask: why is John sick among those born of women? and if John is a Prophet, what is more lacking in him than a prophet, since this is what the Lord says about him? Therefore, in a little, hear much. John is sick of those born of women, because he prophesied in the very womb and, hiding in darkness, recognized the coming Light. And what is more than the prophets in him is that about whom he prophesied and whom all the patriarchs and prophets imagined only in dreams and visions, but were not privileged to see with their own eyes - he saw him come in the flesh. 34. To him. About the question asked by the Forerunner: Are you the one to come (Matthew 11:3)? Are you the one coming or something else? John proposed this question to the Lord, preparing to be beheaded for the truth and trying to bring his disciples to the Lord, who, after his testimony, because of John’s strict life, still doubted whether the Lord was greater than John. And the Lord proved this by what He did shortly after this, confirming the truth of John’s testimony with many miracles, and sending those who did not believe what they heard after what they had seen, sending away those who believed. If you desire the kingdom of Christ, crowned with an incorruptible existence and intended by God as a reward for those who rule the corruptible kingdom for good, then dissolve power with meekness and lighten the burden of wealth with due extravagance. For a king is not saved by much strength (Ps. 32:16) and he who spares the wealth that flows does not escape the wickedness of idolatry (Eph. 5:5). 36. To the court eunuch Antiochus You, who read the sacred books and, as they say, are always busy reading them, should know the story of the wonderful Daniel, how, amid waves of seduction, he was not subjected to anything that happens to captives, he did not even eat unclean foods, although those who eat them are not defiled by extreme need. And since you have not only been appointed a servant of the royal power, but dispose of it as you please, then hasten to restore justice, which has come to the point of exhaustion, or, better to say, is at the very point of death, so that those who are favorable to themselves will find you a truthful judgment, if the thought of that rarely now comes to your mind, amazed at the idea of ​​your excessive greatness. They say that you are building a church in Pelus, which, according to the means used for this purpose, is magnificent, but through evil crafts, the sale of ordinations, untruths, insults, oppression of the poor, waste of what belongs to the poor, and this is nothing other than to build up Zion with blood and Jerusalem with untruths (Mic. 3:10). And God has no need for a sacrifice made from someone else’s property, but he abhors such a sacrifice as if it were a slaughtered dog (Is. 66:3). Therefore, stop building and causing offense, so that this house does not serve as a rebuke to you before God and, having ascended to the heights, does not begin to cry out at you forever about how many evils it was built from, and does not begin to demand back the bribe withheld from many and seek revenge for those who suffered harm. 38. Maron. To the priests who live badly, that because of their bad behavior, an unfavorable concept of Christ’s economy is formed and the most Divine faith is blasphemed Everyone speaks with contempt about you, that you are some kind of unprecedented and monstrous beast, which you cannot caress with a piece, and cannot hold with the bonds of love, and cannot be made tame by closeness to the ruler, but with all this you continue to insult the sanctuary. Therefore, either renounce your indomitability and become a man from a beast, or put an end to slandering the Church by forbidding yourself the terrible priesthood. Why are you surprised that an entire city is punished for just one sin, knowing that this happened under David? When, despite success in business, the boss becomes proud, then, as a condemnation and to his chagrin, the number of his subordinates is diminished; they are not punished contrary to the truth, but for their own deeds, each one accepts a worthy reward, and because of the judgment pronounced against the boss, he is deprived of God’s patience. Therefore, do not justify the vices of Eusebius, this imaginary bishop, if for his sake the sanctuary is deprived of its clergy, and the city is deprived of its inhabitants. Those who foolishly prefer the unworthy, as having dishonored virtue and given advantage to such obvious vice, are justly devoured by the labors of their fruits (Ps. 127:2). It is not during times of peace that one should be fully armed, not appear in the marketplace in a warlike form, not walk around the city with a sword in hand, but in war, such experiments should be done on opponents and instilled fear in them. Therefore, if you like a warlike appearance and want victorious proclamations and monuments for yourself, then go to the camp of those fighting the barbarians, and not here, having bought with money the right to flee from there and live at home, imagine what you should do there. 41. To the monk Philip. About a monk who is not constant in life To endure this, that is, to change shelter after shelter, being dismayed by any movement and noise, is said to be characteristic of a hare, a fearful animal and timid by nature, and not of a monk, who must trust in the Lord and be motionless, like Mount Zion. So, why, having ceased to be firmly established in the Lord with safety, and having the Cross as a companion in feat, do you change place after place, seeking, most likely, more delicious food than more solid training? And you, I think, with such a belly and with such a thought, going around all the cities of Israel and all the ends of the earth, will have to become some kind of Euripus, carried away by every breath of the savory smell, and never stand still. 42. To the monk Archontius. Outflow, what does Divine coal mean? The most perspicacious Isaiah took coal from the altar with tongs (Is. 6:6), clearly contemplating the incarnation of our Lord. The Divine essence seemed to him like coal, and the sinless flesh united with it, borrowed from us, as tongs. I touched the coal to the lips of Isaiah and cleansed his sins, that is, the sins of all human nature; because the ineffable unity of the Word with humanity has divinely taken away the sins of the whole world. 43. Komit Ermin. About the meaning of the words: put your hand under my thigh (Gen. 24:2) “Put your hand under my thigh, and I will slay you by the God of heaven and earth,” Abraham concluded his command to his servant, as a Prophet and one who sees into what is before, foreseeing with purity of mind that from his loins the God of heaven and earth, our Lord and Master Christ, will be incarnate, and will receive from Abraham’s seed (Heb. 2:16). 44. Bishop Moses. To the priests who are careless in caring for the poor Food must be distributed indiscriminately to the poor, but the one appointed to oversee this must be convinced that if anything is spent beyond what is proper, this makes him guilty of the sin of sacrilege. 45. Bishop Martyrius. That the priesthood is scary and unattainable Are you superficially engaged in reading the Divine laws or do not understand the reading itself. When Aaron and those descended from him entered the divine church to perform sacred acts, then, having put aside all their woolen clothes, they put on linen robes, which had a mysterious sign and signified oblivion of external rebellions. For he who approaches God for sacred service cannot bring with him anything alien or any material load. Therefore, if, after such instructions, you dare to do violence to the truth, in churches where all silence is required, introducing disorder, idle talk, inappropriate conversations, and illegal ordinations, then be sure that you will expose yourself to the extreme danger of condemnation. 46. ​​Scholasticu Mina. About active life Actions do not require words, because they are visible in themselves. What is more necessary is for words to become deeds, namely words that are distinguished by their sedateness. Therefore, if you want to become glorious in both, then act so that deeds serve instead of words, and speak so that words serve instead of deeds. 47. Ruler Nemesius. To the bosses Authority, if it is not dissolved by meekness and condescension serving God does not blossom in it, is more than recklessness and cruelty. If it is combined with meekness, and justice rules through meekness, then it is: righteousness, and goodness, and the path of justice, and silence in affairs. 48. To the presbyter Epagath. Why was the Lord, while still in the womb, included in the national census, and subsequently paid taxes? The Lord, carried while still in the womb, was included in the national census, and subsequently paid a tax to Caesar, legitimizing us to be submissive to the authorities, when this does not harm piety in the least. Therefore, let us also imitate what our God Himself, who became poor in His economy, taught us, and we will not refuse taxes under the pretext of our poverty. 49. Archimandrite Paul. About avoiding idleness You have gathered, as I learned, a great multitude of brothers who are accustomed to live well, but have idle hands. And this, as you will find, Christ did not do, nor did the wise teacher Paul. For Christ proclaims about the vineyard, about the work in it, about the payment for it (Matthew 20:1-8), and Paul teaches us to work with our own hands, and it is rude to demand (1 Thessalonians 4:11,12). Therefore, if you obey Christ God and imitate the all-wise Paul, then either teach them to work, or explain the reason by which those who do not obey Christ and do not follow Paul will eat, live in peace, and be clean from evil thoughts. 50. To the Reader of the Strategy. About what the nut rod means in Jeremiah (Jer. 1:11) The much-troubled prophet Jeremiah saw a walnut rod - an image of the priesthood, in which the visible and external and, as another would say, the original are something astringent, harsh and having a pungent taste, and the hidden and internal are constant, firm and have the power to strengthen. Therefore, much difficulty in the priesthood must be endured courageously, and rewards for it must be zealously expected. 51. Tribune Theopompus. About the damned fig tree The Lord cursed the fig tree not without reason (don’t think so, insatiable tester of the Divine), but with the intention of showing the ungrateful Jews that He also has sufficient power to punish. Since in all His miracles they saw that He did not cause anything sorrowful to anyone, they assumed that He could only do good and did not have the power to subject people to the suffering of the vicious. Therefore, by the example of an inanimate being, he assures that he can punish, but does not deign to do so out of goodness. So the tree dried up to frighten people. But connected with it is also a mysterious meaning, which, according to legend, has come down to us from the wise elders, namely, that the fig tree is a tree of disobedience, its leaves were used by disobedient people to cover themselves; and she was lovingly cursed by Christ so that she would no longer bear the fruit that was the cause of sin. For the Second Coming of God will no longer be for incarnation, but for rewarding everyone for what they have done. 52. To the monk Lampetius. Against the Manichaeans There are many excuses for not eating food - custom, nature, and rules observed for the sake of abstinence. And just as custom often turns into law, so abstinence occurs due to disgust and weakness. But there is also another abstinence - for the exercise of greater success. If you adhere to this last point, then fasting is blameless. And if you belong to the vile Manichaean and Marcionian sect, then no one will join you from our monastery, because you distort Christ’s law and despise good as something evil. 53. Feodulu. In response to what was said by the Prophet Amos: the naked shall flee in that day (Amos 2:16) Naked will flee on that day, says the Prophet, foreseeing what literally happened during the passion of the Lord and pointing to the one who gave himself up to flight without clothes, who, having been dressed in a shroud for the naked, fled from the sword of the deicides, leave them the shroud (Mark 14:51,52). In a mysterious and hidden sense, this saying means one who is precise in everything, does not indulge in excesses, is not involved in the hardships of the flesh, has no obstacle to ascending from here, but easily and comfortably renounces the mortal mire and, inspired, passes into imperishable life. 54. Scholastics Feology. Against the Nestorians What is superfluous and alien to our faith, you say, in the opinion of the misguided and polytheistic Hellenes, who write about the mother of the gods, when we also believe in the Mother of God? Therefore, listen briefly to what I want you to know in all truth. The Hellenes recognized that the mother of their gods, even the most supreme, both conceived and gave birth as a result of lust and unspeakable passion, because, as the mother of such gods, she did not leave a single type of lust unknown and not put into action. About the same one, about whom we confess that she became the Mother of our incarnate God, all generations of men in the very truth recognized that she once received a single conception without seed and the corruption that comes with it. If you do not believe what has been said, then you will understand in all the truth from the power of the Born One, because He gave sight to the blind, cleansed lepers from ulcers and illnesses, gave the dumb, tongue-tied and deaf the ability to hear and speak clearly, walked along the ridge of the sea, tamed the arrogance of the waves and the swift battles of the winds, with a single word drove out hordes and squads of demons, many He also called the dead back to life with a word. These signs of His Divinity were given to us by self-witnesses, who kept their testimony to such an extent that they were not involved in flattery and servility that they described what also served to humiliate Him: persecution, abuse, throwing stones, spitting, beating on the cheeks, strangulation, the Cross, nails and death. This death was soon followed by the Resurrection, which indicates that the Sufferer is the incarnate God, and at the same time preaches that the One who gave birth is the Mother of the incarnate God, if only such things necessarily accept similar names. 55. To His Serene Highness Hierax. About the miraculousness of martyr's relics If it tempts you that for the sake of the martyrs’ love for God and for their constancy we honor the ashes of the bodies of martyrs, then ask those who received healing from them, and find out in what suffering they give healing. Then not only will you not laugh at what is being done, but, of course, you yourself will be jealous of what is being done. And if, as you wrote, you refuse to touch dead bones, then abhor the remains of evil people, famous for their vices, whom the Hellenes buried in the church of Ephesian Artemis, honoring the most shameful and deifying the coffins and the corrupting ashes of obscene people. 56. Nilu. About Judas the traitor Not because Judas, venerable one, crawled toward betrayal, was because the Lord predicted his evil will, but since this wicked man suffered from malice, the Lord, seeing the secret movements of his heart, predicted the future as the present. 57. Kira. To the words: below they pour new wine into old wineskins (Matthew 9:17) The Lord called those who had rotted in old age and rejected the new grace old wineskins, as if they had broken through and were shedding the new teaching of the Kingdom. Caiaphas dressed himself as such. For when he heard from the Lord that He was the Son of God, He tore His clothes. Peter, having accepted the law of the Spirit of life, not only did not turn away when he was taught, but he confessed the question, allowing him to see the knowledge of the truth implanted in him. 58. To Monk Patrim. To those who send friendly gifts You bow to us with vegetables, thereby wisely showing the unsophisticated nature of the food you eat and exuding the flow of the Lord, letting us know with your gifts that you are a worker of paradise. 59. Gorgonia. How should we understand what is written: If anyone speaks a word against the Son of Man, it will be forgiven him (Matthew 12:32) You have proposed a very important and often repeated question, the study of which has been studied by many, but only inspired men have comprehended the truth. If anyone speaks a word against the Son of Man, it will be forgiven him; and whoever speaks against the Holy Spirit will not be forgiven him either in this age or in the next. Why, you say, when the essence of the Divine Trinity is one, blasphemy against the Son is not punished, but only blasphemy against the Spirit is punished? So listen. Whoever says a blasphemous word against the Son of Man, as the Lord said, is not subject to condemnation, because for those who have a painful intellectual eye, the inexpressibly united God is incomprehensible and incomprehensible with the poverty of visible flesh, until the hidden Divinity is known. And in those who had a pure mind, for whom the incarnate Divinity became apparent, there was no unbelief at all, and the Lord did not threaten them with judgment. Blasphemy against the Holy Spirit is inexcusable, because the very deeds, becoming obvious, expose those who blaspheme that they are ungrateful and ungrateful. For when the suffering ceased and the demons were cast out by the power of the Divine, the murmurers of Judea slandered that Divine signs were being performed about Beelzebub (27). About this blasphemy, as clearly uttered against God’s essence, the Lord said that it is unforgivable. From the Lord’s very saying, which says: whoever speaks against the Holy Spirit will not be forgiven him (Matthew 12:22), it is clear, you say, what blasphemy against the Holy Spirit is, and it is also clear that blasphemy against the Holy Spirit is punishable, but that the Holy Spirit of God is the essence of this you ask to explain to you in Scripture. And you can find a solution to this in those words of the Lord that are at your fingertips, if you go a little deeper and stretch your thoughts forward. The Lord says: If I cast out demons because of Beelzebub, who will your sons cast out? If I through the Spirit of God cast out demons, then the kingdom of God will come upon you (27:28). And in another Gospel, the evangelist said more clearly: if through the finger of God I cast out demons, - and calling the finger of God the Holy Spirit (Luke 11:20). But the finger, if we take an example from ourselves, is one essence with the body. Consequently, by naming the finger, the evangelist made it clear that the hypostasis of the Holy Spirit is inseparable from God’s essence and is related to It. 61. Zosima. Reply to Zosima, who has some letters from St. Basil It would be a pleasure for me to ask you in the words of Scripture, Murina with my heart: do you understand what you mean (Acts 8:30)? For others say that you remember some of the sayings of our God-inspired father Vasily, but you don’t remember the deeds at all. But if you are a true lover of this man, then show in your deeds those words of his in which he ordered to conform to the rule of wisdom. For if you take Basil’s word against those who get drunk in your hands, you will find yourself there, covered with an innumerable swarm of shameful deeds. A word spoken for the benefit of those who hear is a powerful word, rightly called a word, and it is godlike. The word, which results only in delight and applause, is the clanking of brass, filling the ear with loud sounds. Therefore, either conduct your speech sedately, preferring modesty to pomp, or know that you are a cymbal, suitable only for folk spectacles. 63. To the monk Thalelei. About the fact that reading pagan works is completely alien to the hermit Who won't laugh at you? Who will not regret that, being in the silence of the wisdom of the disciples of the Lord, you attract to yourself the noise and ferment of pagan writers and poets? Tell me, what is preferable to them than ours? Isn’t everything they care about filled with lies and laughter? Is it not from the passions of their deities? Is it not for the sake of passion that they do courageous deeds? Are their exploits not for the sake of passion? Therefore, avoid reading about this shame, because it terribly irritates the wounds that have begun to heal—flee, so that the evil spirit does not return with greater force and inflict on you a defeat that will be more disastrous than your previous ignorance or previous laziness. 64. Eulampia. In response to what John said to the people: for even the ax lies at the root (Matthew 3:10) John, seeing the futility of the will of the Jews, likened them to barren trees, saying that at their roots lies an ax, that is, a quick and decisive separation made by the Gospel, with which every tree that does not produce good fruit is cut down and not uprooted, because the natural property of the roots is left, that is, the law, and a new people is grafted into it. 65. To him. What do the words mean: He has the spade in His hand (Matthew 3:12)? Have you expressed a desire to find out what is the effectiveness of that shovel that the Lord uses to cleanse His threshing floor? So, I think, the meaning of this is this: the Lord calls the threshing floor the universal Church, into which he gathers the entire harvest of mankind, and the shovel he calls the truthful Judgment, which, determining a suitable place for everyone, like straw, that is, the weak-hearted and blown about by every wind of sin, will deliver up for burning; those who were distinguished by the purity of their deeds and the fruits of repentance, the Righteous Judge commands to be gathered into a granary, befitting His faithful and worthy workers and workers, which He also calls a saving abode (John 14:2). For there truly is our abode; real life is a tabernacle of little value, the construction of which is immediately followed by destruction. 66. Commit to Caesar. In response to what the Lord said to John: leave it now... (Matthew 3:15) The Truthful Judge, granting to every time what is appropriate for it, said to John, who refused to baptize: leave it now. Since John, honoring Him as the Lord, did not dare to touch the Divine head, it was said to him: leave now, that is, now is the time of impoverishment, now is the place of condescension, by which I took upon myself man and accept Baptism, in order to make him clean from crime. Now what is required is not the power of the Master, but slavish humiliation: leave now to be filled with mercy, so that there is no obstacle to the salvation of people. Thus it is fitting for us to fulfill all righteousness. And the work of truth is for the one who dispassionately accepted human infirmities to accept Baptism for people as a atonement for their sin and as a sign of their incorruption in Me. 67. Reader Timothy. About the Baptism of the Lord As I note, it is highly desirable for you to be obedient to the Lord and test the Scriptures (John 5:39). Therefore, it is necessary to answer your questions. This is My beloved Son (Matthew 3:17), - so God and the Father called from heaven to the baptized Son and thereby showed that the most sincere and natural Son is the One about whom they doubted whether He was counted among those called sons according to appropriation and dignity, and together he revealed the Divine and venerable Trinity of the Deity, cognizable in special Hypostases, and also put a barrier the malicious impiety of Montanus and Sabellius. For at the Baptism of the Son, the Father testified and the descending Holy Spirit showed that the Baptized One is of one substance with Him and with the Father. 68. To him. What does it mean that was said about John: I am in the kingdom of heaven, etc. (Matthew 11:11)? Not an easy task, but requiring deep research, you have proposed to us, most excellent of hard workers. The one in the kingdom of heaven is John. Perfect in the law, as John was, without a doubt, less than he who was baptized into the death of Christ. For this is what the kingdom of heaven means—to be buried with Christ, who condescended to plunder the spoils of death, to be united with Him, who bestows power over death. Therefore, since John, although he was greater than all those born of women, was beheaded before the kingdom of heaven was granted; then, although in legal truth he became blameless, yet by his death, as we wrote, having preceded those who were perfected by the spirit of life in Christ, he did not reach them. Therefore, everyone who thinks in the kingdom of heaven, that is, in rebirth according to Christ, is, as it is said, justified by the law; It is nothing more than you have completed the law (Heb. 7:19). 69. Maron. About gluttony, that it is the mother of bestial passions, and that the body must be exhausted by fasting and reclining on the bare ground I attempt to try many methods of admonition, with which I not only wish, but also promise to bring you out of your rapture. Therefore, in the face of the very truth of God, tell me, dear one, was it not gluttony that expelled the first people from the paradise of sweetness? Was it not satiety that deprived Esau of both his birthright and freedom? Was it not the excessive eating of oxen and sheep that caused Saul to be deprived of both his kingdom and his life? Was it not the lust for meat and meat pots that haunted the hermit Israel with countless multitudes and a swarm of tortures and temptations? Was it not an insatiable belly, was it not the theft of meat, and drunkenness, and misogyny that brought Hophni and Phinehas to the point that, having lost the priesthood, and the Tabernacle, and power over the tribes, and honor, and glory, they were betrayed to their enemies and to the enemy’s sword? Was it not the devouring of flesh under Elijah that made the cold priests worthy of slaughter? Was it not the greed of the belly and the desire for food that plunged the servants of Baal, exposed by the ashes, into destruction? On the other hand, was it not fasting or renunciation of cohabitation that saved both Noah and his sons, who ate seeds and did not have carnal union with their spouses, from being overwhelmed in the extraordinary sea? For listen to what the Scripture commands Noah: You, and your sons, and your wife, and your sons’ wives, come into the ark (Gen. 6:18), that is, separate, and let the men be by themselves, and the wives by themselves; Fornication and intemperance are chastened by the waters sent to the earth, so do not even touch an unclean bed. And to prove that this really happened, Scripture again says to those leaving the ark: come out of the ark, you, and your wife, and your sons, and your sons’ wives (8:16). The sinful race is gone, again you have power within yourself, again let the pious race multiply. Was it not fasting that restored life to the Ninevites after they heard the death sentence decisively pronounced upon them? Didn’t fasting make it so that the wonderful Daniel and those who were like-minded with him overcame both the tormentor and the all-consuming fire? Was it not fasting and holiness that perfected John to such an extent that he became the Baptist of the incarnate God as having acquired purity worthy of such arcane teaching? Was it not fasting, and nakedness, and reclining on the bare ground, and the exhaustion of the body that made Paul a hearer of unspeakable mysteries in paradise? So, why, not imitating this, but thinking evil for yourself, did you love the worst? If you have not yet completely lost your temper and forgotten God, then return to your natural state, in which you had everything you needed to serve God, know the One who created and redeemed you with His honest Blood, and do not make for yourself, becoming a slave of the flesh, a judge and avenger of Your Savior and Benefactor. If, as you say, your stomach does not overcome you, because old age prevents it, then why are your stomach uprisings? To fully control the belly means to control the passions. 71. To the monk Ilion. Interpretation of the words: seven days... (Exodus 12:15) What is said in the law is not simple, but has a double meaning, hidden for rude people and open for people of a subtle mind. For the law says: The seventh day shall be holy for you: on it you shall not do any work of work, unless every soul be created (16), and here it calls slavery work; that is, on Saturday, do not do anything servile, anything that, like slaves, does not allow you to be idle before God, that oppresses you with the burden of sins; because the Sabbath is a day of rest and absolution, and its dignity should not be insulted by bad deeds. And if every soul is created, then it must be done; The law decreed that everything that benefits the soul should be performed, such as: prayer, prayer, silence, edification, charity, chastity, abstinence, truth, purity and everything that can be said after this, which, touching the inner man, to the extent that the best overcomes, also frees the outer man from temptations and difficult circumstances. 72. To him. About how on the Sabbath the priests in the church desecrate the Sabbath (Matthew 12:15) The priests in the Sabbath Church defile and are innocent; for on the Sabbath all handicraft work is prohibited, but they chop wood, light a fire and divide the sacrifices into parts, yet this is not allowed to be done as a task common in the community, and as something necessary for the sacrifice it is not forbidden to do it, but is even prescribed by the law itself. From this it happens that the Sabbath is defiled by work, and the priests are innocent for the special purpose of work. 73. Presbyter Calliopius. About why God does not spare His sanctuaries when threatened It is surprising to you, you say, that God does not spare His sanctuaries when He brings fear to the earth. But you have an exact explanation of this in the Divine books. And do not be embarrassed when you look at what is happening now. For if he did not spare the holy ark, but, together with the lawbreaking priests, delivered it to the foreigners, and the city of the shrine, and the cherubim of glory, and the high priestly robe, and the prophecy, and the anointing, and the manifestation, he gave over to be trampled and desecrated to the pagans; even now He does not spare the most pure Mysteries, in order by the mercilessness of His courts to bring sinners into fear, instilling in them that they should expect an even more terrible punishment for their deeds. Let the pitis mourn, let the cedar fall (Zechariah 11:2). When the strong fall, let the weak be admonished! 74. To the monk Kraton. About those who put on soft garments (Matthew 11:8) That wearing soft, thin, good-colored clothes does not mean maintaining the rule of asceticism for God, ask John the Theologian, who describes the tunic of the Lord; and he will say to you: His tunic is not made, it is all worn out from above (John 19:20). But who does not know the low value of the clothing that the poor Galileans wore, who especially liked such clothing, woven with some skill? Ask for information from the divine Matthew, who informs about John the Baptist, and he will give you the following answer: John himself, after the name of his robe, has forsaken his power (Matthew 3:4). See also how the wise and God-bearing Luke depicts Herod’s arrogance and condemns the clothes in which he was clothed (Acts 12:21). Clothed in soft garments, he says, they live in royal houses (Luke 7:25), but are not distinguished by clothes worthy of the spiritual bridal chamber. Therefore, if you desire it, imitate our God Jesus with the low value of your clothes, because luxury in clothes is a sign of local delicacy, and not of the luminosity of heaven. 75. To the hermit John. About the temptation of the Lord If Christ God, who became man for our sake, was led up into the desert to be tempted (Matthew 4:1), then why are you surprised that, living in the desert, as you say, you struggle with temptations? Therefore, keep in mind the only victory of Christ, won legally, because vanity is overcome, pride is suppressed, the love of money is destroyed, and the enemy, unable to hurt with his arrows, is put to shame. By right, take heart and, having acquired dispassion, overcome the hardness of the swords that sting the soul. And after this struggle, the Angels will serve you, not slavishly providing services, because they are obliged to serve so much to the one God, but crowning you as a winner, for such is the reward of one who courageously accomplishes a real feat. 76. To him. Why didn't the Lord make stones into bread? Stones were not turned into bread by Christ, my dear, not because the time for miracles had not yet arrived, as the idle talkers proclaim, but because the request was vain and befitting only the one who asked. God gives everything in number, and in measure, and in accordance with the need, but here what was asked was unnecessary, and the working of miracles was completely untimely. 77. Dioscorus. That it is impossible to excel in virtue amidst the rumors of men Removal from city rumors is so useful in the matter of salvation that the Son of God, leaving the cities, on the tops of the mountains blessed those living in purity; thereby teaching through His deeds, showing that it is impossible for one who has not renounced earthly things and who has not ascended to the heights of virtue to receive favor from God or to receive future blessings. For whoever philosophizes on things above dwells there, where Christ is, sitting at the right hand of God (Col. 3:12). 78. To the warrior Isaiah. To a warrior behaving disorderly If, in your opinion, the sharpness of weapons, a helmet and armor are a reliable means of living comfortably, indulging in robbery and devastating highways, then know that many, having protected themselves even more reliably, suffered a disastrous death. Such among us, according to the Scriptures, are Oreb, Zebeus, Salman, Abimelech, Goliath, Absalom and the like, and among those outside - Hectors, Ajaxes and the Lacedaemonians, who thought of their strength above all; since their strength was not accompanied by justice. Therefore, if you want to be not an empty warrior, then turn to spiritual warfare as soon as possible and fight especially against your outrage. 79. Reader Timothy. In response to what has been said: unless your righteousness fails any more than the scribe (Matthew 5:20), and that this does not contradict the words: woe to you, scribes (23:13) And we, the best, are guilty of the same thing as the scribes and Pharisees. For, as they thought that, by studying the law, they were fulfilling it, inadvertently believing that only a written statement was sufficient to complete the deed; so we imagine that by touching the altars of God we are drawing closer to God. But the Lord, destroying this conceit in us, says: unless your righteousness comes out more than the scribe and the Pharisee, you will not be able to enter the kingdom of heaven, divinely expressing the thought that if you, who recognize mere appearance as sufficient for serving God, do not turn what you boast about into the very thing, then the kingdom of God will not be open to you; because this kingdom is true and will be opened to those who truly seek it. And the excess of legal truth is the height of the Gospel; because the law punishes for deed, and the Gospel - for one intention, extending the severity of judgment to everything, even to the depth of thoughts. 80. To the monk Neil. About the saying: Be admonished with your adversary (Matthew 5:25) The Lord, guiding us to the foresight that we walk with our fall (Sir. 13:16) and pass through the midst of snares (9:18), commanded us to take heed from kvass (Matt. 16:11) and from temptations and to be admonished with an opponent quickly, until we are on the way with him, and by an opponent he godly meant the desire of the body that is contrary to the spirit, and by He called life, which our race is not going through firmly, but he called our consultation with the body the consciousness of his rebellion, which must be seen by us soon, so that otherwise, having obeyed his commands and done something unworthy of the highest calling (Phil. 3:14), we would not be handed over to their Judge, when He comes to gather our deeds and words together and reward each one according to his deeds (Matt. 16:27). 81. Presbyter Ampelius. In response to the words: let not the throne of iniquity come to you, do the work of commandment (Ps. 93:20) Let the throne of iniquity not come to you, do the work 11 according to the commandment. This is the prayer of the holy souls who struggle there for confession and prayerfully cry out to God: “Let not the throne of the wicked be exalted before Thee, O Lord, contrary to Thy commandment, imposing upon us labor, as the Babylonian tormentor did to the venerable youths, or as these destroyers and defenders of idols did to the holy martyrs.” 82. To Bishop Arabian. About the fact that for the fornication of the Gibeonites, those who took up arms against them by God’s permission, not contrary to justice, were themselves exterminated Those who rose up to punish the Benjamites for fornication, having entered into battle by God's permission, did not, as you think, contrary to justice, win the victory, but since it was not proper for a truthful Judge to have a militia of unjust people, in truth they were punished for their daring undertaking. For, as if they were innocent of anything, those same ones unanimously rose up to slaughter the brethren, whose deeds were worse and much more important than what was committed by the Gibeonites; and they learned from experience what was said: O hypocrite, first remove the log from your side; and then see that you take away the speck from your brother’s hair (Matthew 7:5). So the adulterers, when they began to teach others not to commit adultery, convicted by their deeds, suffered a worthy punishment in battle, and those who were not subject to accusations of adultery and did not have this idol in themselves, won a brilliant victory. 83. Bishop Leonty. How should we understand the words: if your eye and your right hand cause you to fall (Matthew 5:29-30)? The all-merciful Christ called the closeness to us of friends and people devoted to us, with the eye and hand of the gum, for their goodwill, sincerely calling them by the names of those members with whom we carry out what is pleasant to us. Therefore, as soon as one of them becomes the culprit of temptation, wallows in some kind of sin, which exposes us to reproach and brings dishonor to him, he must be cut off; otherwise, you too, like him, becoming harmful, will lose your bodily purity, communicating your illness to those who are not yet infected with similar passions. 84. To him. In response to the words: Let not your evil spirit be taken away (Matthew 6:3) This law of God is not laid down in mystery and concealment, dear head, commanding: let not your fool know what your right hand is doing; on the contrary, it is not dark, but very clear and obvious to those who are attentive. Since after a good deed comes vanity and a desire to show off; then the Lord says: let not a single good deed be done by you passionately, and let your success not be accompanied by an arrogant thought; but if you do something well, do not show yourself off, do not boast, do not pursue local applause, but look forward to future crowns. 85. Ursenufia. To the words: Our Father, who art in heaven (Matthew 6:9) The Teaching of the Lord, in addition to all other divine instructions, commands us to ask in prayer this: Thy will be done as it is in heaven and on earth (10), that is, of that peace of the heavenly Powers, which is undisturbed, grant us to become partakers of us who are on earth, so that, just as all Thy will succeeds in them, so in us what is pleasing to Thee may be accomplished. Therefore, knowing about this before, and having learned this now from me, do not leave this and unflaggingly hold on to the world: because it is heavenly and close to God. 86. Grammar Ophelia. That virtue is highest The eminence of a generation, the nobility of blood, the best of poets, is not a virtue, but some kind of involuntary heritage produced and originating from bodies. Virtue is wisdom, justice, courage and chastity. Therefore, whoever has achieved this is perfect and famous in everything, and he lacks nothing for prosperity. 87. To the nuns of Alexandria Nature does not justify, the female sex has no excuse, because it can courageously resist effeminacy and with firmness repel the destructive weapons of lust. The teachers in this are the glorious Susanna, daughter of Jephthah, and the wonderful Judith, one of whom in her youth overcame the indecency of the elders, the other courageously chose death and gloriously moved from here with her virginity preserved, and the third, as a reward for her chastity, accepted from God that she became the murderer of the oppressor. But the pinnacle of women’s victories and triumphs is the all-praised Thekla; she became an eternal monument of purity, like a bright beacon, ignited amidst the storm of passions and entered an undisturbed haven. Therefore, if you also desire such praise for yourself, then keep your lamps unquenched, because the Bridegroom will come soon. Let no sleep of voluptuousness incline you, plunging you into slumber and carelessness outside the doors of the bridal chamber. 88. Arseny. About the fact that those who have not done anything good should not be proud If the Pharisee, having done what he boasted about, was condemned for the very thing that he boasted about, 12 then why do you boast without doing good, but only making noise about it, and expose yourself to a more severe condemnation than that which fell upon the Pharisee, who did nothing worthy of blame, but was accused of having only a high opinion of his good deeds? If possible, you should avoid any interviews with women, as they may lead to some kind of effeminacy. If, due to the demands of circumstances or in matters of supplying the poor, this is impossible; then you need to talk to them, looking down; because in many or in all, defeated by the beauty of a woman, death appears through the window (Jer. 9:21), overcoming even the great Prophet and king when he looked at this deadly body of water. 90. To him. About the fact that it is an apostolic institution for women to sing in churches, and about monasteries The Apostles of the Lord, who taught us the improvement of society, with the intention of stopping empty talk in churches, wisely allowed women to sing in them. But just as all the God-bearing decrees turned into something contrary, so this institution for many served as a source of corruption and became a reason for sin. They are not moved by divine chants, but, turning the pleasantness of singing into a means of irritating the passions, they believe that it is no higher than the pleasantness of spectacular songs. Therefore, if we want to seek what is pleasing to God and do what serves the common good, then women, as sellers of Christ and converting divine gifts into the price of destruction, should be prohibited from singing in churches and staying in the city. 91. To the monk Elijah. That the monastic vow is not limited to appearance alone I rejoice in the testimonies about you, which lead many 13 to increased abstinence. And I pray to God that you always hold on to this sacred anchor and wisely repel the storm of seduction, and through this you can, without being overwhelmed, without fearing the breath of temptations attacking you, enter into an undisturbed haven of silence and not think highly of yourself, looking at the waves crashing before you, which you especially must overcome, as they easily drag you into the fall. 92. To the monk Thomas. About the fact that you should always be sober Philosophy does not like rumors, and monastic activity succeeds only outside of confusion, where one can use this support of the heights of humility, diligently and completely forgetting disturbing matters and indecent speech. If we think that in order to improve in the angelic life it is enough for us to take care of the philosophical cloak, beard and staff, and among the crowd we engage in city spectacles and rumors, boasting only about the weapons of victory, shying away from the struggle and warfare by which victory is acquired, or better yet, igniting in ourselves the reasons for the struggle, then, without noticing it, we become dogs returning to vomit, or pigs, wallowing in the mire of an old habit. 93. Tavennisiot monastery. About the fact that there should be few teachers “Do not be many teachers,” writes the righteous Jacob (James 3:1). Don’t be too many teachers, monks, I write, the least Isidore, if not a skilled monk, then Jacob’s listener. Therefore, you will act truthfully if you put aside the badness of the hearer and respect the truthful saying of the truthful and wise. 94. To Deacon Pansofius. To the words: all naked and declared before His eyes (Heb. 4:13) The expression used by the many-wise Paul: naked and declared, taken from the sacrificial animals brought to the slaughter. How, when the skin is removed from them, they are exposed from any visible cover and the location of what is hidden inside becomes clear, every bone and every member is decomposed for convenient examination, so that everything that the sacrifice is brought to purify is made clean; so on the great Day of the Lord, the revelation of our unknown and hidden deeds will expose them and become like being cut into pieces, and nothing will be able to be hidden, but everything will be brought into clarity. Since thorns were the product of an oath and the earth was condemned to grow them after our crime, the Lord came to heal every disease with Himself, therefore, as victorious, He was crowned with thorns (this is what skillful victors do, putting to shame the very weapon or instrument with which they won the victory) and says: Be of good cheer, I have overcome the world (John 16:33). For He who took upon Himself human nature, but was not subjected to the fall of man, returned to the whole race primitive kindness, and in nature itself destroyed the power of the oath. 96. To the pagan philosopher Maxim. Against the pagans You boast of a philosophy that is hostile to true wisdom, thereby denying the very name of philosophy, because it is nothing other than the indispensable love of wisdom. Therefore, if you really want to be a lover of wisdom, then love true wisdom, which boasts not only in words, but also in life, and teaches true godliness. And the wisdom that you proclaim is still subject to ridicule, calling the sources of shame deities, and will give rise to merciless torment in the future, where Plato threatened you with Cocytus and Phlegethon. 97. Imitation. To the Macedonians, or Doukhobors Our Lord and Master, in order to show the unity of the All-Holy Spirit with Himself and with the Father, having risen from the dead, said to the disciples: receive the Holy Spirit. If you forgive their sins, their sins will be forgiven (John 20:22-23), as is obvious, by the authority of the Spirit you have received, who has the Divine power to forgive sins. 98. To the monk Frontin. About being struck on the cheek (Matthew 5:39) If you are wounded and are moved to uncontrollable anger by words, then how can you become a worker of the Lord’s grapes? For He recognizes such a worker only as one who, having been struck on one cheek, can convert the other, who has borne the burden of the day and the plague (Matthew 20:12), as having fulfilled all the work of the Lord’s commandment. Therefore, if you desire these great rewards, then do not be indignant at small labors, but learn to love great labors, so as not to accept your reward otherwise than by witnessing the perfection of your labors. 99. Gelasius. About pride, powerlessness and insignificance It is the custom of people, although this is alien to Divine laws, to exalt themselves above many, either by birth, or wisdom, or property, or beauty, or rank. But all this does not in the least help the pride of those who, having been taken from the earth, will return to the earth again. And that you don’t even have anything at all, even this, you yourself won’t deny it. Therefore, if you are deprived of everything that puffs up to the point of exaltation, because you are ignorant by birth, and poor, and narrow-minded, and extremely unlearned, and ugly, then why, as if you are the most famous of all, run around the city and are the leader of many turmoil in it? Therefore, either know yourself and acquire a disposition commensurate with your insignificance, or boldly go to work and danger, for which those who are in power will reward you, because you do not have gold, which often softens the severity of circumstances and scourges. 100. To Reader Sir. On Novatian Tell the disciple of Novatov’s arrogance: Why, stuck in your foolishness, do you boast as if you are pure? Why do you mock yourself by claiming that you are sinless? Why do you deny communication in nature? Isaiah declares himself to be unclean (Isaiah 6:5). David knows that every man is a liar (Ps. 116:2) and that we are all conceived and born in sins (Ps. 50:7). God Himself knows that people are diligent about evil (Gen. 8:21) and have a need for the only mercy of philanthropy. And you indulge in arrogance, boasting of purity! Therefore, either stop deceiving yourself, or by your own deeds you will show yourself ridiculous, or better yet, very disgraced. 101. To the novice monk Theognostus. About the fact that you should always be sober You did well to immediately pick up a spade; You’re doing a great job running around substances like something suffocating; You are doing a great job of being amazed at the sublime way of life. Therefore, stand awake, like a warrior, so that a relaxing sleep does not overtake you and so that you do not turn out to be a fugitive who threw away your shield. Let this not happen! For we are not ignorant of the devices of the evil one (2 Cor. 2:11). 102. Reader Timothy. On the Theopaschites and those who claim that in Christ there is one nature Just as sailors hide bait in the form of food and unexpectedly catch fish, so crafty champions of heresies, covering up their evil thoughts with red words, like fishing rods, drag the simple-minded to death. Therefore, guard your heart with all care (Prov. 4:25), so that you do not mistake the nature of Christ after the Incarnation for a ghost. For the recognition of only one nature in Christ, since this either perverts the Divine, or belittles ours, is the destruction of both. This is Manes Charybdis; Manes tried to use it to bring everyone down to Gehenna. 103. To him. Why did the Lord ask Peter three times after the resurrection about love? The question about love proposed to Peter three times by the Lord does not suggest the idea of ​​ignorance of the Master (let others not indulge in such false reasoning!). On the contrary, the good Physician, with Peter’s threefold confirmation, expelled the threefold renunciation. 104. Leonty. About those accepting ordination as bishops is unworthy Not everyone, no matter who he is, should desire the episcopate for himself, but only those who are governed in life by Paul’s laws. Therefore, if you see this severity of life in yourself, joyfully begin to climb to such a height. And if you do not have it, until you acquire it, do not touch the inviolable; Be careful not to bring the substance closer to the fire that destroys it. 105. To Deacon Evtonius. Why did John call the Jews birth of vipers (Matthew 3:7) John called the Jews born of vipers, like a fruit more wicked than its wicked parents. For they say that when a viper is born, it gnaws at its mother’s womb. And therefore, since the Jews abandoned the God who begat them and all the grace given to them, rendering them inactive, as if they were killed, John rightly likens them to these poisonous animals, destroying or, better to say, eating blessings with their ingratitude. 106. To the reader Timothy. In response to the words: Do not make purchases for My Father’s house (John 2:16) Your reasonable question must be answered. For it is said: He speaks in the ears of those who listen (Sir.25:12); and: having ears to hear, let him hear (Matthew 11:15). Do not make purchases for My Father’s house, the Lord said to those selling doves, meaning the priests selling the gifts of the Holy Spirit (because the Divine Spirit appeared in the form of a dove), and laughing at the sellers of the Divine. And what was said: take this from here means that there is no need for more blood, I grant bloodless remission of sins, from now on I want one Spirit to be propitiated; the law of the flesh is fulfilled, may the law of the Spirit prevail, and may salvation be begun. 107. To him. About the agreement of covenants The Son of God did not bring any new dogmas to the law and the Prophets, but only brought into fulfillment what was predicted about Him in ancient times. And, rationally explaining the Old Testament to yourself, without a doubt, my friend, you will find that everything that is in the New Testament is preached in it. Therefore, for those who rely on the law and the path of the Gospel in honor of the new path, let the Old Testament, through the sayings of the law itself, clarify the truth of the dogmas of grace, and then they will see the inner agreement of both Testaments. 108. To the scholastic Proeresius. About the living word You, as it comes to my attention, have a collection of words that delight the ear, but do not nourish the soul. And your word must be alive. He who is deprived of such a word is a clanging cymbal (1 Cor. 13:1). Therefore, if you add this too, you will become a sweet-sounding organ, favorable to both God and people. 109. To the monk Marathon. To the Macedonians or Doukhobors If our God and Savior, having become man, betrayed to us that the All-Holy Spirit completes the Divine Trinity with Himself, in the invocation during Baptism he is numbered with the Father and the Son as liberating from sins and at the Mystical Table simple bread makes His incarnation his own body, then how do you, corrupted in mind, teach that the Holy Spirit is created or is a creature and a slave nature, and not related Master of the creative and royal Essence and not consubstantial with Her? For if He is a slave, then let him not be ranked with the Master, and if he is a creature, then let him not be ranked along with the Creator. But He joins and is included, because one must believe the exact teacher of such dogmas, Christ, who teaches the undoubted teaching about His essence, although this is not how it appears to you, the sage, who boasts that he knows heavenly things even more than God, or better said, who boldly flaunts against God. 110. To the monk Kraton. That one who takes a vow of asceticism is obliged to readily love all the difficulties of it Whoever intends to embark on a feat and desires salvation is ready to love all the difficulties of the feat, no matter how great and numerous they may be. And whoever thinks of himself that his dignity is being degraded by his exploits and services, he is clothed in worldly arrogance and it is impossible for him to put it aside if he does not keep in mind what his body is made of and what it will be transformed into again. 111. To Presbyter Zosima. About someone ordained for money You unholy accepted the priesthood, unsanctified, having seized a heavenly gift for yourself with money, like the second Caiaphas, and bought the ineffable with silver. But there is still hope that you too will change, becoming better, because I would not want to tell you anything contrary to this. 112. Bishop Eusebius. About the fact that we priests are obliged to do exactly what we say You teach pleasantly in church, but it would be better if you taught beneficially. And now you become like a man who throws stones upward and tries to make the stone fall straight down, and thereby calls it upon himself. If our evidence of sins sees us denying words by deeds, then not only will we not prevent our listeners from doing evil, but we will also expose ourselves to laughter, teaching something else and doing something else. 113. To him. About the fact that he sold the priesthood for money You are building a church building from worthless stones, using illegal, or better yet, wicked proceeds, because you took a penalty for the priesthood, as a dealer in the priesthood, and gave it to Zosima. So this word is carried all over the country, and everyone who hears it thunders in both ears. 114. Reader Timothy. That the Lord remained in the tomb for three days and three nights This is the explanation that the Lord remained in the tomb for three days and three nights. It is written: As Jonah was in the belly of the whale for three days and three nights; Thus will the Son of Man be in the hearts of the earth for three days and three nights (Matthew 12:40). Therefore, He who proclaimed Himself that He would fulfill what was foreshadowed by Jonah, knowing this exactly (because He Himself was with Jonah both cast into the depths and cast out from the depths), undoubtedly fulfilled this, spending the same amount of time in the tomb as Jonah in the whale. If you require another explanation, here it is. At the sixth hour the Lord was crucified; from the sixth hour to the ninth hour there was darkness; think of it as night. From the ninth hour there is light again, it’s already day. Following this - night is heel. Saturday is another day; the night of the Sabbath and the morning of the Lord's day, as the evangelist says: making one from the Sabbaths (Matthew 28:1). If you want to know the third explanation, then this is it. On Heels the Lord gave up the spirit - that’s one day; I was in the tomb all Saturday, then Saturday night. When the day of the Lord dawned, He rose from the grave, and this is still a day, because by the part, as you yourself know, the whole is known. So we are in the habit of commemorating the deceased. No matter what hour of the day someone dies, we, having passed only the next day, usually edit the thirds of the deceased on the day after that. Now, I think, you have a solution to the problem. And if stubborn competitors demand a full three days and nights, then answer: and the king, if, having heeded the intercession and petition of prisoners in the mines and in prisons, promises to forgive their guilt after the third day, and gives freedom, having preceded this period, then with this speed he especially proves the truth of the promise. And the Lord, having risen from the dead sooner than he promised, may justly accept worship from everyone. What is it to you and the way of Egypt if you drink the water of Geon (Jer. 2:18)? This is what the Prophet says to the people returning back, or better yet, through the Prophet, God Himself. What do you care about this turbidity, from which you were freed by the mighty hand of God and by an outstretched arm (Deut. 5:15)? Why, having touched virtue and tasted the highest wisdom, do you return to vice, not keeping in mind what is said in Scripture, that for those who turn from righteousness to sin, the Lord prepares the sword (Ezek. 18:26)? Avoid being overwhelmed, avoid waves; Christ rebuked the wind (Luke 8:24). You will not be subjected to any test of the storm if you stick to the pier - Christ. Having a wise invention for finding out the truth - various instruments of torture, use them with fear in judgment, because the Divine law has placed you in fear of the evil ones (Rom. 13:3). 117. Archimandrite Athanasius. In response to the words: But no one knows about that day and hour (Mark 13:32) Why do blasphemers bring the judgment of the Lord upon themselves? Why do the God-fighters kindle the fire of Gehenna? They say: the Lord did not know the day of the end of the age. No, I didn’t know, but I refused to give an explanation for useless proposals. For how could the Creator of centuries not know the hour or the day? In Him are hidden all the treasures of wisdom (Col. 2:3). It is common for those who do not know to predict the signs and fears of the last day, and to describe it according to its signs as the present day. On the contrary, as I said, He did not give a definite answer to the vain question. For, tell me, what good is it for you to know the day of death? It is good not to know it, so that, considering each day to be the last, we will be ready for it, watching and waiting for our Lord. 118. Zosima and Maron. About elders who do not walk according to the commandment of God And you alone, shameless Zosima, are enough to desecrate the Divine Priesthood and inflict any insult on it, but you also have a cohabitant similar to yourself; Like a pair of oxen, you cultivate a field that grows thorns. Therefore, you wretched ones, put an end to this undue fury; stop, you contemptuous ones, from polluting the Royal Court; cleanse yourself of defilements; rid the altar of uncleanness; don't make us cry; free those who see from temptation; give the opportunity to silence those who laugh at you; think about the Judgment of God; spare both your soul and your body. 119. To Bishop Eusebius. About the fact that it is a terrible thing to sell or buy the priesthood You studied the psalm word perfectly and gathered those of like mind into the house of the Lord (Ps. 67:7), adding Maron to Zosima, making, as I think, every effort so that nothing worthless remained outside the altar. Therefore, know that by multiplying the number of Simons who think to acquire God’s Spirit with money, you have acquired a common vagina with the traitor, wallowing in the gall of sorrow and the union of unrighteousness (Acts 8:23) and boldly handing over to reproach what is desired even for the Angels themselves. 120. To Presbyter Eusebius. About Bishop Eusebius and Zosima Marvel not at the insolence of Eusebius, not at the impudence of Zosimas, but at the long-suffering of God, who waits so long for our repentance and accepts incense from an unclean hand. For if anyone, having grown in sins, having stained himself with all sorts of defilements and sins, touches the altars of God and stretches out his hands to the holy in uncleanness, then he himself is condemned, but the Divine altar is not desecrated by his deeds. 121. Reader Timothy. To the words: I was not sent but to the lost sheep of the house of Israel (Matthew 15:24) “I was not sent except to the lost sheep of the house of Israel,” says the Lord to the Canaanite woman, desiring to fulfill the promise given to Abraham, and having taken from his seed (Heb. 2:16), from his race he chose his Mother, incarnated in Her and from Her, truly becoming a Man like us in everything except sin, and taking away every pretext for it from the Jews. Since, as I said, He promised salvation to their fathers, promised to multiply their seed like the stars of heaven (Gen. 26:4), He came to them, and came from them, and did not yet allow the pagans to come to Him, retaining first access to the Jews. When he saw immobility in them, and found a readiness for conversion in the pagans, when the Jews prepared Him death and the Cross, and the pagans brought forth fruitful worship and theology, then, having risen from the dead, he gives the disciples the commandment to teach all languages ​​(Matthew 28:19), rejecting the unappreciative and ungrateful Jews. That is why the Apostles, turning to the pagans, illuminated the whole universe with the rays of Divine preaching. 122. To Komita Dorotheus. Explanation of the Priestly Exclamation The priest from the height of the pulpit speaks peace to the Church, imitating in this the Lord, Who, having taken His pulpit 14, gives and leaves His peace. And the fact that the people answer: “And to Your Spirit” means the following: You, Lord, have given us peace, like-mindedness with each other, grant us peace, indissoluble unity with You, so that, pacified by Your Spirit, which You placed in us at the beginning of creation, we may remain inseparable from Your love. 123. To him. Explanation of church sacraments The clean shroud, spread out to offer the Divine Gifts, is the ministry of Joseph of Arimathea. Just as he, having wrapped the Body of the Lord in a shroud (Matthew 27:59), gave it to the tomb, from which resurrection was acquired as a fruit for our entire race, so we, consecrating the showbread on the shroud, find, without a doubt, the Body of Christ, exuding for us that incorruptibility which, after the resurrection from the dead, was granted by the Savior Jesus, who was buried by Joseph. 124. To him. Against the Theopaschites and those who claim that in Christ there is one nature It is not God’s suffering that is said: but the suffering of Christ, that is, God incarnate suffered and suffered in taking on flesh, because the unveiled Divinity cannot not only suffer, but even be tangible and visible, if it is not united by love for mankind with human nature. 125. Bishop Gregory. About the Angel who met Moses and sought to kill him (Ex. 4:24) I’m ashamed that the letter went so far, but I can’t stand arrogance when you propose a question. However, since parents also admire the physical exercises of their children, although these are just games, I will express myself briefly. The angel, who met Moses returning to Egypt and wanted to kill him, stretched out a sword on him, not with the intention of punishing him for the murder he had committed long ago out of jealousy, but accusing him of violating the law that Moses was going to fulfill. For, appointed by God to be a legislator and obliged to strictly keep the law, Moses transgressed it at the very beginning, leading his sons to Egypt uncircumcised and leaving unfulfilled that commandment, which alone distinguished the Jews from the foreigners. Since Zipporah, having come to the consciousness of the crime, took the stone, circumcised her son and fell at the feet of the Angel, he immediately left, showing that the cause of God’s righteous wrath was the very thing that the wife’s faith was guessing about. For in extreme need, women know how to use better means than men and seek refuge with God with greater sincerity. Therefore, Zipporah did the same thing that people now hear people say in difficult and inevitable circumstances: “We are surrounded by disasters, let us hasten to baptize the children. Perhaps the Angel will honor the Sacrament.” And among the Jews, instead of Baptism, circumcision was used. 126. Komit Ermin. In response to the words of Scripture: Be wise like a serpent, and your targets like doves (Matthew 10:16) The Lord commands us, my wise one, to be wise like a snake, in every temptation to keep our head, that is, our faith. For the snake, no matter what difficult circumstances it finds itself in and no matter what blows it is subjected to, retains its head unharmed. And it is also clever to strip off old age by crawling through some narrow hole and laying down one’s old age there. Therefore, the Lord desires that we, on the hard way and in suffering, should put off the old man and put on the new man, renewed in His image (Col. 3:10). 127. Simplicia. That the acquisition of many books is useful to those who read them, but to those who represent their wealth in one acquisition of them is the cause of final punishment You have bought, as I learned, a lot of books, and consider yourself rich, although you do not know how to read, doing exactly the same as those who have a lot of wheat and feed the worms with it. For even books, when they are packed tightly, generate and nourish moths within themselves. Therefore, either take advantage of the acquisition, or do not harm your learning, being subjected to great ridicule for this, called the destroyer of books 15, or the book coffin and teacher of moths, and aggravating your guilt before God, as having hidden a very useful talent, which was entrusted to others and wisely used by them in business, but you shamelessly dug into the ground. You, who have not learned anything, have shamelessness that is probably commensurate with ignorance. But since, in addition to this, as it has come to my attention, you are still puffed up with a proud thought about yourself, then know yourself. Reproof is close to you, in your speeches. Notice how you provoke laughter by using words that are unusual for the language. Look at how your listeners smile when you make mistakes against the phrase. Therefore, either stop expressing yourself funny, or think poorly of your speeches. Monastic life is the kingdom of God; no one is subject to passion, thinks heavenly and succeeds in heavenly things. Having entered it, watch carefully so that the Fall does not take you out of the Royal palaces and take you into captivity as a slave. For returning to it is difficult for those who have fallen away. But may God, who has opened an effective door and calls Himself a door through which entrance into salvation is possible, give you both a low-spirited mind and an unimpeachable word, dissolved in grace; and at the same time may your present life not be difficult, and the future age not formidable, but salutary. 130. To the monk John. About fasting, about vigil and about gluttony Saturation knows no vigil; arrogance knows no rest; asceticism requires vigilance and meekness. Therefore, if you want to be an ascetic, do not give yourself room for satiety and pride. And if you don’t control your belly, then why are you taking up space in vain and weakening the ascetics? 131. To the reader Timothy. About Zechariah's numbness Zechariah’s numbness did not come from horror, as you, wise one, believe; because for this priest, who served the sacraments in purity, both the Epiphany and the vision of Angels were common. On the contrary, the image of this silence meant the silence of the law. And that from silence, and barrenness, and old age, the voice was born, this, I think, means that from the decayed, old, barren, because of the disobedience of those who accepted the written law, the prophecies about Christ first arose, and then from it the Mother of Christ came. 132. To him. What is the spring and honey that John the Baptist ate (Matthew 3:4)? The springs on which John the Baptist ate were not living creatures similar to beetles, as some people think out of ignorance (let that not be so!), but the tops of herbs or plants. And also divy honey was not some kind of plant, but really mountain honey, made by wild bees, very bitter and disgusting in taste. And this John showed how excessively he was subjected to suffering, not only through poverty, but also through severity, suppressing every bodily desire. 133. Dooku Strategy. To bosses You have a bossy soul; Since childhood you have hated deceit; and now I have received power from the king, which gives you the strength that your location required. Therefore, since both of these gifts are from God, use them to the best of your ability to serve Him, so that He will give you greater power if He sees that you are using it cleanly, because He turns generous shepherding into a multi-powerful kingdom. 134. Zosima. About insensitivity If the Kingdom does not attract you and Gehenna also does not frighten you, then, without knowing it, we want to tame an indomitable beast and are fighting an evil demon in human form. If lust overcomes and crushes the strength of the body and the spirit itself, and makes what it ensnares the subject of ridicule and abuse, as the example of the blinded Sampson teaches, then why do you bring arbitrary captivity upon yourself and do not preserve your natural strength unharmed, but by voluntarily becoming a playground of passions, with your life you offend God, who had no place to lay his head (Matthew 8:20), you oppose us, praying for your salvation and you offend yourself by refusing strengthening medicine. 136. Komit Ermin. About the rank of bishop and about whose image he bears on himself How much insatiability you have for inquiry, so much the readiness in me for an explanation, if only, through your prayers, God from above will give me to find it. Plath 16, with which the deacons perform the holy service, recalls the humility of the Lord, who washed and wiped the feet of the disciples. And the bishop’s omophorion, made of wave, and not of linen, means the skin of a lost sheep, which the Lord, having sought, took on His shoulder (Luke 15:4-5). For the bishop, as the image of Christ, fulfills the work of Christ and with his vestments shows everyone that he is likened to the good and great Shepherd, being appointed to bear the infirmities of the flock. Go into it more precisely. When the true Shepherd Himself comes at the opening of the venerable Gospel, then the bishop rises and puts aside the image that likens him to Christ, letting those know that the Lord Himself, the Leader of the shepherds, God and Master, is coming. 137. Nilu. In response to what the Lord said: “Whoever sits on the right hand and on the left is not able to bear My command” (Matt. 20:23) The Lord refuses to fulfill the request of the mother of the sons of Zebedee not because fulfillment was impossible (for Him, anything He wants is possible); on the contrary, he rejects it, because performing it would be indecent. Rtsy,” she says, “may these two sons of mine sit, one on Your right hand, and one on Your left in Your kingdom (Matthew 20:21). The truthful Giver of Bribes, with an answer that explains the matter somewhat, 17 disciplines the one who asked for something indecent. I give My gift to those who ask just like that, and not as a reward for the working people. For it is not characteristic of a truthful Judge to despise those who shed sweat and reward the lazy. Therefore, if they desire this graying, then they know the exploits, as a reward for which it is prepared for those who labored legally. 138. Cythyria, follower of Sabellius. To the words: I and the Father are one (John 10:30) It is impossible, as you wrote, to see the light hidden in Scripture from the explanation you gave; On the contrary, you are blinded even more by the rays shining from Scripture. For to say that it is clear from Scripture that the hypostasis of the Father and the Son is one is a sign of great unreason, or better yet, senselessness. If you carefully pay attention to the certainty of what is written, you will find an infallible presentation of the mystery. It is said: I and the Father are one, and not I and the Father are one. Therefore, the word: one essence expresses one thing, and the word: esma signifies two hypostases. 139. Fevone. To the words: It is not by admiration that one is equal with God (Phil. 2:6) It is not through admiration that one is equal to God, writes the Divine Apostle to the Philippians, superstitious people, champions and guardians of pagan teachings, but because of their attachment to them, they reluctantly accept the gospel preaching. Since in paganism they were taught that their god, and the god who had become supreme, cut off the generative members of his father for fear that he would have other sons, accomplices in the royal power, who would admire the deity for themselves, and would cause many strife and battles for it; then they did not believe that the Son of God, leaving heaven and not fearing any change in dominion, came here and became incarnate. Therefore, correcting this ignorance of theirs, or, better to say, foolishness, the divine man and teacher of unspeakable mysteries says: let this be philosophized in you: even in Christ Jesus, Who is in the form of God, He was not equal to God by the admiration of God, but He humbled Himself, receiving the form of a servant, that is, He did not take away the Divinity and the kingdom for Himself, but before the ages He had this unbegotten, and I did not imagine that I could lose this, but, as the Lord of the heavenly, the earthly, the underworld, and the heavenly, He did not abandon the things above, and He came to us, descending even to hell, to be everywhere, everywhere to save everyone, on earth renewing both those who live and those who will live, and under the earth freeing those who possess it from the dominion of death. 140. Zosima, who has grown old and stubbornly remains in evil It’s already the last hour, Zosima is humiliated. Why do you remain careless, like someone just starting to live? The harvest has already come for you; The field was white for the harvest (John 4:35). Why are you negligent, as if you had not yet sowed? May your hair teach you that the end is near. Why hasn't long life taught you to understand the end? The terrible Judge is coming. Why don’t you prepare your cases for presentation? Stop getting drunk, sober up, although it’s too late; Do not mock God’s long-suffering, eating and drinking with those who are drunk. Your Lord will not touch you with his coming (2 Pet. 3:9), as you think, but then he will come when you do not know (Matt. 24:50). You need to finally sober up, at least through this fear. 141. Adamantium. To the Jews; about Divine Conception To the Jew who competes with you about the Divine Incarnation and claims that it is impossible for human nature to give birth without cohabitation and seed, say this: there is nothing extraordinary if, along with all the secrets and dogmas of the law, you do not know this too. For, not being able to understand the most primitive concepts of the law, very obvious and clear, could you see into its innermost or penetrate into its depth? It is written: God put a plague on Adam, and he succeeded; and take one from his side and fill it with flesh in his place. And he created the rib he took from Adam to be his wife (Gen. 2:21-22), having first created Adam from dust. So, here is a husband from the land and a wife from the husband, and both without cohabitation. Therefore, since the wife owed her husband by the fact that she came without seed from his rib, the Mother of the Lord paid this debt, giving Him back to us, incarnate without a seed. Therefore, this is not impossible for nature; On the contrary, as it was already with the primordial ones, so it happened during the Sovereign economy, although nature owes this birth to extraordinary ones. So, read to learn. If you don’t want to know, then don’t read, so as not to be condemned as not knowing what you are reading. 142. Scholastic Iron. About a fallen slave to whom he asks for forgiveness One young man came to the desert in which we live and, meeting someone guarding the door, asked to be allowed to see me. And as I, according to my custom, am ready to receive anyone at my place, talk good-naturedly with him and give him peace, he was called and, immediately falling on his face, prostrated himself on the ground and did not utter a word until he shed many tears. When I grabbed him with my hand, promised to help him in whatever way I could, began to ask who he was and what he needed, then he said that he was your servant and, out of ignorance, fell into a misdeed, which, in his opinion, cannot be forgiven by any repentance. And at first he amazed me. For, I think, the Christ-loving Iron, who knew the grace that freed everyone, does not have a slave. And then I grieved, because Christ commanded us to forgive each other every sin, even those repeated by those who committed it; so he taught, so he did; who taught: If you do not forgive men their sins, neither will your Heavenly Father forgive you your sins (Matthew 6:15); and he who worked when the harlot, and the publican Matthew, and the Samaritan woman, and the paralytic, and Peter himself, the supreme leader in the host of disciples, resolved not only from bodily, but also from spiritual sins and illnesses. Therefore, if you want to become like Christ, then forgive the great sins of the fallen; because many do not pay attention to small and seemingly common ones and forgive them at one request, and serious sins are forgiven only by those who have a high conscience before God and who expect great rewards from God for glorious deeds. You are doing an excellent and reasonable thing by diligently studying the Divine teaching, saving yourself from the dizziness caused by this useless and bitter reading, and lovingly accepting Christ’s commandments. Therefore, do not give the saint to the dog (Matt. 7:6), that is, to the Jews who have repeatedly accepted God’s Word and again return to their vomit (2 Pet. 2:22), or to those who approach the true teaching from heresies and again indulge in their former evil. We are not commanded to cast pearls before swine, that is, before those who are mired in passions and leading a bestial life, lest they be trampled underfoot by their wicked undertakings, blaspheming the name of God, and you will be torn asunder (Matthew 7:6), for the communication of secrets to such for those who carelessly communicate them is an irreparable torn apart. Why, having chosen the narrow path and made a vow to God to walk it, do you follow the wide path leading to death? For here extravagance brings punishment there, but present suffering and curbing of desires prepares for the future enjoyment of goods. 145. Maron. That the priesthood is a terrible thing If you have delighted the priesthood with intrigues and a lot of money, hiding from people who are unable to see the truth, then do not think that you will also be hiding from future retribution. For neither the working of miracles performed by others in the name of Christ, nor the prohibition against demons, nor the effectiveness of many forces will be able to deliver those guilty of it from the terrible flame. And if someone says: why does God allow the unworthy to perform miracles? I will answer this: for the sake of the glory of His name, the Lord performed Divine signs, thereby stopping the machinations of demons, and leveling the stumbling-free path to the Gospel. And both will serve to greater condemnation of those who are not grateful, because, having received such power from God, they did not voluntarily recognize the Giver of blessings; calling on the name of Christ, casting out demons and healing illnesses, while exposing themselves in ingratitude, for the crafty and most stubborn demons became more obedient than them, feared the name of the Lord and fled with great haste. That is why such people are threatened with inevitable torment, and they will hear from the Lord: I have never known you, depart from Me, you workers of iniquity (Matthew 7:23). 146. Reader Timothy. Why was the leper commanded to bring the gift prescribed by the law (Matt. 8:4)? It’s wonderful, like a merchant looking for expensive beads, you discover the meaning in Scripture. And I will briefly answer what you ask about. The leper was commanded to bring the gift prescribed by the law in order to show the agreement of the two Testaments, as well as the fact that the One who performed the healing is now One and the same with the One who gave the law. 147. To him. Abraham, Isaac and Jacob The Lord, rousing the ungrateful Jewish people, who oppose the preaching of the Gospel, to competition, says: many from the east and west will come and lie down with Abraham, and Isaac, and Jacob, their forefathers, in the kingdom of heaven (Matthew 8:11). And here he creates the stones of grace on the basis of the law, compares the people of God with the patriarchs, shows the connection of the law with the Gospel, as well as the fact that those who are well-versed in both will be worthy of proclamation, and those who, puffed up by the thought of their race and, being poor in virtue, boast that they are the sons of the kingdom, will plunge themselves into endless torment. 148. To Archon Konon. About what a bishop should be The management of affairs and nations, the height of thrones, the severity of judgments, if they are associated with a benevolent disposition of the heart, constitute in the true sense a true authority, likened to a heavenly rank. And if they are united with evil intentions, then it is more fair to call it arbitrariness, which disposes of others against their will and, instead of submission, gives rise to discord and rebellion. Therefore, why, having abandoned the first method of leadership, do you suffer from the second? For you do not so much harm your subordinates as you punish yourself before them. People's insolence, if it enters into a struggle with one leader, is great and unbridled, but if it is divided into many, it becomes small and imperceptible. 149. To Bishop Tribunian. The fact that episcopacy is an extremely dangerous matter and that not only those who illegally attained episcopacy, but also those who elected an unworthy person are subject to inevitable punishment The bishop must understand his duty from the very name. He must vigilantly see the invasions of hidden and invisible beasts, carelessness in the members of the Church, laziness in the monks, the violence of unjust people, the failure of widows in their affairs, the poverty of orphans, the suspicious behavior of those serving at the altar, the unkind dispositions of those serving, the evil deeds of the young, the maliciousness of the old - in a word, to be an eye that sees everything and does not lose sight of anything that, if it fails, For this reason, the bishop will not be punished alone, but often the whole Church will be punished along with him. And he himself will be punished for the fact that, being careless, he decided to become a servant of God and voluntarily accepted such a task or even bought it for himself in his madness; and others - because such a person was unworthily awarded the priesthood. 150. To the Monastery of Pelusiot. About hospitality Just as the movements of the heart are recognized by words, so by the abbot the state of the house is made clear. I happened to meet those who said about themselves that, at noon in the open air, overcome by heat and thirst, they ran under the shadow of your vestibule and found here, to tell the truth, a dog or a misanthrope wolf: the very one who was entrusted with your hospitality drove them away, beating them mercilessly. But if there are ignorant and strange angels (Heb. 13:2), then it is not out of ignorance, but with full knowledge, that you drive away the angels from you. 151. To Bishop Eusebius. That episcopacy requires a great soul and that this work is filled with numerous dangers The priest of God, as he approaches God, must, like the many-eyed animals (Ezek. 10:12), be all an eye and, like them, know everything and see everything. So, since you do not know this, learn with humility and do not ridicule the luminous priesthood, which you insult by betraying everyone, by laziness, and by selling out. 152. Symmachus. About Saint John Chrysostom You ask about the sad death of the God-wise John; I find it difficult to tell you this. The progress of this matter exceeds the mind. But take note of one little thing. Neighboring Egypt, according to its custom, acted lawlessly, rejecting Moses and accepting Pharaoh, striking the humble, oppressing the working people, building cities and depriving the builders of wages, and to this day practices the same. For, having brought into the midst the frantic lover of stones and an admirer of gold, Theophilus, surrounded by four associates, or, better to say, apostates just like him, who found protection for his rudeness in enmity and hostility towards a man of the same name, he rebelled against this lover of God and theologian. But, as you see, the house of David is strengthened, but the house of Saul is weakened (2 Samuel 3:1), although this man passed through the storm of life and reposed in the heavenly rest. 153. To Presbyter Iraklid. What does it mean when it was said to the Apostles: Do not go into the way of the tongue (Matthew 10:5)? Not to follow the path of the tongue means not to agree with them in the way of thinking, just as not to enter the Samaritan city means not only to move away from cohabitation with them, but not to join in their wickedness and wickedness. 154. To those living in the monastery of the Pelusiots Announced by many complaints against you, we exhaust many admonitions for you every day. The men of Ninevest will rise up in judgment with this generation and condemn it, said the Lord (Matthew 12:41), because, not having heard the law, they were horrified by the threat of the Prophet and, having listened to the one who was the prototype and shadow of the Master’s burial, they were afraid of the extraordinary nature of what had happened. And we, having seen and touched Himself predicted by the Prophets, remain unappreciative before Him and do not at all come to repentance. Therefore, it is dangerous, brethren, lest we turn out to be more unfaithful than the pagans, and not bring upon ourselves the same destruction that they escaped. 155. To the shipbuilder Theophilus. About what you shouldn't swear If you are our flock and recognize yourself as being under the good Shepherd, then renounce the nature of animals and your likeness to them and follow the word of the Shepherd, who commands you not to swear in any way (Matthew 5:34). And not swearing means not demanding an oath. For if you do not want to swear yourself, then you will not require an oath from others for the following two reasons: the person being questioned either stands in the truth, or, on the contrary, lies. If a person usually stands in the truth, then, without a doubt, even before he swears, he speaks the truth. And if he is a liar, then he lies and swears. So, for one reason or another, an oath should not be required. 156. Eustathius. About the priesthood I sent you the book that you asked for, and I expect from you its fruit, which is usually brought by everyone. For there is no heart that would not be affected by reading this book and would not be touched by Divine love, showing how venerable and inaccessible the priesthood is, and teaching how to pass through it blamelessly. For it was composed so subtly and concisely by the wise interpreter of God’s mysteries—this is the eye of the Byzantine Church and the entire Church on earth—that everyone, both those who are priestly according to God, and those who correct the duty of the priesthood negligently, find in it both their successes and their stumbling blocks. 157. To Archdeacon Pansophius. To the priests suffering from the love of money If you serve the altar of Christ, then perform your service according to Christ’s commandments, be meek and humble in heart. In your hands is not some kind of civil power, puffed up with arrogance and pomp, but peaceful and serene service. If you are puffed up by unjustly collected wealth, then you will soon throw it away, because by its nature it flows and does not stand still. And you will arouse great laughter by clinging to the transitory as to something permanent. 158. To the Cappadocian Priscus Others say that you are rude, arrogant and in your evil behavior you exceed the measure of human nature. But, listening to many stories about you, I don’t want to believe it, because I don’t know you at all. I suppose one reason for agreeing to these sad rumors is the strange property of your homeland, and I am afraid that you do not belong to one of the two categories of Cappadocians, branded with all the shortcomings; because the other part of the Cappadocians are the most excellent people, and from it came those who everywhere, with the light of their lives and their instructions, illuminated the boundaries of the earth. Therefore, since the priesthood was brought to you by purchase, fear these God-bearing men: either imitate their will, or do not offend their service. For if you are convicted by them, then Christ will inevitably condemn you. 159. To Bishop Leonty. About the priesthood Let nothing hinder the Gospel of the Lord, let absent-mindedness accompany spiritual teaching, and let confusion not interrupt useful conversation. For Christ did not heed the invitation of the Mother and brothers, who sought to see Him (Matthew 12:47-49), when he taught the doctrine and took care of the salvation of his listeners, showing by this that the spiritual should be preferred to the physical. So His disciples refused to supervise the meals, although this supervision was necessary for the poor (Acts 6:2). 160. To the Isaurian Tarasius. About the fact that you should always be sober Everyone says about you that you are better than both your family and your fatherland, everyone reports about your good character - that you did not retain the rigidity characteristic of the inhabitants of the mountains, but loved both the character and the church of the First Martyr Thekla. And blessed are you, as one who is poor from the soul; this is commendable in believers. And I wish you to remain unchanged, because there is nothing solid in us, but with a light appeal, like the wind, we are set in motion. And you write majestically and send it magnificently; Be always welcoming, kind to everyone. 162. To the Most Serene Hierax. About asceticism John’s food, his drink and his bed are not enough, my valiant one, for the completeness of the feat of those who seek this; on the contrary, the spirit of John is also required for perfection. Therefore, if you praise our self-control, then advance with us in meekness, which rejects all arrogance. You write like a true sophist and flaunt the elegance of your words. It is necessary that words serve as a reason for useful deeds, because to speak beautifully means to resemble a cymbal, and to do well is akin to Angels, whose strict and God-fearing obedience testifies that they are doing God’s will. 164. Martyria. About pride God opposes the proud (James 4:6), because in the beginning their leader resisted. Therefore, consider what it is like to have God as an opponent and an accomplice - the original rebel. Many change one superior position to another, and those who correct their positions do well in justice - from a lower position to a higher one. Others not only exchanged higher positions for lower ones, but died miserably, and government power was not of any help to them. But you will be received from the thrones of good leadership by the Heavenly Orders, to whom you have become kind, as one who takes care of the God-loving poor and prefers justice to everything. The queen of the south was prompted by hearing about the wisdom of Solomon to go to him from the ends of the earth (Matthew 12:42). But the Lord, calling you daily, did not convince you to sober up and turn your attention to what is useful. Therefore, be careful that she does not condemn you, because she was inspired by rumors and words, but your vision and the test of Christ’s effectiveness in practice did not improve you in the least. You, who are happy to see fights, take comfort in riots and try most of all to make sure that everyone hates you, what is the proper name? Is it not a worthless demon who deliberately changed his nature? So, since Christ here before his time torments the demons (Matthew 8:29), and there, together with their father, promised them eternal fire (Matthew 25:41), then either stop leading a life of any rebellion, or know that here too you are subject to God’s executions, and there you will not be freed from punishment. Since the Lord, offering a sermon that is nourishing and gladdens the heart, called Himself a vine (John 15:1), then the Divine Scripture necessarily calls the true word of Divine knowledge wine. It is to them that wisdom gives drink from the cup (Prov. 9:2), calling the side of the Lord the cup, from which the joy of life is poured out for us. 169. To him. To the words: your innkeepers... (Is. 1:22) Having received the descent of the Holy Spirit, the Apostles of the Lord were honored by drinking wine, and they taught the true and genuine drink of the mysteries to all peoples. Therefore, those who distort the Divine teaching, disturbing the heavenly dogmas with false and powerless instructions - the Manichaeans, Simons, Montanians, Novatovs, Arievs, Macedonians, Photinians and their like-minded people, the Scripture rightly calls innkeepers, mixing wine with water, adding their cries to the unalloyed wisdom of Divine verbs. 170. To Herimon. About those who partake of the Mysteries unworthily Others say that you do everything that is prohibited, and sometimes clearly prohibited, but you often stretch out your hands to the Divine Mysteries and boldly partake of what is inviolable for you. And I come to extreme surprise at your shamelessness, that, having partaken of the meals of demons to the point of satiety, you are not afraid to partake of the Lord’s table (1 Cor. 10:20-21). Therefore, be careful that the noose does not overtake you, like Judas, who, committing betrayal and demanding communion, fell into despair through his audacity. Why do you renounce your nature or do not recognize your calling? From a single womb your nature produced you and your calling revived you with a single hope. Therefore, either respect the first birth, or fear the second rebirth, and hasten to come into agreement either with nature or with vocation. 172. Archontius. In response to what Abraham said to the rich man: a great gulf has opened up between us and you (Luke 16:26) Abraham replied that a great gulf had established itself between him and the rich man suffering in torment, showing the difference between the righteous and the sinful. For Abraham was hospitable and loving of the poor, receiving those who came from afar, but the rich man mercilessly turned away from him who lay in the plagues at his gates. Therefore, just as the locations are opposite, so the places of migration are separate: for some - peace, for others - torment. 173. To the monk Mark. To a monk changing one place to another The unstable ones and those like you, fickle one, the Prophet called dust swept up from the face of the earth (Ps. 1:4). For if you, having been planted by the blessed Ammon, and given the drink of God and established safely, and having, as we think, brought forth fruit, often change your place of residence not for the sake of learning, but for the sake of more delicious food, then is it possible for anyone to mourn you worthily, and you are destroying yourself, and making many unfit, who in their youth grant themselves age-appropriate indulgence? 174. To the military leader Kyrenia The citizens sent us a sheet, nailed, as they say, at the church before you entered the city, which deprives everyone of the right to justify themselves and seek refuge in the church. This is not only a sign of cruelty, but even makes you suspect of wickedness. For if you do not allow yourself to be justified, if you do not allow you to find refuge with God, then you have opened the mouths of slanderers and multiplied insults. Therefore, how do you find the truth? How can you save the offended one, who, in order not to become the toy of the strong, in the absence of a protecting judge, resorted to the inviolable church? The pretext for this is the general opinion about the corruption of the court. Now introduce cruelty, and the sale will take place most conveniently. And we know our limits, and we are set for this in order to expose the wicked. If you avoid speeches about what you do, then stop doing it, there will be no speeches. For whoever is not ashamed to do something, let him not be embarrassed when they give him a name because of his deeds. And if the mere naming is offensive, then wouldn’t the very thing that gave rise to the naming be offensive? The good Cyrinius again adorns the marketplace, for I cannot call it a court of justice, except a court of justice that determines the purity and authenticity of the coin collected for thefts committed. Therefore, do well, both without generating income for him, and without preparing a noose for yourself; let your enrichment by good deeds be ruin for him. The case of the Pelusiots is now worse when the civil government is subject to the same disease as the church government. For the wonderful Kyrenia flew to us, invested with power, and the shepherd was entrusted to the notorious Eusebius, and Maron served as steward, and Pansophius served as archdeacon. The first sells ships, the second sells Divine judgments, and the latter are their accomplices, and even the most zealous. Blessed is if anyone is not offended by you. Beware, therefore, you careless ones, and do not absolve the worldly judge from guilt, who looks at you and does not forget his benefits. Did the sins of the Pelusiots or the important Roman affairs, which you condescendingly rule, become the reason for what hid from you, our great benefactor, how Cyrenia seized power from us, and the affairs here became bad again? Our venality is strong, there is great poverty, frequent insults, the Church has been reduced to the point of being unable to help; justice has fled, the law is unknown; fear of those who give nothing, and remoteness serves as protection for Kyrenia in everything he does. Either take away his power, or know that you and him will receive the same reward from God at the Judgment. If you decide to remain a widow, then do not behave like a young woman. If you don’t take off your clothes and give yourself the name of a crying woman, then one does not go with the other. Therefore, either leave this or that, or do not offend modesty. 180. Theophronia. That virtues are learned from deeds, not from words It is not verbal proclamation, but active service that makes a person seen as a zealot for Divine instructions. The original rebel, when, tempting the Lord, brought to mind Divine sayings, was not praised for studying them, but condemned and rejected, because, having knowledge, he renounces deeds. Therefore, if you do not want to turn out to be an unfounded person whose entire knowledge is only in the tongue, then show it in practice. For Goliath did not receive any benefit from external weapons in the absence of internal assistance. 181. To the monk Orion. That the Apostle Peter’s anger at Ananias and Sapphira was not cruel, but useful at the beginning of the sermon The punishment of those who sinned with death, most learned man, was not the work of the cruelty of the wise Peter, but the teaching of the forerunner, who healed many human sins in advance. For, having then begun to sow the seeds of the Gospel and soon seeing the tares that arose, they wisely plucked them up without delay, so that, having multiplied with the wheat, they would not be reserved for the future fire to be burned. So the godly Moses, seeing the law broken, at the very beginning and for a minor sin, ordered that the one who gathers wood on the Sabbath be stoned with stones, writing that God so determined (Num. 15:35), because the crime of both small and great guilt is judged, just as the first forefathers of our race were condemned to many misfortunes, both life and death, for eating the fruit of a tree. 182. To Bishop Iraklid. Why is the Lord called pearls and why is the kingdom of heaven likened to seeking good pearls (Matthew 13:45)? The one who sought the valuable beads and gave everything for it, even in name, is the new Lord’s people, who neglected their father’s wealth and worship, and who seek the Lord of glory. And the Lord is called beads, because He is connected with the depth of the Divinity, and is known only by fishermen and His interpreters. Those who go down to the sea in ships, doing work in many waters (Ps. 106:23), are the God-bearing Apostles of the Lord, both in their original occupation, and because they became fishers in the whole world. Since, like the rising of waves, human affairs are troubled and subside, the Divine Scriptures rightly call their impermanence the sea. About those who calmed this sea, it is said that they did works in many waters. If you, unfortunate one, neglect God’s slowness and patience, then at least be ashamed of the present. For many, not having a future in mind, shy away from what is ridiculed here. If you neglect both, you will cause laughter here, and crying there. You could help those who need benefits if you had not first brought yourself into the impossibility of a shameful love for offerings and other obstacles. For whoever sees that you are yielding the upper hand to Pansophius, this man who not only insulted the divine Stephen by recklessly accepting his service, but tried to drive out all virtue from the venerable face, will he honor you with any honor? But if you stop him and correct yourself, then the things here will, without a doubt, serve you for your good, and the things there will, of course, become bearable. 186. Tribune Serin. That those who make donations should simply bring gifts to God, and not judge their mediator, that is, the priest Do not demand an account of the gifts, but only bring them. For even the one who brought you something is not curious about where and how you will use it; for him it is enough to just give you the honor, and to gain courage in front of you. Whether the priests who make bad use of the sacrificed food, as you say, are really guilty before God, this is not known to you. Do not insult the intention with which the gift is given by asking about the very manner of its use, as if you gave it in order to demand an account, and thereby free the priests from future responsibility. Just as those who make a show of applause here diminish the reward there, so here those who subject to preliminary investigation those subject to punishment there free them from guilt and punishment there. 188. Asklipia. About those who do not care about the terrible Day If the heavens are rolled up like a scroll (Rev. 6:14), the stars and Orion fall (Is. 13:10), the earth and everything on it are burned (2 Pet. 3:10), and all are naked and declared (Heb. 4:13) prepare for the great Day of the coming of the Lord, then why are you negligent and do not prepare yourself as obligated to give an account, but, as hoping to remain innocent, do you delay repentance? Therefore, be careful that the thought of repenting does not occur to you when there is only room for despair. It is good to honor the martyrs of piety with offerings, which is what you did, but it is better to serve them by succeeding in what they did. Therefore, to those to whom you brought the gift of jewelry, bring fruit and good morals. The youth who fled from you, corrupted by evil speeches, out of the frivolity with which he was carried away by every rumor, came back to you out of humility, taught by us to be kind to you. Therefore, accept it graciously, giving both us and yourself: us with love, and yourself with benefit. 191. Calliopia. An appeal to city governors, and that it is good to run around city life We fled from the cities because they were noisy, and found riots in the desert, because the civil rulers, obliged to establish silence in the cities, are now making the deserts cities, turning those living in the cities into fugitives, who are heard by us with their tearful cries. That having compassion is a Divine thing, I know this well, but I also know that being unable to protect is only a new addition to the wounds. Therefore, since power has been given to you, and you have sufficient strength to protect, put an end to the insults, restore civil order, and give us the desert, stopping the screaming in the desert. 192. Lampetia. Why did Jacob take Esau's heel at birth (Gen. 25:26)? At birth, Jacob adhered to the heel of Esau, covertly meaning that the mind, contemplating God in purity (for this means Israel) tramples under the heel the passions of gluttony. And this was fulfilled for Jacob and Esau, when Edom showed impatient greed and made the honor of the birthright a slave to food. 193. To him. What did Jacob mean when covered with goat skins (Gen. 27:16)? You soon penetrate into thoughts and cunningly grasp the hidden meaning in the allegory. Jacob, covered with goat skins and having acquired his father's blessing, signified our Lord and Savior, who sinlessly took upon Himself our sinful nature and put to death its infirmities in Himself. For this means putting on dead skins, because the Lord no longer left in nature anything deceitful, worthy of being put on the head and judged, but he killed the earthly fish, and brought the food He loved to the Father, who always hungered for our salvation, and poured out an inalienable blessing to us. 194. To the monk Orion. On the parable of the tares (Matthew 13:25) You ask: why do evil thoughts come from the heart and defile a person (Matthew 15:18–19)? Because the laborers sleep, they are obliged to stay awake and preserve the fading fruit of the good seed. If we invariably remained on guard over ourselves, not indulging in satiety and sleepiness and not desecrating the image of God, that is, not allowing the good seed to be replaced, then the sower of tares would not have found access to us and would not have raised in us tares worthy of fire. If you wish, let us weed out the tares as we go (Matthew 13:28), say the Angelic Powers, who always want to faithfully serve God’s will, because they see both our laziness and God’s great patience. But they are forbidden to do this, so that the wheat is not uprooted along with the tares, the sinner who offers hope of correction is not kidnapped, and innocent children, who are often still in the loins of their fathers, but are already standing before God, who sees the unseen, are not destroyed along with their parents who have become vicious. The ranks of Angels, as God's servants, like all natures, do not know what does not yet exist, but the Lord knows this and often brought it to fruition. He did not take the life of the sinning Esau while he was still childless, so as not to destroy with him Job, who was born of him; he did not put the publican Matthew to death, so as not to hinder the work of the Gospel; He did not kill lewd harlots, so that there would be examples of repentance in the world; did not punish Petrov’s abdication because he foresaw bitter tears; He did not destroy, punishing with death, the persecutor Paul, so as not to deprive the boundaries of the universe of salvation. Therefore, those tares that remain until the harvest and do not change, that is, do not bear the fruit of repentance, like those suffering from complete infertility, are prepared for the great fire. 196. Serina. About the command given during the exodus from Egypt: let everyone ask his neighbor for vessels of silver and gold, etc. (Ex.11:2) It is not unfair in court, as you think, to order that those who did much work and built cities with difficulty should rob the Egyptians and take gold and silver vessels from those for whom they labored. On the contrary, the most impartial Judge tends to legitimize that the worker of his food is worthy to eat (Luke 10:7). For if any of us has acquired the spirit of knowledge, he will find that this reward, thus given, is much lower than the much painful planing and laborious construction, for which the truthful Judge gave the Israelites permission to take advantage of the reward. It is not pomp, not arrogance, not vain glory that leads one into heavenly lordship, but a good disposition, an honorable life, undisguised communication with those in need, because here praise destroys the reward for charity. But whoever seeks the reward there, even now receives the firstfruits, and there receives a rich reward. 198. To him. The fact that the Egyptians suffered punishment equivalent to a crime for the extermination of male children from the Israelites in the Red Sea Since, as you say, the previous one seemed excellent to you, here is another thought, not unworthy of the first. For beating the males of the Jews, God rewarded them with a similar execution, drowning all the males of the Egyptians in the Red Sea, so that the punishment would be similar to the body. Therefore, be careful and do not blame rashly. 199. Didyma. In response to what has been said: the kingdom of heaven is like a pea seed (Matt. 13:31) The Lord likens the kingdom of heaven to pea grain in many ways. This is also the humiliation of poverty in His own condescension, which has become a shadow and consolation for us among all the illnesses in life, due to the smallness of the herd at the beginning of the Gospel, due to the pungency of taste naturally characteristic of mustard, which is what a merchant needs, walking a narrow path, due to the inseparability and preservation of his composition inseparable. For whoever has entered into union with God and been formed into one perfect man must be with Him in an inseparable and indissoluble union, not dissolved by any suffering, but entirely united with Him. 200. To Deacon Iron. About tears and repentance, in response to what is written in Amos: he binds his garments with snakes, he makes veils (Amos 2:8) The meaning of the prophetic words is explained as follows: they covered My altar with tears, says God (Mal. 2:13), with the tears of the offended, robbed, slandered. That is why He reproaches them with this, condemns them and declares that this was the cause of the discord that occurred. For tears of repentance are not only not reproachful, but are also pleasing to God, like incense. The clothes tied with strings and hanging over the altar signify their contemptuous disposition towards the Divine. The law prescribed that pure and expensive substances should be used to make decorations in the Divine Church, but they, by tying defiled and unclean clothes near the Holy of Holies, thereby insulted the sanctuary, not only not separating the clean from the unclean, but not even making a distinction between God and the unclean (Ezek. 22:26), which opened for them the source of so many disasters. 201. Didyma. In what way is the kingdom of heaven compared to leaven (Matthew 13:33)? The Kingdom of Heaven is likened to kvass in the sinless incarnation of our God and Savior, by Whom the whole world is dissolved, and by the composition of the one Body, received from our essence and from the Mother of God Mary, all of humanity has been renewed in rebirth from eternity. It is good, as I am sure, that you guide the young ministers of the Church, but the bad thing is that you praise them. Be careful that they are not seduced by praise, that they do not take away their taste for the sweetness of labor, weakening their effort with self-conceit. If Noah was tempted by the fruit of his own work, not knowing what happened to him from the wine, and Lot, maddened by wine, involuntarily became a father in his old age, and Herod, becoming a playful of intoxication, stained his meal and heart with the blood of St. John, and all the unreasonable misdeeds of people arose from wine, then why do you bring madness upon yourself and do not care about chaste proportionality? Just as a net thrown into the sea contains different kinds of fish, so the eternal kingdom of Christ, accepting a multitude of people from every nation, determines their salvation according to the measure of faith, not according to the reliability of the family, not according to the respect of rank, not according to the priesthood, not according to royal power, unworthy of this name, assigning bliss, but according to character and life, which has determined itself to purity and strives to catch true fishermen. The good are gathered into vessels, and the evil are cast out of that net (Matthew 13:48). It is precisely during the study of the Church of the Lord, because everyone is sealed with the name of Christ and united into one whole. They gather into vessels, that is, into eternal abodes, wisdom that abides in the truth, and outside the kingdom, heretical wisdom and contrary to Orthodoxy are erupted. 206. Eutonia. About the statir acquired by St. Peter (Matthew 17:27) The stater hidden in the fish, which Peter was commanded to remove from the depths, meant to us the image covered with passions, which the Lord raises to the prototype in Himself, as having become a Man, subject to everything that is characteristic of us, not allowing ourselves to resist the king when He commands something harmless, and showing in Himself the effectiveness of Divine power. 207. Martyria. How should we understand the words: unless you are converted, you will be like children (Matthew 18:3)? The Lord requires us to become like children, that is, not to return to childhood, as you think, like Nicodemus, but to renounce malice, so that we have childlike simplicity. And this makes it possible to see the very way of expression, he did not say: if you are not children, but says: like children, by adding the phrase: like, meaning imitation of children. Do not turn legitimate power into barbarism with disorderly morals, but decorate it with deeds befitting it; Deal with those who are discouraged in spirit, and make the lower equal to the higher. And then you will kindle the bright flame of justice, because justice serves as arson to the lamp of good government. 209. Theognostu. What do the words mean: Caesar's Caesar, and God's God (Matthew 22:21)? If the negligence that has entered into us has brought something inherent in a substance, or serving as a guide to error, or as a seductive idol: the Lord wants us to cast all this over to the author and creator of evil. And if there is in us any sign of virtue, any sign of honesty, any sign of sobriety and caution; then we must think so and be sure that this is God’s gift, and give God worthy praise. The Lord understands this when he says: Render unto Caesar the things that are Caesar's, and the things that are God's to the Gods. 210. Christodoro. What does the words mean: then let those who are in Judea flee to the mountains (Matthew 24:16)? You asked in a letter to explain to you the signs of extreme need at the end of times, which the Lord revealed for our information; know now their strength. Let those who are in Judea flee to the mountains. Let those who are established in piety (this means Judea) have in mind the highest refuge, protecting themselves by their confession. And let not those on the roof come down to take away those that are in his house (17). He who neglected his real home, despised every local dwelling, became high in life and expelled from himself the passions that inhabited him, let him not carry anything like that with him: neither fear, nor negligence, nor vanity, nor addiction to wealth; all this is a descent from heights. Let those in the village not return to take their garments (18). Let him who has put off the old man and renounced the things of the flesh put on the New Man, who has renewed him in the knowledge of God and cleansed him from the mire. All these will be safe during this great suffering. 211. To him. Woe to those who are idle and to those who milk in thy days (Matthew 24:19) Woe to those who are idle and milking in thy days (Matthew 24:19) is said to souls who are pregnant with Divine love, but do not dare to freely express and give birth to a confession of faith in God and firmly stand for it, have acquired a childish and imperfect concept of God’s long-suffering and do not have in mind the firm hope of rewards; but by threats or attacks they are weakened and deprived of their future. 212. To Presbyter Zenon. To the ascetics In the Divine Scripture you have blossoming fruits of what you sow; you see the victorious signs of your good deeds, because for voluntary poverty, both here and there, the Good Shepherd and Savior promises you a hundredfold benefits, and for entering the field and for the fight against passions, Paul, this courageous fighter against passions and their conqueror, weaves an imperishable crown for you. You had a bond on yourself - a marriage union, but the Lord resolved it for the benefit and salvation of the soul, because everything that is from the Lord is useful. Therefore, since married life has concern for the worldly, and not for the Divine, you are freed from your wife. Do not look for a wife, so that female poison does not infect you, enchantingly drawing you into new voluptuous communication and teaching carnal caresses that serve no purpose to worries and assumptions, but saving your soul in our grief (Gen. 15:17). 214. Domitia. That it is above all insolence to teach those who live unworthy of faith Not every person can teach, because not everyone wears scarlet. And if this is not used by everyone, especially the poor, who would offend the majesty of power by bringing into disgrace the very thing by which its advantage was shown, then refrain from speeches that are not befitting of the Church, which do not benefit the listeners, but insult our faith, and heretics who are hostile to us, do not incline accusations against you or against you, but incite them to desecrate piety, because they do not turn on your ignorance attention, but laugh at his impotence. 215. To Bishop Eusebius. To the priests suffering from the love of money Just as decent clothing suits a lover of peace, so the psalm’s word suits you: let the wicked be ashamed in vain (Ps. 24:3), because, having opened all the doors and opened all the ways of profit, you yourself will give an account of this; and you collect income for others, for whom, like yourself, you prepare the most severe punishments. Therefore, if you want to save them and yourself from the fire, then there are many Lazaros around you; Shake off the flames that wealth threatens you with, and with them you will inherit rest there. We accept the clothing and send the tunic, and we greatly thank you, who demanded the covering from us, because we keep the law of the Baptists and do not have two vestments (Luke 3:11). And if my tunic is given to someone in need, then we are both gained: I, warmed by new clothes, and he, who honored his nakedness with a hair shirt. But if you intend to cherish this tunic as something received from one of the saints, then you will lead me to despair, as if I were convicted by my conscience: then, if you send me again and ask again, we will no longer give it. If you looked at this matter with all-encompassing hope and with faith ventured beyond us, then may God bless the disposition with which you often take care of us and generously supply us with our needs, and may you find mercy from the Lord on that Day! 218. To the reader Timothy. About the vision of four beasts In the well-known vision of the godly Daniel, the kingdoms of Assyria, Media and Macedonia, since each of them was of the same type and consisted of one people, each was likened to one beast: one to a bear, another to a lioness and the third to a lynx. As for the fourth vision, in which a terrible and terrible beast appears, with iron teeth, armed with copper claws, poisonous, and thinning and trampling under foot (Dan. 7: 7), then the Prophet obviously understood the kingdom of Rome, not likened to any living creature, as composed of all peoples and tribes, having combined in itself all the strength and glory. For he saw that it was impossible to depict this kingdom with one name, which extended the yoke of dominion over everyone and, during the incarnation of the Lord, immensely expanded its boundaries. 219. Nilu. Why did God command to eat the meat of a lamb roasted by fire (Ex. 12:9)? The Jews ate lamb meat baked by fire, symbolically representing with such a meal the great sacrament of the Divine economy and previously recognizing the Body of the Lamb, Who in Himself inexpressibly united the fire of the Divine essence with the flesh, which we now eat and grants us remission of sins. 220. To the Pelusiot monks Wearing rags and a beard for show does not serve, brethren, as proof of asceticism. Staying in cities among popular rumors does not show a commitment to hermitism. It is not Christ who holds the reins, who loves devotion to passions that brings thorns. It is impossible for anyone who practices debating words to succeed in wisdom. Those who seek elegance and luxury in food will not agree to purify themselves with abstinence. Therefore, if we want to fight lawfully, then we will fight the good fight, with artlessness in appearance, in the silence of solitude, with the virtue of dispassion, with maintaining silence, with moderation in food. 221. To Presbyter Isidore. What does this mean: if the dead do not rise again, they are baptized for the dead’s sake (1 Cor. 15:29)? Even if the dead do not rise at all, they are baptized for their sake, the divine Apostle said about the nature of bodies, so beautifully comparing it with the immutability of the soul, because the soul is endless and immortal, and the nature of bodies is subject to decay and change. Therefore, we are baptized for the sake of the bodies that are naturally dead, believing that we will bring them to incorruption. This is the explanation of what the Apostle said. If,” he says, “our bodies will not be resurrected at all, then why do we believe that in Baptism they are transformed into incorruption? 222. To him. How will the Lord judge the living and the dead (2 Tim. 4:1)? This, that the living and the dead will be judged, means that both soul and body will appear for Judgment, and not separately from each other, but just as here they were in a common union, so there they will be judged together. If you are looking for another explanation, here it is: the Lord will separate the living who have passed into eternal and God-loving life, and will reward them with endless rewards; He will condemn the dead with their sins, who buried, as if in a grave, in their laziness, the talent given to them, and will subject them to punishment. If you require another explanation, then understand this: the Lord will judge both those who remain alive until that time and those who have already died before them. 223. Zosima, Eustathius, Maron If you do not desire eternal abiding with Christ and are not afraid of being condemned to torment in eternal fire, then either you are competing with contemptuous demons, or you must be recognized as inanimate, not involved in reason and incapable of feeling fear, fools in the human form. In my opinion, weakness served me well, gradually saving me from overwhelm. But since God the Word commanded me to be among the waves, then help me in swimming with your prayers, so as not to tolerate anything alien to the silence. We rejoice, together with the city, at your entry into its management, we rejoice, seeing that justice now walks and rules among it. God will be your Helper and Supporter in this, showing you the evil ones and revealing the good ones. God still cares about Pelus, the seed of piety still remains in him; The trustees of the ill-fated city, the martyrs, are also looking after him. The wondrous Simplicius arrives and takes the reins of government. I bring you the good news of another life; accept this husband with affection; depict to him all your troubles. He has both a wise mind and a will devoted to piety; he will bring change to what has troubled you, because God strengthens him, who gives strength to many to do good. 227. Florence. On vanity and restraint of the tongue It is not good that you marvel at the Athenians, the Stoics, the Peripatetics and the Attic pomposity, to which you were previously partial, studying vanity, you, who neglected everything earthly and received the command not to love anything here. Therefore, if you have risen with Christ, think on high, where Christ is (Col. 3:2). For those who see your wretched clothes and wisdom, which consists in one appearance, and, moreover, the rashness of the will and the arrogance of the tongue, blaspheme the Divine faith. 228. Komitu Soran. About Holy Communion Communion is called Communion of the Divine Mysteries, because it gives us unity with Christ and makes us partakers of His kingdom. You wrote to me, asking me to explain why someone who went to do charity to the poor was exposed to a terrible disaster and his good intention did not save him from danger; I answer: because God is not pleased with sacrifices from unrighteousness and He does not accept illegal gifts. Not everyone who wants to does charity, but only the one who is worthy of God and has acquired and promised a sacrifice. Since in response to my answer you demanded evidence from Scripture, then know that Cain brought gifts, and the gifts were the firstfruits of the newborn, but God, knowing his rudeness, did not look at him, and did not look at his gifts, although they were brought voluntarily. Bold and insolent movements of the will are accompanied by dangers and constant fear, while meek and quiet ones are accompanied by praise, honors and trust. Therefore, if you have not damaged your judgment about things through unreason, then join the best side, leaving the worst. It is good, even before danger, to gird your loins, begin to serve God, overthrow the opposing hordes by faith, and not carelessly betray yourself to enemies and adversaries. But we have really reached such recklessness that we do not even have time to offer sacred services to God due to the surrounding disasters, which do not give us the opportunity to touch protective weapons; Meanwhile, Phinehas, when God was angry, used the sulitsa (Num. 25:7). 233. Anastasia. About arrogance That Christ abhors the man of blood (Ps. 5:7), and not only himself, but also those living with him, as not avenging his atrocities, this is shown by Herod, because after the death of the Baptist, he left the country and went away (Matthew 14:13). Therefore, if you do not want Herod’s death to befall you and everyone with you in the city, and both your house and your children will perish, then put an end to the incurable fury. Why are you rushing in vain to evil destruction? Why do you rush around with books in vain, but in what you do, you go against reading? The Lord condemns even a casual glance (Matthew 5:28), and you not only fly into a frenzy when you see a beautiful face, but, as I know, you have loved the life of slavery, taking a harlot into your cohabitation and loving eternal dishonor. You should have known what is written: marriage is honorable in everyone, and the bed is undefiled; But God judges the fornicator and the adulterer (Heb. 13:4), and one should be jealous of the one and hate the other. It is a terrible thing to eat if you fall into the hand of God (Heb. 10:31). God does not delight in this, but is very opposed to it. 235. Serina. About the question of the Lord: whom do men say that I am (Matthew 16:13)? Not as one who does not know people’s high opinion of Himself, Christ, who penetrates into the hearts, asked His disciples: Who do men say I am? But He wanted everyone to learn that undoubted confession that Peter, inspired by Him, laid as the unshakable foundation on which the Lord created His Church. 236. To him. About Peter's answer: You are the Christ, the Son of the Living God (Matthew 16:16) These words: You are Christ, the Son of God, mean the union of two natures, which the Son of God magnificently accomplished in Himself for our salvation. You do not know rewards, just as you are unable to see the future. But not only at the future Judgment, but also in the present life, envious people suffer worthy punishment. May Ahab’s wife Jezebel, who frantically desired Naboth’s vineyard and in the present life became the prey of dogs, and in the future, is kept to eternal fire, convince you of this. 238. Serina. To what the Savior said about the Church: the gates of hell, etc. (Matthew 16:18) The Word of God called the gates of hell the torment of atheists and heretical blasphemies, since, opposing all this, the Church of God fights with some, but is not overcome by others. The Transfiguration of our Lord and Savior on the mountain foreshadowed our resurrection from the dead. The spectators of it were commanded to keep this to themselves until the Resurrection of the Lord, because then it would become undoubted, as seen in reality. The appearance of Moses and Elijah testified to the Lord’s dominion over the living and the dead. 240. Kyrenia. That God is not the author of evil If God is the culprit of evil, then why does He rain and His sun shine on you, even extending your life until old age, when you, and for a long time already, were worthy of many deaths, but only through His love for mankind were we preserved until this age, so that you would repent and sober up. 241. Synesia. About the Arians and Eunomians What you would like to know is expressed briefly, but is, however, undeniable. If God is always the same and never gains anything, then He is always the Father. And if there was always a Father, then there was always a Son. Therefore, the Son is co-eternal with the Father. 242. Komit Ermin. About Montana Although, as you write, Montanov’s blasphemy has not touched your ears until now, it is still old and ancient, and has caused a lot of rot, harm and destruction. You need to run away from her and get away; it can cause as much harm to the soul as the inventor of this error himself found: because it is connected with sorcery, infanticide, adultery, idolatry; composed of fierce demons. Whoever tastes this delusion is immediately filled with them. The depiction of this wickedness requires a long word. But to put it briefly, these heretics are trying to reject the All-Holy Spirit, claiming that He did not descend on the holy Apostles on the day of Pentecost, but was given much later, during the ministry of Montanus, a man who, according to them, did not do anything sinful (although he was clearly convicted of adultery), and they say that it was for this merit that he was awarded the Epiphany. Fasting does not bring the slightest benefit to those who do not pay attention to sound definitions. For as much as the soul is more important than the body, the dogmas of piety are more important than the way of life. Experiencing the worst leads to finding the best. For, in order to evade this blasphemy, we paid attention to one opinion, and avoided another, after which we accepted another pure one. Therefore, we will hate Montanus and abhor Manichaeus, who is of the same mind with him, because this evil duo most likely brings us closer to Gehenna. 246. To him. About the Arians and Eunomians There was a disagreement between Arius and Eunomius that was not for the better. On the contrary, both of them tried to outdo each other in blasphemy. One boldly dared to call the Son of God a creature, and the other wickedly called Him a servant. Therefore, with all your might you must flee from both, because both of your disciples are filled with final destruction. 247. To him. On Sabellian The new indescribable Charybdis, who is caught by her and casts down to the bottom of hell, is the evil Sabelliian teaching that came out of Libya, but spread to many: Sabellius in madness taught that the venerable and blessed Trinity is one certain three-personal Hypostasis, and this is rather the destruction of the Trinity. For there is one Divinity, but there are three Hypostases. Observe them, so that no one teaches you to reduce the number of Hypostases under the guise of unity of essence. 248. Presbyter Dracontius. In response to the words: create a path for Him who ascended to the west (Ps. 67:5) The name of God is East, and He is the unapproachable Light; you ask, how did you ascend to the west? I answer: East is His name, since the Divinity is without beginning, the eternal is Light; ascent to the west is communication with human misery, this west and the semblance of night, if compared with the heavenly light, because our Divinity and our misery were incomparable until the Artist united them in Himself. With the cup of fall, the vial of wrath (Isa. 51:17), God threatens to punish those who fall for their correction, when he gives them into the hands of either the Babylonians or the Assyrians. But these cups, drunk by the Jews, although they made them drunk, did not make them worthy of a better life. Christ, having drunk a single cup on the Tree, healed bitterness and gave joy. Our ungrateful and bad disposition accepted every gift of God unworthily. We received the Holy Spirit and drove Him away from us with our bad deeds. We received the gift of working miracles and rejected it out of unbelief. The Giver of them breathed into us teaching and wisdom, and we pushed them away from us with blasphemies. The heavenly priesthood has been entrusted to us, and we have corrupted it through unfaithful judgment. Another forcibly seized a bishopric for himself and fills official positions with his kinship; the other manages the church property and surrounds the altar with household members. One enters into property with another and appropriates the property of the poor. One favors the other and introduces eunuchs, effeminate people and cheaply bought slaves into the sanctuaries. Alas, how many impurities defile the Divine altar! 251. To Deacon Evagrius. About the mantle of Christ The robe of reproach solemnly showed that all earthly leadership is a temporary consolation; but after it was entrusted to the Lord, it acquired strength and power, becoming a non-successive power. For it was fitting for it to become strong and firm only when it touched Christ and became the hem of His robe. 252. To Presbyter Alphius. Why was the church veil torn? The path to the sanctuary of the temple, closed and blocked by the veil in the temple, showed that the sanctification provided by the coming of our Lord had not yet been given, when He, having rent the veil and revealing to the pagans the secrets of the sanctuary, hidden from the Jews as from the ungrateful, paved the way for us to the highest kinship. 253. To him. Why were inanimate things also affected during the Master’s suffering? Do you understand concepts with precision, and who will satisfy your inquisitiveness if God Himself does not provide words and power that satisfy the proposed question? During the suffering of the Lord, the stones crumbled and the coffins shook to open the exit for the bodies, making it clear that the Nailed One is the Lord of the earthly and underworld. Why, you ask, were inanimate things struck? For this reason, I answer you, to accuse the Jews of senselessness, namely, that inanimate things were crushed out of fear, and the Jews turned into stones, remaining both without feeling fear and ungrateful for the benefit. 255. To him. About two robbers Two robbers represented two peoples: one who showed his lack of gratitude to the end and did not realize that he was subjected to the final enslavement that he suffered from the Romans as punishment for mocking Christ; and the other, even at the very end, did not despair of the forgiveness of sins, but corrected everything that was bad in him through the teaching of the Divine. This very fact that the Lord suffered to be crucified among thieves revealed to us that His coming to two nations took place, that He came to them voluntarily, having desired to renew both of these peoples by His incarnation. Although the first people, like one of the robbers, denied Him, saying: “There are no king’s imams, only Caesar” (John 19:15), calling innocent blood on their own heads, and boasted of the murder as a righteous deed, for which, like the robber, they were deprived of the kingdom. 257. Eulogy. About Zechariah's silence The rising light gives way to the dawn, with the rising sun the hosts of stars fade; when a clear day appears, the shadows to the east disappear. When the wisdom of the Gospel shone forth, the teaching of the law ended. Thus Zechariah is speechless, having heard the gospel of the new and extraordinary. New monks should not be burdened with the yoke of rules, so that at the very beginning they do not immediately fall into despair, nor should they be left unbridled and unworking, so as not to fall into laziness, but little by little the measure of ascent should be increased for them, so that, moving forward, they grow like Isaac. For what excessive labor produces is complemented by great negligence, namely: labor overthrows, and negligence weakens. And avoid all blasphemy yourself, and from us, demand a solution to what stops you in the Divine Scripture in strict order. I am not willing to write books about the miracles of the Lord to the whole world, said the evangelist (John 21:25); because man, containing within himself all the elements that make up the world, is himself a compressed world. Therefore, about those miracles that, as supernatural, Divine, exceeding everything that has ever happened and the most majestic, man, who most often turns out to be an unbeliever, could not accommodate, the Evangelist concluded that the world could not accommodate. 260. To the monk Luke. About submission You have taken upon yourself a heavy yoke, having never experienced any yoke until now. And I am afraid that you will not turn out to be weak for the attraction of the Divine ral, and that you will not become a collaborator with it, which began to build the pillar, but did not take into account its strength (Luke 14:28). Therefore, if you want to become a well-skilled monk, do not please your self-will and self-will, but subordinate your will to those who, through life, time, and labor, have already cultivated and brought into being the Divine Vineyard and from whom it is easy for you to learn how to do it. For it is ridiculous and shameful to constantly pass from teacher to teacher in a low craft, and leave Divine wisdom to oneself as if it were something of little importance. That vice is always disadvantageous: in the present it is a bad partner, but in the future it is a strong accuser - many will confirm this to you. Therefore, why do you love him and are you attached to him, - What is more than Evvul - when, avoiding him as the opponent of all good, you would become glorious both before God and before people? 262. To Bishop Leonty. That monasteries should not be established by people who have not exercised supervision over them The good Eusebius, who managed everything perfectly, upon his arrival in Pelus, arranged this too - he left the field for monastic exploits to be opened to some boot-herders, goat herders and runaway slaves, who had not in the least learned the monastic life from those who had passed through or who had completely loved it, who had not even heard of this wisdom at all or had not even studied its appearance. And in this matter he acted like that man who, when surrounded by the enemy and throwing many arrows, would allow unarmed people who had not yet been in battle to enter into battle with him, and thereby voluntarily conceded victory over himself. Whoever sees the change that has happened to you, everyone appropriately and opportunely sings this God-speaking psalm song: I passed by, and behold, I was not, and I sought him, and his place was not found (Ps. 36:36). For those who have received power from the Lord and used it not for reward, but for vengeance, are brought into a state of complete powerlessness and are held accountable for the evil nature of power. The enemy, common to all, wages his main battles with those who do not serve his pleasures and do not bow to him in the root of all evil - the love of money. And you, being one of them, even belonging to their front rank, do not let go of your spiritual armor from your hands. If you have dreamed about yourself that you are taller than all people in body height; then know that the giant Nevrod (Gen. 10:9), the giants of Astaroth, the Philistine Goliath and Saul surpassed you in many ways; in all of Israel, he was taller than anyone else (1 Sam. 9:2), but their high stature did not help them at all, thinking about themselves that they were above Divine condescension. 266. Kratina. About submission The question you proposed to me was proposed by someone else to the Lord. But he said: having created the eternal life, will I inherit? (Luke 18:18) And you wrote: “How can I succeed in monastic life?” And he, like a baby, was sent to the law, and you, as someone who desires perfection, I will guide you to the height of ascension. Just deny yourself, take up the cross and run, like me. You ask me: what state does the soul have there or how is it contained? I answer you this: she who lived well will enter into the resurrection of life, and she who lived badly will go into eternal fire, which, having feared, take care to be innocent and not condemned to torment. 268. Pavel. About the power of Divine preaching By the very thing that you impute to a deficiency, that is, to the lowliness and lack of learning of the sacred disciples of the Lord, the power of the Divine Gospel prevails, overcoming the fact for the sake of which others were overcome. 269. Presbyter Maron. Priests assigned to support the poor Although you are unreasonable and self-willed, nevertheless, from hearing, at least, you know that in ancient times the disciples of the divine Apostles, selling what they had, brought it to the Church for the poor. And you, doing exactly the opposite, are wickedly collecting the property of the Church and the poor into your house. Therefore, stop this wickedness. That is why a person is called a bailiff, because he divides their property among the poor, and what belongs to the Church, in fairness, is the property of the poor. 270. To Agathodemon. Against the pagans From what has happened, you, excellent one, can discern even more. Paganism, strengthened in strength over a long time, through many works, benefits, weapons, and reasoning, disappeared; and our faith, entrusted to unlearned, unlearned, poor and ignorant people, in a short time, like lightning, flashed everywhere, enlightening not only the sight, but also the heart. For paganism was formed from false fables, and our faith is harmoniously composed from heavenly dogmas. Human nature, my wonderful one, is not immune to evil and does not naturally contain evil within itself. On the contrary, our will, allowing evil, suffers a falling away from good. What you wrote to me about, the first man suffered as well, but the Second Man returned to him the primitive image, putting on it ineffably and correcting it magnificently. 273. Eutonia. I will magnify Him, etc. (Ps. 69:31–32) “I will magnify the Lord in praise, and He will be more pleasing than a young calf,” David sang, depicting the falling away of the Jews and the appropriation of the Gentiles to God. Since, he says, the people to whom the sacrifices were entrusted have rejected God, and God does not delight in blood, I will perform service in the spirit, which will turn out to be more worthy before God of sacrificial service. You exalt yourself, as much as you can see, in beauty and wealth and despise others who do not have this, but do not know that you are adorned with grass, which soon dries up, and you retain property that is like water, drinking one after another, and again flowing away to someone else. Therefore, look at these unfaithful possessions as if they were shadow, smoke and wind, or know that you have trusted in shadow, smoke and wind. 275. To the city authorities Pilus receives an excellent payment from Aspian for his education; He gives an excellent reward to the city that raised him, because having secretly communicated slander to the condescending ear of the sovereign, he received from him the position of imposing taxes on the local people and forced his compatriots to experience as many evils as a domestic thief could. Therefore, pray earnestly that the Pelusiots will never be able to do what they wish: for they are beautiful while they are begging and bent or barely raise their heads and have one shadow of strength; Otherwise, they turn out to be spawn of vipers, devouring the womb that gave birth to them. 276. To Herimon. To those who think highly of real blessings It was natural for you, as an unbeliever, fickle and having no thoughts about the future, to cleave to the local fickle and unfaithful blessings; I mean wealth and vain glory. Therefore, either despise it as earthly, or learn to be steadfast so that you can have patience when it flees from you. Excessive consumption of wine most likely produces a decline both in appearance and in reality, darkening the mind and burdening the body. Therefore, refrain from frugality and use wine in moderation; moderation is the mother of health and the culprit of sobriety. Asceticism, friend, is the imitation of all the commandments of the Lord and the repository of them. It is not angry, not rash, not arrogant, not avarice-loving, not self-loving, submissive, serves everyone, is completely alienated from the body, remains in harmony only with the spirit; He has a grateful tongue, prayer that is useful in everything; it is motionless to slander, it does everything out of obedience, at the behest of the leader, whom time, labor, and Divine determination have placed at the helm of the leadership, as one who knows and deflects the gusts of wind. Drunkenness, man, is the cause of so many evils that the hearer of unspeakable verbs in paradise places him outside the kingdom of God. Therefore, let us not neglect this great illness as if it were a small illness. 280. Chrysanthus. About rancor and irritability Many laugh at you as a vindictive person who resorts to a bad defense, to irritability, which the Creator gave to help the soul, to reinforce bodily strength during times of laziness and relaxation. Therefore, if those who ridicule you are telling the truth, then it is clear that you do not know the purpose of the Creator, using iron for murder, beauty for seduction, tongue for blasphemy, and making the Giver of good things the author of evil. Therefore, quickly curb your irritability, so that it does not rush you headlong into destruction. If the Cappadocians descended from the Philistines, and the descendants of the Philistines are the Cappadocians, and between the Cappadocians are the Gibeonites, then it is clear that the Cappadocians are the same as the Gibeonites. Therefore, since the wickedness of the latter is depicted in Scripture, why do you marvel at Gigantius? He, like this people in general, is feigned and deceitful, does not find pleasantness in the world, feeds on discord; He has one source of both bitter and sweet; when dating, he speaks kindly about you, judges in absentia, tries to deceive, is shameless, arrogant, timid, mocking, ignoble, insidious, misanthropic, disdainful, when his friends are well, he is sad, when misfortune is beyond measure; under the guise of reverence he captivates the bridegroom (2 Tim. 3:6), with a frantic love for gold he surpasses the king of Babylon; quick to lie, unstoppable in perjury. What is this unfit and hateful Gigantius, honor and recognize all the Cappadocians as such. 282. Serina. What do the words mean: where the corpse is, there the eagles will be gathered together (Matthew 24:28)? The Creator and Lord gave us the Eden monastery as a place of blissful life, but, due to the complacency of the will and the cunning of the deceiver, we were expelled from it and cast down to a difficult land, into a sorrowful migration; then to those of us who have taken wings again, left the life crawling on the earth and approached the heights of heavenly life, the good Christ promised to gather them to their former place. For this is what the words you asked me about mean. Wherever the corpse is, there the eagles will gather; that is, where victory occurred through intemperate eating, there will be victory through fasting and abstinence, which nature cultivated. 283. To Archimandrite Peter. In response to the words: this night there will be two grindings (Matthew 24:41) Human intentions are judged by the ranks of angels and the face of the Apostles, because their leader has been excommunicated from the former, and a traitor has been excommunicated from the latter. The same thing, as you will find, is happening today: some strain their strength and remain vigilant, while others relax from laziness and negligence; Of these, when the Lord comes in His glory, some are taken, others are left. 284. Sinadia. About resurrection If God is able to bring into being everything that He pleases from something that does not exist, then all the more from what has been brought into existence can He renew already existing bodies that have turned into the earth. And what the resurrection will be and how it will be, this will be taught to you by the mystery of the sown seed, and by the excitement of all the plants that die in winter and come to life in summer. 285. To Archimandrite Peter. About two grinders Since it is desirable for you to understand the thought connected with the previous one, then in what has been said: there will be two grinding millstones in one millstone, one is eaten, and one is left - under the millstone understand the rotatingness of real life, which, without stopping for a minute, flows past us and with the speed of a millstone changes everything, and under the two grinding millstones - as if the difference in life in one and the same deed or order: in asceticism either virginity, or abstinence, or chastity, or lust, or faith; since many devote themselves to this, but not all with the same intention: some succeed in virtue for the sake of future reward, while others are virtuous for show. And the latter will receive their reward in the praises here and are left at the millstone, while the former will be eaten. 286. To Deacon Evtonius. About ten virgins The parable of the ten virgins shows the difference in morals and lifestyle. For, although they all kept virginity, they did not all have the same care for other virtues, but some thought that this one virtue was enough to enter the kingdom. But an impartial court showed that virginity is useless if there is no compassion. And all the glory of the king’s daughter is overshadowed (Ps. 45:14); that is, she must be adorned with the golden robes of all virtues. And if someone keeps virginity and boasts about it, then he has no greater success - humility; for, as it is written, he who does not keep virginity, but he who humbles himself will be exalted (Luke 18:14). 287. Komit Ermin. About the servant who was entrusted with five talents Human nature has everything within itself, having received from God the gift and ability to distinguish good, which is clearly revealed in all its feelings. Therefore, whoever does well and teaches others by his deeds has increased the five talents and receives the command to rule over five cities, that is, God's abodes and tabernacles, and not just tabernacles. For one will be chosen to rule over one city, and another over many, each according to his own work. 288. To him. To the words: And he will set the sheep at his right hand, and the goats at his left (Matthew 25:33) About the meek, humble sheep, supplying the servant with clothing and covering, the Divine Word says that it will be placed at the right hand of God; about the coarse all-consuming and wild goat - that he will be driven away, meaning that different ways of life inherit the state corresponding to them. Therefore, having hated one of them, let us unflaggingly adhere to the other. 289. Eulogy. About renunciation of the cup The Word of God, having become true Man, actually fulfilled everything human. Likewise, during times of suffering, he renounces the cup, showing that one must not run into danger oneself, but when it comes, one must face it patiently. For Christ also renounced the Cross, which was still being prepared, but condemned to the Cross, lifting it on his shoulder, ascended to it as a Victor. The firmness of governments is God's favor. Therefore, he who governs firmly is God's friend. For it is written: I have been greatly honored by Your friends, O God, for their dominion has been greatly established (Ps. 139:17). Therefore, if you want to be a friend of God, rule with firmness, showing justice, not for gifts, not out of friendship, but according to dignity. 291. Titian. What does it mean that Peter cut off the ear of the bishop’s servant (Matthew 26:51)? Whoever abides with Jesus and has a mind that follows Jesus, avenges the blasphemed Teacher, like Peter, who, since the Jews suffered from disobedience, not heeding the law, which teaches us to obey everything that Christ says (Deut. 18:15), cut off the ear of the priest's servant, letting them understand that the priest is a slave of disobedience to the law and needs a sword to cut off disobedience. 292. To him. On the release of Barabbas It is not at all surprising that the city of blood and the sons of murderers freed the murderer Barabbas, who was similar in audacity to them, and released him as an innocent man. Therefore, worrying little about murders, as they were accustomed to murders, they either granted forgiveness to the perpetrators of the murders, or awarded the Cross and the coffin to the Treasury of life and incorruption, but for both they were punished in due time. The Word of God compares the Gospel preaching to a stream of wine, sometimes flowing from the Lord’s rib, sometimes giving the disciples drink of sweetness. The Jews, not having tasted the joy of this wine, stubbornly tried to crush the truth with lies. They brought the teacher of wisdom otset, mixing with it bitterness, because their lips were full of curses and sorrow (Ps. 9:28). And such are their drinks, repaying the Planter with the grapes of life, and giving bitterness to the bile like honey with Divine words and laws. If you want to gain the upper hand over your enemies, then lead your army with the fear of God: because truth gives us valor, and our untruth is an aid to those who resist. The Creator set a limit to nature, and the law threatens with fear those who do not do what they should. Therefore, those who remain within due limits show honor to nature, and those who reject the law as their inheritance accept fear. Nature allows lawful combination, but fornication invented malicious concupiscence. Therefore, lawlessly, with fury, those who transgressed the limits of nature were taught chastity through the fear of the law. 297. Eulampia. Exposing the killer Why are you running around the city, you arrogant man? Why do you disturb a quiet life? Why do you declare war on modesty, neither fearing God nor ashamed of your actions? That you killed a good man, many blame you for this, and that you boast of murder, as if you had killed some scoundrel, the number of those who reproach you for this is even greater. Therefore, think about it, short-sighted one, if you killed like Moses, if you were jealous like Phinehas, if you avenged God like Samuel, if you punished like Elijah, then you can then think highly of what you dared to do. And if neither the law authorized you to do this, nor the order established in the war did not put weapons in your hands, nor God’s Word, which prescribes love even for your very enemies, did not allow you to shed the blood of your fellow tribesman, then it is better for you now to wash your hands of blood, giving your own blood to be poured out, rather than keep sin in your soul and save yourself for eternal torment for the judgment courts there. Cry out to the brethren of the same people, do not create your wealth with judgment, said the most suffering of the Prophets, Jeremiah (Jer. 17:11), describing the unjust leader, in recent times, armed against the truth, as well as all those who take up arms not rightfully and not for the benefit. And if this is really so, then why are you preparing regiments and squads - not monks, but rather, fighters? It would be fair for you to know that tiresome idleness leads to disorder of thoughts. Therefore, either teach them to do some kind of work, or reduce the crowd, so that they do not have to work hard to beg and even resort to the help of weapons when intemperance, together with idleness, arouses them to innovations. 299. Eparch Isidore. On leniency towards subordinates If we are dependent on God and have the need to ask Him for mercy, then we will forgive debts to our subordinates, so that through this we will gain the opportunity not to be debtors to God. The shipbuilder Vonos said that he remains indebted to the people for the wheat that was scattered across the sea by winds, storms and whirlwinds. Therefore, ruling affairs with justice, either blame the storm of the sea, or do not excuse with misfortunes the things in which we sin. 300. Domestik of Eparch Sozomen This Vonos, the bearer of this letter, experienced disasters at sea: high winds, cruel waves - and lost the people's wheat. And since he did not become a shipbuilder of his own free will, but is Orthodox in faith, and has the same language as a sailor, and is pleasing to you in everything, then save him from sorrow, so that Christ may honor you with crowns of incorruptibility on the great day. 301. Theognostu. To the words: Thy rod and Thy club (Ps. 22:4) Thy rod and Thy club comfort me. This, I think, means: since, having become negligent, I slipped into sin, then with the rod You taught me sobriety. Since, being punished, I fell into cowardice, You strengthened me with a supporting club. Let the exercise of the ascetics, among whom you have joined, be the rule of wisdom for you. Whatever you see in them now, compete with it and do it, because it is filled with great wisdom and weaves many crowns for those entering the feat. Human nature, my wonderful one, is not inaccessible to evil, and does not have it in itself by nature, but by its own will and through negligence it suffers a fall from goodness. But what the first man suffered a loss, having become outside the limits of salvation, was again returned to him by the Second Man from him, who took upon himself our true nature. For, being truly God, he became truly Man, from two natures, the one Son of God, who did not change What he was when he became what we are. And I am ashamed of what you often write about, and I feel disgusted that you are doing something bad, I even wonder what to answer you - not because I do not know how to give a clear answer, but because I spare your hearing as unworthy, for it is not allowed for a saint to give a dog (Matthew 7:6). If you stop indulging in fury, then I will tell you what you are asking and prove beyond doubt what you do not believe. A weak eye cannot look closely at the circle of the sun, and if it does, it labors in vain; and an unclean mind is unable to grasp anything holy to its advantage. 305. Eutonia. How to understand the words: my soul is close to the earth (Ps. 119:25)? The psalmist, saying: “My soul is clinging to the earth,” firstly, this means the communion of the soul with the body, since man is from the dust of the earth, and then - arbitrary self-abasement, which David showed in himself due to the sins he had committed, expecting that he would be alive in soul, according to the word of God Himself, Who exalts the humble (Luke 18:14). 306. To the scholastic Theodosius. About the slave When a servant's character testifies to his righteousness, then his slavery is beyond reproach. But even if a cruel fate brought him to slavery, then the nobility of his heart makes him free. And lest you consider this false thinking, you have a hearer of the ineffable verbs of Paul, who promises servants a future reward for their present favor and does not make a distinction between servants and masters when their heart is blameless (Eph. 6:8). 307. To Bishop Leonty. To the good priests He raised from the dead the great Shepherd of the sheep (Heb. 13:20) and raised you, who were likened to Him and a shepherd of His sheep, who laid down your life for them, from the very gates of hell, so that, guarded throughout many annual cycles, you would be the safety of the flock, a delight to the Chief Shepherd, a confirmation of our hope, a lamp to the world, and to the beasts of wickedness a David, slaying the lion and the bear with the staff of the cross, with which and with which you shepherd skillfully. 308. Abraham. About sobriety We greet you, Abraham; be sober, watchful in battle; for consider and confidently recognize the ascetic field as warfare, surrounded by mental arrows, which are much more dangerous than sensual swords and which are called kindled by those who know their power precisely by experience (Eph. 6:16). I hear that you fled from this corruptible life by entering the field of monks, but your tongue is uncontrollable and you speak without thinking. This means nothing more than to build a strong wall, impregnable for enemies, and leave a gate for them to enter. If you want to keep the wall safe and appear strong before your enemies, then with all your might restrain your tongue, which causes immediate and great falls. 310. Bishop Cyril of Alexandria Partisanship is short-sighted, but hatred sees nothing at all. Therefore, if it is desirable for you to be clean from both defects, do not pronounce rash sentences, but subject the guilt to a fair trial; because God, Who knows everything before it comes to fruition, lovingly deigned to come down and see the cry of Sodom (Gen. 18:20), teaching us to do everything according to exact research. For many of those gathered in Ephesus tell you in mockery that you are satisfying your own enmity, and are not seeking in an Orthodox manner what would be required for Jesus Christ. He is Feofilov’s nephew, they talk about you, and his spirit holds on. Just as Theophilus clearly poured out his fury on the God-bearing and God-loving John, so it is advisable to boast about this, although there is a great difference between the defendants. 311. To Tsar Theodosius. About bringing the Cathedral to safety If you take the time to be personally present at what is being discussed in Ephesus, then, I know this well, your judgments will be blameless. If you leave the decision to the rebellious hatred of some against others, who will protect the Council from criticism? But you will also heal this if you do not allow your servants, divided by a great abyss - the desire to serve the king and be zealous for God - to define dogmas, for fear that they will bring storms into your state, by the tricks of their evil faith, attacking the stone of the Church. For it stands firm and is not overcome by the gates of hell, as God who created it promised (Matthew 16:18). 312. Eulogy. In response to the words: A certain man is called a fig tree in his vines (Luke 13:6) The Gospel fig tree is humanity; The Householder is God and Father; Vnnar - the Son of God, who came to cultivate and cleanse our grapes, about the fig tree, which the Master of the House commands to visit, as barren, He says: leave it and this summer (8). If the law and the Prophets did not correct people, and they did not bear the fruits of repentance, then let them be watered by My teaching, My sufferings, then, perhaps, they will create the fruit of obedience, or else, in the future, I will be flogged (9), in another, endless age, excommunicating Thy righteous from a part. Do not insult the Divine Liturgy; do not dishonor the blessing of fruits; do not prolong your drinking to the point of satiety, do not violate the proportionality by not observing the measure: when drinking wine, do not drink away your mind, but remember that the Spirit of God makes the firstfruits of it with the Blood of Christ, use it like a sick person who needs his help, and not like an enemy who turns the wine into a weapon against everyone, and especially against himself, falling to the dust from it. 314. To the monk Pelagius. About monks moving from place to place Gray hair appeared on Ephraim, but he was not known (Hos. 7:9), being young with passions. And you are already very many years old, but you still have an unyielding thought, moving from one monastery to another and trying in each one what the meal is like. Therefore, if you are interested in the smell of fatty dishes and the delicious preparation of tasty foods, then it is better to be affectionate to official people and sniff the kitchen fires in the cities, because the hermits are not able to treat you so willingly. If you are involuntarily elevated to the primate of the Church, forced by the votes of those who elected, and by the desire of the people, and even by force, then you will have God as your helper, who will arrange before your face everything that leads to a higher state. But if, as the rumor goes, you have acquired an unsold treasure through money and wished to acquire the priesthood, like Simon, then you have no part or lot in this (Acts 8:21); and what follows, I leave, sparing you and keeping in mind one thing: Caiaphas also bought the priesthood when he armed it with Christ. Therefore, anyone who buys the priesthood turns out to be the Christ-killer Caiaphas, for what cannot be entrusted to a person according to his deeds, he acquires with ungodly gifts 19. Just as a couple of parents will be saved for the sake of childbearing (1 Tim. 2:15), if they only care about the lives of their children, so they will experience the opposite of this if they neglect to save them. Yes, and it would be ridiculous to honor the great care of a young horse, from the very first days of its existence, paying attention to its gait, food, drink and all manner of training, although its price is low, and its use is unimportant and short-lived, and the loss is not severe, but leave the man whom God created, honored with His image and recreated in Himself untamed, allowing him to rush wherever he wants, to chase after what he does not means encroached youth. If the first seems useful to you, then protect your children by maintaining honesty. You honor the Lord well by bringing the firstfruits of fruits to us, and the tithe of all the fruit of your land to the Giver. It will continue for you for many years, and will, as now, maintain contentment in what you need, and will subsequently bring eternal joy. One monk came to our desert, bearing on himself the seal of your venerable right hand, which you know how to impose on your disciples. And when we asked about the reason for his coming, he began to ask us to ask your love for forgiveness for one unimportant offense into which he fell out of ignorance. Therefore, if falling into misdeeds has not become commonplace for him after repeated violations of repentance, and he has not learned to run away from you to please his stomach or self-will, then for our sake do not refuse him forgiveness. If he is such that condescension will not correct him, then let our letter not serve in his favor, but let him remain outside the fraternal silence, so that in the silence of fraternal morals, arrogance and swirling waves do not arise from him. For the law also commands us to do this, expelling lepers from the camp (Numbers 5:12). 319. To Presbyter Dorotheus. About laughter If a priest is named and must be an image for the flock (1 Pet. 5:3) and the light of the Church (Matt. 5:14), then his morals must be imprinted on his subordinates, like seals on wax. Therefore, if you want to be light, then do not tolerate playfulness and ridicule, so as not to teach many to disorder. The priest is the Angel of the Lord Almighty (Mal. 2:7), but the Angel does not know laughter, serving God with fear. 320. To the monk Thalassia. In response to the words: Let no one be a fornicator or a defiler like Esau (Heb. 12:16) Knowing exactly that satiety gives rise to passions and gluttony leads to lust, then in vain, I think, you asked how you can explain the words: but no one is a fornicator, or a defiler, like Esau, in which the Scripture accuses Esau of having become a traitor to the birthright for the sake of satiation of the belly. For, having shown that he was a glutton, this sufficiently showed that he was both a fornicator and a defiler. 321. To Bishop Palladius. To the words: in the morning they beat all the sinners of the earth (Ps. 100:8) The psalmist, saying: in the morning all the sinners of the earth were beaten, depicts the severity, infallibility and sobriety of justice; namely, that neither irritation nor intoxication disposed him to beat him. For, if his anger irritated him yesterday, he softened during the night; and if the intoxication was great in the evening, it was sufficiently weakened by sleep; therefore, with clean hands and thoughts, I armed myself against those who sin before God. 322. To the reader Timothy. About the fact that one should not enter into arguments with the ignorant Just as it is unsafe to go on a journey through uninhabited places with an absurd person, so it is not easy to conduct a learned conversation with an ignorant person. One will use all his powers in the desert if anything displeasing to him is said or done, and the other, if not everything is said due to his ignorance, will not give a place in the universe for any wise speech and for any virtuous person. For foolishness loves to show courage most often, and now you will find that it takes first place everywhere: it is not without it, as you will see, that the Church is governed, and it is not without it that the social order and the kingdom itself consist. Because of this, evil multiplies, and servility is girded with power everywhere. Therefore, courageously tolerate the foolish man, for it is pleasant for him who is wise in the Lord to remain indifferent in the presence of foolish people. 323. To Archbishop Kirill Many testimonies of Scripture and active views infallibly explain the true teaching about the incarnation of the Lord, although this mystery is beyond our mind and word. And that the True and subsisting God truly became Man, without changing in What He was, and taking on what He was not, in two natures one Son, beginningless and infinite, recently appeared and eternal - this you will not deny, having very much confirmation of this from our holy father Athanasius the Great, a man who prenaturally penetrated into the Divine. You, venerable one, must always be unchangeable, not change the heavenly things out of fear, and not find yourself contradicting yourself. For, if what you have written now is compared with what you wrote before, you will find yourself either guilty of flattery, or a servant of frivolity, as if you were overcome by vanity and did not imitate in your exploits the great holy ascetics, who decided rather to suffer throughout their lives on someone else’s side than to allow unorthodox wisdom to reach their ears. 325. To the novice monk Cyrus. About abstinence of tongue The law of safe philosophy, the rule of strict purity are defined by the God-bearing Paul: we must put to death all the evils that are on earth (Col. 3:5). Therefore, if you intend to follow his teachings (you certainly will if you want to lead an ascetic life), then curb the speed of the tongue, because the tongue is more dangerous than all earthly members, since it is most difficult to hold on to. Finally, stop your insolence, John; look at the great and unspeakable depravity of your deeds; or as a bearer of arms and a legitimate warrior by right, go out to fight the barbarians, or behave in the city as a good citizen, and maintain decency. You, as I learned, make invasions of monastic huts and steal the hilts of farmers in order to appropriate them for yourself, proclaiming unworthy teaching and stubbornly defending it. Therefore, take care that you do not experience any storm and do not suffer the just removal of your members, so that here you will be punished with blindness, and there you will be preserved by fire. Cry, rage and anger are so much greater than blasphemy that the great and wise Paul preferred wrath to blasphemy (Eph. 4:31). And that a blasphemer, of course, is one who insults God by blasphemy - this has always been known to everyone. Therefore, if you have learned that blasphemy is worse, i.e. anger, with which you bring everything bad into life, then either leave it, or do not be embarrassed when they call you a blasphemer. Others mockingly tell you that you have an intemperate tongue, that in you there is a whole river of sources of slander, abundantly receiving and pouring out its streams, which plunge a person into a sea of ​​torment. If you want to avoid this sea, then better find a storehouse of living streams, which gives you so that you will never thirst, and puts a guard on your tongue so that it does not deviate into the words of wickedness (Ps. 141:4). 330. Didyma. To the words: my bone is not hidden (Ps. 139:15) The great David, singing in the psalter the cause of his ancestor’s crime and begging the Lord to graciously forgive it, just as he depicted God’s knowledge, from which nothing is hidden, he also expressed Adam’s gratitude after the fall, saying: “My bone was not hidden from You, what You have done in secret,” that is, the inclination of my wife was not hidden from You, which You created in secret from my bone, putting me to sleep in a deep sleep; on the contrary, our hidden things were known to You, who created it in secret. 331. To him. What does it mean when it is said: Thy eyes have seen my undone (Ps. 139:16)? As a person of a subtle mind and an intelligent researcher, you cannot not know something, because, having collected everything perfectly in your youth, you enjoy peace in old age. Your eyes have seen what I have not done - what I have not yet put into action, says Adam, you see as already perfect, and you know the unborn as already born. But it can be understood in another way: my kindness, my simplicity and my imperfection (and mental representation is often called deed in Scripture) Your eyes have seen, and in Your book everything will be written, that is, there is nothing that You did not know or that was hidden from You, but you also know the future, and you see my kindness, how through ignorance I fell into deception, and in forgetfulness All my thoughts are imprinted in Your memory. 332. Eustathius. About Bishop Eusebius His wickedness suffices for a day, said the Lord Christ (Matthew 6:34), because even one day’s suffering produces oblivion of great joy. And the good Bishop Eusebius by himself is enough to fill the whole Church with confusion. And since he found cooperation in your hostility, this is enough to upset the order of the whole universe. Therefore, all the priests and the common people, and the servants of God who labor in solitude, have one prayer: either that your rudeness is separated from his wickedness, or that they change into kindness and disposition towards a sociable life, or that God’s long-suffering changes into severity and rewards you with worthy punishments for everything: both what you have done, and what you have planned, and for what you are ready to wickedly help each other with. People usually judge the greatness of insults or torments by the multitude of witnesses; and the same insults and torments, if we do not endure them in front of many, are considered less severe. And if this is really so, then look what will happen to us when we begin to give an account before all humanity and before the host of Angels, and even more so when there is no place for any shamelessness, because sins will follow us like shadows? In what is said: weep over the dead, for the light has disappeared (Sir. 22:9), it is commanded not to mourn all the dead, but to weep only over those who are dead in deeds and who did not walk the path of the living, and therefore are deprived of the future light. The one who wanted to do a good deed, but was not able to help, do not blame him for the consequences of the deed, but honor him for his intention, because by nature he was moved to do what needed to be done, although he did not have the strength to do so, and was not able to bring it to fruition. 336. Kinigia. About gluttony Paul, or rather anyone who knows heavenly things, does not admonish you, claiming that both the womb and its desires will be abolished (1 Cor. 6:13). On the contrary, you are completely occupied with the meal, with all luxury you please only the larynx, you consider the belly to be God. Therefore, if you think that everything will end with real life, then you will strive well, burdening yourself with food. And if you believe that something will happen after this life, then prepare yourself for departure. 337. To Deacon Isidore. What do the words mean: even before the Appian bargaining and the three innkeepers (Acts 28:15) What Luke said in the Acts of the Apostles: even before the Appian market and the three taverns - means some places before Rome; and on one of them, probably, there was some kind of image of Appius, which is why it was called his market, just as to this day the places on which royal images are placed are called the market of such and such; and by taverns, in the language of the Romans, called labernae, we mean some kind of inn. 338. Agelis, follower of Novatus. Against the Novatians In your defense, you put up empty words, making up a painful complaint and claiming that the Divine dictum by which the priests are given the power to forgive people’s sins has no power. But if it has no power, then, without a doubt, everything else is unsteady and we hope in vain, as you teach. If you have so much foreknowledge that you know what is being observed for the judgment, then you are rightfully condemned before the Judgment, having become some kind of expert on the heart through conceit. And if you, as a person, form some part of a sin-loving race, and, of course, want to come to the Judgment, where they will demand an account from you, then do not anticipate God’s judgment for yourself and rather call sinners to repentance, rather than plunge them into despair. Selfish souls and their punishments are depicted in Scripture for our chastity, so that we avoid imitating them and do not experience the same things that they endure. Therefore, if we love wealth and are negligent about charity, then we know from Divine Scripture that such a person will indulge in prolonged burning in fire. 341. To Bishop Eusebius. To the words: Let your loins be girded (Luke 12:35) Undoubtedly accept the Gospel commandments, commanding: let your loins be girded and your lamps burning. They require you to bind lustful desires and raise your thoughts to wakefulness and you, who indulge in lust, anger, jealousy, unauthorized love and are ready to do everything just to spend your life contrary to the Divine law. Take care, O contemptuous one, that before the torment there you do not experience a high hand, both here and there having suffered punishment for excessive malice. 342. Seleucus. About humility Be more humble in your wisdom, and not just speak humbly, so as not to have near you reproach of words in deeds; It’s better to say, show deeds in words, so that words are the same as deeds, and words are not refuted by deeds. 343. To Silouan. About the goodness of God It is by your own will that the power of the Divine dogma is hidden from you, and not by ignorance of the truth. That God is the Creator of Angels, the Prophet confirms this, saying in theology about God: By His hand you will create all the host of heaven (Hos. 13:4). And that He is the Creator of both waters and clouds, David cries about this in his songs: let the waters that are above the heavens praise the name of the Lord: as He spoke, it came to pass (Ps. 149:4-5). And God Himself spoke to Job through the storm: He laid a cloud as a covering for the sea (Job 38:1–9). And that the Creator and the Good, the Lord says about this: the sun shines on the evil and on the good, and it rains on the righteous and on the unjust (Matthew 5:45) - this is proof of the greatest goodness! The punishment for sins that God imposes for our correction should not be called anger or indignation, but rather admonition. If some consider this to be anger, then by this they proclaim God’s love for mankind, believing that God condescends to a state of passion for the sake of people, for whom He became a man. 345. Eustathius. About gluttony And it is very easy for me, most excellent one, to flatter you, since I can please you falsely and easily disturb the path of your feet (Is. 3:12), that is, you, who should stand cheerfully and ask God for mercy and bounty, to incline you to laziness and make you careless. But God, who spoke in David, does not allow me to do this, promising to expose the one who took part in adultery as a sinner (Ps. 49:19-21). Therefore, if you love false flattery, then tolerate those who deceive you. And if you want to go to God, then listen to my advice and extinguish the fury of gluttony, weakening the kindling of lust in yourself, for excess betrays us to that flame. 346. Kelsu. About Paul's blindness, and why God talks to him from heaven Just as wool, which is prepared to receive the scarlet dye, due to the preciousness of the garments to be made from it, is placed under very strong oppression, so the much-wise Paul, cut off from the foolishness of the Jews, was under the oppression of three days of blindness, so that he himself could become God’s scarlet, and encourage all people to become the same. 347. Martinian and Zosima. About insensitivity If you don’t feel God’s punishment, which has befallen you to your understanding, and don’t accept our reminders of repentance, then you are some kind of hell and destruction similar to Charybdis, who irrevocably absorbs everything that is given, whose mouth may Christ, the Ruler of all, stop, so that you too begin to keep God’s commandments, and, although it is too late, begin to sing in a different tune. 348. To Silouan. About the fact that he subjected his bishop to trouble The Jews did the same in ancient times, offering sacrifices generously, and stoning teachers and executors of the law; This, competing with them, you also did, decorating the church of God with donations, and subjecting its shepherd to troubles. This means that your offering of gifts was not out of love for God, but out of vanity, which receives its reward here. 349. To him. About the presbyter If you truly intend to bring gifts to God, then do not dishonor the mediator of gifts, whose hands God, out of love for mankind, deigned to use to serve Him. For the priest, even if he is defiled, as you say, by some kind of careless life, will give an account for himself, but still he is an angel of the Lord Almighty (Mal. 2:7), both in the secrecy of the Divine sacred rite, and in the fact that he serves the salvation of many. Even if you had not read about the separation of wheat from the tares, and that one is kept for the fire, and the other for the barn (Matthew 3:12), then even in this case you could not justify yourself by ignorance, because the knowledge of all that is best is communicated to nature. For they taught us not to do what we do not want to endure. And if within ourselves we have the knowledge of good and are clearly taught the same by God’s law, then why are you carried away by voluptuous breaths, which they raise up like tares? Therefore, look: the end of impermanence is a fire that either purifies or burns to the end. 351. Ammon. About the Cappadocians What do you have in common with this bestial race? What do you have in common with the Philistines? Why do you enter into relations with hostile people? Why are you coming into conflict with the Cappadocians? Why are you arming the Giant Giants against yourself? Why do you irritate the powerful with wine? Why do you anger mad dogs, whose remorse is death? Why do you use slanderous tongues? Why do you force people to think badly of you, equating themselves with people whom no prudent person would even choose as slaves? The morals of the Cappadocians who have now become famous everywhere are unworthy, as you say, of the ancient Holy Fathers, and you think that the Cappadocians did not originate from them. But I am of the opinion that those saints were also Cappadocians, and this most of all serves as a sign of the evil nature of the current Cappadocians. For, if the saints had not shone from them, then this people who were in evil would have had their generational deceit as justification as something innate, and others would have recognized the Creator as the culprit of their depravity. But when natural properties shone forth in these God-bearing men, then it becomes clear that what is visible in the present-day Cappadocians is a matter of their will. 353. Symphora. To the words of scripture: the Son cannot do anything for Himself (John 5:19) This: the Son cannot do anything for Himself, unless He sees the Father doing it, is a sign not of powerlessness, but of the impossibility of the Father having one will, and the Son another. But if the Son sees what the Father is doing, and the Father does what he wills in council, then it follows that the Son also sees the very advice of the Father, because the very will of God is already creation. And if the Son sees what is willed in the advice of the Father and participates in the will, then, as is obvious, he also participates in nature. Consequently, the Father and the Son have one essence, as well as one will. 354. Serina. About the sorcerer whom Paul blinded with his sentence The Apostle’s action with the sorcerer, most reasonable, is not contrary to God’s law, which commands us to love our enemies. But since the sorcerer corrupted the ways of preaching (Acts 13:10) and kept Anthipatus from the faith, with whose assistance the whole people could easily be led to salvation, Paul disciplines the blasphemer with the same measure that was used with him to admonish him, imposing blindness, by which he himself was led to become a disciple of Christ. For he learned to heal unbelief with the same medicine with which he himself was healed of disobedience through attachment to the law. The Apostle said: until the time (11), giving the will of the sorcerer freedom from himself to those who depend on the return of light through the correction of morals. 355. Lysimachus. What is meant in the words: cleanse me this day and morning: and let the garments be scattered. And may they be ready in the day (Ex. 19:10–11)? “Let the garments wear out this day and morning, and let them be ready on the third day,” says the Scripture, making it clear the following: in the two Testaments and their understanding, those who have acquired purity of life and found the purity of faith are thereby guided to the three-day resurrection of the Lord, which is also called the kingdom of heaven. For the word today expresses the state under the law, and the word morning signifies the truth of the Gospel, as indicated under the law and revealed according to the law. 356. Seleucus. About Peter's abdication The First One among the Apostles, having denied the Lord three times, pointed out the sin of all people who three times rejected the Creator: both when the first commandment was given, and when the written law was established, and when the Word - our God - was made flesh. And this sin was also healed by threefold repentance, and offering a cure corresponding to the ulcer, and showing that the coming of the Lord was the cure for all evils. The words: before even the alector will not cry (Matthew 26:34) - mean: before the day of resurrection dawns, because the singing of these birds can be heard when the dawn approaches, but there is still a shadow on the earth. Therefore, before the onset of the life-giving sunrise, the bird's voice became an accuser of renunciation, meaning both the disappearance of the night of curse and the shining of the light of life. That the human race has retreated three times from God - the Lord Himself made this clear, saying that He came three times and found no fruit on the fig tree (Luke 13:7), all the damage of which He healed in Himself, determining that the fig tree would no longer bear the fruits of crime. The first apostasy is a violation of the commandment commanding not to eat from the tree in the middle of paradise (Gen. 3:3). The second wickedness during the law was the Jews' attachment to the calf. And the third wickedness during the time of grace is the denial of those who said: not the imams of the king, but Caesar (John 19:15) and those who rejected the Lord of glory. 360. Feon. To the words of Scripture: I am the bread of life (John 6:35) The Lord is called bread, calling Himself by this name; according to the understanding initially revealed - as having become saving food for everyone, and in the mysterious sense - as having put kvass into the human mixture, purifying it and, as it were, baking it with the fire of His Divinity, and becoming one with Him as one person and one venerable Hypostasis. 361. Eustathius. About gluttony Ignore tasty foods, because they soon turn into nothing, and when eaten they have a great price. Consumption of these in excess of need now gives rise to illness, and in the future life exposes one to responsibility at the Judgment. 362. Leonid. On the blessing of children by Patriarch Jacob The blessing of the patriarch, accompanied by good wishes, which he gave to the sons of Joseph, was not fulfilled on them alone, but served as a prototype of the most important thing. For the change of hands (Gen. 48:14) prefigured the saving Cross and the preference of the younger son pointed to the new people, as if proclaiming through this image: when the Cross appears for blessing, then the younger people will be exalted and humbled will be exalted (Luke 14:11). 363. Serina. To the words of Elizabeth: and where do I get these things from (Luke 1:43)? Do not let the prophecy of Elizabeth trouble you in the least, who says: Where do I get these things from, so that the Mother of the Lord may come to me (Luke 1:43)? For Who determined that the Baptist should be formed in her and, before he could be brought out of falsehood, sanctified the Forerunner as a Prophet (Jer. 1:4), He also informed him of the revelation of the sacrament. Since those still in the mother’s womb are deprived of the gift of speech by their immaturity, the mother served as the instrument of the mouth for the Baptist, hastening to preach the Redeemer. 364. Pomasius. How should we mean: Praise Him with a trumpet voice (Ps. 150:3)? and about the Musikian instruments mentioned in Scripture Praise Him in tympanum and face, in strings and organ (4), says the Psalmist, not entrusting Divine hymns to the ringing brass and not to delightful instruments, but commanding us to make our flesh a tympanum, that is, not having any passionate movement, but deadened in its earthly members. And under the name of the face, he demands consonant harmony in the Church, with strings he means our feelings, which are struck by the rattling of the tongue, so that every person who is pleasing to God and blessed by people turns out to be an organ. 365. Leonid. Why could Jacob, dying and blessing his sons, not tell their future? Jacob, having promised to tell the future (Gen. 49:1) and describing to his sons what had already happened to them, did not act contrary to the promise, but God's finger touched his feelings, and he was commanded to maintain decent silence. For, having assumed to speak to his sons about the future incarnation from them according to God’s economy, he fell into oblivion of what he had planned, replacing what had not yet come true with the past. You, he was told, as having acquired a heart worthy of such a great sacrament, are rightly entrusted with the knowledge of it, but they will not have the same piety as their father. If we are looking for evidence in Scripture for what is written, then the clearest of the Prophets, Isaiah, depicting Jacob’s bewilderment and the obstacle in fulfilling his intention that he encountered, having planned something else and said something else according to the command given to him, speaks about it like this: “You have spoken to Jacob, and what you have said to Israel, hide my way from the Lord, and my God has taken away judgment and departed from me ( Isa.40:27). For God, who loved Jacob, took nothing away from him except the fulfillment of the promise given to his sons, as it is said, due to their foreseen departure from piety. 367. To the nuns who often go to the city If you do not care about natural shame and about asceticism itself, you are not afraid of the relaxation that cities produce through both sight and hearing, and moreover, you are not afraid of a future thunderstorm, then you are doing well to go to the city often. And if you stick to the first, and don’t want to hear about the latter, then avoid fighting with city riots, which asceticism stings with terrible arrows. 368. Seviru. About self-conceit Just as nature itself does not allow a sheep to graze with a lioness, it does not at all allow arrogance to settle down with the monastic life, because the former is beastly and uncontrollable, and the latter humbly accepts all good things and endures sorrowful things with great patience. Therefore, if you are ready to practice the monastic life, then give up arrogance, so that through it the one who raised his neck against the Lord and wants to have everyone as competitors for his exaltation and fall does not cause you any harm. 369. Kira. That for reading one should not prefer anything to books accepted and canonized by the Church Every scripture that has piety in mind is excellent and worthy of approval and praise. The sacred scrolls of the attested Divine Scriptures are the steps of ascent to God. Therefore, accept everything offered in the Church of God and refined by the Divine Spirit of truth as pure gold. And what is outside church use, even if it contains something that inspires respect, leave it to those who are not involved in your exploits and who find special value in sonorous speech to find and guard, even if it covers up some heretical fables. 370. Cyril of Alexandria. About the feud Examples from Divine Scripture frighten me and I am forced to write what I should write about. For if I am a father, as you yourself say, then I am afraid of the condemnation to which Eli fell for not bringing chastity to his sons who sinned. And if, as I know more accurately, I am the son before you, bearing the image of the great Mark, then I am afraid of the punishment that Jonathan suffered for not stopping his father, who was looking for the sorceress. For, since he could stop, he died in battle of the one who had previously sinned. Therefore, so that I do not be condemned, and God does not condemn you, stop the strife, and do not transfer that vengeance for your own insult, which should be given to mortals, into the living Church: under the pretext of piety, do not create eternal discord in it. If the defender of Marcion’s blasphemy refers to the so-called gospel, then, when you read it, you will immediately find an inconsistency at the very beginning, because they cut off the very genealogy that leads to Christ from David and Abraham; Having done a little further, you will see another malicious damage, for, having changed the words of the Lord, who said: “I did not come to destroy the law or the prophets” (Matthew 5:17), they made from this: what do you think? Is it that he came to fulfill the law or the prophets? No: I came to ruin, not to fulfill. And from this you will understand that they are trying to bring the two Testaments into conflict, inventing that Christ is alien to the law. You made a wonderful start to your courageous feat, but, as we know, you are not like that now; on the contrary, you are like seeds sown on a stone, which soon vegetated, but at the time of fruiting they lost their vigor (Matthew 13:5). And whoever wants to accomplish the monastic feat must begin to subordinate himself to it, as to the building of a pillar, so that, having started with a rich hand and not continuing the work with the same good haste, he does not become a laughing stock for demons, a source of sorrow for Angels and a reason for tears for people. 373. To Subdeacon Palladius. That every temptation must be endured courageously If the gates of hell cannot prevail against blameless and right faith (Matt. 16:18), that is, all the flaming arrows of the evil one (Eph. 6:16), and neither trouble, nor nakedness, nor death can separate us from Christ (Rom. 8:35), then why are you, the most wonderful one, burdened to endure even small battles, for Christ’s sake? adventures? Therefore, stand unshakable, and the temptations that befall you will remain undisturbed, and those planned will disappear before you experience them, because the inflexibility of the spirit will make the tricks impracticable. Let seductive pomp, dry and soulless exaltation, vain and earthly glory be revolted from us (Eph. 4:34). For the Giver and Treasure-Keeper of virtues, leaving us a model in Himself, says: I do not seek glory from men (John 5:41). Because glory is God’s gift, although the inventors of names gave this name even to this shadow. If poverty saddens, then this degrades God’s law, which says: blessed are the poor in spirit, for for them is the kingdom of heaven (Matthew 5:3). Therefore, if we do not adhere to God’s law, then, as is obvious, we will not desire poverty, but if we accept poverty with gratitude, then we will submit to the prescriptions of the 20th law. The scarcity of bread is not yet hunger, and the lack of clothing is not yet nakedness. The Baptist, dressed in a hair shirt, and the rich man’s gatekeeper, exhausted by hunger and nakedness, dwell and rest in an endless and boundless kingdom. But the rich man, with the luxury of food and fine linen clothing, has as his cover Gehenna and Gehenna fire. 377. Comita Olympia. About the Nativity of Christ And everything that accompanied the supernatural and unspeakable birth was also supernatural, such as: the ministry of the Angel, the ministry of the unborn John, the seedlessness of conception, the incorruptibility of womb-bearing; and similar to this was the service rendered in the guide of the Magi by a star, which did not choose any ordinary path, but performed a new wonderful procession, and thereby amazed the wise Magi who were knowledgeable in this, convincing them to undertake a long journey. 378. To him. About the star that guided the Magi What is read in the Divine Scripture about the star: having come from above, the Child came (Matthew 2:9), will show you more clearly that this star, the harbinger of the Divine Birth, did not flow as usual for stars; because the distant distance of the stars in height would not make it convenient to find what we were looking for; on the contrary, its flow was somehow different and new, and with its extraordinary procession, like a finger, it pointed out both the holy cave and the venerable ones in it, which contained the Lord’s manger. If you belong to God's flock, then may the Divine Scripture instruct you that what we do here will not be exempt from judgment, but is preserved for the terrible day of testing. And if you are from the Jewish host, then may the most wise Isaiah teach you that the Lord will come like fire, and like the storm of His chariot, to repay vengeance with fury, and rebuke in a flame of fire (Is. 66:15). Even if you are a lover of some Hellenic community or Hellenic superstition and, out of passion for them, neglect the true promise, then may Plato, his Cocytes, Pyriphlegethons, and the roaring waves of fire-breathing rivers, bring you wisdom. 380. Komitu Kleovulu. In response to the words: behold, your house is left desolate (Matthew 23:38) The intensification of sins, my most prudent, even the Divine and impassive nature, as it were, forces us to move from natural goodness into unnatural anger, which is not pleasing to God’s nature, but for all this is useful for us. This is what the Lord says to the Jews: How often did you want to gather you together, but you didn’t want to? Behold, your house is left empty for you, that is, since you do not accept philanthropy, you will experience power through punishment. The best thing is not to sin and be closer to God, but it is good, even after sinning, to overcome yourself and immediately rise from the fall. So, since you have undoubtedly not achieved the first, as impossible, take care of the second, as possible and convenient, so that painful despair does not enslave you. If I, who forbid you many sins, indomitable and insensitive, would involve you in these sins; then you would have the right to turn away from my conversations with you, especially since the desire for good is akin to us from the very moment when God breathed into us something characteristic of Him. But if my conversations serve as an exposure of your unkind actions, this means that I am for you what a mirror is for the ugly and a doctor is for the sick; because the ugly one flees from the mirror, which reminds him of his vile image; and the patient is hostile towards the doctor who cuts or cauterizes the suffering member. Therefore, either put aside your ugliness and regain your health, or I will forever be both a mirror and a doctor for you. 383. Philagry. About gluttony Excessive consumption of food is not satiation, but is done, and is called, satiety. And satiety is the mother of insolence: insolence, as, according to history, was anciently in the desert, is the mother of passions; for it is said: they were full, and rose up to play (Ex. 32:6). Therefore, in order not to leap into intemperance, which exposes us to the danger of forgetting God, let us curb the culprit of all this - satiety, carefully observing so that we eat only when necessary and in moderation, while the name will retain its meaning, and the abuse of gluttonous intoxication will not intensify. Gluttony (γασριμαργία), friend, is called excess. But frantic concern for the belly is also gluttony; because μάργος means frantic. Therefore, why, having abandoned the proportionate and grateful use of the gifts of God, do you frantically strive for delicious dishes and vain cookery tricks, which do not serve to nourish you, but lead to a passionate frenzy? The wise Paul taught the ailing stomach (stomach) to give a little wine (1 Tim. 5:23), so that excessive abstinence would not make excessive drinking of water necessary. But for someone who is healthy, at a flourishing age, and, moreover, a monk, it seems to me that it is not good for him to pour wine into himself - this hottest of all moistures, and, as it were, to add fire to fire; This is why fierce aspirations and ardent wishes are kindled, and the seething rashness of the ascetics of meekness makes them unbridled. 386. Scholasticism. About prayer What makes prayer successful is not mere words, but rather deeds. For, look: the most divine David asks that God judge him according to his kindness (Ps. 7:9); and the most pious Hezekiah represents his fear of God as a prayer book for himself (Is. 38:3); and the widows in Joppa use the good deeds of the deceased as intercessors (Acts 9:39). If you perform your prayer in this way, it will directly ascend to God, and it will bring forth your righteousness like light, and your destiny like midday (Ps. 36:6). If, as you say, you need the most obvious clarity, then again I will tell you more directly. Is this what you desire, to have God as your helper? Look: did you yourself help those in need when you had the opportunity? Do you ask Him to give you wealth? Look closely, have you used what you have for good? Do you want God to become a favorable Judge towards you? Be unmindful of malice towards your enemies. Do you want to take advantage of His love for mankind? Be lenient with your subordinates. It is good to obtain salvation as reward and a home, and not to count on mercy every time, which is characteristic of the unappreciative. If the all-fertile time has brought into the world a new Doik, then I do not want you to become the murderer of priests - Saul, because the complacency of a priest, equal to everyone, as a servant, should not be subject to the accusation of God, who is good to all. Therefore, stop burning with anger at the elder, who accomplished two glorious deeds: he kept you from lawlessness, and saved a person in danger. I am pleased to ask you, our mocker and merciless judge: if the king assigned you to the fence of the fortress to guard the city tower, and they began to undermine it and shake it in order to make the city accessible to enemies, would you not use all the defensive means that you would have at the ready and which would need to be found, fencing, fighting back, repelling attacks, both the city and yourself leading to safety, and observing everything that pleases the king? And you are indignant at us, whom God has appointed as teachers in His Church, because we are fighting with Arius, who not only threatens the pious flock with war, but has already put many to death. And for this reason I neglect any danger in this, and would rather give up any other business than stop, as much as I have the strength, to strike Arius. I was embarrassed by unpleasant rumors that informed me of a matter that was contrary to the general desire. Others say that you are so mad and upset in your mind that you intend to give this youth, to whom God gave the ability to learn everything, a weapon and assign him to military service, which is not highly valued, even despised and makes people the plaything of death. Therefore, if your reason is not completely damaged, abandon your reckless intention: do not extinguish the lamp, which is trying to ignite for glory; allow a reasonable person to continue studying science. And save this honor, or, better said, this punishment, for others, some vagabonds who are comfortable with the ignorance of the crowd. As you say, you are engaged in the art of wisdom, but your heart is occupied with empty affairs, you heal small ulcers, and are all covered with large wounds. Therefore, if you really want to be a doctor, heal your character, because it is stupid, ridiculous and disgusting to try to heal others, and not pay attention to the fact that you yourself are sick. 392. Archimandrite Dosifei. About monks used as servants Serving with food for many served to teach them gluttony, because not everyone soberly approaches this feat. Therefore, leave brother Ambrose out of serving the strangers, so that, leaving him with him, you do not remove him from yourself. The performance of the first miracle by the Lord did not happen simply. For if He supplied the needs of the wedding feast, He also supplied what was lacking in the law. Since the law baptized with water alone, the Lord perfected baptism with His Blood, dissolving both in Himself and uniting the law with grace. Oxen without muzzles do their work more diligently at the harvest, and when muzzles prevent them from tasting the fruits of their labors, they become lazy and turn away from the work. And teachers, not offended by disobedience, happily continue their work, and when they do not see the fruit of their work, they lose the desire to teach without benefit. Therefore, if you want to find out what you are now asking about, show in practice what you learned before. If you find yourself ignorant of this, then for what benefit will we explain this to you? The king awarded you a copper statue, gilding this award for greater shine, because he did not know how else to more clearly prove his generosity in rewarding your good labors. But rewards that are not subject to corruption here - ageless life, endless bliss, eternal glory, which cannot be changed - Christ preserves for you there. This Abraham like Abraham I present to you on my own behalf, although he is better than me. But out of love, and offended by the fact that I compare him with myself, he endures it. Have him in honor, because God has given him an art that can both extinguish the fire of youth and add living things to dead learning. If what is revealed is truly miraculous and accomplished through trust in God, then it will remain unchanged forever. And if these are ghosts produced by charm, then they will not stand and will not have power, because everything newly produced by human imagination soon collapses, unless it is protected by God’s grace. Others deceived people with newly invented stories about how Apollonius of Tyana performed many miraculous things in different places to bring safety to their place of residence, as they said; but they cannot prove a single such case. For those who wrote down the unimportant sayings of this man, as well as those who accurately stated everything concerning him, would not have kept silent about these deeds of his that were publicized. But you have in your hands Philostratus, who described his life in detail. Find out from this that about the sorcery of Apollonius, his enemies probably made up an obvious slander. 399. Candida. That the acquisition of many books is beneficial for those who make use of them, and whoever thinks that one acquisition of books will enrich him, for him it prepares the final punishment Someone, having collected wheat from a field he had cultivated, locked it up and, since he did not give it to his fellow citizens who needed it, died, stoned and burned with fire. If he, having locked up the fruits of his work, is destroyed, as having retained the common property, you, having acquired the works of not your own mind, but having bought up the books of many wise men and not benefiting from them, and also not devoting them to lovers of it, which you will not tolerate, and here you are condemned and punished by God, as the owner of a useless and unnecessary treasure? 400. To Deacon Palladius. In response to the words: You have taken captivity captive (Ps. 67:19) The words “thou art captivated”, I think, have the following meaning: those whom the enemy captured by deception, Christ freed from his torment. In the Church, you say, a new and extraordinary offering has been invented, because consecration was given to bread, while the law limited sacrifices to blood. How is it that you, who boast in the law and do not know the law, do not notice that the law gave place to the blood and incense of meats in the courtyard and in the vestibule of the sanctuary, and the loaves were taken in the internal meal, not visible to those of the Old Testament, to which you also belong, who did not understand the truth hidden in the law and revealed today? 402. Faumasia. That it is impossible to excel in virtue amidst rebellion Being a solitary hermit gave me a lot of knowledge. For whoever, remaining in the midst of rebellion, intends to know heavenly things, has forgotten that what is sown among thorns can be suppressed (Mark 4:7). And whoever has not renounced everything cannot know God. Painters and weavers who make silk fabrics and artificial pieces cover their works with many colors and threads to create a perfect picture or clothing. And success according to God does not consist in just one thing, because it requires all virtues for perfection. Therefore, fasting, which is limited to abstaining from food, does not in the least benefit the non-fasting person with all his senses: for he who strives will abstain from everything (1 Cor. 9:25). 404. To Deacon Theodosius. About the resurrection of the Lord Just as the birth of the Lord was from a virgin nature, and the whole work of the incarnation was accomplished without diminishing purity, so the resurrection was from a sealed tomb, because both were accomplished by God incarnate. One should not look for natural evidence of that which is above nature. For, although the Word became true flesh, Christ is not a simple man, but, more accurately, God incarnate, in both natures the one Son of God. The angel rolled away the stone from the tomb (Matthew 28:2) after the resurrection of the Lord, and do not think that the resurrection took place after the stone was rolled away. If you say: therefore, what was the purpose of the appearance of the Angel? I will answer you: to assure those who seek that the Lord has risen and not been stolen. This was entrusted to the Angel, in this he was a servant, because Angels serve only God. 407. To Deacon Palladius. That Paul fulfilled the requirements of the law not because he himself returned to the law, but because he arranged for the salvation of the Jews The one who wanted to be excommunicated for the Israelites and for their sake to become a stranger to the kingdom of Christ (Rom. 9: 3.4), what would he not tolerate and what would he not do so that only they would receive salvation? Therefore, by circumcising Timothy (Acts 16:3), and placing his shorn hair on unleavened bread (Acts 18:18; Numbers 6:17.18), and saying that for the sake of the Jews he was surrounded by chains (Acts 28:20), Paul was not showing that he himself was returning to the law, but, providing for the Jews so that they would become perfect, For their sake, he accepts that law, which, being perfect, he himself left behind, as being more appropriate for infants. 408. Athanasius. About repentance Repentance is wonderful and praiseworthy, but for few it is possible. Therefore, may God, who desires for us the life acquired by conversion, bring water out of your heart, and may it become for you a second washing and a voluntary font, cleansing your conscience from filth, so that you will bring joy to the Angels, whom you have grieved by sinning. The Lord, teaching Paul supernatural and Divine lessons, talks to him from heaven, showing that the preaching that will be entrusted to him is heavenly. Do not neglect your gift (1 Tim. 4:14). Do not ignore the failures of those subordinate to you, so that what they do, and what you condescendingly endure, does not become your business, because you could, but did not want to heal it. That you have wealth is fair, but that you keep it for yourself is not fair. Make it a common property, so that through this it becomes yours, becoming a redemptive price and a propitiatory sacrifice in times of need. Literary sciences are the leaders of morals, established to guide everything in us rationally. If we make disputes and debates their goal, using them to practice hostility with the ignorant with great fury, then we are exposed to great responsibility before God the Word, not respecting His name and not giving honor to the verbal sciences, but having, apparently, learned only gossip and debate. 413. Tribune Serin. In response to the words: time has ceased, there are other things (1 Cor. 7:29) Not one of the apostolic laws leaves the one who fulfills it without reward; not one of them is without benefit, as the evil Manichaeans, who in their indignations far exceed the devil, slander. Time has ceased to exist, and those who have have wives will be like those who have not, - wrote the Apostle, prohibiting not legal cohabitation, but forbidding disorderly voluptuousness, and at the same time pointing to the imminent end of time. If, he says, life is passed in a hurry, then there is no need to cling to it as if it were constant. 414. To Deacon Palladius. To the words: bear the labors of your fruits (Ps. 127:2) Bear the labors of your fruits - this is the sweet psalm song applied to every life. And you, it says, who care about honesty, will taste its fruits, being honored by God with unfading crowns. And you too, intemperate and unjust, will receive reward for your bad deeds. 415. To the reader Timothy. In response to the words of Scripture: the three are impossible to understand, and the fourth we do not know (Prov. 30:18) Not without difficulty, what you asked about, but on the contrary, with great illness gives rise to a wise thought. For the knowledge of God - this abyss that made wise Solomon - sowed in him many hints about God's incarnation. Whether they were unknown to him, I don’t know, but they are very adapted to us. These four also belong here, which perplexed Solomon as impossible to understand. And you strive to study this as intelligible. But I won’t tell you this, as someone who has sufficient strength to find what you are looking for, if you do not avoid labor. 416. To him. To the same words And you have talent and do not judge, because you yourself will be judged in the same way: three are impossible to understand, and the fourth we do not know,” said Solomon, “the trace of the soaring eagle.” This is the Divine nature of the Son, inaccessible to all human understanding. And Your footprints are not known, says the Spirit of God in the psalms (Ps. 76:20). And Moses saw this eagle covering the people in the desert with its wings (Deut. 32:11). And the path of the serpent on the stone. The crooked paths of the serpent, who inspires us with crime, are sins; they did not find their way over the stones. The Rock is Christ (1 Cor. 10:4), who remained unchanged when He became incarnate: for thou shalt not commit sin, lest flattery be found in His mouth (1 Pet. 2:22). And the paths of a ship sailing on the sea. When God's economy, which saves everyone, crossed the abyss of death, like a loaded boat, then our race was called out, but the path of this death was not found in hell. And the paths of my husband in his youth. By youth here Solomon meant the resurrection from the dead, when corruption ceases and nature is renewed into incorruption. Seek this condition. But you ask, what will we be like when we rise from the dead? Pointing to this, the Lord said: the righteous go to eternal life, but sinners go to eternal torment (Matthew 25:46). 417. To him. What does it mean: this is the way of a harlot, etc. (Prov. 30:20)? The rest is very consistent with what went before, which will form the closest connection with what was said. This is the way of the harlot's wife, and after this it follows: even if she has always done, having washed herself, she has done nothing, speaking, she has done something absurd, that is, just as what was said before is not obvious, partly because it did not happen, partly because it is visible only to God, so the sins of the new people will be cleansed by the bath of Baptism, which Solomon calls the complete washing away of coarseness and the destruction of its traces, and which The Church of Christ accepts it by faith, and is convinced that nothing it has done is absurd, having acquired by this washing the remission of the former. And that the Lord calls every soul who does not believe and resist His commandments a harlot, you will find this in many places in the word of God, for example: she has committed fornication with stone and with wood (Jer. 3:9); and again: an evil generation and an adulterer seeks a sign (Matthew 12:39). 418. Sinesia. In response to the words of the Prophet Joel: let the meek be brave (Joel 3:11) Scripture makes the meek brave when anything is done against God. So it turned Moses against his fellow tribesmen. This prompted Phinehas to pierce those who committed iniquity. So David was armed against the Philistine; This is how Peter was inspired to become jealous and use a knife when the Jews took up arms against the Lord of the world. This rod of the reeds (Ezek. 29:6), this unsteady support, this multi-rebellious spirit, revered by a reed and turned out to be an arrow (because it is not able to stand, but is shaken by every wind and dares to equal the cedars) - this Egypt is Pharaoh again, no longer entrusting the labor of building cities to the emigrated sons of Jacob, but from all strong forces demanding tribute of heresies. Watch out that no one deceives you (Matt. 24:4), but stand as a solid foundation (2 Tim. 2:19), because God, having become man, did not change, did not merge and did not separate, but both before the incarnation and after the incarnation there is one beginningless and ever-present Son. This is how we confess Him, and this is how we worship Him. What was written in denunciation of wealth did not sadden you alone, but also another before you, who heard from the Lord Himself: sell what you have and give to the poor: and have treasure in heaven, and come after Me (Matthew 19:21). Therefore, if you intend to follow this and take care of your property, not sharing it with anyone, then there is another, even more glorious rich man, clothed in purple and fine linen (Luke 16:19), but not touched by the suffering of the poor. Avoid imitating this, so that he does not take you as his comrade there. What is written does not serve as a condemnation, but is only a prediction of what will certainly happen. For Christ also foretold so that we would not experience what was predicted. Therefore, if what threatens us frightens us, let us fulfill what is commanded to us. 422. To the scholastic Iron. About the Arians and Eunomians The question and judgment about whether someone is greater or less takes place about consubstantial ones, for example, a person is greater than a person, and an ox is greater than an ox, and a horse is greater than a horse. In a word, the comparison rule can only be applied to homogeneous ones. Therefore, if the one who enters into a daring study about God and says that the Father is greater than the Son allows a comparison between Them as between Consubstantial, then we will answer him briefly about the greater, because it is impossible to compare other substances with each other and it is not said: a man is greater than an ox, or a horse is greater than a camel, or a donkey is greater than a fish. 423. Maron. About gluttony Be careful that satiety does not drive you into a passionate frenzy and that you do not be carried away by two young, unbridled horses, casting you into the abyss of destruction. 424. Thomas. About uniformity A reasonable monk must be able to weigh skillfully, and not allow either side of the scale to tug: and just as little eating leads to relaxation, so too much eating leads to debauchery. As it has come to my attention, you placed the yoke of Hercules on a wild boar, and entrusted the care of the poor to the daring lion. And if you handed over the business to this bizarre couple for money, then Judas did the same, selling the Lord. And if this sin was pure from bribery, then let the wicked be ashamed in vain (Ps. 24:3). 426. To Deacon Isidore. To the words spoken to the serpent: I will put enmity between, etc. (Gen.3:15) The seed of the woman, whom God commands to be at enmity with the serpent, is our Lord Jesus. For He alone became the seed of the woman from the woman, without the mediation of the seed of the man and without diminishing Her purity. Only those who courageously mortified their flesh put on leather garments as a sign of mortification. If someone lives in passions, but nevertheless carries weapons that kill them, then he is like someone presenting someone else’s face at a spectacle; and the audience laughs at him as if he contradicts the reality of the person he represents. 428. Kira. How the power of God is made perfect in weakness (2 Cor. 12:9) The power of God is made perfect in weakness, as the chosen vessel said (Acts 9:15), because unlearned people overcome violence, and tax collectors preach the gospel of non-covetousness. And the Lord Himself, in an ineffable economy, using not royal sovereignty, but slavish humiliation, extended the transformation to heavenly residence. 429. Tribune Serin. About how God shrouds the wisdom of this world (1 Cor. 1:20) Then God shrouded the wisdom of this world, which is corruptible and creeps on the earth, when the Hypostatic Wisdom, who created the ages (Heb. 1:2), descended here, and commissioned people speaking barbarian tongues and the ignorant to preach heavenly dogmas. And one hid in the clefts of the mountains, and the other came out into the whole earth and shone to the ends of the world (Rom. 10:18). 430. Elijah. About the Cappadocians I am very amazed at your frivolity that the short-term and unworthy wind of the leadership of this Cappadocian has shaken you all like a reed so much that you serve his wicked plans, for fear of suffering like those who have already suffered. Therefore, if you also intend, as soon as his power ends, to end yours along with it and leave these places, then you have reason to plunder the fatherland. And if, although his leadership ends and he retires, you remain in the same place where you were born, then keep yourself further from your opponents and closer to your own. 431. Palladium. About the fact that goodness is infused into our very nature There is piety in us by nature, and the fulfillment of which for a long time is guarded in the end, the knowledge of it was revealed to those pleasing to God. Let Enos, who by himself knew God, teach you all this, and Enoch, who not only pleased God, but even passed on to a better life and remains alive to this day, and Melchizedek, who officiated, bringing bread and wine (Gen. 14:18), and foretold to them the image of the Divine Mysteries. Farmers uproot the tares that grow along with the wheat so that they can have clean fruit in their hands during the harvest. Therefore, you must also cut off the vices that darken the mind, so that a healthy conscience, uninvolved in any passion, can cultivate the waste that is in the stomach (John 6:27). If the desire of your flesh rages and rises up against you with rage and inflames it with the heat of laziness, then remind it of the future fire - and it will go out, because the burning of fornication here has its end in the stove there. If the poison of the love of money has acted in you, this root of all evil (1 Tim. 6:10), and, having turned all your feelings towards yourself, leads you into such a frenzy that you indulge in idolatry, then answer it with the word devoted to God: I will worship the Lord my God and serve Him alone (Matt. 4:10). And the effect of the poison will end, and you will be completely sober. With bitterness you search out the lives of monks and priests, looking for sinlessness in it, which is characteristic of God alone and in which there is no one who succeeds among people. But if you want to find what is in accordance with nature, then here it is: do not go into any arbitrary untruth, which is possible for a holy person; not to fall into many involuntary untruths, which is typical of those who intend to draw closer to God; and what is less than this, but very convenient for many, is not to remain in sins for a long time. 436. Zosima. About the coming of God The coming of the Son of God in the flesh, which became healing for human sins, frightened everyone: both people and demons: some - by assuring them of the mercy of their nature, as having entered into unity with God, and others - forcing them to renounce malicious intent against this nature, as having finally become sinless. But this still did not soften you, did not lead you into fear, did not teach you chastity. Therefore, if you are a man, then let the first coming enlighten you, and if you are a demon, then let the second come teach you not to use your beautiful nature for evil by indulging in passions. For you will appear before the Court to give an account of all this and be subject to long-term responsibility for long-term insensibility. Medical science, according to the saying of Democritus, cures bodily diseases, and wisdom frees the soul from passions. Since you have partaken of both, then use one for others, healing their bodily suffering, and with the help of the other, heal yourself, acquiring the health that you lack, and without which you will actually be neither an excellent doctor nor a sage. 438. To the reader Timothy. About why in the book of Leviticus the law decreed that two turtle doves or two dove chicks should be offered for newborn babies (Lev. 12:8) The law prescribed that newborn Jewish male babies, appearing before God, should bring as a gift two turtle doves or two chicks of a pigeon, under the image of these kindly and kindly birds, meaning the simplicity and kindness of babies and teaching that like is purified by like. In another place Scripture also calls infants lambs, because it likened those who indulge in fury, renounce their nature and insult it to goats. 439. Feon. About how we should understand what was said in the first book of Samuel: you repented because you anointed Saul as king (1 Sam. 15:11) The insolence of godless people, not doing what they should and practicing evil, leaves nothing Divine unoffended. Therefore, since the question now proposed to you is the product of their sterility, then, leaving this, listen to the truth. What was said: he repented, as if he anointed Saul as king, is not slander against God’s foreknowledge and does not show God’s ignorance (let that not happen!), but the excess of God’s mercy and love for mankind. Because the Jews, having asked for a king and rejected God, were worthy of punishment, however, not the same as Saul subjected them to when he became king; then God expresses regret both about the Jews, as having suffered grave disasters, and about Saul, as having become a burden to them. Therefore, the blame falls on their arbitrariness, and not on the philanthropy of the One who fulfilled the request. Just as children learning the first rudiments of writing carefully watch as the teacher leads the writing, willingly and obediently accepting the outlines he has made, so those studying the Divine must follow the teachers with childlike simplicity and unwavering agreement. For, says the Lord, these things were hidden from the wise and prudent, and were revealed to children (Matthew 11:25). The law of God requires that we, my fellow-creature, be perfect, however, achieving perfection in no other way than through gradual ascension and success, being first fed with milk, like newborn babies, and through it growing into salvation (1 Pet. 2:2). 442. To him. About what it means: Do not be children in your minds (1 Cor. 14:20) And in what you said, I find confirmation of what was written to you before: Let your minds not be children, because the all-wise Paul commanded that evil should remain infancy, but that minds should remain perfect. For it is impossible, absolutely impossible, without being cleansed from sin and without reaching infantile purity, either to be perfected in mind, or to become a perfect husband (Eph. 4:13), a worker without shame (2 Tim. 2:15). 443. To him. When a child is born, like a child in wisdom (1 Cor. 13:11) What the wise Paul said: like a child in words, like a child in wisdom, he wrote about living according to the law, during which, speaking like a child, he kept the law given to infants and, philosophizing like a child, he persecuted the Gospel teaching, defending the law. “When,” he says, “there was a man who rejected the child, and did not reject the law, and proclaimed it with the word of the Gospel. Let the great Apostle himself, who labored more than all (1 Cor. 15:10), fulfilling the law exactly, teach you that in him the knowledge of God’s teaching was infantile, as if covered by a canopy and unclearly discerned, for he says that the canopy had the law of the good things to come, and not the very image of things (Heb. 10:1), which was entrusted to the Gospel and to which the prototypes pointed. 445. To him. Who and why does Paul give milk to drink like infants (1 Cor. 3:2)? You ask: if the law, as given to infants, is something infantile, then why is the original teaching about Christ again infantile, according to the words of the Apostle: You have given milk to drink, and not meat: for you are not able to? So, listen: the Gospel word, having received infants from the law, was not able to teach them pure and all-perfect knowledge, to show in its entirety the truth of the mysteries that transcend the mind. For example, by representing in God the Hypostasis as well as the Essence as one, to show that the Essence of God resides in the Unity, but is revealed in the Trinity, again uses the law to confirm and convince those taught by it, from the law presenting evidence of perfect dogmas. Thus Paul gives milk to the Lord’s newborn people, wisely teaching them the perfection of the infancy of the law. 446. Palladium. About slander If you observe fasting in dishes, then why do you allow meat-eating in slander? For it is better to be satiated with food than to defile yourself with slander. And if you abstain from food, but defile yourself with slander, then you are like a person who prays for a short time, but most of the time blasphemes. 447. Antiochus. About the fact that it was not the Apostle Philip from among the twelve who baptized the cazhenik (eunuch) and announced Simon, but one of the seven chosen with Stephen, and that it was up to the sacred men to resolve the proposed questions and perplexities Mutual disputes and maddening perplexities should have been presented to all those who are dedicated to the Lord our God and placed in the service of the Church for resolution, but not to seek protection for themselves on the side. Since those who honor the womb as God (Phil. 3:19), for whose sake the venerable name of God is blasphemed (Rom. 2:24), have in mind one thing by which to live, and they recognize that Church as more holy, in which they are more generously received, and they are negligent about what is higher than this, and do not pay even the slightest attention to it; then know, O venerable one, that what the valiant Jerome said is true and has proof in Divine Scripture. For it was not the Apostle Philip, numbered among the twelve, but one of the seven chosen to take care of widows, together with Stephen, the valiant archangel of the good-victorious martyrs, who baptized the eunuch and announced Simon. Since you require evidence about this subject from Scripture, then listen to what the all-valiant Luke wrote in Acts: after the death of Stephen, there was a great persecution against the Church of Jerusalem: they were all scattered throughout the countries of Judea and Samaria, except the Apostles (Acts 8:1). From this it is clear that the Apostle Philip with the other Apostles remained in Jerusalem. If you curiously examine the Scriptures, you will find in them other evidence that will explain to you what we are considering. When only the Apostles remained in Jerusalem, all the other disciples were scattered to different places, then among those scattered was this Philip (vv. 4-5), who, having announced Simon in Samaria and, at God’s command, baptized the eunuch, caught up in the Spirit of the Lord, found himself in Azoth (Acts 8:40), and headed his way to Caesarea, to his homeland, because, grieving for Stephen, and Perhaps, afraid that he would not tolerate something like that, he returned home. Since you want to have many proofs, here is something new. Philip baptized those he taught in Samaria. The apostles Peter and John, coming to them from Jerusalem, taught them the grace of the Holy Spirit. And if the one who baptized was one of the Apostles, then he himself had the right to teach them the Spirit. But Philip only baptized as a disciple, while grace was imparted by the Apostles, who were given the right to give such a gift. 451. To Bishop Leonty. About courage It is not always necessary, wonderful one, to give in to the winds, but sometimes we must place the boat directly against the storm and repel the attacks of the winds, so that the intensified whirlwinds do not tear off our helms and bring the boat to inevitable destruction into small parts. Therefore, resist the excitement that is now leading you into confusion (although with malicious meekness, like to a pier, it calls you into its evilness), so that it does not take possession of both the ship and your cargo, and does not throw you onto a homeless shore, on which those who find themselves there are shipwrecked. 452. To him. To what Hezekiah said: Let there be peace in my days (2 Kings 20:19) “Let there be peace in my days,” said the most God-loving Hezekiah, neither yielding to the enemies nor evading their embassy. On the contrary, he offered a prayer to God and in it he sought victory over his enemies, making it clear in his very successes that, having acquired the precious world, he would always wish to have it, which is why he won victory by the hand of an Angel, without exposing himself to enemy arrows and without making attacks, but being vigilant before God in petitions and prayers. 453. Feodosia. When Jacob wrestled, what name did he give himself as a wrestler? The nature of God cannot be named. And Jacob asked about the name of the One who fought with him and, by touching the vein of his thigh, taught him to strengthen himself against passions. And it was said to him: What do you ask in my name (Gen. 32:29)? It is not possible for those who live not under the law to find out this. But at a later time, when the fulfillment of times comes and human sins multiply, having become man, I will be called Jesus, which means Savior, because for the salvation of sinners I will complete this dispensation. Not only a false, vessel of God, but also the most true accusation, if only made to the father, like Ham, will give rise to his death for the desecrator of his father's honor. Having cleansed yourself from it and covered the shame of intoxication, Shem, Japheth, and also you, their companion and joint heir, will rightly be awarded the same blessing. 455. Symmachus. About non-covetousness What is acquired rarely, as precious, is preserved with difficulty, as arousing evil intentions against oneself, and at the same time serves to be used with cheap and of little value, all this must be eliminated not only from acquisition, but also from the sight of Christians, as preventing charity to the poor and making salvation difficult for those who own it. 456. To Deacon Palladius. To the words: not goat-talking and drunkenness (Rom. 13:13) Goat-voicing, my dear, is an intoxicating pipe, which, with long-term consumption of wine, arouses voluptuousness, turns the feast into an ugly spectacle, and with some kind of cymbals and seductive organs softens the feasters. About it, as you yourself know, it is written that those who participate in it will be placed outside the kingdom (Gal. 5:21). 457. To him. How should we understand the words: Praise Him with the sound of a trumpet (Ps. 150:3), and what kind of music does Scripture mention? If you want to clarify the concept of this music mentioned in Scripture, then you should understand it this way: praise the Lord with the sound of the trumpet - that is, in remembrance of the resurrection, which, as it is written, will be according to the sound of the trumpet (1 Cor. 15:52). Praise Him in the psaltery and harp, that is, with your tongue and lips, when, as if something were rattling, the Spirit strikes us. Praise Him in the tympanum and face, that is, in the flesh and in the soul, from which, like faces, petitions rise to God. Praise Him in the strings and the organ, that is, in the heart and throughout the inside, which the Prophet called the organ. Praise Him with good cymbals, that is, with your lips, with which psalmody is brought into harmonious sweetness. 458. Theophilus. That the Gospel teaching does not contradict the Old Testament law It was not something at odds with the commandment of the law and not alien to it that the Gospel law taught us. For the law punished the commission and consequences of sin, and the Gospel forbade the beginning of evil - desire, as readiness to commit sin, after the destruction of which there is no longer room for bringing it into action. 459. Thirasia. To the saying: Blessed is he who has not crawled with his tongue or been wounded by the sorrow of sin (Sir.14:1) To the question of your love, you can answer the following: blessed is he who did not creep with his tongue, that is, blessed is he who did not defile his tongue with shameful speech and did not become the source of temptation for others with an insulting word. Do not be wounded by the sadness of sin, or repent of having uttered something immodest and shameful, or did not sadden anyone with offensive speeches and did not have the need to lament the utterance of them. For to creep upon the earth is better than that of the tongue (Sir. 20:18), that is, many, having fallen, rose up, and having spoken the word, perished. Epicurus, this shepherd of your flock, wickedly claimed that everything happened by accident and then will turn into nothing, as if it did not exist. But Christ, the Creator, Father, God and Savior of all, promised to come in glory (Matt. 25:31) and to reward everyone in proportion to how he acted (Rev. 22:12). Therefore, if Christ is more worthy of trust than Epicurus, then your heart, which does not know contrition, should think about how not to be preceded in your negligence and not seek repentance when there is no place for it. The love of clothes, the multi-colored stones, the gold frame with them, curled curls, tinting the eyes, fake beauty and all sorts of tricks with which, as everyone says, you are preoccupied, insult modesty in satisfying needs, and express the fury of passions. Therefore, if you have forgotten your vows, then I am writing to remind you; and if, as a person, you have become corrupted, then sober up quickly. For not promising a gift to God is a comfortable thing, but making a vow and refusing to fulfill it is worthy of condemnation. God always prospers your intentions. But now, being sent to Thrace and to this stronghold of turmoil, you need the favor of Caesar, whom the Androgyne most covets for himself. And you, like one defeated among lions, in your bewilderment, obtain help for yourself in prayer. He will not slack, I know this, keep you (Ps. 120:3), but he will crush the wickedness of the limbs (Ps. 57:7) and return you to health (Gen. 28:21) to the land of your care (Josh. 22:4). It saddens me very much that I hear about you that you do not compete with your father’s chastity, but expose yourself to a shame alien to you, depriving your face of the natural color of majesty and transforming it into something more similar to a woman’s face. And this means nothing more than reproaching the Creator. For if you refuse the honor that time has bestowed on coming of age, then you are showing that you are persistently trying to be better than a minor and do not intend to become a husband, but to be and seem like some kind of dubious eunuch. Judged by intent, fornication seems to be not the same thing as adultery, but rather to be more of a frenzy, when a person is inflamed with lust for the one who bears the yoke of marriage. But even fornication, considered in itself, often turns out to be adultery, because sometimes a married woman also prostitutes herself in an indecent house. And with others, who gave themselves over to fornication to the point of frenzy, worse things happened; for they often had intercourse with their half-blooded ones, born illegitimately, and others even with their own daughters, whom they themselves had taken fornication: and lustful intoxication became for them the abyss of Persian destruction. Others say that you have extended your gluttony to such an extent that the remnants of the food prepared for you constitute a sufficient supply for another table and even for a feast treat. Therefore, I have to shed hot tears that just as you yourself go against God by force and find yourself in opposition to His laws, so He will go against you in rage by force (Lev.26:23.24). Just as in springs water, when it is drawn, flows out more abundantly and rises to a greater previous height, and just as mother’s breasts do not become scarce until the one fed by them matures enough to be able to eat solid food, so inexhaustible wealth is not diminished, and the breast of charity, which feeds infants for the sake of God, is not subject to exhaustion or impoverishment until it brings them to reality. perfection. The Divine and unalloyed Nature, for our correction, offered in writing examples of all kinds of punishments that were rightly imposed for the fall, so that for fear of incurring equal punishment we would avoid communication in sinful deeds. Therefore, if punishment frightens us, then let respect for dogmas remain. 468. To the monk Orion. About monastic life In order to be virtuous, asceticism is not enough, but with asceticism one must be modest. For if, while going through the feat of meekness, we interrupt it with a rebellious state of spirit, then this means nothing more than wanting to gain salvation and not wanting to do what will promote salvation. 469. Ieraksu. What does the Prophet call the blessings of the earth (Is. 1:19)? Scripture calls the blessings of the earth the blessings of this place, borrowing this name from the blessings of the future, because God all-wise teaches our weakness and through the sensory guides us to the intelligible. You consider any handicraft work, even useful work that serves to support life, to be offensive to yourself. And Pittacus of Mytilene, although he was a king, worked at the mill with his own hands, working tirelessly and preparing what he needed for food. Servants should be used only for what we could do ourselves, because they are the same people as we are: only a preconceived opinion or a case of war, or the force of arms made them our property. But by nature and by faith, and in the future Judgment, we are all one. 472. Feon. That those who anger God, after the manifestation of grace, will suffer greater punishment than those who sinned in ancient times The fact that even before the law those who rejected the knowledge of God will not find an excuse for the fact that they were not taught by this law, the wise Paul teaches you this, saying that the invisible things of God from the creation of the world were understood by the things that are made (Rom. 1:20). And if they do not receive forgiveness, then what excuse will those who sin against God now have? 473. To Deacon Palladius. To the words: and we saw His glory, the glory of the Only Begotten (John 1:14) If idle people consider what the Evangelist said about him as a sign of disparagement of the Son of God: glory, as the only begotten of the Father, then let them admit that the goodness of God is diminished when David says: if the God of Israel is good (Ps. 72:1). If David, to strengthen his speech, says: if it is good (ὡς ἀγαϑός), then the Evangelist, in confirmation and likening, writes: like the Only Begotten (ὡς μονογενοῦς). 474. To novice monks. About arrogance If you strive lawfully, do not be puffed up by fasting. If you are proud of this, then it is better to eat meat. 475. To Deacon Paul. About alms The goatskin with which beloved Simon is covered makes his nakedness known. And since he is going to Egypt, he needs clothes. Therefore, I present it to you; The law of the Baptists requires a robe from you, saying: if you have two robe, let him give to him who does not have (Luke 3:11). If, due to your abundance, it is necessary to change this saying, then we will say: if you have twelve garments, let him give to those who do not have one. 476. To Presbyter Athanasius. About faith In God's reasoning the question cannot take place: how? His one will is already a wonderful thing. 477. To Deacon Evtonius. To the words: those who are in the flesh cannot please God (Rom. 8:8) The name flesh in Divine Scripture is used in a double meaning: sometimes in the meaning of the very nature of the flesh, and sometimes in the meaning of its wisdom and corruption. Here is an example of the first meaning: the spirit does not have flesh and bones, but you see Me as having (Luke 24:39). And here is an example of the second: because flesh and blood cannot inherit the kingdom of God (1 Cor. 15:50). Therefore, whoever intends to correct its corruption and wisdom, quenches the fires of the flesh in himself and pleases God, while still in the flesh, and with the body, as an incorporeal one, inherits His kingdom. That the Lord according to the flesh was born of the seed of David, the wise Matthew, Paul and David clearly speak about this. One writes: the book of the kinship of Jesus Christ, the Son of David (Matthew 1:1); and the other declares: It is clear that from the tribe of Judah our Lord has risen according to the flesh (Heb. 7:14); David said: I have sworn one oath concerning My Holy One, if I lie to David: His seed endures forever, and His throne is like the sun before Me: and a faithful witness in heaven (Ps. 89:36-38), meaning by this the ascension of the Lord into heaven with the flesh, which, as already inseparably united with God the Word, will remain eternal. Just as wine, poured in excess of satiety, fills all the holes, cavities and shells of the senses and turns rationality into madness, so irritation, leaving its own order, leads the mind into rapture, making thought frantic and violating the order of sobriety with disorderly actions. Therefore, let us abstain from both, neither by drinking wine nor by irritability, besieging the stronghold of the mind. Why are you in a hurry to offend someone whom you should have loved more, as the one who revealed the general opinion about you? For disagreements often corrected discerning people, prompting them to heal offensive actions. Therefore, if you consider what you hear to be an insult, in reality keep yourself not offended. For if your deeds are made better, there will be no backbiting. If reading this book has brought you any benefit, then show it in your deeds. If you remain with what the book condemns, then you thereby find yourself condemning it. And after that, of course, we won’t tell you anything in a letter and, if you ask for another book, we won’t send it until we see fruit from the first one. Others say that you lead crowds through the desert, walk among the people with weapons and imagine that you are like David, frantically reproaching everyone for this. But know, pitiful and distraught, that the great David, covered by God’s gaze, fled from the wiles of Saul; when he did good, he was rejected; when he seemed and was like a wall to his neighbors, as Nabal’s servants testified about him (1 Samuel 25:16). You are not only hostile to your neighbors and inhumane towards them, but you are trying to plot intrigues with those further away. Therefore, be careful that you are not corrected by any scourge sent from above if you do not change your worthless and evil heart. 483. Sinesia. About the Cappadocians Once again, the Cappadocian, as we know, is seeking a pathetic leadership for himself, so that the Cappadocian can rule over us twice, adding evil dominion to his innate misanthropy. But others report better news, namely, that he wants to rule over his fellow tribesmen. Oh, if God would deign to do this, that he would give a decent reward to his nurse for the milk that he sucked from her, giving her poison, perhaps sucked in with that milk! The ruiner of our citizens, the Cappadocian is now again seeking the leadership of the court. Therefore, it is your job (since the power has been given to you from God) to prevent this, demand an account from him for his previous atrocities, and exile him to this distant country that gave birth to him, so that the fellow tribesmen of this slave learn from themselves to exhaust his wickedness, without spewing outside their land to corruption by the disastrous morals of his common sense and countries. The Calchidonians, who are less evil, are prohibited by law from holding positions of authority. But the law does not remove the Cappadocians, who are the strongest in wickedness, from leadership. Therefore, since you want to do good to everyone, and you have the power to fulfill your desire, then either change the law, forbidding the Cappadocians more than the Calchidonians, or add the former to the latter. If, as is likely, money buys positions of authority (and in this case, if a barbarian buys, it is not prohibited for him if he only gave the money), then let them rule over the Cappadocians alone, as worthy of being bound with their own chains. You have here, sir, Gigantius, who thinks that the past has been forgotten and is plotting to once again assume a leadership position. Therefore, since he made you experience a lot of bad things here, for the correction of which your purity is required, and in order to find out what he did, being surrounded by many worries, you do not need long speeches, I will say briefly: he is a Cappadocian, he ruled as a Cappadocian, and let him not receive from you more than what follows a Cappadocian. The evil Gigantius, who raised a hypocritical slander against the poor farmers, as if they had stolen some taxes and tributes, and increased the Augustan salary, although it was already very burdensome for them, made it even more burdensome, convincing the Sovereign in advance to listen to him as a zealot of the truth, and having become the culprit of disasters for the villagers, he again goes to Thrace, trying to get the leadership there. But you know how many he forced to flee when he was taking the census, and how many exchanged their fatherly freedom for taking up a shovel and a spade. Take care that the power of the ruler does not fall into his hands and that he does not turn into Cappadocians all those who have no other means to support life except slavery and agricultural labor. 488. To the scholastic Theodore. To students Every gardener and farmer labors in good hope, because it makes it easier for them to expect fruit. So we have labored, teaching the doctrine, and you show us the products of our work. 489. To Rufinus, chief of the praetorian guard. About the Cappadocians The law removes the Egyptians from positions of power for cruelty, but the Cappadocians, who are worse than them, are not. Therefore, since we, having had a Cappadocian as our mayor, have experienced on many occasions what this slanderous people is like, and you have the king’s consent to everything you please; then add the Cappadocians to the Egyptians, so that a Cappadocian will never rule over another country except his own, because it is fitting for the Cappadocians to get drunk on each other’s domestic bitterness. And you, sacred head, felt the scourge of the Cappadocian when you lived in this city. And you, with which I greet you, have become aware of the vain and terrible oaths of these unclean lips, with their honeyed and excessive sweetness, as well as secret denunciations to everyone against everyone, cruel and sacrilegious robberies, a new census, selfish zeal for God and the poor, malicious intent against marriages, digging up tombs, the bonds with which he was surrounded, alternate dungeons in which While they were dragging him to the court, he endured the tortures and nakedness there, which he suffered from God for his correction. But since, having forgotten all this, as we know, he again wants to be in charge, then do not allow this to happen, hindering as much as you have the strength. By doing this you will show mercy to yourself, and to the city, and to itself, namely: you will gain glory for yourself, you will bring peace to the city, and it will not sin much and then will not tolerate even more. 491. To Deacon Evtonius. About the title placed on the Lord's Cross (John 19:19) The inscription on the shield that Pilate nailed over the Lord's head fulfilled the word of the Lord, who said: if I am exalted, I will draw all things to Himself (John 12:32). Therefore, what was read in this inscription made it clear that the saving suffering was committed not for Judea alone, but also for every Hellenic and barbarian country. Know, O most wonderful one, that judgment is without mercy for him who has shown no mercy (James 2:13), not only from the gifts of others, which you deprive of the poor, but also from your own, which you must share voluntarily. Why are the earth and ashes proud (Sir.10:9)? What is the significance of decay? Why does the shadow think so much about itself and exalt itself? What does the dreamy power puff you up with? How can you not pay attention to those who end their lives shamefully? How can you not be jealous of those who spent it profitably? But you consider fleeting power to be like endless power. The rotating circle of time will save you from this, bringing your leadership to a speedy end and putting an end to your ardor. 494. To the reader Timothy. About tongues of fire in the book of Acts Just as the law in its beginning needed fear, which would prompt those listening to keep the commandments, and God spoke from the midst of the fire, so after the resurrection of our Master and Savior, the Holy Spirit was given to the Apostles in the fire and the preceding stormy breath, so that in both Testaments the One God would be cognizable, although the difference between the second and the first Testaments is great; because the former was content with educational instructions, while the latter shone with the truth of things and dogmas. 495. Synod. About wine and drunkenness Wine gladdens the human heart (Ps. 103:15), consumed in moderation as needed by the body. What is consumed beyond the need is called prodigal, reproachful and obscene. For wine is innocent, but drunkenness is reproachful (Prov. 20:1); and do not get drunk with wine, for in it there is fornication (Eph. 5:18), says the Divine Scripture. And nature itself, outraged by excess, becomes a teacher of good behavior. No, your zeal is not according to reason, friend, and it is not according to the laws of the Lord that you expel others from the church, standing, as you say, for the Lord. The Lord drove out the God-sellers who turned the church into a market place. And you furiously persecute those who piously worship God, teaching some kind of fusion and dissolution, and transformation of God the Word into flesh, or changing God’s nature into flesh and bones, or denying the reality of the flesh. Therefore, you imitate not the Lord, but the church commander, who expels the Apostles and forbids preaching piety (Acts 4:1 et seq.). 497. Kirill. In response to the words: stone, those who build it carelessly (Ps. 118:22) Just as some cornerstone becomes a connection between two walls, bringing one and the other into indissoluble unity, so the house-building of our Lord in the flesh, having united two peoples in the universe and combining them into one body and one spirit, was at the forefront, preserving the inviolability of this unity. 498. Feon. About a monk who loves pomp Compete with Elisha’s poverty, being content with the upper room and the priesthood (2 Kings 4:10), which made it clear the sublime and enlightened activity of Elisha, but do not pervert the true work, becoming addicted to majestic buildings, like Pharaoh, and making monastics addicted to them. 499. Archia. To the Macedonians, or Doukhobors If the Lord fulfilled His promise, after a few days after His ascension, He clothed His disciples with power from on high (Luke 24:49), and the law of the Spirit of life in Christ Jesus freed us from the law of sin and death (Rom. 8:2), then the evil of Satan Montanus, who closed his eyes before such an obvious truth and created a fable, as if there would be something more for those who believed him, is in vain of this dedication. 500. To him. To the Macedonians or Doukhobors The Divine and Worshipful Spirit descended on the sacred disciples of Christ on the tenth day after the Ascension and on the fiftieth after the Resurrection, as the Lord announced during his ascension into heaven, promising to do this not after many days (Acts 1:5), and the godly Luke described this according to its fulfillment. But the evil Montanus, after many years, began to falsely claim that this had not been done, slandering that the Lord had spoken a lie, and the disciples were deceived in fulfilling the promise, and instead of them, some others accepted what was proclaimed wrongly, and when some fought with dangers, then others took advantage of the rewards for victory. But by what Spirit did Christ’s disciples perform miracles or teach pagans piety? 501. Presbyter Theognostus (2, 1) 21. What does it mean when it is said: Priests, speak in the heart of Jerusalem (Is. 40:2)? Teachers who try to lead a life decent for teachers not only keep themselves free from reproach, but are also adorned with divine advantages. For the first is required of everyone, and the last is required of those who have reached the height of virtue, who, even if they say nothing, form disciples through silence, which calls louder than words, not delighting their ears, but enlightening their souls. Those who believe that nothing is required from the teacher except words tire their ears and produce laughter; and those who shine in deeds, although they strive in silence, edify the souls of those who look at them. This is what the words mean, the meaning of which you sought to find out: priests, speak in the heart of Jerusalem. For there are many who are bored with words, but few who teach with deeds and who especially ought to be priests. 502. To Presbyter Eustathius (2, 2) If human nature even in ancient times had in itself the seeds of the love of philosophy (why others, having cultivated them, became famous, while others, having killed them in themselves, were punished); then do you really think that now, when this nature has been brought into a better structure, crowned with thousands of talents and made more accessible to virtue, these seeds have not remained intact in it and there is no need for people who would use them? For we should not think that when our nature has accepted other gifts, at that very time it is deprived of the benefits of the former. It is much more likely that by real grace, just as what was given to him that was not there before, what was not taken away from him was not taken away from him. On the contrary, I think many suffer the same as careless sailors who, when they could take advantage of a fair wind, remained at the pier and spent time in drinking houses, and then complain about the weather, as if it did not give them winds in time, and to whom others will rightly say: “Careless of swimmers, nature has preserved the law given to it, but you did not take advantage of the time! It depends on Divine Providence to provide assistance to the swimmers, but let everyone demand deeds from himself.” Therefore, we, knowing that the Divine right hand has given nature the desire for virtue, will bring our own labors. For in this way a happy ending will be achieved. 503. Reader Timothy (2, 3). About how Wisdom dissolved her cup The wisdom of God, O lover, dissolved the cup of words, that is, the Divine Scriptures - not with honey, not with milk, not with wine, but with edification and wisdom, a decorated cup filled with divine gifts, which excites those who partake from it to virtue and piety, inspiring them to despise earthly things and strive for heavenly things - a cup containing no tricks, not false reasoning, not any inappropriate 22 and experience-unconfirmed wisdom about natural science, but the deeds of the most eminent and glorious men, by becoming like them in deeds and words, you will acquire the beauty of virtue. She did not keep silent about life and about the punishment of the fallen, so that, having learned this, if you want, you would compete with the good and avoid the bad. Therefore, what is useful for our wisdom, having gathered, like a bee, from pagan learning (for, if we tell the truth, the pagans also philosophized a lot about virtue), put everything else aside (especially take into account that the philosophers waged a lot of noise among themselves: Aristotle rebelled against Plato, and the Stoics armed themselves against Aristotle), and devote yourself for the rest of your life to Divine verbs. In this case, using both, you will be an important acquisition both for yourself and for everyone. And since it is desirable for you to know what it means when it is said: wisdom dissolves her wine (Proverbs 9:1.2), and for whatever reason she did not offer it undissolved, then learn a lot from a little. She dissolved divine and supernatural instructions with carnal words and examples, because otherwise we could not understand them. It is not without reason that she called this combination of Divine concepts and earthly words dissolution. 504. To him (2, 4). How should we understand what is said: Imams, this treasure is in scanty vessels (2 Cor. 4:7)? I could have written a lot about this apostolic saying if you had not in your letter given me greater praise than I deserve, and almost forced me to honor silence. Therefore, stop praising like this: you will bring the foolish to fall, and you will make the prudent to blush. However, having given you sufficient instruction, I will tell you briefly about the apostolic saying. These words: Imams, because this treasure is in meager vessels, it seems to me, have a double meaning: either that we have this treasure, that is, heavenly wealth and supernatural gifts that exceed our dignity, in this mortal body, rightly called meager, because it was created from the earth, or, we have the wealth of Divine wisdom in the Holy Scriptures contained in low and simple sayings and examples. And what the Apostle gives to understand this, he added the reason for this: that the abundance of power will be of God, and not from us. For those who saw that the preachers of the Word, being unlearned, ignorant and weak people (they were beaten and persecuted everywhere), overcome and prevail, glorified God, because the power of God in the weakness of the Apostles was most revealed and shone, since they, being weak, overcame the strong, being poor, mastered the rich, being ignorant, overcame the wise. 505. To him (2, 5). About the same You do not know, it seems to me, the state of the Church in the early times, for if you knew, you would not doubt it. And I, having shed hot tears about the fact that, having our vaginas with wealth, through negligence (I say this about myself) we have lost the wealth itself, I will move on to explaining what you indicated. The apostles, having a mortal body and the weakest of all decay, persecuted and pursued, raised the dead, raised the paralytic, healed the sick, cast out demons, predicted the future, revealed the presence of the Holy Spirit. Didn’t you hear what Simon said to them: give me this power too, so that if I lay my hand on him, he will receive the Holy Spirit ( Acts 8:19)? What can compare with this wealth? What is more precious than this? If someone, having brought together the kingdoms of the whole earth, I mean the kingdoms of Assyrian, Persian, Macedonian and Roman, with his word makes one of them and equates them to this wealth, then I will condemn him as a foolish child who does not know how to distinguish the properties of things. Even if you imagine something greater in your mind, you will see that this wealth is even greater. The apostles became cohabitants and table-fellows of the Lord of all, were honored with the Divine interview, were awarded prenatural instructions, adoption and fellowship, were, as it were, regional rulers around the King, as if stars accompanying the Sun of truth, and received not scriptures on ivory, which perhaps constitute a human advantage, but power, which even the kings of the earth do not have. For it was said to them: If you bind the tree on earth, it will be bound in heaven, and if you loose the tree, it will be loosed (Matthew 18:18). If you imagine in your mind these promised benefits, you will be more amazed. And if anyone does not believe the future, then let him take the present as proof. For He who reigns over land and sea descends into the fisherman’s tomb to kiss his bones. Do you see this untouchable wealth lying in meager vessels? Turn your gaze also to Divine Wisdom, dissolved in low words and examples. If God looked only at His own dignity, and not at the benefit of those who would read, then He would use heavenly and Divine words and examples. On the contrary, since he gave the law to people who are weak and have a need for human words (in such a case they could conveniently understand what is above them), he dissolved the Divine lessons in simple sayings, so that a woman, a child, and the most unlearned of all people would gain some benefit from just hearing. For, being concerned with the salvation of many and even the ignorant, the Word, through the love of the Lawgiver, dissolved in such clarity, does not deprive anyone of feasible benefit. It did not neglect the wiser ones either, because in such clarity, like certain treasures, are hidden teachings so mysterious that the wisest and most learned people are perplexed by the depth of their thoughts, and often cannot penetrate the incomprehensibility of wisdom. 506. Presbyter Eustathius (2, 6). About patience Whoever wants to win a brilliant victory must not only courageously endure insults and insults, but even the one who offends must give in more than he wants to take, and with the excess of his own generosity, extend beyond the limits of his evil wishes. And if this seems strange to you, then we will bring a decision on this from heaven and from there we will read this law. The Savior did not say: if someone strikes you on the right cheek (Matthew 5:39), endure it courageously and calm down (and without the commandment others who were famous for their wisdom and were guided in life by the innate law did so); but he added the command - to expose the striker to the other cheek with readiness to accept the blow. What a brilliant victory! The first is wise, and the last is supernatural and heavenly. 507. Athanasius (2, 7). About chastity Whoever has seen the beauty of chastity, superior and superior to all beauty, and has not been captivated by love for it, he, in my judgment, will be included among those who do not love beauty. 508. Junii (2, 8). About virgins The wise Paul defines virginity not only by the purity of the body, O wise one, but also by the calmness of the spirit. 509. To Elder Joseph (2, 9). About virtue With all your might, best one, you should strive in virtue, and not consider imaginary deeds sufficient. 510. Ascetics: Herimon, Anatoly, Gotthias, Maron (2, 10) Since your life has become a reason for constant tears for the saints, reflecting on the reason why you, claiming that you are Christians, lead an epicurean life, leaving not a single indecent deed undone, not a single shameful word unspoken; then I wrote an admonition to you, so that by changing your way of thinking, you would save yourself from shame, from reproaches, from the future incorruptible Judgment, and the saints from sorrow for you, and the Church from an indelible stain. 511. To the newly installed bishop Stratigius (2, 11) Know, most honorable one, that throughout your entire life, especially now, when you enter the confines of an imaginary command, in reality, service, as justice requires, you must reduce your wishes so as not to yield victory over yourself to anything that is considered bad in your subordinates. For it is very shameful, wanting to command those under your command, to find yourself unable to control yourself. You know, venerable one, that vice has a destructive pleasantness, and virtue has a difficult and glorious, because good glory is watered with pleasantness by sweat. Therefore, vice should be avoided and virtue should be maintained unflaggingly. 513. To Deacon Evtonius (2, 13) Those who are in union with virtue are as different from those alien to it as people are from animals and angels are from people. Indeed, they walk through the marketplace like luminaries that have recently appeared in the darkness and attract the gaze of others to themselves. Therefore, being one of their number, keep this acquisition. Sincere lovers of virtue, while living in the body, correct cities, and, having laid aside their bodies, leave behind the sting of love, because their tombs are truly glorious, and their family is honored, and their memory continues forever. And rightly so, because they have acquired virtue, which death cannot touch. And if you agreed with us in your opinion about the Divine, then, by reminding you of future glory, I would inspire you even more with love for virtue. 515. Co-ruler Serapion (2, 15) It is impossible to accomplish anything so glorious among people and so praiseworthy before God as to come to the state of doing what you want, and always wanting and doing what is humane. So, since this - to come to such a state - is given with the right to be in charge, then dissolve philanthropy with it, so that even after being in charge you can be glorified. If you give in to anger and abuse power, you will darken your glory and leave everyone with the thought of your atrocity. For to honor the fallen with mercy is a Divine work, but to mercilessly torment everything underfoot is a brutal and serpentine work. Who, having abandoned this, that is, imitation of the Divine, wants to become like the reptiles on the earth? No one, unless he neglected both the fear of God and the opinion of people. Although the doctor Hippocrates advised not to begin healing the seriously ill, and, believing him, some of those who refused to heal you as completely insensitive, or better yet, dead, laugh at us, calling you to repentance, as trying to whiten the Ethiopian: however, hearing that many changes have happened to people, seeing that they happen now, and expecting that they will continue to happen, I thought just, feeding on good hope, to restore and correct you. If (which may not happen!) I am deceived in my hope, then I will avoid the need to blame myself and will not be more merciful than those sailing on the sea, who, as soon as they see that someone has fallen from the ship, lowering the sails, try to remove him from the water. And if he himself does not want to be saved, no one will blame them for not wanting to save him. So, try to emerge from the depths of vice, stop your debauchery, think about the shortness of life here and the inevitable punishment there. Why in vain, or better yet, are you wasting your time to harm yourself? Imagine: you have only one soul, and you have desecrated it with all vile passions. Deliver yourself from vice, shame, disgrace and torment, the Church from desecration, the altar from uncleanness, the one who ordained you from accusations, us from sorrow, and the saints from incessant tears. 517. To Deacon Pamprepius (2, 17) Trust in God is an unshakable pillar, not only promising deliverance from troubles, but also preventing one from being embarrassed by the troubles that have already befallen. For whoever has freed himself from everything human and strengthens himself with the highest hope will not only acquire the fastest deliverance from troubles, but will not be alarmed or embarrassed by the troubles that have befallen him, strengthening himself with the hope of this sacred anchor. Therefore, use your hope, and you will be above all sorrows. 518. Presbyter Isidore (2, 18) Deign to put an end to the matter concerning the most godly Hesychius, so that you too may be glorified, and I will be very happy about this, and all your virtues will be proclaimed to him again, because he is a man who knows how to be grateful. 519. To Deacon Evtoky (2, 19) It is known that not having the need for many things is considered the greatest good. But it is also recognized that much higher well-being is to be above even the need to have any property. Therefore, let us take care most of all about the soul, about the body - as much as necessary, and about the external we will not take any care at all. For in this way, here too we will achieve the highest bliss, which includes the heavenly kingdom. If it does not seem true to others who hear it, then it seems true to me. And I do not so much strive for what I say to seem true to those who hear, but rather for this (unless it is something unimportant) to seem true to me. You don’t seem to know what fun a carefree life brings. And you are not the only one who may not know this, but those who have chosen the same life with you also do not know, just as they have not yet tasted it in all its purity. Therefore, stop not only interfering in many things and slandering, but also endorsing slanderers. For there is a danger that, having fallen into insensibility, you will begin to respect vice and ridicule virtue. 521. Bishop Hermogenes (2, 21) Your piety, as it came to my attention, strongly reproached us in front of some friends; and as if (since gentle admonitions had no force) Bishop Eusebius should have been influenced by bolder messages that, even against his will, could have corrected him. Therefore (I also need to justify myself) know, sacred head, that I put into action every possible method of healing: both easy and severe. And he did not leave anything unused that should have driven out the disease, but he could not do this, because the weakness turned out to be stronger than the benefits used and turned into a state of insensibility. Therefore, although it is not necessary to make public to everyone what is worthy of oblivion and deep silence; however, I will declare a little of what was privately written to him with all freedom, so that you, seeing from this that he neglected all this, will stop blaming us. For I wrote to him: “There was a lot to write, but I write little with tears; I truncate most of it, fearing that you might consider me long-winded. The whole city, depicting your deeds that are obvious to everyone, says: for what reason are you selling ordination? Why are you selling the priesthood? Why are you feeding on the Divine? For what reason do you desecrate the sanctuary? Why are you saving money, appropriating the property of the poor? Why do you invent new lies in extreme old age? Why do you not remain the boss, but find yourself under the command of vice? Therefore, know that you will suffer greater punishment, as you yourself did what you were appointed to forbid others.” I would be willing to hear from you why you are waging an irreconcilable and secret war against virtue? If you are amazed at Epicurus and, looking at him, base your life on him, then why do you pretend that you are a Christian? And if you want to be called a Christian, then for what reason do you live an epicurean life? 523. To Deacon Evtoky (2, 23) Pure and true freedom is to have no need for anything at all; and this, being above human nature, is divine. The second freedom after it is to have a need for a little, and this is possible and accessible to people. Therefore, we will try to achieve the second freedom, since the first is not yet available to us. 524. To Deacon Olympius (2, 24). In response to what was said: you will be in a world of sorrow (John 16:33) You know that labors and exploits give rise to unspeakable and unceasing joy, and that in comparison with the greatness of glory brought by virtue, these labors are nothing. So, why, knowing this, did you strive to find out the meaning of what was said: you will have sorrow in this world? For it is known that present life is a field of exploits and struggles, and crowns and rewards are given to the future life. 525. Co-ruler Ausonius (2, 25) Having learned that the whole city had made a request to your generosity, I considered it indecent for me not to participate in this request, who was the first, and perhaps the only one, obliged to take care of its success. And the reason that the city (it must be justified in this too) did not start this soon is the will of the authorities, who agreed with it not without difficulty. Because the rulers act cruelly and inhumanly and do not dissolve love of truth with love of mankind, and the city has already lost the desire to often make requests to people who do not imitate your prudence in ruling lawfully and lovingly, and voluntarily providing benefits. And that's enough about this. And you deign to carry out the people’s request. For, just as we know that the one detained for the sake of your magnificence experienced great difficulties, we also know that he can be benefited if he is supported by your influence. 526. To Deacon Orion (2, 26) Students should love true teachers like fathers and fear them like leaders; for the sake of love, not to lose fear, and for the sake of fear, not to weaken love. 527. To Deacon Palladius (2, 27) If you love salvation, then do everything leading to salvation. For it is common for someone who wants something to happen not to hinder its fulfillment, but to use all measures to ensure that it comes true. 528. Presbyter Zosima, Deacons Anatoly and Maron (2, 28) If it is fitting for lovers of virtue to be modest (this embellishes and makes other advantages visible), then it is clear that it is fitting for sinners to humble themselves. And why should they think highly of themselves, here being subjected to ridicule and shame and there expecting punishment and torment? The righteous have their successes as a reason for praise, but what deeds should sinners be proud of? Therefore, what have you done that does not serve as a sufficient incentive to humble and humiliate your opinion of yourself? They say you have so many sins that there is not a person among the people who does not know them. So they are public and arouse laughter throughout the city. And if, in doing so, you think highly of yourself and take up arms against honest people, contriving to put obstacles in their way of virtue, then watch how this evil ends. For if the Pharisee, who adorned himself with virtue (Scripture portrays him not as a liar, but as arrogant), was harmed by the fact that he thought highly of his merits, then you, who were not like the publican, but, as they say, are worse than him, will it not harm you, and will it not plunge you into final destruction by the fact that during your sins you think highly of yourself? Therefore, sober up from such intoxication and try most of all not to sin; for in this case you will enter the path of gradual prosperity. And if, which I do not believe, you decide to completely wallow in sins, then do not heal evil with evil, arming yourself against those against whom it is impermissible to arm yourself, and exalting yourself before those before whom you should least of all exalt yourself. Those who are not afraid of the Judgment, who do not want the kingdom for themselves, but who encourage themselves to cruelty and inhumanity (among which others put you as the main ones, pronouncing this sentence, precisely because you do it) should rightly bring to themselves the thought that (as I convince myself of this, and let this be decided by the verdict of the readers) both thoroughly and in accordance with reason, namely: if they themselves do not decide to endure something for the sake of God, it is necessary will be subjected to it in a different way. If they die for God's sake, they will be immortal and unharmed. If, for God’s sake, they do not provide their money to those in need, then they will not go there with money. God here demands from them what they will certainly leave even without demand, because they are mortal and perishable. God wants them to do voluntarily what they should do and out of necessity. Therefore, it only requires that it be added that it be done for His sake, which must certainly be done according to the nature of things. Therefore, the wise must themselves decide to endure for the sake of God what they must certainly endure. For if this determination is added, God will accept this as sufficient obedience, and the reward will exceed the work. If you desire the kingdom, then why don’t you despise money? If you desire a Divine reward; then why don’t you stop chasing after human rewards? 531. To Bishop Apollonius (2, 31) Now with these very scriptures 23, as if with the first fruits, we treat our love, which is delighted with Divine joy, is in a hurry to see you and cannot remain calm until the future, unless in this very letter it draws some consolation and comes to the thought that they are already given the foundation of a firm hope, I mean the expectation of a future triumph. Therefore, hurry up to bring us a holiday as soon as possible with your arrival. 532. To Bishop Heraclius (2, 32) The higher and more significant affairs you are assigned to manage, the more you must be vigilant and perspicacious, so that, having somehow slipped in divine affairs, you do not incur greater guilt. For the one who sins in great deeds will need the same condemnation as would be the reward for the one who kept his service blameless. 533. Presbyter Iskhirion (2, 33) I highly praised your piety for the fact that you respected the opinion of your father and gave the right of the decisive vote in determining what was best to the authorities who received the right. 534. Dionysius (2, 34). About forgetfulness It is not without human weakness that forgetfulness occurs, and it occurs in the same way as other diseases. For it finds souls that have lost their memory, and runs away and disappears as soon as a person overcomes it, resorting to the weapons of memory. So, since when you were with us, you had an unforgettable remembrance of virtue, and when you left us, as we learned, you indulged in forgetfulness, we considered it necessary to hit her with the arrows of messages in order to restore your disappeared memory. Let forgetfulness therefore run headlong, so that the grace of memory may shine again. 535. Bishop Macarius (2, 35) Every unfortunate person is worthy of mercy and pity when he mourns his misfortunes. But if he turns to slandering others and harming them, then, as you know, pity for his misfortunes disappears, he is no longer recognized as worthy of pity, but hatred, as someone who uses his misfortune for evil by interfering in other people’s affairs. So, since the seeds of this passion - to interfere in other people's affairs - must be exterminated at the beginning, before they vegetate, become uncontrollable and do not create danger for the one who is sacrificed to this passion (and everyone praises the slandered for his love of goodwill), then deign to call to yourself the one brought into the rapture of disaster and convince him not to touch the venerable husband. You asked, what does it mean when it is said: They will beat their swords into plowshares (Isa. 2:4)? I think it’s better to say, I’m convinced, to see in this a clear prophecy that the plowshare of the world, that is, the divine preaching about Christ, will tame the war-loving countries and the weapons of vice will be replaced by useful farming tools for life. 537. Comita Hermias (2, 37) You wrote that, tempted by the life of Presbyter Zosima, you believe that those baptized by him suffer harm in the most important and necessary ways; then I considered it fair to write to you as quickly as possible that the one who is secretly taught in the reasoning of saving pledges does not suffer harm if the priest lives a bad life, but he himself will undoubtedly (one must be firmly confident in this) take advantage of these Divine and beyond all words blessings, and the priest will give a terrible account of his own life, and his punishment will increase to the same extent as the honor was given to him. For whoever, honored by the priesthood, does not become good, is justly worthy of greater punishment. Therefore, no one who receives this Divine secret action, which opens the heavens to those who receive it, should care about the fact that he suffers harm from this in considering the guarantees of salvation; and when he himself falls into sin, let him not think in the life of a priest to find a plausible excuse for himself. I say this not because all priests are like that, let it not happen! If this reproach falls on some, others are not subject to it. And if some did not succeed, then not all were deprived of them. On the contrary, I want to show that, even if everyone were like that, the enlightened one does not suffer the slightest harm. And if you consider this to be only human reasoning, then I will try to assure you with the Divine Word. What was more vile than Balaam? However, his tongue is used by God for blessings. What is worse than Caiaphas? However, he prophesied, and grace touched his tongue, but did not touch his heart. If you want to know something more extraordinary, then, with the help of a raven, an unclean bird, God fed the celestial Elijah. Therefore, do not doubt if through some sinful priests (for it is not necessary, and it is unfair, to blame everyone) Divine and supernatural gifts are given. I am extremely amazed that not by some forced example and not in the hope of having an imitator (God forbid that anyone should fall into such an abyss, but it would be better for you to come out of this disastrous intoxication!) you condemn the priests, adorned with virtues and abounding in spiritual success, thinking in ridiculing others to find justification for your own deeds. But this is impossible, impossible, the best; on the contrary: you will incur ridicule and condemnation from people, and you will suffer many punishments from God, both because you loved vice, and because you dishonored virtue, and because you reproached its pupils, and because, having insulted the priesthood, you offended the largest part of people (not to say all), namely those who, having been seduced by you, thought, as if harm had been caused to the guarantees of salvation. Therefore, in order to get rid of all these evils (which is what I pray for), know yourself. 539. To Bishop Arabian (2, 39). About what the best priest should be Hold on to the thought that you should not only not be subject to reproach, but also deserve many praises. For the first is characteristic of anyone, and the last is characteristic of those who have reached the height of virtue. 540. To Deacon Eudemon (2, 40). About contentment with little Since in our nature, with many needs, the greatest is the need of the belly, because, while prescribing many things for us, it least of all agrees to submit to reason, then we will restrain the arbitrariness of the belly with reason and we will manage to make the indomitable tame. We will achieve this if we begin to satisfy the need with what is necessary and reduce immoderation by being content with little. 541. Zosima (2, 41). About the Court The fact that you, the best, have not yet suffered punishment, will end not in the fact that you will not be punished, but in the fact that you will suffer the most severe punishment if you do not give up your thoughts, and for all the defeats you have suffered you will not be rewarded with victory. 542. Grammar Ophelia (2, 42) That the language of the venerable John, the beauty of his thoughts and the abundance of arguments led to amazement - I’m not talking about others (this, perhaps, is unimportant for many), but Libanius himself, glorified by everyone for his eloquence, proof of this is the letter 24, in which the latter pleases not only John, who is capable of speaking like that, but also those praised by him, and even kings, because they had such a praiser. Here is the message itself: “Libanius to John. Having received your meaningful and beautiful word, I read it to those who are themselves creators of words, and not one of them was found who could sit still without exclaiming and doing all the things characteristic of those in amazement. Therefore, I am glad that, showing the art known in the courts, you add evidence, and I please both you, who are able to praise so much, and those who have acquired such a praiser, that is, both the father: the one who gave the kingdom to his sons, and the sons who accepted it.” This is what Livanius wrote. According to Plutarch, true Atticism consists of clarity and smoothness. Thus, according to him, the rhetoricians spoke. But Gorgias of Leontinus was the first to introduce this disease into civil discourse, loving the lofty and allegorical even to the detriment of clarity. This disease, they say, also affected the wonderful Plato. Therefore, if one must (which is necessary) to believe Plutarch in this, then the venerable John, who mastered Attic speech and spoke with such clarity as I don’t know if anyone else had, prevails over all others. 543. To Presbyter Eustathius (2, 43). About resurrection The doctrine of the resurrection of bodies, you said, was ridiculed by the Hellenes as impossible. So, since they reject the Holy Scriptures, it is necessary to formulate a word from conclusions and a series of proofs that would involuntarily lead us to a clear understanding of this teaching. Therefore, if they are wise, let them judge what the philosophers say. And philosophers, asserting that the bodily essence consists of four elements, assume that it is changeable, since the elements conveniently pass into one another, condensing and settling to the bottom in gravity, fire becomes air, air becomes water, water becomes earth, and, becoming thinner again, earth becomes water, water becomes air, air becomes fire. Therefore, what is incredible in our words if we say that this body, which now most of all contains earth, will become ethereal and spiritual by being refined? For we affirm that it will not be resurrected the same, but brought to a better state, and as if in a furnace having put aside all corruption and all infirmities. So, if they are wise, then let them, having considered this, abandon unbelief. And if, being unfamiliar with verbal sciences and not skilled in dialectical exercises, they ask what this or something similar means, then let our word go a different way, showing the truth to the ignorant through examples. And to clarify what we are talking about, using a rougher example, let’s say: how a gold-bearing rock, accepting water, becomes mud, and if it remains in contact with fire, it becomes gold, and will no longer endure what it endured before; so the body, having entered into communication with immortality and incorruptibility, will be irresistible and inaccessible to all those sufferings that can now be overcome. And if they reflect with gratitude on the power of Him who created the body out of nothing, then they will have no need for reasoning similar to what has been said. For He who created what does not exist will much more resurrect that which was brought into being. 544. Presbyter Zosima (2, 44) If it were possible to take money with you after death, then, although in this case it would not have a value, especially overshadowed by the jewelry there, it would at least turn out to be something that could bring you some shadow of consolation. If this is impossible, but there is an opportunity to exchange them, squandering them on alms, and especially you have this opportunity, who does not even have an imaginary plausible excuse - children, then it is better to do what happens out of necessity. But if you don’t want to provide for the poor, then why don’t you blush when you steal their property? 545. Alexandru (2, 45). To ascetics who fast excessively Let the work of virtue be proportionate, so that the very method of change does not exceed the measure. 546. To Presbyter Athanasius (2, 46). Against the pagans To the one who argued with you, defended paganism and argued that the Gospel, contrary to ancient custom, introduced some new way of life, say: you give, wisest one, a reason to conclude that you do not know that a bad custom ends only with innovation. For this reason the Lord of the Gospel came here and introduced a way of life befitting heaven. Therefore, if He had commanded to remain with the established way of life, then it would not be necessary to introduce a new one. And if he came to correct what had been established incorrectly, then he had to introduce a new order of affairs so that an end would be put to the prevailing wickedness. For while this disorder existed, it was impossible for correction to take place, but it became necessary that He who wanted to eliminate and destroy the bad, instead of what had previously existed to the detriment of people, established something that had not yet been legitimized. Then, on the contrary, one would be surprised if He who came here to make a change in affairs did not do anything new in relation to the laws. For it is proper for both the legislator and the adviser to use from the proposer what seems useful to him, without taking into account in the least if there is anything new in the proposed opinions. Just as someone who advises something that is not useful is worthy of hatred, although he apparently follows accepted customs, so one who comes with good advice will be rightly approved, although he will advise something unknown. Therefore, if you see harm in the words of Christ, point it out, and I will give you victory. And if, being unable to indicate this, you adhere to custom as something solid, then, rejecting what is useful, you will not cover yourself with the pretext of decency to follow what is legal. It doesn't matter to introduce something new if something useful comes with the new. For it is not determined by time what is harmful and what is not harmful, but because vice appears in the old, and virtue in the new. And you seem to think that in someone who has spent time in indecent houses from a young age, words about chastity should not be sown, that a murderer should not even talk about justice. If each of us prefers our own skills to what duty requires, we will cause ourselves thousands of evils. 547. Reader Timothy (2, 47). What birthright did Esau give to Jacob? It is not just the right to be called firstborn, as you think, my dear fellow, that Esau ceded to Jacob, but the dignity of a patriarch, which belongs more to virtue than to seniority. Since the firstborn, or the eldest, had the kingdom, the priesthood, and the dignity of the patriarch, and the law of seniority called the firstborn to leadership, but Esau did not have virtue, he was placed in such a need that, in fairness, he had to voluntarily sell what was taken from him against his will. 548. To him (2, 48). Why Reuben, being the firstborn, was not awarded either the priesthood or the kingdom And this very thing you said, friend, confirms the truth of what I wrote to you recently. Reuben, because he raged on his father's bed, for this very reason, although he was the firstborn, was not awarded either the kingdom or the priesthood. But Levi, being the third, was awarded the priesthood; not only because the father promised to dedicate the tithe, and Levi, if counted from the youngest, was the tenth (for, if counted from the eldest, then one of those born of slaves would be the tenth), but also for holiness, and for the fact that for the glory of God he filled his hands with the blood of his relatives. Moses, marveling at him, said in blessing: Say to your father and mother: I have not seen you, and I have not known my brethren, keep the words of the Lord (Deut. 33:9). And Judas, being the fourth, was awarded the kingdom for his impartial judgment and just sentence (Gen. 38:26). Since, when many, hiding their sins, condemn others, Judas pronounced judgment on himself, and saved the one who was considered an adulteress from punishment, for this he was justly awarded the kingdom, because the descendants of Levi were priests, and the descendants of Judah reigned, not receiving this by lot, but as a reward for virtue. Therefore, when some in the wilderness, descended from Reuben, and considering themselves worthy of the priesthood because they were descendants of the firstborn, rebelled against the initiates, thinking that Moses had mercifully given the priesthood to their brother and nephews; then they were struck from heaven with thunder and lightning; and this punishment confirmed that the right of the priesthood belongs not to seniority, but to virtue. And Joseph, the best, was not awarded the kingdom through mercy. For, while still a youth, he was adorned with many virtues; That’s why his father loved him more than his other sons. When he saw that he was envied, healing those wounded by jealousy, he said about the reason for love that it does not come from the virtue of the son, but from the fact that he was born last (Gen. 37:3). But that this was a pretext for the father, who wanted to extinguish the envy that had flared up against Joseph (for the brothers incited by it cast an evil sentence on Joseph), this is clear from the following. If the father had loved Joseph because he was born later than others, then it would have been fair to love more the one who was born even later - and this was Benjamin. But as I said, Moses presented only his father's wise excuse. And that Joseph, while still a youth, was adorned with high virtues, was shown by both his youth and every other age, which not only did not lose the original virtues, but even increased them and made them more flourishing. For with what virtue was Joseph not crowned? Sold twice, but has not lost its nobility. He was loved by the master for his honesty of character, and this did not infuriate him to the point of arrogance. He was loved by his mistress, and did not change his chastity. Slandered, and he endured it courageously. He became a prisoner and did not lose heart. His wisdom proclaimed itself, because the interpretation of dreams was justified by the deed itself, and he was not upset that the king’s slaves did not take care of him. He began to reign and maintained his generosity, not punishing those who slandered him. He had his brothers in his hands, and not only did he not take revenge on them as enemies, although he was not recognized by them, but even rewarded them as benefactors. He ruled the Egyptian kingdom and was glorified for his wisdom and philanthropy. And at every age he added new ones to the previous victorious monuments. Therefore, let none of those in need lose heart, but let him instill in himself the seed of the love of Philokalia and certainly become glorified either here or there. 550. To Deacon John (23 50) Of those who boast that they are slaves and disciples of a meek Master and a wise Teacher, and of those who boast that they have accepted the ministry of the priesthood as their inheritance, others have used this for evil, turning some into arbitrariness, some into a way to enrichment, some into a means of amusement, while others have turned it into the right not to recognize either themselves or their friends, and others into an opportunity to take revenge on their enemies. But there are also those who honestly persecute those living, and those caught in the most shameful deeds are awarded the highest degree. If Eusebius, as you wrote, borrowed all the shortcomings in the aggregate, approving whom he should not, collecting money, indulging in amusements, not recognizing either himself or his friends, taking revenge on enemies, turning the priesthood into arbitrariness, and is not adorned with any advantage, while those who do what I have indicated are, without a doubt, adorned with some other merits, then do not marvel at this. Since he neither sees for himself what duty requires, nor does he tolerate it for those who advise him, he has reached such a level of malice that those who are adorned with every virtue, leading an apostolic life and retaining in themselves the features of the Savior’s disciples (for indeed there are such, although others lose their temper a thousand times, claiming that everyone has fallen into sin), he does not accept and does not compete with them, but does them all kinds of evil and condemns them to exile. For, recognizing their life as an exposure of his own life, he thinks to cover up his own depravity by accusing them. Therefore, do not worry, for he will suffer the punishment corresponding to his sins. 551. Bishop Hermogenes (2, 51) You will never be left without sincere friends, without those who love friendship for the sake of high virtue, if you yourself are what you are now. For you are a strong fisher in this: instead of snares, morals serve you. Therefore, use them, and everyone for whom virtue is important will have you as a friend. 552. To Bishop Theodosius (2, 52) The priesthood is a divine property; it is more precious than any property. Those who offend it most of all are those who correct the matter in a bad way and who should not have been ordained at all, so that the unintelligent would not dare to turn the guilt of those who are going through it badly onto the priesthood itself. For, leaving aside those who insult him, they make complaints against the priesthood, when he should have found protection for himself as suffering reproach from vile people, who are not allowed to touch him. For if in worldly positions of authority, another is the position itself, and another is the person who passes it, not as it should, and the position remains in its rank and dignity, and the one who scolds it suffers extreme punishment; then for what reason are these things mixed up in the priesthood and the sins of those who correct it are not, as they should be, attempted to be attributed to the priesthood itself? Therefore, let those who disparage the priesthood through the fault of Eusebius, Zosimus, Palladius and Maron remain silent and do not sharpen the punishing sword on themselves, but let those who do not agree to become wise be condemned as destroyers, as enemies of piety and virtue, while the priesthood be glorified and crowned as determining to everyone what is due to whom. For with his assistance we are both reborn and partake of the Divine Mysteries, without which it is impossible to become partakers of heavenly rewards, according to the false sayings of the Truth itself, which says in one place: unless one is born of water and the Spirit, he will not enter the kingdom of heaven (John 3:5); and in another: “Whoever does not eat My flesh and drink My blood has no part with Me” (John 6:56). Therefore, if without these Sacraments it is not possible to be worthy of the Divine lot, and these Sacraments are performed by none other than the priesthood, then how can one who neglects the priesthood not offend the Divine and neglect his soul? Therefore, so that this does not happen to us, let us honor the priesthood, and mourn unworthily those who pass through it, and not attribute the fall of the latter to the priesthood, which requires our protection. 553. To Presbyter Irax (2.53). About women's outfits Some of the women, not having the patience to hide women’s illnesses, if they are handsome and rich, are proud of the shine of precious stones set in gold, and if they are ugly and poor, they manage to give themselves beauty by using ointments and tinting their eyes. And those who want to be considered honest, although they are content with natural beauty, do not refuse to give it a better appearance. The truly chaste, making every effort to take care of the soul, do not refuse to serve the body, as an instrument of the soul, in moderation, but consider it an unworthy and low thing for themselves to adorn the body and be proud of it, so that it, being by nature a slave, does not become proud before the soul, to which the right of dominion is entrusted. On the contrary, they teach the body to know its proper order and do not expose it as a bait to serve as arson and a reason for lewdness, but, if possible, they take away from it everything that would turn into food for this fire. And so, from one truth-loving husband I heard a story worthy of attention and memory, which I decided to make known to your wife. One day a young man, a lustful and feminine servant, saw a beautiful maiden, was greatly captivated by her and used every trick to satisfy his desire. But the girl refused him from the very beginning, because she was noble, chaste and made a vow to keep both soul and body inviolable to Christ. But when she heard that the young man was behaving frantically and madly, she invented a way to both preserve her innocence and extinguish the fire in him. Having cut her hair, or better yet, shaved off all the splendor of her hair and anointed her face with ashes mixed with water, she ordered the young man to come to her. Then she said to the person who came in: Do you really love this disgrace? And the young man, as if coming to his senses from his fury, not only extinguished the fire of lust within himself, but even became an ardent lover of chastity. Therefore, you (for it is better to find a way to ward off future bad deeds than to suffer punishment for deeds already committed) advise 26 not to use unnecessary decorations and not to give food to hostile fire, so that they do not become the cause of fatal falls. 554. Apollonius (2, 54). That it is a blessed thing to endure reproaches for Christ Just as the Apostles, strengthened by courage and generosity and protected by Divine help, when they withstood so many battles, had sufficient consolation for themselves to have the very reason for exploits, because everything that they suffered was not for their own, but for the Lord’s glory, which is why they were not harmed by envy, which always causes torment to the good: so we, when we suffer not for our own lack of art, but for piety and truth, should not be embarrassed. For the very reason for heroic deeds is enough to decorate our and future crowns. 555. Grammar Ophelia (2, 55). About philanthropy And with enemies, friend, when they ask for peace, one must be reconciled. For whoever does not reconcile, but even those who ask, expressing their need, and no longer enter into an equal battle, to torment, without curbing anger with mercy, without giving room to the feeling of natural affinity and property, he will lose the benefits of victory, will suffer reproaches from everyone, like a wild beast, and will not escape punishment from God. 556. To Subdeacon Alphius (2, 56). Why did Ap say? Paul: Now I understand in part (1 Cor. 13:12) “Now I understand in part,” said the holy Apostle, knowing that God would show here also the abundance of His wisdom, if what was received was sufficient to accept knowledge that is now inconceivable, but which, if possible, will become inclusive in the next century. 557. Palladium (2, 57). About being content with meager food The body, the best, has a need for nourishment, and not for pleasure, for abstinence, and not for satiety, for satisfying needs, and not for luxury. The former are beneficial, bringing health, strength and prosperity to both the soul and the body, while the latter harm both, not only destroying health, but also giving rise to severe, painful illnesses. A clear proof of this is that the ascetics of abstinence are more prudent, more chaste, and healthier than those who have chosen a pampered life for themselves. Due to your low and bad way of thinking, it seems to me that you do not accept either the height of mind that surpasses any miracle, or the new extraordinary apostolic love that exceeds all heavens. For, if what has been said now seems true to you, I know well that, as soon as I tell you this more clearly, because of your bad disposition, the very thing that previously seemed true will again seem incredible to you. The Apostle said that, if it were possible, he would willingly become excommunicated from Christ, if only Christ would be glorified by everyone. And you dare to reduce this apostolic sublimity to such baseness that you express this in words that I am ashamed to even mention. For it was not as you say 27 that he prayed, that he might be a precious offering. Who among the most careless would not wish for this? And he did not call for bodily death, who died all the days (1 Cor. 15:31). He would not have given so much evidence as he assumed that they would not believe him if he meant something unimportant and bad. But since this was beyond all strength and strength, he presented many witnesses that he did not lie and did not boast. For he says: I speak the truth about Christ, I do not lie, because my conscience obeys me through the Holy Spirit (Rom. 9:1). Therefore, if he presented the truth, and Christ, and that which does not lie, and conscience, and the Holy Spirit as witnesses of what he intended to say; who will believe that, by understanding something low and insignificant, he has reached such an excess of confirmation? And if you still do not have a high opinion of this and, groveling on the earth, do not want to understand something great and noble in this, then without mentioning the God-loving Moses, who prayed to blot him out of the Divine Book if those he ruled were given over to final destruction (Ex. 32:32), because the Apostle’s work is much higher (Moses prayed that he too would perish along with others, the Apostle prays that let him perish, so that others may be saved), I will try, as small things equate to great things, to prove this by the example of a courageous wife. Rebekah, as another would say, having apostolic magnanimity, decided to fall under the curse, if only her son would inherit the blessing, and she yielded the blessing to him (for she did not mean to accept the blessing with him), and prepared to endure the disaster only herself, and with such zeal she persevered in the matter that she was upset at the slowness, and rejoiced at the haste, and encouraged her son to do it, yet she did this when a very great danger lay ahead. She did not say: your father has reached a ripe old age and has lost the clarity of feeling, will not reveal cunning, but, putting this aside, she said to her reluctant and frightened son: your oath is upon me, child (Gen. 27:13), do not harm only the work I have arranged, do not ruin this very quick catch, do not betray the treasure. Therefore, if a wife, who had courage and generosity that was not feminine, decided to fall under an oath so that another would be blessed, then how could such a great Apostle not be willing to endure something like that, so that only the Jews would believe and would not be imputed to God as if He promised to raise some to such dignity, but elevated others? Therefore, of course, the Apostle did not say this in the sense that the promise was actually broken: not in the same way, he said, as if the word of God had fallen away (Rom. 3:6), that is, the word that came to the fathers. For the promise was fulfilled on the Jews who believed and on those like Isaac, born from the Gentiles through Baptism. And this is confirmed by the supreme Apostle Peter, saying: God has fulfilled this promise to us, their children, by raising up Jesus (Acts 13:32). So, the Apostle said this not because of a broken promise, but to show his irrepressible love for Christ. And if you carefully read this entire passage from the Apostle, you will understand that this is what he is talking about. 559. Presbyter Zosima (2, 59) I hear that, having interrupted relations with those who gave you the best advice and dissolved all the bonds of shame, you uncontrollably indulge in dishonorable and disgusting vice. Therefore, I wish this were not true. And if it is true, then try to come to your senses before this intoxication overcomes you to a strong degree, so that you don’t have shame here and don’t suffer punishment there. 560. Palladius and Maron (2, 60) There are many rumors, and they are confirmed by reliable persons, as if he who received authority over you, having collected very accurate information according to many instructions and having loved you for his own benefit, and not for your benefit, and not intending to promote the general good of the Church, made you collaborators with his covetousness. Therefore, if this is really so, then stop shooting arrows into the sky and fighting with the Lawgiver of non-covetousness by benefiting from the misfortunes of others. 561. To the monk Aphrodisius (2, 61) Everyone knows that we ourselves perished, but were saved by Christ. He justified those guilty of punishment through Baptism, He adorned them with heavenly gifts. But it is also known that if this is not followed by what is in our power, then we will not gain any benefit from such care for us and from grace, but we will suffer the most severe punishment, as we did not become better even with such a benefit. 562. To Presbyter Paul (2, 62) I consider it a holy act to believe in the Divine word, to follow it diligently, and not even to prefer the innocent desire to the certainty of the Master’s word. If someone will firmly stand for his chastity that, even when he often looks at women, he does not suffer harm, then let him recognize the weakness of human nature and the certainty of Divine verbs. Therefore, in order not to seem boring, I will leave aside those caught by this vision, because the Holy Scriptures, and the deplorable events among the pagans, and what happens every day - everything is filled with these examples. I will try to introduce those who used some precautions and overcame passion, because without difficulty it is impossible to succeed in chastity. And if I point to those who, even outside of faith, with some foresight and caution, succeeded in this very thing and did not plunge themselves into the fire, then perhaps they will reject them as having done nothing great. But if I call the God-wise Paul as a witness, who says: I mortify my body and enslave it, lest by preaching to others I myself should be incapacitated (1 Cor. 9:27), then any possibility of justification will be blocked for them; Then they will be ashamed, perhaps, and will bother to think about their own safety. And although one should be content with the apostolic testimony, however, since the success of those outside encourages chastity, I will not leave them without mention. So I read and know that one king, seeing an Ephesian priestess who seemed to him to be excessively beautiful, immediately left Ephesus, fearing that against his will he would be forced to do something wicked. And the Persian Cyrus did not dare to see Panthia, which was testified to have wondrous and inexpressible beauty. Therefore, if both deeds themselves and external writers testify to the saving Word that it is right and undeniable, for frequent viewing serves as a path leading to action, and if it does not turn into action, it defiles the thought and makes the captive an adulterer, who would be so bold as to often enjoy the beauty of others and say about himself: I do not suffer harm from this at all? And if this is difficult, then most of all you should avoid frequent conversations with women and, if necessary, put a bridle on your eyes. 563. Reader Timothy (2, 63) The Divine and Most Pure Power, the Source of wisdom, the Beginning, the Reason and the Root of all understanding and all virtue, having desired to put predictions about the future into the most ancient Scriptures, accomplished this work wisely, above all words and all praise. If when I came across something that could contain the image of future blessings, then in this I only outlined something else, but I clarified others with colors and made the features of the image bright and alive. From this came two great benefits: the first - that what was spoken did not seem strange to the ancients, and they did not laugh at it, because they could extract something useful from what was said, and the second - that the descendants comprehend the immutability of the prophecy. At the same time, one must worship and marvel at the Divine grace, which accomplished such a difficult task comfortably. Therefore, interpreters, if it is possible to explain everything without exaggeration, should do this with diligence, and if this is impossible, they should not explain what should not be exaggerated, so that in places that require explanation, they do not give rise to suspicions of distortion of the meaning, and do not give Jews, Greeks and heretics a reason to attribute to Christ anything derogatory and inferior to His dignity; but to pass by or consider a derogatory word befitting the incarnation if it can take on features corresponding to this; about the lofty - agree that this is said in relation to one dignity, but if something is said in relation to what happened at that very time, agree that this is precisely what this was said about, and not make indecent stretches. Those who confess God lead and reject His works (Titus 1:16) are those who boast of the elegance of 28 dogmas, but by showing a way of life that does not correspond to faith, as much as they can, they dishonor God. For by the fact that they despise the commandments of God and give others a reason to blaspheme Him, Whom not everyone is able to bless, but only those who have reached the height of virtue, expose themselves to the fact that they do not accept dogmas purely. 565. Presbyter Zosima (2, 65) I cannot bear the reproaches proclaimed by everyone because of your life. For, as if to the target, directing speeches at you, they ask: “How do you, indecent one, sanctify others? How do you, unclean one, cleanse yourself? How do you, servile one, prepare the sons of God? You yourself must cleanse yourself and then cleanse; do not blaspheme, and then become a priest.” Hearing this, my soul grieves that they say this about you and think that those who approach the Divine confession suffer harm in reasoning about the mysterious pledges. Therefore, stop destroying not only your soul, but also many other souls for whom Christ died. Think about where this evil is heading, when you destroy with your life those whom Christ redeemed, giving not gold for them, but His Honest Blood? 566. To Deacon Epiphanius (2, 66) You asked what it means written in Psalm 73: You have dried up the rivers of Itham (16), which, although this is in the ancient Psalms, perhaps due to the incomprehensibility of the words, is not written in some new ones, why do others think that something unnecessary and inappropriate is written into the Scriptures? To this I thought it fair to answer you: in Palestine there was a country irrigated by rivers, abounding in trees and fruits, with a variety of animals and fish, convenient for fishing. Therefore, since the Divine wave dried up this abounding country, abundant in trees and fishing, due to the increased wickedness of the inhabitants, then, along with other miracles, the Hymn Writer proclaims this too. Since it is necessary not only to say this, but also to provide evidence for this, we will cite what Joseph wrote in the book on antiquities. “At a distance of two tabernacles from Jerusalem there was a certain country called Itham, very pleasant and rich in gardens and water streams, to which Solomon often came to engage in bodily exercises and hunting.” And in this, that there was such a country, I imagine as witnesses Joseph and the Psalmist, who was surprised that it had dried up; for he would not have counted its drying up as a miracle if it had not been extremely full of water; and the same Psalmist is a witness that it has dried up. For, as if setting a certain face in a circular motion and stretching forward with a word throughout all visible creation, he reached this country when he explained to the Jews (for he composed his songs among them) by the very thing that they saw the irresistible power of God. I agree that taking revenge is not something unjust, but it would be fair for you to agree that it is not wise. At least, if this were done easily and without great rashness, then your word would still have a basis. But if, before the future punishment is imposed, the one demanding it strikes himself with thousands of evils, then it is better not to experience other evils along with the insult suffered. And if what has been said seems a mystery to you, then I will try to make it clear. Look, if someone wants to take revenge, how many disasters will he suffer? Firstly, he becomes completely irritated and, secondly, he is tormented by anger (for first passion is inflamed, then the person becomes angry and desires revenge); thirdly, it raises thousands of waves; fourthly, it passes through numerous paths of thoughts; fifthly, he is attacked by fear, trembling, and torment, because he is tormented by irritation and fear hesitates at the thought: will this succeed, and how will the matter end? Does it not seem to you that such a person, before being subjected to future punishment, brings it upon himself? The wise man is free from this, and quite rightly: because he is the master in this matter, he arranged everything himself. But the one who takes revenge is not free in anything; on the contrary, he needs time, and place, and cunning, and crime, weapons, tricks, flattery, slavery, hypocrisy. Look, what a difficult matter is vice, and what an easy matter is virtue? To what extent is one full of rebellion and the other calm? Just as an evil person suffers many troubles, so a lover of virtue enjoys silence. He who takes revenge prepares endless enmity, and he who behaves wisely brings it to a very speedy end; why even a rude person is tamed and attracted to friendship. 568. Reader Timothy (2, 68) You will show the greatest mercy to yourself and to me if you become better than yourself and ascend to the very pinnacle of virtue, turning from impermanent, or better yet, invalid, benefits to real and permanent ones. I know, and perhaps you also know, some superiors who, being intemperate and wasteful, discipline their subordinates by assigning heavy punishments to the fallen, and those who, behaving strictly and chastely, leave their superiors filled with those passions over which they themselves rule, because they do not impose punishments, but show excessive meekness. And therefore, some sin by being worse than their own laws, and others by making their subordinates worse: because they teach them to do what they do not deign to do themselves, they teach them to be luxurious, while they themselves are far from luxury, and to cause disasters to others, which they themselves alleviate. Therefore, it is necessary to advise some to stick to their own words and not do anything contrary to them, and to others to prevent sins by not allowing everyone to do whatever they please. For it is proper to show mercy to those whom goodness benefits, and to punish those to whom it harms. 570. To the reader Epimachus (2, 70) I think that gifts are not given simply, but as the mind is prepared in those who receive them. And if you like, let’s see what happened to the sacred keeper Moses. Since he punished the offender of the Egyptian and wanted to bring his fellow tribesmen who fought among themselves into the world, God made him the punisher of the Egyptians and the legislator of his fellow tribesmen. 571. To Bishop Lampetius (2, 71) You wrote that Bishop Eusebius stubbornly does not forsake sins that exceed all condescension, and with his imaginary justification he reveals his shamelessness, saying: “What is the need to sell me ordinations? What anyone would desire, that is, glory and honor (I will not say that it is beyond desire), I also have.” To this, one of my former friends, known for his hatred of wickedness, said: “I know and agree that the episcopal ministry, which he did not use according to its merits, is the limit of everything that can be desirable for people, but for those prone to vice and overcome by the love of bribes, nothing is enough. Some of the rulers would not have been bad and evil if they had been content with what they had and, in their prosperity, knew how to behave in moderation. But I think that of them, and not of the lower ones, most of the evil ones are. For, to the extent that they are exalted above others, are puffed up with arrogance, have the pretension to think of themselves as higher than many, and consider taking advice as an insult, to the same degree they are instilled with arrogance, a desire for more and a bold confidence that they will not be punished if they are caught.” So, let Eusebius renounce his way of thinking and not think of justifying himself with the incredible, because this does not destroy his guilt, but still deserves ridicule. 572. To the monk Strategy (2, 72) According to the teachings of philosophers, quality may or may not exist in a thing, because, as they define, the basis of quality is essence, and without the existence of essence, they say, the existence of quality is impossible. But the Scripture most of all compares neither nature nor essence with essence, but quality with quality, saying: if the Ethiopian changes his skin and his lynx, you can do good, having learned evil (Jer. 13:23). However, in order not to go into subtle studies about this, we will try to show that the very saying that they present subverts what they construct. For with the words: having learned evil, they themselves overthrow the teaching, which seems to them indisputable. If we had a knowledge of evil by nature, would the Prophet have said: having learned evil? If you have learned, then there is an opportunity to wean yourself. Thus, everything else that seems to favor the opinion of the ignorant is overthrown. For even a soulful person, although he cannot receive the Spirit (1 Cor. 2:14), can nevertheless come to the opportunity; and an evil tree, although it cannot produce good fruits (Matthew 7:18), can nevertheless come into being; because it is not the same thing to not be able to do so and not to be able to do so in the future; but one points to the present time, in which the lazy is lazy, and the other to the future time, in which the previously unfit for anything can become worthy of respect, daily changing events speak about this, and the Scriptures clearly confirm this. For how did the Songsinger fall and rise again? How did Paul, being a persecutor, undertake a new feat and become a preacher of the persecuted? How did Peter, by denying, blot out this stain? How did the wild olive tree graft itself onto the good olive tree? How were the Ninevites saved? How is a thief sent to heaven? Therefore, having learned that if someone, under the guidance of a higher power, wants to work and set everything in motion (for it is not enough to just wish), then he will learn, and bear fruit, and will be saved. And you do everything that depends on you and that helps to correct those who fall. 573. To Presbyter Paul (2, 73) Consider the reading of the Holy Scriptures as a guide to salvation, for it nourishes both the love of Philokalia and the courage of those who listen to it with care by examples worthy of respect. 574. To Bishop Iraklid (2, 74) When, during the reign of Hezekiah, a barbarian attacked Jerusalem, leading all of Persia with him, and a wonderful, divine, most famous victory monument was erected, then a bridle of illness was imposed on Hezekiah, who was arrogant and out of joy, imagining more about himself than befits a man, which would humble his conceit, expose his human nature and heal him from his illness, produced in the soul by joy. And that souls are exalted all the more for joy, the Jews showed this in themselves. For when they were freed from the Egyptians and saw that the abyss had become their grave, then they turned into idolatry. Having crossed the sea and without suffering any danger, they were wrecked when they reached land. The Theban leader Epaminondas knew this very well; Having defeated the Lacedaemonians and erected a victorious monument over them, the next day he appeared before his friends sad and gloomy, asking: did anything unfortunate happen? answered: “No, but I realize that yesterday I thought about myself more than I should have, so today I am reducing the immoderation of joy.” Therefore, do not be embarrassed if, abounding in spiritual blessings, you are humbled by bodily infirmities, but imagine that this will either bring you crowns or reduce your conceit. 575. Presbyter Zosima (2, 75) Great, as they say, are the sins of your youth. And how can one not be great? The sins of your old age cannot be surpassed. For in old age to outshine young men who have become known for debauchery - exceeds any measure of obscenity. And it is obvious that you are suffering from Epicurus’ disease and cannot control yourself, but you confirm Epicurus’ teaching with your deeds. Therefore separate, separate yourself from the Divine altar, so that lightning does not fall on your head. 576. To Deacon Pamprepius (2, 76). To the words: watch and pray, so that you do not fall into misfortune (Matthew 26:4) It is impossible, dear leader, to find a means for a person to free himself from troubles, but rather in the greatest storm he will be saved without a helmsman or nurse than to escape the excitement of this life without falling into temptation. For if there is temptation for man to live on earth (Job 7:1), then is it possible for those who are in a place of temptation not to be tempted? In what the Savior said: watch and pray, so that you do not fall into misfortune, it is implied: pray so that temptation does not consume you. And if the Savior had said what others suggest, namely: pray so as not to fall into temptation in any way, then this would not make sense; That’s why the Prophets, the Apostles, and the most successful men fell into many and very great temptations. On the contrary, it may be impossible not to fall into temptation, but not to be overcome is possible. Therefore, just as many people, being immersed in ignorance, are inconsolable in heart in troubles, so those governed by a chaste thought repel troubles from themselves not only by enduring them courageously, but also by thinking about crowns. 577. To the reader Eulogius (2, 77) In what happened at the death of King Achaab, one can marvel at the fact that he could not escape even the fate predicted for him. For a thought creeps into the human soul, caressing with good hopes, and carries it away to where, undoubtedly, it takes possession of it and holds it in its power. 578. To the Most Serene Chris (2, 78) If your high mind showed this generosity to your neighbors, then, although in this case it would be important that your property becomes the common property of the family, your generosity would, perhaps, be somewhat diminished by the apparently natural necessity that comes along. Now, when this reason does not take place, because the sons of the deceased, who were blessed by you, would not have been known to you if misfortune had not shown them to you, your decision in all its purity deserves praise. 579. To Bishop Lampetius (2, 79) I complain to you about your contempt, because, having met, as I learned, with Presbyter Zosima, you did not use emollient medicine against his suffering, but, believing Hippocrates, you did not touch him with your hand, as if he were hopelessly ill. If in the reasoning of bodies this seemed fair to others (however, it often turned out to be incorrect, because many doctors, making efforts to care for the hopelessly ill, restored their health), then in the reasoning of souls it is mostly exposed as a lie. For we know that some have risen from the depths of vice to the very top of virtue. Bodies are bound by natural necessity, but souls are honored by freedom of will. Therefore, to the extent that will is more mobile than nature, to the same extent it is more convenient to restore the soul. And therefore, without despairing at all, try to correct Zosima. Considerable glory will be yours before God, whether you succeed in this or not; because you will fulfill everything that depends on you. Therefore, proceed to the task with such a disposition, as if you undoubtedly hope to earn approval when you convince him to rebel, and let this concern not leave you either night or day. And he, perhaps, will be saved somehow, and those who are tempted will correct themselves, and those who laugh at him will stop their mouths, and you will gain immortal glory. 580. To Presbyter Zosima. About the Court (2, 80) I recently wrote, hoping that you will get rid of vice and regain full health, now I take the liberty of telling you this word: do not plunge others into the abyss of evil. If you don’t want to save yourself, then why do you harm others? Why do you bring the punishment of others upon your own poor head, without imposing a bridle on raging lusts, from which their lips would be stained with blood, but giving them freedom to rush wherever they want? Therefore, curb them, so as not to experience the opposite of what happened to the Ninevites. For just as they, being afraid of words, were not actually punished, so you, neglecting the verbal threat, will be subjected to actual execution. 581. To Presbyter Athanasius (2, 81) Condemning, I don’t know why, those who point out the speculative meaning of the Scriptures and elevate the letter to the spirit, although they often say something useful for the listeners, you urgently begged me to interpret the things themselves for you and asked the question: for what reason was the leper and the one who sheds his semen, as well as those suffering from other involuntary diseases, prohibited from entering the sacred enclosures? I would like to remain silent, because it is not easy (and even if it were easy, it would be indecent) to reveal the secrets of nature. However, since you are forcing me to respond with a second letter, I will tell you briefly as much as I can. And for the strictness of morals among husbands, and for the honor of wives, and due to the nature of the matter itself, since this also shows the holiness of life, it was legal for the husband not to enter his wife during the cleansing of her defilements. But many, out of strong lust and intemperance, or better yet, out of some kind of frenzy, have communication with their wives when they are menstruating and cleansing, and even when they are pregnant, and the wives, I don’t know why, allow this, although dumb animals do not come together for communication after conception; why, say others, a woman is called more feminine in comparison with female animals, since they enter into communication only to procreate, and a woman also does this out of lust, out of lewdness, even out of extinguishing female lust, because nature is then preoccupied either with the formation of a living being, or with purification. It often happens that male seed, mixed with unclean female blood, forms a body that does not have purity and good constitution, but is susceptible to various infirmities. Wanting to prevent this evil, the Lawgiver, so that no one dares to do anything like that, excommunicates those born from such copulations here and does not allow them into sacred meetings. And that this was the reason is clear from what is written in Ezekiel, because God, glorifying the righteous there and excommunicating the sinner, said that one did not go in to his wife while she was on her period (Ezekiel 18:6), but the other went in to her. If you say that it was necessary to determine the punishment for those who did this, then I will ask: what punishment is heavier than this? For when they see that those born by them, whom they would like to see in much greater respect than themselves, do not participate in prayers, or in celebrations, or in city and sacred meetings, then look at what kind of torture they will be subjected to. Therefore, I think, the following has been legalized: every soul that is not circumcised on the 8th day will be destroyed from its generation (Gen. 17:14). Others rejected this law as having no meaning, and this saying was attributed to spiritual circumcision. Otherwise, they said, it would be necessary to say that it is not a young child who will be consumed, but one who has not circumcised his son. But if this word actually refers to the soul, then I do not reject the letters; because even with the literal meaning the same thought will remain. This is the most painful punishment for fathers when children die. And as for children, if, perhaps, they die before they are of an age capable of recognizing good and bad, then they will not know that they were under punishment. If they come to this age, they will endure the punishment without great burden, eased by habit, especially since the guilt is involuntary. Parents will endure unbearable punishment. Therefore, if you understood what was said about involuntary suffering (about voluntary suffering, I don’t think that you would even ask for an answer, since you know that Uzziah, having wrongfully assumed the priesthood, although he was a king, was stricken with leprosy), then let thanksgiving be given to God. If you did not understand this way, then it would be fair for smart people to accept my opinion because here I preferred what was decent and honorable to clarity, and did not immodestly discover the secrets of nature. 582. To the scholastic John (2, 82) No one, I think, if he has a courageous way of thinking and is worthy of being called a husband, is captivated by the sight of effeminate people who turn human life into disgrace, and then they are valued most of all when they are most inflamed. 583. Deacons Emilian and Pelagius (2, 83) I know with absolute certainty that a meek word filled with wisdom, like a doctor’s aid, can quench the irritation boiling in the heart; But whether it is possible to find a soothing medicine in our words, I don’t yet know for sure. However, if there is success, I will use all my efforts, and if I do not achieve the goal, then, although I will be greatly saddened by it, I will least of all reproach myself. So, since your discord has stretched, as they say, to the very sky, and not only you, but also many others, mortally wound, I would like it to fade away and be destroyed, even turn into friendship. If this, as others say, is impossible, then I would like for excessive curiosity to be weakened, although by silence, and not increased by what is said both openly and secretly. For if you stop saying inappropriate things about each other, then gradually and little by little the fading and weakening discord will prepare you for friendship to ignite between you. As for patients, if they do not get worse, this is already the beginning of recovery, because in the most rapid illnesses, the same situation is rightly considered an improvement. So for you, who suffer very much (for, of course, you do not consider yourself healthy when you curse at each other like that), if the illness does not become more severe, this will be the beginning of correction. Therefore, if it pleases you to completely stop the dispute or not to extend it further, then I will not deprive myself of the good hope that it is worthy of a word - to resolve disputes with a word. 584. Bishop Feon (2, 84) If you want to listen to me, then don’t bring your enemies to the point of necessity, and if you listen to yourself, then don’t push it too hard, so that, having taken this necessity as an adviser to the extreme (and it can lead to recklessness when encouraged by despair), they will do to you the same thing as what you yourself are planning to do to them. For the Justice that supervises our actions for the gluttony of the victorious often leads things to the opposite state. 585. Presbyter Eulogius (2, 85). [About what was said in the Prophet Daniel (chapter 10)] I think that a holy man cannot be resisted by a demon; and this is clear from the fact that the Apostles cast out demons, and also from the fact that Paul with a word cast out the inquisitive spirit that was confusing the prisoners (Acts 16:16); and even in martyrdom churches, grace, which persistently abides in the bodies of saints, torments demons. And if this is truly so, as actual experience shows, then how could the demon resist Angel 29 (Dan. 10:13)? On the contrary, I think, although I do not affirm this, I am only expressing my opinion, that this could have happened, because, according to Moses, an Angel is assigned to every nation; for it is said by Moses: When you have divided the languages ​​on high, as if the sons of Adam were scattered, you set the boundaries of the languages ​​according to the number of the Angels of God (Deut. 32:8). And if you say: why wasn’t one inferior to the other? I will answer that they were very inferior to each other, however, they both stood firmly in the Divine law: one pointed to the Divine command requiring the release of the Jews from captivity, even if they do not want and do not repent, and the other, relying on the actions of the Jews, argued that justice requires them to remain in a foreign land. Since God promised the procession to the pious and righteous, it was necessary, said the Angel, to slow down in fulfilling the command, since the Jews had not yet repented and turned to prayer. And that God praises and hates evil is confirmed by what happened to Phinehas, because, having committed two murders in one instant, God honored him with the priesthood, which he would not have done if he had legitimized only goodness. Since the law commanded that the Hebrew slave be freed in the seventh year, and if he did not want to become free, he was brought to the door of the tabernacle, where his ear was drilled, and he remained a slave forever (Ex. 21:6). The Jews, when the time of liberation came, did not show the slightest concern for liberation, perhaps because they wanted to live with the barbarians and competed with their wickedness and way of thinking; To this, the Angel of the Persians argued that the Jews should not be given freedom at all, if the law frees those who wish, but those who wish to remain in slavery, not being overcome by inhumanity, but putting justice as the basis, confirms the verdict of dominion over them. But another Angel, contrasting justice with goodness, believed that God’s mercy, which determined to free the Jews, should prevail, even if they were unworthy. Therefore, both Angels argued according to the Divine law: one, as a hater of evil, and the other, as filled with goodness. For God praises both. But mercy won, because justice was eliminated by goodness, and after the Divine verdict, every word is too late. Often warriors argue among themselves, and each side puts forward what justice requires, but the king’s verdict decides the dispute. This was said and done for the benefit, so that Daniel would know that he was heard, and the people, having heard that God, according to His own promise and through the intercession of the righteous, would save him, even if he was unworthy, he would become more chaste and desire the exodus in the thought that he would receive very great benefits if he was worthy to see the fatherland. 586. To the scholastic Eudemon (2, 86) Since you wrote to me: for what reason often many, having sinned in the same thing, did not suffer the same punishment? Then I answer this: because the Judge has great precision; in the fall, not only the type of sin is taken into consideration, but also the determination of the sinner, his dignity, time, place, origin, and also whether he grieved after the sin or enjoyed it, whether he remained carefree, remained in sin or repented; Moreover, how he sinned: whether he was carried away by circumstances and out of love or deliberately; as well as many other things, on the basis of which the investigation itself is made, the difference in time and the state of the way of life are weighed. For he who sins the same sin before the law, according to the law, and according to grace, will not suffer the same punishment. On the contrary, the punishment of the first will be easier, the second will be more severe, and the last will be merciless. All this is clearly declared in the scriptures. 587. To Deacon Pist (2, 87) And speak and act in such a way that you, and in the opinion of others, will be not only very pious, but also very just. 588. To Bishop Asclepius (2, 88) Since you wrote that you were surprised why Christ blocked the lips of the disciples when they reprimanded his wife, who did not spare to pour out the valuable ointment, although, apparently, they cared about the poor, I answer this: He who, on every occasion, talked about alms, preferred it to sacrifice, did not reject alms even now, as you think. He who said: I want mercy, and not sacrifice (Matthew 9:13), and: the blessings of mercy: for these will be mercy (Matthew 5:7), and: since you have created one of these least of my brethren, you have created for Me (Matthew 25:40) did not in the least change His thoughts into the opposite thought. But since the woman who came had already poured out the myrrh, Divine Wisdom recognized it as inappropriate to tempt her faith, which is why she defended her and said: for she has done a good deed (Matthew 26:10). Look, what ineffable wisdom! He didn’t say: a good deed has been done, but she did it. He gives judgment about the matter, not what it is in itself, but in relation to the wife’s person, as if to say: since this time she has already done it, she is worthy of approval. Therefore, we will not demand from her accuracy in fulfilling the law, but we will weave a crown for her, for what she can. And if Christ had not approved of his wife in this sense, then it would have been necessary to legitimize her so that everyone would imitate her. If the Lord did not say anything like that, he showed by this that he approved of his wife out of condescension. For if she did it according to His word, then let it be the law, but if she did not leave the one who did it in doubt, then let this indulgence not be introduced into the law. For if, having allowed sacrifices in the Old Testament, he later abolished them, then why did he legitimize here, which he did not allow? Just as if they had asked Him before the ointment was poured out, He would have commanded him to be sold and given to the poor, so after, when the ointment had already been poured out, it would have been inappropriate to extinguish the wife’s faith with a reprimand. Well-skilled priests do the same thing today. If someone says: I intend to donate something, they command me to give it to the poor; if the donor has warned and has already made a donation, not only do they not reprimand him, but they also accept him with meekness, not as preferring one thing to another (because Christ did not come to fill the churches with silver and gold), but so as not to cause the donor to hesitate. 589. To the poet Alexander (2, 89) Nothing is equal to virtue, not only because it exceeds everything else by incomparable superiority, but also because it makes the wrong right and equalizes the unequal. For even in poverty she does not humiliate herself, but in slavery she does not tolerate unfree services, and in dishonor she does not hide, and in wealth she is not proud, and in authority she does not exalt herself, but by applying her skill to all this, she subordinates it to the rule and brings it into harmony; she does not herself follow this or that, but forces everyone to follow her art. For, if you accurately understand this Homeric verse 30: good, majestic and adept in glorious deeds, which, as they say, is always on your lips, astonished, perhaps, by bodily beauty, then it seems that it is said more about virtue than about the one to whom Homer applied. For what is higher and more beautiful? Who knows the more brilliant works of virtue, which with its wisdom makes even wrongs right, in unequal circumstances preserves the same way of thinking, everywhere prepares for itself great glory, consoles those who fall into misfortune, and brings chastity to those who are proud in prosperity? Therefore, direct the eye of your soul to her, peer into her beauty, so that when you become an ardent lover of her, everyone will praise and extol you. 590. To Bishop Apollonius (2, 90) The devil gave rise to many heresies among the pagans, although they were subject to him, and he led them here and there as he wanted, and among the Jews, although he brought them to the point that they furiously indulged in idolatry and murder. And if Christians produce even more, then let no one marvel at this. For before the coming of Christ in the flesh, seeing that everyone was intoxicated with vice, and no one, so to speak, was completely sober, the devil sowed little seeds of curiosity. But when the saving Word came down from heaven, which brought us the rules of heavenly life, and to the devil, with threats to those who sinned, he indicated the punishment awaiting him, for he said: go into the fire prepared for the devil and his angel (Matthew 25:41). Then the common enemy of all, seeing that our race is calmly and gradually overthrowing vice and accepting virtue, condemns wickedness to exile, but embraces piety - and having heard the sentence pronounced on him, he raised a strong storm against us and gave birth to heresies. No longer having the strength to resist piety, the devil tries to bring many into wickedness in its name, tries to pervert the truth in the guise of reverence, and often overthrows those who have shone with a valiant life with corrupted dogmas. For he has one thing and one effort: to plunge everyone together - either through violence or false dogmas - into the abyss of destruction. Therefore, imagining this in mind, let the leaders of the heresies, reflecting that they are more than anyone else ready to plunge into the greatest danger, stop sowing the seeds of opposition to the truth; and let their listeners no longer servile them out of mere prejudice and strive against the truth, so that the great merit of the Savior, surpassing word and mind, as far as they are concerned, does not turn out to be invalid. But even those who boast of right dogmas expose themselves to the negligence of life, let them stop doing what does not show them to be true disciples of piety, and let them dissolve their valiant life with right faith, so that we can all hear the Royal laudatory proclamation about ourselves. 591. To Presbyter Theodosius (2, 91) Since you wrote: why was the judgment seat in Athens, in which Paul spoke to the people, called the Areopagus? So I am writing to you in response: because there, as they say, Ares suffered punishment, and the word: pagos means an elevated place, for this court was on a certain hill, from which some rulers of some villages or towns are called pagarkhs. Since you wanted to know what Ares, who was caught, was punished for; then, although I am ashamed to say it, I will nevertheless say it; because what is said will be a clear denunciation of the Hellenes. For when it turns out that those about whom they say that they manage and rule everything have neither chastity nor the ability to judge the law, then they will not be in the least worthy of honor. Therefore, in order not to prolong the speech, I will keep silent about other matters, although I could talk about many, but I will mention only one, which clarifies the question you proposed. They say that Ares was so overcome by love for Agravla, the daughter of Kekrops, that, although her age did not yet allow her to accept marital intercourse, he, as an ardent and incontinent lover, prematurely, with violence from nature, stole the unopened flower of virginity. And although she, as they say, was a child, still in the tender flower of her age, yet he, demanding worship for himself, arranged for her a sudden bridal chamber on earth, and when neither the girl showed voluntary consent to his convictions, nor those who had the power deigned to marry, with violence and insolence he took possession of the spoils of marriage. So, having lived with her for a long time, he gave birth to Alcippa from her, who was taken advantage of by Alirrofy, the son of Poseidon. But Ares, indignant at the desecration of his daughter, kills him, forgetting that he himself inflicted violence on the daughter of Kekrops. And although he did not find himself worthy of the slightest reproach for the fact that by marrying Alquippa’s mother he caused her violence, however, when Alyrrofiy did not steal her virginity prematurely, and did not prefer violence to conviction, but made sure that the girl herself, unless the shame on her cheeks did not hide her will, agreed to lose her virginity, he recognized him so worthy of punishment that he himself became both the accuser and judge and executioner. For this, accused and convicted by Poseidon, he was punished on the Areopagus, and left the name of this place, thus betraying his shame to shame. 593. To the scholastic Theodosius (2, 93) I have often marveled at those who do not value faith and valiant living, but engage in inquisitive research and research about what is impossible to find, and research about which angers God. For when we strive to find out what God did not want to make accessible to our knowledge, then we do not know this (for is this possible contrary to God’s will?) and only this research will remain a danger threatening us. Therefore, leaving research about this as supernatural and in no way accessible, and resorting to the haven of right faith and valiant life, here we will find safety for ourselves. 594. To Presbyter Isidore (2, 94) It is disastrous for the fallen not to repent, but to despair is even more disastrous: the former comes from laziness, and the latter from insensibility. Just as insensibility is worse than laziness, despair is worse than laziness. One is an incurable evil, and the other is accessible to healing, because one is a consequence of a damaged ability to judge, and the other of erroneous judgment and deception. Therefore, why blame us, as if we are careless and do not write letters to the pitiful Zosima, when he is immersed in two of the most terrible vices: laziness and insensibility? We were not negligent, the best, but often, prompted to this by many, we worked to bring this indomitable animal to reason with verbal admonitions, threats, promises, and punishments; We even forgot, it seems, that we are an Ethiopian and are trying to forcibly tame the demon in human form. Therefore, knowing that nothing has been and will not be abandoned by us, do not deprive him of your prayers, perhaps he will be freed, no matter what, from such madness. It will be fair to show leniency to those whom gentleness does not encourage to greater sins; and punishment should pursue the one who does not enjoy the goodness. And enough of that. Since you wrote that it would be desirable for you to ask me about prophetic sayings, but you do not dare, then in response to this I will write: I will be angry with you as soon as I find out that you are silent when you would like to ask something. 596. Reader Timothy (2, 96) It seems that you believe in the God-wise Paul and listen with your mind to the reading, therefore I will try to explain what you proposed. You say: if King Belshazzar died that same night, then how does it say in the Scripture: And Belshazzar spoke, and clothed Daniel in scarlet, and put a gold coin on his neck, and preached about him, that he should become a prince, the third in his kingdom (Dan. 5:29)? Therefore, I think that when the darkness had already set in, the Divine sentence was written on the wall, which makes it possible to see the words: against the lamp (5); Then the king was very embarrassed and became weakened from fear, but the queen, becoming beside herself because the king fell into exhaustion, neglected the usual and proper decency and came to the feast when it was still night, but after this, the wisest Daniel interpreted the Divine decree, and immediately he was also honored with a scarlet robe and a gold hryvnia before all the army and the highest ranks (because these rewards for wisdom, apparently, lay right there), and in their presence a proclamation was made that Daniel would be third in the kingdom, that is, after the king and queen. If someone says that this should have happened in the midst of a marketplace filled with people, and not in the royal palaces, then I will answer that what happens in the royal palaces 31 and everywhere becomes indestructible. For the Divine decree, established within the house, took effect everywhere. It is very likely that Belshazzar’s sentence was depicted in writing; and what was done in the royal house, but was not carried out in front of everyone - or rather, it was carried out according to the judgment of the one who commanded - then the writer presented it as if it had been completely accomplished. Why did Darius the Mede, having become Belshazzar’s successor, not remain ignorant of what had happened and awarded Daniel the highest honor. You don’t know, perhaps, that the doubtful is never resolved by the doubtful, but usually borrows its solution from what is recognized by everyone. 598. To Bishop Leontius (2, 98) There are many people who desire virtue, but are lazy to follow the path that leads to it; others do not even consider it a virtue. Therefore, it is necessary to convince some to put off laziness, and to teach others that virtue is truly virtue. 599. To Presbyter Aphrodisius (2, 99) Since, as you write that one Jew full of ignorance led you into difficulty, accusing the Divine Evangelist of exaggerating his speech, who said: “I think the world itself cannot contain the books that can be written” (John 21:25), then it is necessary to present to him as an example what was exaggeratedly said in the Old Testament, which he himself approves and considers Divine; and then this Jew will see that the Evangelist, following the Old Testament Scripture, wrote what was written to him. Therefore, what is written there? About the cities of the Canaanites, as you know, it is said: there are great cities and fences even to heaven (Deut. 1:28), about their land: a land boiling with milk and honey (Ex. 3:8), and about those floating: they ascend to the heavens and descend to the abyss (Ps. 106:26). Therefore, let this village sage explain this, without resorting to a speculative meaning and without indulging in allegory, but explaining it literally. If he cannot (because he needs to confess or what is said is exaggerated, or that it needs interpretation), then why, presenting himself with proof of his extreme ignorance, did he consider it permissible to reproach the Evangelist, who, even if he apparently used an exaggeration, softened it when he said: I think? For there is pure exaggeration, but here it is already weakened, and the Evangelist used it not simply, but softening it. And whoever softens the exaggeration does two things: he proves his love and adheres to the truth. But the Evangelist probably says this and is not exaggerating. For he did not say, “Jesus will do many other signs in this world,” but he says vaguely, “Do.” There are also His other deeds, which are older than the world and which cannot be conveyed in Scripture and in books, not only because of their multitude and greatness, but also because they are above words and reason. For who will be able to describe the nature of the Heavenly Hosts, their order, beauty, proportionality, harmony, love, peace and everything else that is impossible to list? If someone wants to understand this as being said about the greatness and height of dogmas, then he will not sin against the truth. Therefore, the Apostles wrote what they could contain, as Peter, who was supreme in their person, clearly expressed this in his deeds: what they could contain, they wrote, but the world could not contain what was written. For the covetous did not contain the words about non-covetousness, the lustful - the words about chastity, the pretentious - the words about justice, the cruel - the words about philanthropy, the irritable - the words about meekness. Therefore, if the Apostles contained anything, then the world, perhaps, did not contain it. And Christ cries: My word cannot be contained in you (John 8:37), and Paul: contain us (2 Cor. 7:2). What perhaps the Apostles could not contain, could the world contain? And the Evangelist calls the world the crowd brought into amazement by worldly and earthly affairs. About this world it is said: and His world is not known (John 1:10). The said world does not contain places, but morals, not because of the multitude of scriptures, but because of the greatness of deeds. Why, man, not knowing what concerns you, do you seek out what is above you? And what am I saying about what concerns you? Explain to me one of the things that you have in your hands, and then I will not blame you for being curious about what is above you. Fire, from which art originates, usually comes not only from iron, copper, stones, but even from water and trees. Therefore, explain to me this miracle: is fire hidden in wood? How can it not destroy it? Or is it not hidden? How does it come from wood? So, if about fire, without which people produce almost nothing worthy of attention - because it is a protection from cold, a preventative against darkness, an assistant in all art and knowledge - no one can say how it is hidden in substances and does not destroy them, but as soon as it comes out, it becomes destructive for the substances that produce it; then stop being curious about what is incomprehensible, and even if it is comprehensible, it cannot contribute much to your virtue. For how will an inquisitive study of the course of the sun, the shape and extent of the earth, and everything else help virtue, on the study of which the imaginary sages deviated from the truth and from real wisdom and spent their lives in idle talk? 601. To Bishop Hermogenes (2, 101). To the good priests Under your good leadership, most holy one, not to the harm of others, and the rich in a lot of money acquires strength, and the one living in poverty is not deprived of equal rights with him due to poverty; but just as he who strengthens himself with an abundance of righteousness is considered to have acquired the treasure of truth, so he who is poor in this, even if he had the treasure of Croesus, is considered a beggar. And by the power of the word, a sound way of thinking is not distracted from a right judgment, and the art of deception does not overshadow the truth with false reasoning, but your soul remains unwavering, conferring full justice on the defendants. Being such in judgments, you have surpassed yourself more in your love for humanity than you have surpassed others in justice. Why do the cities that suffer from arbitrariness, including the city of Pelusiot, cry for you, because, experiencing the opposite, they please the cities under your control, and call themselves unfortunate. For the one who is worthy of punishment, if he has money, is a prominent and beloved person. And whoever abounds in virtues, if he is a beggar, is not only counted among dishonest people, but is even subject to intrigues. In the courts, where the gold goes, the verdict leans there; truth suffers offense, but untruth takes over and swears at everything. Therefore, pray that such destroyers will either repent or those under their control will receive freedom. Since strong friendship does not seem to be free from suspicion, let it be dissolved by the fear of God, so that both will abound in us: the fear of God, and commitment to friends, and fear does not give place to evil suspicions, and commitment would give birth to love - the mother of all good things. For when we have commitment in ourselves, dissolved by the fear of God, then everything good grows in us. 603. To the scholastic Theodore (2, 103). That faith without works does not save a person Worthy of praise, O wise one, is not the one who makes it difficult to understand the truth with art and the power of words, but who expresses it artlessly, which is why I, whatever you want to find out, will tell you about this clearly. By the coming of God, struggles have been made convenient for us so that, as we strive, we win, and not so that the greatness of grace can be used as an excuse for laziness. 604. Serin (2, 104). About arrogance Let the fact that you have defeated the enemy not teach you arrogance. For for many, maddened by vanity, because at all times they erected victorious monuments, were proud of them and did not think that they could fail in anything, and did not expect to ever be defeated, the imaginary success obviously tended to the worse. For many, initial successes were the cause of unspeakable evils, because, having erected one or two victorious monuments that were not worth their due, when the very audacity gave hope, having become exalted by unexpected success and deciding on matters of greater importance, they exposed to extreme danger what was deserved by their initial success. Why is it necessary to think about yourself more in accordance with human nature, and how, while succeeding, do not lose sight of the sorrowful, think about sudden changes and not think, and not express yourself beyond measure, and while sinning, admonish human weakness and not want everything for you, as for God, to remain immortal. Do not think, my best, to immediately grasp what is barely grasped with the shedding of great sweat and after many feats; but, having begun with labors and prayers, begin to grasp those thoughts in the Holy Scriptures with which our understanding is sharpened to greater insight. 607. To Deacon Evtonius (2, 107) The mind, as an autocrat king, must send to the gates of the senses terrible thoughts, protected from everywhere by weapons, which would meet enemies, block their path, repulse them, and not having first allowed entry, enter into a dubious battle with them, the success of which often tilts to the other side and delivers victory to the opponents. That is why the saving Word, when other legislators punish only for the deed itself, threatens punishment even to the beholder, not modestly, so that the battle becomes not inaccessible and insurmountable, but convenient and easy. 608. Presbyter Zosima (2, 108) Many, or rather, let’s say this: every person has both advantages and disadvantages, and the former are praised, and the latter are ashamed; but you, as they say, are filled with shortcomings and have no success in anything. And that you are overcome by the belly and enslaved by carnal passions - this is not surprising: because the latter most often follows the first, and only the one who prevails over the belly will be able to prevail over carnal lust. But since they say that all other shortcomings are also accumulated in you, they call you a repository of vice, a repository of shamelessness, then this seems surprising and exceeds everything that can lead to amazement. For some are cruel but chaste, selfish but modest, dissolute but meek: but you are represented as successful in everything. You, they say, arm your tongue against lovers of virtue, are immersed in vile self-interest and boast about it, have eclipsed everyone who has ever become famous for their lust and are vainglorious about it; Because of your deeds, which are indecent to even talk about, you should lower your eyes to the ground, but you raise them above your churches. In short, every member of your body shows your negligence and impudence; and although one is opposite to the other, they intensify in you to come together. So, if they tell the truth about you, then repent here, so as not to repent there, but it is already useless. Why, you say, does wine not put everyone who drinks it in the same mood, but makes some complacent and others irritable, some friendly and others perky, some meek and others brutal? So, since you force me to touch upon natural science, I think that this happens, namely: the reasons for such moods increase or decrease due to wine in the nature or physique, or mental movements, hidden for many. Since wine has an effect on only moisture, it in some way comes into contact with the morals of those who drink it: what kind of character the drinker has, such properties are revealed by the wine in him, not producing them again, but making them obvious from hidden ones; for, exposing the disposition shown feignedly, it allows one to see what is hidden inside, which is why it has become a proverb among many to say: the truth is in the wine. And those who thought to exalt themselves with imaginary sedateness, wine often made them open about secrets, and forced them to talk about things that would have been better left unspoken, and those who, out of hatred for evil, often brought themselves into anger, were denounced that they were affectionate and meek, destroying in some the idea of ​​sedateness, and in others - the reason for anger; because it is not something new that produces wine in a person, but what was hidden in him is brought out. 610. To Deacon Eustathius (2, 110). About those who do not pay attention to their own mistakes and are curious about other people’s I am extremely amazed how all ages have been taken over by a painful and cruel disease, which does not give pleasure and gives rise to torment; she took precedence over all dignity, violated all decency; everyone, ignoring his own sins, the most important and often not worthy of any leniency, with curiosity recognizes the sins of his neighbor, the smallest and often worthy of leniency, and is sad, thinking about his own sins, and when talking about others, he rejoices, and spends all his time on this to find out and judge the misdeeds of others; he seeks excuses for himself where there are none, and for his neighbor he becomes a cruel and unforgiving judge, although apparently he is rich in solid justifications. Therefore, whoever wants to come up with a cure for such a disease must turn his spiritual eye from the mistakes of others to his own and accustom his tongue to speak strictly not about his neighbors, but about himself; for the fruit of this is justification. Speak out your iniquities first, so that you may be justified (Is. 43:26). Slander gives rise to the gravest condemnation: for it is a terrible thing and exceeding all incongruity for those who fall into great sins to reproach those who have not sinned at all, or who have sinned only in small ways. 611. To Deacon Zeno (2, 111). About asceticism Do not liken yourself, friend, to those who joyfully accepted the Divine sermon, but did not transmit the seed into the depths of understanding; for, having sent forth sprouts upward and spread roots throughout the earth, sooner than a word was spoken, they withered, not bearing ripe fruit, but becoming victims of temptations. On the contrary, liken yourself to those who, having taken deep roots, have sent out many roots and trunks and become prolific, whose classes, showing off and laden with fruit, gravitate and bend down, and at the time of harvest, as if calling upon themselves the sickle of the reapers. For they know well that Christ commanded the Angels to bring such angels into the heavenly portions, so that there they would co-celebrate, co-reign and partake of endless joy. 612. To Deacon Evtonius (2, 112) Since the eye rules the entire body, brightens and adorns the face, serves as a lamp for all members, it is established and seated, as it were, in some royal place, having received the highest destiny and presides over all the senses. For as the sun is in the universe, so is the eye in the body, and just as if the sun apparently dies out, everything will fall into confusion, so if the eye dies out, so do the legs and arms, and almost the entire body becomes useless. Why did I say this? Moreover, the teacher is an eye in the body of the Church. Therefore, if he is bright, that is, shining with the rays of virtues, then the whole body over which he rules and about which he takes proper care will be bright. And if he is dark, that is, he does what is worthy of darkness, then almost the entire body will be darkened, because, although some of the members of the rank are healthy and do what they should, and do not suffer harm in the least from the corruption of the teacher, they do not have as much strength as he does, when the damage devours the most important parts of the body and the vice encourages others to compete with the mentor, those who remain healthy are condemned and try in every way and plunge them into the same disease. That is why it is said: if there be darkness in you, then how much darkness is there (Matthew 6:23)? Likewise, the Church, whose mentor is devoted to arbitrary lusts, can say otherwise: if the one who should be useful and enlighten does not tolerate enlightenment, and even drives out those who intend to be useful, then what will not his subordinates do? 613. Presbyter Zosima (2, 113). About non-covetousness Although, due to the rudeness and insatiability of many, success in non-covetousness has apparently reached the point of impossibility and it is incredible for you that anyone should succeed in it, nevertheless there are those who succeed, and I know some. And if you don’t know them, then this is not at all surprising, because, reveling in the love of money, as is natural, you don’t know completely sober people. Be jealous, at least, of those who observe moderation, live by righteous labors, and are content with what their own labors give. Or don’t you see how they sparkle and shine like luminaries? Be jealous of them for now and stop stretching out your nasty and insatiable hands on other people’s wealth and property. Then you will be able to see those who are not covetous. For now, even having heard, you will not believe, but you will begin to laugh at them and mock them, like someone suffering from incurable madness. But if you come to relative health, then you will easily see that you are completely healthy, and over time you will have in them leaders and guides on this valiant path. 614. Presbyter Karp (2, 114). About those who abhor virtuous people What seems to me very rude and criminal is not the one who hates and dishonors the one who has offended and insulted (this is often treated with leniency), but who does this to a good person and is approved by everyone. The first, although he has not reached the pinnacle of wisdom, apparently has a plausible reason for hatred; the latter, without any immediate reason, wages war not so much with man as with virtue, and attempts to tear out everything beautiful to the ground. And if Eustathius does this, then either he must stop hating, or he must be declared damned. For virtue consists in only one thing: to always avoid the incongruous, especially when nothing other than chastity is considered shameful. 615. Dorotheus (2, 115). About circumcision Who will pronounce such a sentence that the purest Mind has sinned against decency? Who would dare to stretch himself so far beyond all insolence as to blame Wisdom for a mistake? It would be fair to believe this if She had created other animals not contrary to decency, but one man, intending to establish him as king and prince over all earthly things, burdened him with excessive burden, from which she subsequently ordered to be delivered through circumcision. And if it is not possible to say this (for who is so unreasonable and devoid of natural meaning as to blame Divine knowledge for lack of art?), then it follows that God has retained a decent appearance in this too. If he created it as it was proper, what do the makers of idols, masons, sculptors and painters let you see, who follow the original model, and prefer decency to what, for some reason, was corrected later; then let those who respect circumcision beyond measure find out what the need is for it. And if circumcision according to the flesh points to circumcision, which is in the mystery (Rom. 2:29), then let them extend their wonder further, and then let them praise those who cut off lusts even without circumcision. If circumcision is given to them as a sign so as not to mingle with the pagans, just as a bridle and brand are imposed on unbridled and zealous horses, then let them think lowly of it, as something that exposes their ignorance. For if Abel, Enoch, Noah, Abraham were justified before circumcision appeared or anything was said about it, then it is not the basis of justification, but only the seal of justification. Therefore, whoever has the wealth of virtue, let him also have a seal. And whoever mourns his extreme poverty, bearing a mark on himself and not having wealth himself, is subject to ridicule. Let him who thinks highly of circumcision also hear this: if it is your own business, then think what you think, we are not arguing. And if it was committed at an immature age (which is why we thank God that we got rid of useless labor), then for what reason do you boast about someone else’s? For it is right for everyone to glory in his own labors, and not in the marks placed on him by others. 616. Paul (2, 116). About the holidays Honor virtue, and not serve happiness. For virtue is an immortal property, and happiness is easily destroyed. And that's enough about this. Do not remain ignorant that God, in ancient times, combined and now combines reminders of good deeds with holidays, so that those celebrating, having them in fresh memory, would turn not to drunkenness, but to thanksgiving and virtue. If someone who dares to slander the truth asks: is everything possible for God? And he will answer: yes, and the questioner will add: therefore, evil is also possible? It is most fair to ridicule the one who does not answer, and even more so the one who asks, as an ignorant person, because evil is not counted among all that is possible for God. Where God is named, good will undoubtedly follow. And whoever has a sound mind will not even think that evil is possible for God. No one will also call the inability to do evil a weakness, because doing evil is, in the proper sense, a weakness. Therefore, in all precision, Paul, who said this, called sins “infirmities,” saying: “For Christ, though we are weak, in time died for the ungodly” (Rom. 5:6); the word of the Songsinger confirms the same. For he says: their weaknesses have increased (Ps. 15:4), that is, sins. But let not the one who again asks a question to the one who claims that everything is possible with God be considered to have intelligence. What exactly is the question? There is a custom of empty talk and saying: does this mean that it is possible for God to make what has been done undone? And such a question, of course, is also useless: after all, what is useless has no place in reasoning about Divine power. Therefore, such slander as mentioned above turns out to be really unnecessary and superfluous. But so that they do not renew them in the future and thereby offend the ears of those who listen, if they ask us, is everything possible with God? Let us answer: everything that is fitting for God is possible. And with this, every useless question will be resolved, because God can do everything, but He wills the best. 618. Theophilus (2, 118). About ingratitude Blame the one who did not think that he did something wise, but the one who was not wise even with such leniency. For the one who assumed that the captured one would actually resort to shamelessness, voluntarily gave him the right to hide; and whoever considered this wise deed to be stupid, by the very fact that he did not admit that he had been caught, he cultivated shamelessness in himself, repaying the benefactor with insults. 619. Grammar Ophelia (2, 119). About the nature of animals Since I know that you are eager to hear something new and will not stop until you find out, I will answer briefly, although what you are asking about, it seems to me, is beyond the limits of human understanding. Of animals, those that chew food are viviparous, and those that swallow without chewing give birth from eggs, and for some the first birth is enough, which finally produces the fetus, while for others there are secondary births. When time requires the transformation of eggs into animals, then, after incubating the eggs for a certain number of days, they put into them a certain natural force so that what was previously born inanimate becomes animated. For the seed principles, placed by the Creator from time immemorial in natures, as if hiding under the ashes, if they are fanned like sparks, with the continuation of time they usually ignite in the substance. Why should one be amazed at what is happening and ascribe this miracle to the all-wise Creator? For this does not point to the providence of animals for their own self-preservation (their nature is guided by imagination, not reason), but to the Providence of Nature, which manages everything. Animals do nothing by reason, but Nature, which created various kinds of animals, puts in each kind the desire to do what is needed for it. 620. Co-emperor Ausonius (2, 120). To bosses May your hearing, O wonderful one, be open and ready to the requests of those oppressed by poverty or the power of others, even those who are slow to express themselves, meekly leading the way to words; and keep it imprisoned and inaccessible to the gossip of slanderers and slanderers, stopping their desire to speak evil with a stern gaze. 621. To Bishop Theon. About the priests (2, 121) And I will not blame Zosima, and Palladius, and Maron, and Eustathius, and the others you have enumerated, who to such an extent desecrated piety and desecrated the priesthood, as much as I blame Eusebius, who gave them all the reason for this. If he had not sold them, as you say, the priesthood, they would not have crawled into such a sin. For, although they were very bad before their ordination, it is not the same thing for a layman and a priest to sin. And this is clear from the law, because for the sinner the priest commands to offer the same sacrifice as for the whole people (Lev. 4:3). But if these sins were not equivalent, then the law would not have decreed that the same sacrifice be offered. A sin becomes greater not by nature, but by the dignity of the person committing it. For if the one who must keep others in order falls, then this fall becomes more important according to the dignity of the fallen one. Therefore, if the one who gave the seeds is also guilty of the growth, then naturally it would be fair to mourn Eusebius more than them. 622. To Bishop Lampetius (2, 122). It’s bad about those passing through the priesthood I praise your Divine zeal, with which you are indignant, seeing that the priesthood is insulted by Eusebius, who, in contradiction to piety, gave himself such a name. Just as he himself, being unworthy of the priesthood, I don’t know how, invaded it, so he distributes it to just anyone, considering Divine service to be a matter of little value and contempt. But since all this is in the will of the Divine and incorruptible Judge, who is now long-suffering in order to bring the fallen to repentance, and subsequently will not leave what has been done unattended, but will determine unbearable punishment, then, taking care of ourselves, we will go through silence. For, if there was any benefit from boldness in reproof, in which I did not yield to anyone, and for this I often suffered slander, however, since it is time for silence, we will wait for the Judge. Do not continually sin in the expectation of being forgiven, but seek security in not sinning. Many, in anticipation of forgiveness, have done a lot of bad things and have been deceived in their hopes, without correcting themselves and without receiving forgiveness. 624. Martinian, Zosimus, Maron, Eustathius (2, 124). Priests Since the godly Paul, the vessel of election (Acts 2:15), the treasury of Christ's ideas, who ordered both land and sea, who convinced the barbarians to be wise, said that those who do not care about their neighbors are worse than the pagans, saying: he who does not provide for his own, much less for his relatives, has denied the faith, and the unbeliever is worse (1 Tim. 5:8), then this is the same prompted me to write to you. What do you think the word industry means here? Is there food supply? In my opinion, it is caring for the soul. If you dispute this, then even in this case what I said will find even more confirmation. For if you say that we are talking about the body, and about someone who does not provide the necessary food, the Apostle said that he is more hard-hearted than a pagan, I will answer: where will there be a place for someone who leaves care for the soul, which is much more important and necessary? Therefore, listen to me and rid yourself of your madness. 625. To Presbyter Theodosius (2, 125). Accusing those who run from the priesthood Both the name of bishopric and it itself are Divine and above any image and dignity of civil life; but the priesthood is appropriate only to some and not to many, namely to those who adhere to the idea that it is paternal guardianship, and not arbitrary self-law. Since they changed it into power, it is better to say, if it is necessary to express it more boldly, into arbitrariness, then know that the concept of this prominent and desired authority, which if ever, then now arouses strong love for itself in people and easily gives itself into the hands of its lovers, is not highly thought of; because they regard it as a punishment imposed by those who give, and not as an honor on those who receive. For most often they rule over some and subjugate others, they give orders to some and serve others; They do evil to some and mercy to others, they crush some, they themselves fall before others, they are afraid of others, and they are hated by others. Therefore, do not be surprised that Presbyter Hierax, as an intelligent man, fled from this dignity as from the most difficult illness. 626. Reader Timothy (2, 126). About what should not seduce Most of all, friend, be afraid of seducing anyone: for the good in people is not sober - it barely stands when no one shakes. 627. To Bishop Kirill (1, 127). That one should not neglect admonitions, or despair of anyone, and that if those admonished remain uncorrected, then the fault is not on those who admonish, but on the will of those admonished, especially when nothing was overlooked first. To your prudence and your power, most valiant of all, it is left to the purity of power and diligence to restore the Pelusian Church, which suffered from the vices of the rulers. For the present, or rather, any time at all, will not be enough to tell about all the untruths and insults that she suffered, plundered and insulted by depraved and malicious people, to whom no one else would have entrusted even a herd of dumb animals, not just people, rational creatures, for whose sake Christ came to earth and shed His honest blood. Yes, even if time had permitted, what they had planned would have surpassed every word. But at this time it is necessary to say that little that could not be kept silent about with impunity, even if anyone wanted to. Moreover, it seems to me that you, wonderful one, are already demanding a story: why, having stopped this preface, I will proceed with words to the matter, noting only the following: do not measure the actions themselves with my words (I would not even find words that would suit what has been done, when every language is overcome by the reality of this), but with the vigilant eyes of the mind, peer into the progress of the matter. Therefore, the Divinity was blasphemed, the city was robbed, the priesthood became corrupt, arbitrariness appeared in the Church, honest people were condemned to exile, and those who should not have set foot on the church threshold deserved approval, and the Divine and ineffable Sacraments were entrusted to them (they thought that it was not souls that were being entrusted to them, but that they were seizing paternal autocracy into their hands), and also that about the poor They didn’t even say that they were stealing church money and spending it to please their own curiosity, that those who dared to stand up for virtue were avenged even to the point of blood - I’ll leave all this and the like aside, proving by the fact that I was forced to utter these words involuntarily. But about what is planned now (since silence is not safe for anyone who wants to remain silent), I will say as briefly and darkly as possible, because I am not able to speak about it clearly. Martinian, who, to the desecration of the Divine faith, was ordained a presbyter (if one should be called a presbyter who has used the name of the priesthood in order to be able to do the greatest and in no way excusable evil), I cannot say from whom he descends or from what city he came. And that he is a slave and, having lived his first life in disgrace, fled, although this is true, I will keep silent: my goal is not to speak ill of him, but to show how much the Church has been insulted by him. This Martinian, having come to the Pelusiots, lived in extreme poverty, received help from many, put on a monastic image, outwardly behaved chastely and aspired to the official - and in his opinion, the superior - position of cleric. But since the bishop of Pelusa, the illustrious and full of divine wisdom, Ammonius, having seen the hypocrisy with the clearest eyes of his mind, did not even leave him hope in this matter, then, reflecting that he was wasting his time there in vain under a very prudent leader, Martinian decided to weave these networks with others. Since he was recognized there too and he did not have time in his hope, then finally being informed that the wise bishop had died and moved to the heavenly countries, Eusebius had been ordained, he again flew to the Pelusian city, thinking to easily put his cunning into action, I will not say his recklessness, and very soon achieved his goal. For there is no need to dwell on this. And that the one who delivers the seed is also responsible for the appearance of plants, everyone knows this. And so, having received ordination and touched the sacred Sacraments with bad hands, he again gave birth to the disease with which he had been fraught for a long time. For, having assumed that even life would be of no use to him if he did not appropriate the property of the poor, he made a promise to leave everything he acquired to the Church and, instead of baiting such hopes, persuaded him to be appointed steward. So this ill-intentioned and unfree man, having seized the church economy into his hands, brought it into such a position that the Church would not have been plundered even in a barbarian invasion, for he destroyed all the signs of its beauty distinguished by virtue. For in managing affairs, resorting to deceit, cunning, criminal plans and false oaths, he did nothing simply and fairly, but, having only evil in mind, he became embittered against those who had chosen a free and pious life for themselves, calling those who love the truth fools, and those who do things maliciously - reasonable, the wise - good for nothing, and corrupt people - efficient. And he didn’t just say it; he didn’t actually do it; On the contrary, he overshadowed his words with deeds, appropriating church money for himself, selling ordinations, casting out lovers of virtue, and gathering around himself those who did the same as he. For, believing that otherwise he would not have security here (he had no thought about the future Judgment) if he did not drive out every form of virtue. Nevertheless, he carried this out, making, I don’t know how, the bishop’s assistant. For the bishop (let the truth be boldly expressed, I could not say otherwise) was so servile to him, like a lowly slave bought for money, assigned to do everything that Martinian ordered. He brought the bishop to such madness (let it be said that this is the height of evil and the crown of this deplorable spectacle) he brought the bishop, having caught him with promises, which now this bishop, disgracing his own stupidity, openly proclaims either under compulsion, or out of conviction (I don’t know what to say about this, due to the excessive incongruity of the matter), having written in the church books that the Church offended by Martinian is his is in debt. For Martinian thought that otherwise he could not safely possess what he had acquired unlawfully, unless he showed that the Church owed him, although he did not want to demand from the Church what he had stolen from her, but only wants the Church not to demand from him. The poor city, as soon as it learned what Martinian was up to, since it did not remain unknown (I will not talk about the fact that, due to the excessive importance of what he did, they even accused him of magic and convicted him of shameful and vile sins), he often tried to kill him, however, he restrained himself from these impulses. And Martinian, reproached and accused by everyone, slandered the bishop to everyone, and the bishop to everyone, arming him against lovers of virtue in order to suppress boldness in everyone, and declaring to everyone that the bishop was trading in ordinations, plotting against chaste people, appropriating the property of the Church for himself, because he took gold and entered it into church records. He told this, thinking with these tricks to quench people’s anger at what he himself did. And when others pointed this out to the bishop himself, there was no success: he probably inspired that nothing could be done without accusers. When, with the thought that he was telling the truth, the accusers also appeared, many reliable ones at that, ready to present evidence, and in this case it did not turn out that, after the exposure, finally, of any pretext, in all fairness, he was suspected by everyone as an accomplice in what was being done. For even if he promised a thousand times to bring into the Church everything acquired by vile methods, it would especially not be necessary to transfer all church income into his hands, and to seduce thousands of souls with what was done. Even if the bishop had been deceived by promises, the matter should not have been left unaccountable. And if it was necessary to demand reporting, then the reports had to be verified accurately with the help of reasonable and experienced people, because, according to him, he himself was unskilled in this, as in anything else good. And if the bishop signed the reports secretly, without inviting anyone to verify it, then it is clear that he was not deceived (as he cries loudly, thinking to remove the accusation from himself), but he himself plundered church property, and put the entire Church on sale. So Martinian, as having bought, and bought illegally, decided to use what he had acquired even more illegally, hastening to replace one evil with another. For, having taken into his hands all the church money, or, as he himself said, sharing it with those who entrusted him with the economy and who gave the reason for such a deplorable action, he recently sent gold to Alexandria, seeking a bishopric for himself, although he is not able to govern even himself. Having learned about this, your shrine, due to the obligation to excommunicate him, threatened him with a message and confirmed that if it again takes up the same thing, it will declare him excommunicated, as bringing disgrace to the Divine faith in the entire Egyptian region. And now, having neglected both the message and the threats, he secretly rushed to Alexandria, seeking a bishopric for himself, while damaging the good reputation of you, as if you were ordaining for money. Therefore (oh, what can I call you, I can salute you enough!) it is characteristic of your great mind, although the strict punishment of his actions should be observed by an impartial court (because here it is impossible to inflict a worthy punishment on him), nevertheless, move forward, and, firstly, protect the offended Church, and secondly, support your own opinion, carry out threats and excommunicate him. For if, which I do not believe, he not only does not suffer anything like this, but is also ordained, then the secret being divulged will turn out to be true. And then he should, together with several reverent bishops, who are enemies of all self-interest, send him here to give an account of church income, and let him return whatever debt he owes, if he gave anything to the bishop (for the bishop says that nothing was given to him, but he was deceived), he brought it out. For there is no doubt that just as the leading person in this matter, who either participated in it or signed inadvertently, you will prohibit the passage of the episcopate or, having shown him leniency, you will at least place an epitrope with him, who would not allow him to fall into errors exceeding leniency, so you will show to those who acted under his command that this wise intention is stupid, and the accounts for which, as he says, the Church is in his debt, will be invalidated. For where did such wealth come from for a man who suffered from extreme poverty and was in charge of church revenues? 628. To Presbyter Athanasius (2, 128). About caresses I hear that flatterers, depending on your tongue, claim with an oath that the strangest vice in the world is better than anything else, if you decide to be surprised by it, and after this they blaspheme virtue itself, if only you blaspheme. Therefore, if you do not want to listen to us, then at least listen to Socrates, who advises to hate flatterers as deceivers, because both of them, when they are believed, harm those who believe them. 629. Paul (2, 129). About Judas the Traitor One wonders, it seems, why Christ did not convince the traitor to recognize virtue as a good thing, although he often heard a conversation about virtue, or rather, there was not a conversation in which he did not hear about it. And I wonder why you, knowing what freedom is, could marvel at this. For the salvation of men is prepared not by violence and arbitrariness, but by persuasion and good nature. Therefore, everyone is sovereign in his own salvation, so that both those crowned and those punished fairly receive what they themselves have chosen. 630. To Deacon Pampretius (2, 130). About alms It is necessary, friend, to have a merciful soul. Whoever has such a source will exude everything beautiful, and if he has money, he will squander it, if he sees someone in misfortune, he will mourn him, if he meets an offended person, he will stretch out his hand, and will not leave anything that concerns him. 631. Antiochus (2, 131). Comparison of virtue and vice Vice separated people from God and separated them from each other; therefore, with all swiftness we must flee from vice and follow virtue, which leads us to God and connects us with each other. The rule of virtue and wisdom is sincerity with prudence. 632. To Deacon Evtonius (2, 132) If Zosima, this apparently presbyter, intoxicated by arbitrariness, mocks you a lot; then bear this generously, imagining in your mind what the Jews did with the Lord, when the very earth shook and shook, as if trying to escape, so as not to see what they dared to do against God, although they touched the flesh. 633. Reader Timothy (2, 133) This: an eye for an eye, and a tooth for a tooth (Ex. 21:24) was legitimized by the Jews by Nature, filled with meekness, not, as I think, so that they would be merciless and cruel to those who offended, as the Manichaeans believe, condemning the Old Testament, but so that, out of fear of suffering the same thing that they themselves do, they did not dare to offend. Although this legalization is fair and strictly in accordance with reason, yet Divine Silence, observing meekness and not abandoning kindness, and also encouraging people to do it, through the legalization to take revenge for what they had done through the fear of punishment, prevented the fall: because if there is no one who does the offense, then there will be no one who takes revenge. Therefore, let them discern the depth of wisdom of the Lawgiver, and not rashly accuse Him of cruelty and inhumanity. For what is said in the Gospel: if someone strikes you on the right cheek, turn him the other too (Matthew 5:39), is not the opposite of this, but only higher and better, and constitutes the rule of the highest wisdom. There it is legal not to do evil at all, but bloodthirsty people could not even hear about willingly enduring evil, but here the sophisticated teaching about voluntary tolerance of evil is set forth. The comparative image of speech does not place the person being compared in opposite rows, but shows superiority and disadvantage in the same row. It is good not to do any evil, but it is better to even willingly endure evil. Marriage is a good thing, but virginity is better. The moon is good, but its sun is more beautiful. Therefore, just as the moon, which is good, and the sun, which is better, there is one Creator, so there is one Lawgiver of the Old and New Testaments, who legitimized everything wisely, usefully and in accordance with the times. Virtue does not consider it dishonorable for everyone to be of equal dignity in morals, but the impossible also does not belong to you, but on the contrary, leaving this behind, you must desire what is appropriate. For both the sacred mystery Moses and the God-wise Paul did not otherwise achieve what they asked, but they were taught that they asked not for their own benefit. 635. Nemesia (2, 135). To what has been said: a man is in honor without understanding (Ps. 49:13) Not attacking people excessively and not slandering the rational race, but with great mercy, the Holy Scripture said: man, in honor, not in understanding, was likened to foolish cattle and became like them. For if we study exactly, then we are in danger of becoming like not only cattle, but also untamed beasts; better to say, he is a lover of vile passions and surpasses them. And what is truly amazing and strange is that every animal is enslaved to one shortcoming, and the one revered by man, having combined all the shortcomings together, extends beyond their unreason. And so that these words do not seem to you an exaggeration, let us consider the matter impartially. When someone gallops like an ox, kicks like a donkey, neighs at women like a misogynistic horse, indulges in gluttony like a bear, becomes fat in the body like a donkey, remembers evil like a camel, is angry like a lion, is predatory like a wolf, is sarcastic like a scorpion, cunning like a snake, observes the poison of wickedness like a viper, collects money, or, better to say, sins, like flies are caustic dust, then is it possible for anyone to classify this bestial being among people, not seeing in him the traits of a meek nature, but noticing some kind of stench, according to pagan fables, skills, chimeras and hydras. If you ask: “therefore, what must be done,” then I will answer you: you must constantly have a spiritual mirror in your hands, I mean the Divine Scriptures, which contain both the history of good men and the saving laws established by God. For this mirror not only shows ugliness, but also transforms it, if we wish, into indescribable beauty. 636. To the Most Serene Timpheus (2, 136. To the Chiefs Nothing is useful, most valiant, like piety. It also protects obedience to victorious kings. Therefore, having set it as a goal, try to direct the boat of your superiors so that your subordinates, as much as depends on you, remain unstormable. If this work requires work, then it also has joys. If you say: “but not at the same time,” then I will answer: it is impossible otherwise. But even when the warring parties do not agree to reconciliation, the bosses negotiate. For those who have toils, joys also come to them later. 637. Komit Ermin (2, 137) That a vicious person prospers, and in extreme difficulties a well-behaved person, worthy of the many praises that have fallen to people, remains in extreme difficulties - this is truly inexplicable and incomprehensible, and far exceeds the measures of human nature. For this must certainly be left to the destinies of God. And if we want to judge correctly, then, having ascribed the knowledge of this economy to the purest Mind alone, let us turn to what is at our fingertips and what we also usually obtain with difficulty. Since we think that this teaching should be defended as much as possible, we defended it as much as we could in the word we wrote to the pagans, after reading which you will learn the solution to the question. 638. To Presbyter Aphrodisius (2, 138). In response to what was said: I was a Jew as a Jew, and about what the words mean: “Not a lawless man to God, but a lawyer to Christ” (1 Cor. 9:20-21) If I were not absolutely sure that your prudence would make up for the shortcomings of our language, then I think I would not have written this letter. What do you want to know? For what reason did the Apostle say: I was a Jew, even as a Jew, that I might gain the Jews: I am a lawless man, not a lawless one to God, but a lawyer to Christ, that I might gain the lawless? These Words require especially precise study until the truth hidden in them becomes clear. Let this be said briefly. I was a Jew, like a Jew, when he made cleansing and brought a sacrifice to the sanctuary (Acts 21:26), and, having circumcised Timothy, he sent him as a teacher to the Jews, abolishing circumcision by circumcision, which is why he did not say: “Jew,” but like a Jew. Lawless as lawless - when, speaking to the Athenians, he offered them a word not from the prophets or from the Law, but from their altar he borrowed an expression, convincing them with their own teachings; Why didn’t he say: “lawless,” but as if he was lawless? And this: not a lawless man to God, but a lawyer to Christ, the Apostle said (because in relation to the one Essence there is no difference, which, wanting to show in another place, he said: he who eats the Lord eats and gives thanks to God (Rom. 14:6), or, if you consider this explanation forced, this, I think, shows that the Apostle lived not only according to the law that is attributed to the Father by others according to the condition of the students, and not according to the dignity of the Lawgiver, he was adapted and applied especially to infancy, but also according to the heavenly and perfect law of Christ, that is, he was not a lawless person according to the law of the Old Testament, but at the same time he was a lawyer according to the Gospel, he was not outside the law, but at the same time he was in grace, he was not unknown to milk, but at the same time he had tasted solid food, and did not neglect exercises; lists, but even distinguished himself in the Olympic competitions; not only did he not commit adultery, which was required by the law, but he also did not look at his wife immodestly, which is required by the Gospel; not only did he not commit murder out of fear, but he also overcame anger out of love; The Apostle said this not because he attributed the law to the Father, and the Gospel to Christ, but because he had in mind the assumption and opinion of the majority. For everything that belongs to the Father belongs to the Son, and everything that belongs to the Son belongs to the Father. 639. Bishop Hermogenes (2, 139). In response to what is said in Scripture: What profit is My blood (Ps. 29:10) Love is perishing (I intend to tell you about everything humiliating), love is perishing - this is a worthy, great and glorious thing, love, which the prophetic face predicted, for which the Savior came here, about which the Apostles preached, sealing with their own blood what they proclaimed. Having only ourselves in mind and leaving a common enemy, we arm ourselves against each other, and the danger threatens that the decisively defeated, strengthened by our discord, will again enter the fight and win. For although he fell, although his audacity was reckless, yet our negligence and our mutual battles became strength and strength for the fallen one, so that the merit accomplished by the Savior (no matter how boldly it may be said, it will be said correctly) is in danger of remaining invalid. Why, perhaps, is this very thing that you sought to find out, and the Lord foretold through the Psalmist: What is the benefit of My blood, if I sometimes descend into corruption, that is, into the multi-corrupt human nature? For, if it points to something else (in the moral sense this is accepted about David, and in the natural sense about Adam), then, in the opinion of many saints, he also had this goal in mind. For, he says, I have condescended so much that, due to my great condescension, many will not believe in Me. I have overcome the tormentor, and the spectator of the Seraphim cries out, saying: learn righteousness, you who live on earth, for the wicked ceases (Is. 26:9.10), and you, with your own negligence, betray this, which exceeds all aspiration and supernatural merit, this victorious monument, which surpasses every miracle. Therefore, what remains for you? What's the excuse? What leniency? What grace will remain for you when this life is required of you, which, as I see, is contained only in the Scriptures and is not really visible anywhere else? 640. Presbyter Maron (2, 140). Leading a life unworthy of the priesthood Everyone is extremely surprised why you, being yourself uncontrollable in sins, not submitting to the reins, not being chastened by reproof, laugh at the pitiful Zosima, whom you most imitate? For if you did not do the same thing with him, then you should have corrected him, and not laughed at him. And if you have become the most exact imitator of the painters in this, out of jealousy, which should not have been rivaled, then why, thinking to expose only his insensibility to shame, do you make your own obvious? For those who hear about this consider it fair to stone both of them: one - as the main builder of evil, and the other - as his closest disciple. Therefore, it will be fair for you to do one of two things: either stop sinning, or not laugh at someone who does the same thing as you; for this is the worst of the worst. 641. To Presbyter Theodosius (2, 141). Same content If it is permissible to say (whoever stands for the truth, it is permissible not to lie), then the Divine sermon is in danger of being shaken by the very ones who, apparently, defend it; because many, doing the opposite of what they say, forced people to listen to their speeches only as fables. Therefore, having thought about the threatening danger, they must act in everything so as not to experience this from experience. 642. Paul (2, 142). About dogmas; about the Holy Trinity The nature of the Divinity should least of all be reduced by the Jews into the One Only God and Father, but should, as it were, be expanded into the Holy Trinity of Consubstantiality. For, distinguishing by the quality of the Persons and by the personal properties of the Hypostases, we are again brought into the One God by the identity of essence. 643. To him (2, 143). About the same I marvel at the truth that brought the souls of intelligent people into opposition to those teachings in which they were prejudiced; for in those who wished to delve deeper into themselves I found such a clear and bright concept of the Holy Trinity; because whoever claims that God is One has turned not to the number one, but to the mystery of the Trinity, the teaching of which was also sown in the Old Testament, so that Philo, although he is a Jew and a Zealot, rejects his own creed with the writings left after him. For, analyzing what God said: in the image of God, create man (Gen. 1:27), I am forced and forced to theologize with the truth about the Word of God. And what does it matter if Philo, without achieving an exact understanding, calls the Co-Eternal Father, the One who was before time, the Second in Number? At least he had an idea about another Person. And not only in this case was he brought to this point, but also, attempting to explain the names God and Lord, he attributes to the royal Trinity the fact that It is more individual than the all-divided and more abundant than the truly individual. And this thought so powerfully took possession of Philo’s soul that he was forced to clearly express it and leave it in the writings, for he said: “there are two powers of Being 32, and of them one, constructive and beneficial, is called, as they say, God, and the other, royal and punishing, is called Lord.” And in this Philo does not deviate far from who said: Christ is God’s power and God’s wisdom (1 Cor. 1:24), and the power is not non-hypostatic, but hypostatic, omnipotent, equal to the One who has this power. And Philo, when he was supposed to depict the vision that Moses saw, says: “he sees the most amazing vision,” and after a few words he continues: “in the middle of the flame there was a certain most beautiful image, not likened to anything visible. A God-like appearance, shining with the most radiant light of fire, as another would imagine the image of Being.” If anyone would like to have an exact knowledge of the image, then let him listen to what Paul says about Christ: Who is the image of the invisible God (Col. 1:15). Consequently, Philo also concerns Orthodox theology; for do not demand accuracy from someone who, with his pure understanding alone, was able to discern the truth and speak contrary to his own creed, but imagine that he did not limit the teaching about God to one Person, as the ignorant teachers of the Jews, possessed by some kind of prejudice, teach. But, I think, not only by this, amazing as this is, he was led to such a thought, but also by the following: Let us make man in Our image and likeness (Gen. 1:26), and also by this: and the Lord will wait on the Lord (19:24), and by this: the Lord called in the name of the Lord (Ex. 34:5), and: the Lord said to My Lord: Sit at My right hand ( Ps.103:1), and: God is in You, and You are God: for those who say that God is a thousandfold holy, and dare to explain by these words: Holy, holy, holy is the Lord of hosts (Is. 6:3), is clearly exposed by what is said: I have sought Your face: Your face, O Lord, I will seek. Do not turn Your face away from Me (Ps. 26:8-9). For if the one who expressed himself in this way was not preaching the Holy Trinity, then it would be fair to accuse him of excessive verbosity, and not only for this saying (for I think that we should turn to a clearer expression), but also for the following: devour the sacrifice of praise to God and render your prayers to the Most High; and call Me in the day of trouble, and destroy you, and glorify Me (Ps. 49:14-15). For here, if the Trinity were not clearly preached, it would be necessary to say: devour God’s sacrifice of praise and reward Him with your prayers, and call on Him; in the day of your tribulation, and will destroy you, and glorify Him; but it is not said like that, but expressed exactly as written above. For in this and in many other places, which (in order not to make the words long) I will not cite now, the Old Testament clearly preaches for those able to hear that the dominion is proclaimed to them not of one Person, but of Three Hypostases, one Essence, to the shame of the unhealthy concept of the one Person of the Jews, which Sabellius also followed, perhaps finding the basis for his in the perfect equality of the Father and the Son the doctrine of a single Hypostasis, and to the condemnation to banish the polytheism of the Hellenes, whose disciples Arius and Eunomius decided to be, recklessly transferring the difference of Hypostases to the Essence. If you ask why this was not announced clearly and definitely at the very beginning, then I will answer: because this - both proof and teaching - is very clear to reasonable listeners, as it seemed to the wise Philo. And if it was expressed covertly, then it must be judged that the legislator did not recognize it as necessary for the Jews, who were prone to polytheism, to represent the difference of Persons, so that they would not creep into idolatry, recognizing different natures in the Hypostases, but so that at the beginning, having understood the doctrine of unity of command, they would gradually study the dogma of the Hypostases, leading again to the unity of Nature; so that by sayings in the singular the identity of nature is indicated, and by expressions exceeding the singular number the distinctive property of the Hypostases, raised to the unity of the Essence. For to suppose different natures is a Hellenic teaching, but to recognize one Person or one Hypostasis is a Jewish teaching; but, having extended the Hypostases to the Holy Trinity, raising Them into a single Essence is the most right and true dogma. 644. To Deacon Eutonius (2, 144). About the words of Scripture: there are a hundred, and there are sixty, and there are thirty (Matthew 13:8) These words: one hundred, one hundred, one sixty, one thirty, can indicate virginity, abstinence and an honest marriage, and can also mean training the soul, serving the body and distributing money. For saving the soul is better than service performed through the body, just as it is better than the distribution of money itself, because the first is associated with labor and shedding sweat, and the second is accomplished with the help of something acquired from outside. 645. Deacon Palladius 33 (2, 145) Deluded by the thought that, apparently, you have not sinned, do not fall into a new error, because no one cures evil with evil. And according to external judgment, this is recognized as an excess of absurdity. On the contrary, having healed your fall through repentance, bring yourself to such a state - not to sin anymore. 646. Scholastic Casius (2, 146). About the love of money and about the many ancients who rebelled against it You, apparently, love money and, as one possessed by an incurable disease, in order to find an excuse for such a delusion, you armed Demosthenes against us (who said: “we need money, and without it nothing required by necessity can be done”) so that we would not dare to contradict this irresistible development. And since, just as your word is rightfully unimportant for many, so is the word of Vitiia, which surpasses everyone in the type of speech - lively, strong, passionate, overthrowing everything and containing a lot of new thoughts and syllables; then I will gladly ask you: how do you oppose Demosthenes to us, as a strong man, who with his art can distort the truth itself, or as a reliable witness? If he is a strong man who can embellish the shame of your passion, then we will not give in to him and, although we will respect this man, we will prefer the truth to him. And if as a reliable witness, then we ourselves will not object to anything (for perhaps others will reject him as attempting to obscure the truth with verbal art and therefore not worth presenting him as testimony, but, having turned against him both those who spoke and acted contrary to him, we will leave the verdict to the court of the readers. So much we recognize ourselves as being far from prejudice! So, since you, as Hellene and the defender of Hellenes, must be overcome by those like you: then let the most true and wise advice of Isocrates be opposed to the invincible development, according to which wealth serves vice more than the love of philosophy, as it gives strength to laziness, so it attracts young people to pleasure. Isocrates, in my opinion, is more worthy of respect than Demosthenes (not by the power of his words, in this he prevails) for those who seek truth everywhere; preferable to the power of words. But if they seem to some to be equal, then one should not dispute this, but prove that all respectable people agree with Isocrates. And first of all, we must respect the ancient custom; and the ancient custom was this: after the feast, take the lyre and sing: “Perish your wealth and appear neither on land nor on sea!” If another witness is needed, then the truthful Aristides will also be a witness, who could have enriched himself, but loved poverty, so that the city of Athens buried him when he died at its own expense, and provided his daughters with a dowry. And if a third witness is needed, then the Theban Epaminondas, the most famous of all the military leaders there, will give his voice, who, having been called to the assembly, refused to come that day, because his clothes were in the wash, and he did not have anything else that he could wear. If a fourth is needed, then Crates will also express his opinion, giving all his property to the people’s council and saying: “Crates gives freedom to the Theban Crates.” If a fifth one is needed, then Phocion will add his voice. When Alexander the Great sent him one hundred talents of gold, then he asked those who brought it: “Why does Alexander, although there are many Athenians, send it to him alone?” And when they said: “He considers you to be a good and kind man,” he answered: “Therefore, may he allow me to be and appear so.” And having said this to those who brought it, he sent the money back, and wrote to Alexander that if he wanted to give him a gift, then he should free those taken captive in Sardis, which Alexander did. You see that what needs to be done can be done without money. But if you need to give a voice, the sixth witness (I present, finally, the most important one) will give it to Plato, whom you cannot reject (so much so do you consider him great and wonderful!), and who forbids the acquisition of gold and silver. And Lycurgus, the legislator of Lacedaemon (let us not lack a seventh voice), legitimized that whoever brought a coin into Lacedaemon would be repaid for this with death. But if, leaving behind voices, one must delve into the very essence of the matter, then there will not be a single bad deed in life that would not be carried out out of the love of money. From this love - enmity, fights, wars; from it - murders, robberies, slander; from it not only cities, but also deserts, not only inhabited countries, but also uninhabited ones breathe blood and murder. And the sea was not saved from this evil, but even there it rages with great fury, because the sea is also besieged by sea robbers, inventing some new method of robbery. Out of the love of money, the laws of kinship are transformed, the rules of nature are shaken, the rights of the very essence are violated, because this crafty and criminal love not only for the living, but also for the dead, arms the hands of grave diggers, who do not give freedom from their malice to those freed from this life. And no matter how many evils someone finds, either in public assemblies, or in courts of law, or in houses, or in cities, he will see in them shoots of this root. But why am I bothering myself? All the harm of this disease, combined together, will not be able to express. And if you think that the one who acquires money is irresistible and therefore wealth is coveted, then I will try to prove the opposite. Who is not afraid of if he has a lot of gold? Are there only robbers, slanderers, the mighty of the earth? He even suspects his own servants. And what can we say about someone who considers himself still alive (because someone possessed by such a disease does not live)? Even after dying he cannot free himself from the villainy of the robbers; death itself cannot keep him safe; on the contrary, both the dead and the buried are robbed by those accustomed to such villainy. Wealth is so unreliable! Not only are houses destroyed, but tombs and coffins are broken. What could be more worthy of regret, when even death does not bring security, but this mortal body, even having lost life, does not have the opportunity to get rid of the troubles that it suffers in life, because those who are accustomed to atrocities of this kind, even the dust of the earth, hasten to pursue a war much more terrible than what they threatened the body during life. For then, if it happened to enter the storeroom, unloading the chests, they would not touch the body itself and would not take so much as to leave the body naked; and now the villainous hands of the grave-diggers are not holding back from him, but they are moving him this way and that, turning him, and swearing at him with great cruelty; for after it is buried, having been stripped of this cover and of the garments in which it is clothed, they leave it abandoned in this position. Therefore, who is such a secretive enemy as wealth, which destroys the soul of the living, abuses the body of the dead and does not allow them to hide in the ground, which is not forbidden even to those convicted and convicted of the most vile deeds? For the legislators, having subjected them to the death penalty, do not persecute them any further, but even after death subject the wealth of those who possessed it to the most cruel punishment, exposing them naked and unburied to a pitiful and terrible spectacle. And therefore, a word is superfluous, trying to prove that wealth is insurmountable, when those who acquired it are not safe even after death. Who would not be reconciled with the dead, even if he were a barbarian, a beast and a destructive demon? For this sight is able to soften an extremely hard-hearted person. Therefore, as soon as someone sees a dead person, even if this dead person were an irreconcilable and secret enemy, he will shed tears for him along with those close to him. Thus everyone respects the common nature and the laws established by it! And even in this case, gold does not cease to torment those who hoard it; and those who have not suffered any offense from the deceased make him enemies, since exposing the dead body is characteristic of bitter enemies and opponents, and nature then reconciles the very enemies with it. Wealth makes enemies even of those who have nothing to complain about and exposes the body to great reproach, although there is much in it that could incline to pity. What exactly? The very thing is that the body is dead, motionless, ready to turn into earth and dust, and there is no one to help it. But this does not in the least affect these villains and wicked people, because their evil desire prevails. A terrible and insatiable attachment to greed, like some formidable and vengeful tormentor, stands with them, giving them cruel and merciless orders and turning them into animals, thus leading them to the grave. So (we must return the speech to the intended subject), if many men who achieved respect renounced wealth and did not enter into an alliance with it, as with the enemy and opponent of virtue, and if this very disease of greed turned out to be the main cause of evil, and those who acquired wealth do not become insurmountable and elusive, but on the contrary, they turned out to be easily overcome by everyone, not only during life, but also after death; then stop giving yourself over to the prey of this serious illness and erecting a revolution against us. If this were the decision of your own mind, then our speech would not be long; we would immediately reject it as incurably sick. But since you armed a vita against us, although we respect this man (as it would be proper to say), you also forced us to arm many against him, who clearly refute this opinion. And that's enough. Since the abundance of truth is great, we will prove that Vitia himself, who boasted and was magnified by Vitiya, was above shameful self-interest. Therefore, what did he say? “From the way I behave and what I say in society, no one can prove that I am attached to self-interest.” So he himself boasts of this generosity. And if you ask why Vitya decided to utter an opinion that is so easily denounced, then I will answer: it is not mainly on me, but on you yourself, that the duty lies with answering this, as the one who presented it in your own justification. If it is necessary to justify him, and this, as I think, must be done so that it does not seem to others that we are fighting an empty place, it is better to say that we have overcome an empty place, and besides this, this is necessary because I love the truth and respect this man; I will do this as much as I can. So, I affirm that all others, having recognized the very essence of the matter, rightly proclaimed that wealth is the enemy of virtue; Vitiya expressed his opinion, not considering the matter as it is in itself, but bearing in mind what was necessary for the war. For otherwise it was impossible without money to forge weapons, build three-oared ships, deliver food to the soldiers and prepare everything else that war loves and consoles itself with. And that this is true, he expresses in another place: “Under present circumstances, nothing is more needed for the city than money.” Therefore, if Demosthenes gave such advice to the Athenians who were waging war (whether it was a good thing or a bad thing - I’m not talking about this), then do not refer to it as an opinion that is applicable and general to everything, do not approve of it, do not compete with those who are getting rich, do not seek justification for something that is not justified by anything, and, wanting to praise the story, do not denigrate it as if it were unreasonable and can easily be disputed. For if anyone wants to offend this eloquent figure (after his justification, let this also be said, since I said that I love the truth very much) wants to hurt, he will say: “I marvel, valiant story, how you, who were able to often turn people’s thoughts to the contrary and to convince listeners, who did not prefer anything else, - you, who for your descendants became the source, the beginning and the rule of all eloquence, did not foresee what am I going to tell you? You had to protect your thought and say: “Money is needed, and without money everything that needs to be done during the war cannot be done.” But perhaps Demosthenes, if he were still alive, would have answered like this: “This is shown by the content of the word and the entire course of speech.” Anyone objecting to this would also say to him: “You speak well, wise one; for the one who entered into this feat said the same thing before your justification, and he said so without intending to start a dispute; why am I sure that both you and he are telling the truth. But since there are ignorant people, such as this one, who laid the foundation for this competition, who do not pay attention to the content, do not keep in mind the course of speech, but, tearing the thought away from the previous and subsequent ones, understand it for what it is in itself, and mislead both themselves and others, then you had to protect the word: for, having said this, it encourages frivolous and unlearned people to greed and plunges them into thousands of evils, educated and prompts the wise to involuntary contradiction. For they may say: “What are you saying, Demosthenes? Nothing necessary can be done without money: neither chastity, nor courage, nor justice, nor prudence, nor wisdom, nor kindness can be shown. But others will call this 34 in its own sense decent and necessary." “Yes,” says Demosthenes. So, what does what you said mean? “I spoke about what was needed during the war.” “So why,” you can ask him, “didn’t you express this clearly in your word?” Do you not know the carelessness of many? Whatever they want, they confirm, or better yet, you yourself taught us this. For this is your notorious and true saying: “Everyone thinks as he pleases; in reality, this is often not the case. So, why did it become a burden to you to make this small addition? How much benefit would it be to save yourself from reproach, and all others from confusion and difficulty? If they had told him this, I think he would have thanked him for the correction (since he was a reasonable man) and corrected the word. For in this case, none of the unreasonable people would dare to support their ignorance with Demosthenes’ learning. 647. To Deacon Evtonius (2, 147) And here, best of all, people who are valiant and royal (for it is permissible to call them so adorned with virtues) live in a more genuine sense than people who are servile (for it is fair to call them so enslaved to obscene pleasures). For lovers of virtue are the most exalted and have placed themselves not only above cowardice, but also above fears, and dangers, and all vicissitudes - not in the sense that they do not tolerate this, but in the sense (and this is much more important and shows that such a life is divine) that they neglect the disasters that come their way. And those who are mired in sins, in my opinion, do not even live, due to the sorrows, fears, dangers and countless swarms of passions produced by sins. Whether death is expected, they die from fear before death. Whether illness, or insult, or poverty, or some other unexpected event comes, they die without experiencing it. If this really happens (it certainly happens, even if we don’t want it), then we will compete with those who live with glory both here and there. The word of those who live well, is admirable, is more accurate than an oath and is crowned with the approval of all who hear. The desire to enjoy the strong affection of others is born from strong love for others. Therefore, if we want to be believed, we will live well; and if we want to be loved, we will love. 649. Scholastic Casius (2, 149) You highly praised the letter I recently wrote to you about virtue and the fact that you should not love money, and thereby gave us a sign that you were truly convinced and recognize in him as good what you recognize yourself as convinced of. For if we are chaste, then just as we avoid what we condemn, so we choose what we marvel at. So strive in this, because it produces immortal glory. 650. Epimachus (2, 150). What do the words mean: they magnify their storehouses (Matthew 23:5)? Since you wrote about your desire to know what it means: they call the repositories, then know that there were small scrolls with the law written on them, which the Jewish teachers carried with them, just as women now carry small Gospels. The legislator, instilling in the Jews the need to fulfill the law and not giving room for oblivion, decreed: bind, that is, attach and hang, justifications on your hand (Deut. 6:8). They had no thought of fulfillment, but they put great effort into the book scrolls and thus deserved censure. 651. To the reader Theophilus (23, 151). Tombstone for someone who lived a virtuous life Blessed Timothy, your brother, departed from the people, leaving everything he had as a mortal in the earth, and with his soul, heavenly and rejoicing, as I believe, with the Divine and supermundane Powers. Therefore, no matter how great the sorrow, we, having resisted it to the best of our ability and almost overcome it, will put it aside, imagining in our minds that the end of this here has become for him there the beginning of the greatest blessings. For not only that, but courageously and valiantly this man worked in this life, being proclaimed by everyone for his virtues, becoming above all glorification and being crowned with praise as much as possible. For indeed he was the palace of chastity, the abode of prudence, the stronghold of courage, the stronghold of justice, the treasury of philanthropy, the church of meekness, in short, the treasure of all virtues, and he possessed each to such an extent that it would have cost another great effort to acquire any one. Having become a lover of the supermundane, he stretched beyond the space accessible to thought, delved into the heavenly, and did not care about the earthly. For, having rightly recognized chastity as the truest and most fitting pleasure for Christians, he autocratically controlled the belly and the passions arising from it, making contentment with little things the law of the belly and not allowing the passions to take wing; why rumor everywhere proclaimed his glory and he was on everyone’s lips; everyone hoped that if he were given church leadership, the rays of his virtue would become even more brilliant. But, like a good fighter, when the audience had not yet satisfied their desire, he flew off to receive the crowns in the heavenly courts, leaving here, as if in a funeral shroud, glory, and memory, and the praise offered by everyone. Therefore, who, intending to glorify such a husband, will have time to portray him according to his dignity, even if in a small way? Who, wishing to praise him and not achieving what was expected, would not blame himself for undertaking an impossible task? Who, having decided to depict in words his meekness, cordiality and respect for everyone, especially for lovers of virtue, will not reproach himself for not being able to say anything suitable to the truth? For Timothy so captivated those who lived with him that in discussing the law of friendship they gave him primacy, because he was high in virtue, but humble in his way of thinking, quiet in conversations and quick in considerations, generous in charity, quick in consolation. About the fact that, when I intend to finish the word, he does not allow me to do this, I must say the following: primarily loving alms, he tried to hide deeds of philanthropy, knowing well that this is what alms consists of. For those who give alms for show, in my opinion, do not show humanity, but expose the misfortunes of those who use their mercy, and harm the cause of God with the most serious illness. For, wanting to be called philanthropic and benefactors, they do not refuse to divulge the misfortunes of others. But this illustrious man (for it is not permissible to remain silent and, having begun a word, it is necessary to expose people who do not give him due honor), not only by what he gave, but also by the fact that he did this secretly, he watered those thrown into the cave of poverty. But why am I toiling myself, trying to glorify the sea of ​​kindnesses with a weak word? Therefore, I will stop the word here, and you, having stopped mourning for him, honor this valiant man by honoring his virtue. 652. Bishop Hermogenes (2, 152). To the abbots May the healing of mental ulcers succeed in all precision, because even those that have closed very often open again. 653. Martinian, Zosima, Maron, Eustathius (2, 153) One of the men worthy of respect and memory, adorned with nobility and good morals, having met me, informed me with tears that several people who respect virtue not a little, having met among themselves, said the following to each other about you: “Which of the illicit and shameful passions will those who do not blush at such obvious outrage be afraid to satisfy in secret? What hidden evil deed should not be committed by those who boast of open evil deeds? Will those who laugh at the chaste be chaste by anyone's advice? And after reproof, will those who denigrate those who reprove cease to do evil? Will those who revere them as fables also respect the Divine words? Will those who proclaim by their deeds that there is no judgment be afraid of judgment? Will those who preach Epicurus submit to Christ by what they do?” And after hearing this, I was extremely amazed in my soul; and it would be right for you to think about how to make amends for this derisory, worthy behavior; but make amends if you improve; and be corrected if you are convinced that the Holy Scripture is true; and make sure if you constantly use it; and you will use it if you understand the meaning of it; You will understand if you persistently turn to God with the wise; and you will relentlessly be with them if you begin to flee vice; You will begin to flee vice if you are afraid of the punishments that threaten it; but you will be afraid if you believe that there is a God; and you will believe if you get rid of such madness; get rid of yourself if you are jealous of those who got rid of you; and you will be jealous if you take up virtue; take it, if you love the kingdom of heaven; and love if you are confirmed in the thought that what is visible is temporary; but be strengthened if you recognize the insignificance of what is visible; and you will know if you see frailty; you will see if you look with intact eyes; and you will look this way if you have a strong attachment to heavenly things; You will gain this affection if you make your spiritual eye more insightful; and you will do this if you learn to constantly turn your gaze to God. 654. Scholastic Ophelia (2, 154) Clarity, merging with sedateness, does not make what is being said unclear to the listener. 655. Presbyter Theognostus (2, 155) The illustrious and worthy of all praise, the reader Timothy lived with such righteousness that no one can say: “I marveled at him, but did not love him” because he equally deserved surprise - because he loved virtue and love - because he avoided rudeness, in the correctness of his judgments he seemed like an elder among his peers and the same age as elders, he could give advice to some, but he never gave others a reason to correct him in anything. 656. To His Serene Highness Hesychius (2, 156) They say that you built a glorious house, which is beyond any surprise, but you neglected the soul, as if it were something worthless and insignificant. Therefore know that your choice is not good; the house, even silently, in subsequent times will be a preacher of your covetousness, and your soul will be subjected to terrible torment. 657. Martinian, Zosima, Maron, Eustathius (2, 157) What prophecy or what word of the Savior did not come true, so that you, the best, could reject the word about Judgment? If those had not come true, you might not believe this either. And if everything came to pass, why don’t you deign to believe this too? What has happened guarantees the fulfillment of the future. If you would like to briefly listen to some of these predictions (because it may be impossible to listen to everything, and it is not easy for us to present them on Wednesday), then we will not refuse to do this. The Savior said that Jerusalem would be taken - and it was taken, said that this notorious church would be destroyed - and this came true; He said that the apostolic preaching would overcome everything, and it did; He said about Himself that He would be more honorable to children than fathers, more dear to fathers than children, more desirable to wives than husbands - and the word was followed by deeds. He said that the Jews would be scattered, and like runaway slaves fleeing a scourge, they scattered everywhere; said that the Church would be at war, but invincible, and its victorious monuments would be visible and glorious on land and sea; He said that he would make it known everywhere what the wife did when she poured the ointment on His feet, and what the wife did was not hidden from anyone; He said that as much as the sun illuminates the earth, the sermon will cover the same amount, and it has covered: there is neither a people nor a region on earth that has not heard a sermon; He said that he would make fishermen fishers of men, and to this day this fish catches; He predicted the cross and death, and it was fulfilled; predicted the resurrection and ascension - and it came true. But if I try to present all the predictions on Wednesday, then it will be impossible for me to stop speaking, even if I want to. Therefore, how can one not believe the One who said all this and brought it to fruition, when He predicted both His glorious second coming and the impartial Judgment? And who will remain in this unbelief, unless he is only deprived of intelligence and the ability to think? If other predictions had not come true, then this would not deserve faith. And if everyone accepted the proper end, then what is the reason not to believe this one prediction? Let the following important, and, in my opinion, the most important circumstance not be ignored, namely: if what the wise men of this world did not believe had a successful outcome, what reason is there not to believe what they agreed with Him about? That the nature of God descended to us, carried out such an economy and created such great signs, healed suffering through suffering, put death to death through death - all this, although it was incredible, found proof in the events themselves. For the Savior, if He were a simple man, would not have subjugated everyone to Himself after death, would not have expelled the dark swarm of gods from the universe, would not have stopped the mouths of the famous soothsayers, would not have appointed fishermen as teachers of the entire sunflower and would not have made the indomitable and inhuman tribes meek. But having predicted that there will be a Judgment - a matter recognized by the majority of the most famous sages, in itself fair and appropriate, for rational beings - decent and in accordance with Divine Providence, even justifying it in what seems to many to be happening wrongly - I don’t know why He does not find faith. If what you did not believe has come true, what is the reason why what you previously believed has not come true? If he is not convicted of failure to do what he disagrees with, then, of course, he is worthy of faith in what he agrees with. If something has been accomplished that exceeds reasonable research, much more will that which is recognized by reason be accomplished. Since what has happened is beyond reason, what is in accordance with reason will come to pass. 658. To them (2, 158). To what was said in the epistle of James: the tongue is fire, the beauty of unrighteousness (James 3:6) Divine Scripture not only does not agree with the best meaning accepted by you, but also greatly contradicts it. You said that the tongue is set in motion and confusion by fate, and the Sacred Word says that the tongue sets the time of our life into confusion, because time, like a wheel, returns to itself. But the best thing to do is to listen to the Scripture itself. Therefore, what does it say? The tongue dwells in our souls, scorching our whole body and desecrating our lives (James 3:6); It is not said that the tongue defiles the tongue, but that the tongue defiles the tongue, that is, the rotary time, because Scripture condemns arbitrariness and curbs rashness, from which our life becomes bitter and subject to countless irregularities. That’s why Scripture added: scorched by Gehenna; but this would not have been added if the tongue involuntarily began to move. And that time is called a stake because of its rotation and rotation; because it returns on itself, - this is vouched by the Songsinger, who called time a crown and said to God: bless the crown of the summer of Your goodness (Ps. 64:12). For here time, by its circulation, is rightly called the crown. Therefore, if you do not want to expose yourself to ridicule, do not present a saying that is contrary to your own goals as consonant with them, but tie your tongue with thousands of bits. 659. To the monk Orion (2, 159) I rejoiced no less, or even more, than your friends that your prudence, having said goodbye to worldly things, was prepared for the feat of divine wisdom; and we believe that, with the assistance of God’s help, you will achieve both praise and crowns. I have often marveled at those who turn God’s long-suffering into a path to vice. For, taking advantage of such great goodness, one must not increase vices, but, having been granted mercy and condescension and respecting the good deed, refrain from vice and firmly hold on to virtue. But people dare, and it’s scary to dare. Therefore, let them know that they will not escape punishment, because God’s Word says: He will reward everyone according to his deeds (Rom. 2:6). 661. To Presbyter Afrasius (2, 161) Although our struggle is not against blood and flesh (Eph. 6:12), the laws of warfare must be learned from those who fight against blood and flesh. Therefore, how they, not only having taken off their clothes (the beginning of entering into the fight is taking off their clothes), but also having cut off their hair and anointed themselves with oil (so that they cannot be grabbed by the hair, and so that the hands of the enemy can be made slippery with oil) enter into the fight in this form: likewise we, if we wish to be crowned, have stripped off the old man with his deeds (Col. 3:9), having cut off and spent for external alms, stripped of all care, without leaving even a tunic on ourselves, let us enter the field of virtue and begin the Olympic competition for the soul. If, having not accomplished any of this, we think about ourselves that we are struggling and boast about it, then, firstly, here we will be subjected to the ridicule of prudent people, and then we will learn for sure that we have deceived ourselves, when we are taken away not only not crowned, but also subject to punishment. 662. To Presbyter Athanasius (2, 162) Since you wrote about your surprise, how terrible it is to officiate at Zosima, who considers himself a presbyter, does not seem terrible to him who ordained him unlawfully; then I will say to this: it is fair (no one will argue about this) that you are indignant because of your disposition that hates the evil one and loves the good, but I would consider it fair to advise you the following: keep your tongue clean from slander. If Zosima, as you wrote, is worthy of a thousand deaths, not having become better from the honor he received, but having even used the priesthood as a weapon of vice and daring to do things that are terrible to dare, then, if he does not come to his senses, he will be subjected to the most severe punishments by an impartial Judge, because God is not untruthful; but you will not be right either if you begin to defile your lips, ridiculing his vile actions. 663. To the scholastic John (2, 163). About philosophy If someone arguing with you challenges you to an argument, then it is best not to answer. If, as you say, this has become impossible for you, who have not devoted yourself to the highest wisdom, then dissolve the reproach with wisdom, telling him in the words of vitiia: “I am afraid that, speaking indecently about you, I will not utter words that are indecent for me.” Thus, you will be wise in moderation, and you will punish him. 664. Presbyter Iraklid (2, 164). That the devil finds aid to his strength in our laziness You, as you say, are extremely amazed how the devil, even after he has become weak, keeps most people in his power; but I am not surprised that this villain, staying awake, without missing a single circumstance or hour, overcomes us, lazy and sleepy. For he will be able to destroy along with himself those defeated by him, but he will not be able to reign in the former kingdom, crushed by God’s power. On the contrary, it would be surprising if, without doing anything befitting victors, we prevailed over the one who puts everything into action against us. For I will keep silent about the fact that many of the people, together with the enemy, arm themselves against their brothers and this clearly results in victory, although this is true, so that it does not seem extremely cruel to those who do it. Therefore, when, out of our own laziness, we fall and crawl because the enemy turns even everything that should stand for us against us, and we are also tempted by the fact that our brothers, together with the enemy, arm themselves and take up arms against us, for what reason are you surprised that we are suffering defeat? If you say: what shall we do? I will answer: because the devil, although he has fallen, nevertheless, no matter what, acts boldly, we must stay awake, work, not be afraid to expose ourselves to danger, call on Divine help and use all measures to defeat both the leader himself and those attacking him along with him. If, without intending to do any of this, we betray what was purchased for us by Christ, then we must blame ourselves, and not the power of the enemy, which the Savior exhausted and our laziness increased. 665. To the reader Eudemon (2, 165) Human life is rightly, the best, called shadow, sleep, smoke and anything else that soon disappears. Therefore, one should not become attached to it and consider enjoying it as pleasure, because most of it passes in insensibility; The first age is filled with great foolishness, and approaching old age dulls every feeling in us, and the interval during which one can enjoy pleasure with feeling is short; It’s better to say that even at this time we do not taste pure pleasure, because it is spoiled by the darkness of worries, labors and sorrows. But if middle age were to enjoy pure pleasure, which is impossible, then it is not the middle that should rule over the extremes, but the extremes should rule over the middle. When the middle is indignant with thousands of storms, worries, dangers, intrigues, labors and everything else, which I will now keep silent about, tell me, where will you point out pleasure? 666. Scholastic Ammonius (2, 166). Why did Christ, going to the Cross, forbid the wives to cry (Luke 23:28)? I don’t know how to call you, I can greet you with dignity, but there is a danger that you do not follow even the most ordinary meaning. For this question: for what reason did Christ not only not praise the compassionate women, but even reproach them? - serves as the greatest sign that you have not even accepted the common meaning. Compassion was offensive to Him whose suffering was not involuntary. For those who suffer involuntarily are justly mourned, 35 and those who suffer voluntarily are blessed. This or that is not aroused by what is happening visibly, but by the tortured will of the suffering. Robbers and martyrs suffer the same thing, but this does not happen from the same beginning and they have more than one end in mind. 667. Theophilus (2, 167). That very great benefits come from stories about virtue and frequent reminders of those who have become famous for their virtues And you yourself know that valiant stories usually arouse the innate aspirations in us, I mean the aspirations for virtue. Therefore, if this is really so, then we will neither say nor do anything discordant. 668. To the physician Ierak (2, 168). About poverty Since the one who, for the sake of laughter, inspired the people to assume dignified importance and reduced its rudeness, seemed to you the best adviser, as he wrote that with great dignity he usually humbles those who listen; then listen to what he says: “I do not consider it a shameful thing to live in poverty - this mother of wisdom, all knowledge and art.” 669. To Deacon Isidore (2, 169) Winning in a bad matter is one of the satanic customs. That is why those who strive in the Olympic wrestling in honor of Satan are crowned in this way. But in the field of Christ the law of accepting crowns is opposite to this. For it is legal to crown the one who receives the blows, and not the one who strikes, so that not only in the victory, but also in the method of victory, a great miracle is performed. When that very thing that constitutes victory among people turns out to produce victory, then we rightly believe that here is Divine power, a heavenly field, an angelic spectacle. 670. Presbyter Eustathius (2, 170) If everyone justly gives you loud praise, then justice also requires you to stay awake in order to confirm this praise with subsequent deeds. 671. Martinian, Zosima, Maron, Eustathius (2, 171) If there was a person who could guarantee and make it clear that not one of you (I don’t know what name to give you to touch your insensibility) would dare to do anything like what you did, then I would gladly remain silent and leave everything that happened in the unknown. Since there is no reliable guarantor, it seemed to me necessary to give instructions in writing in this regard. If it finds you suffering from the same disease, then perhaps it will do its job. And if he is found cured of this madness, then I would like it to be so; because even the best doctors, who, in the event of other people’s misfortunes, reap their own sorrow for themselves (although many engage in this art only out of self-interest), after preparing medical benefits, wish that the patient would not have a need for them; then I wish that not one of you has any need for this instruction. If it happens, which God forbid happens, then a second voyage will not escape you. So, what do I recognize as necessary to instruct you on? I will say this because I am forced to say something that I would not like to say clearly, namely, that you, I don’t know how, having fallen into the labyrinth of vice, have transformed not only the Divine, but also the so-called natural laws; for those who indulge in outrage contrary to the laws of nature 36 rightly rage against each other. For it is not easy to stop a desire on which there is no bridle of the fear of God and which, like a horse that does not obey the bridle, or, more precisely, like an infection, eats up every age and consigns to reproach every race and every dignity. Therefore, just as it is not good to disturb the ears of honorable men, it is very useful to admonish those who fearlessly do what is impermissible to do. For there will be a great lack of courage - someone who intends to eradicate any evil will not even dare to utter words, as if silence by itself can heal evil. However, even with all this, I wrote as much as possible, in secret, so that you, having become more chaste, would stop falling into offenses that are considered unnatural and beyond all measure, and would not be subjected to excessive punishments for this. For the measure of torment in everything certainly competes with the greatness of sins, so that the suffering of the Sodomites may turn out to be relatively insignificant. Although the judgment of God, as I think, is not dissolved by anything, it is nevertheless dissolved by the quality, quantity and multiplicity of sins. For this is especially indicated by what the Songsinger said: like a cup in the hand of the Lord, the wine is not dissolved, full of dissolution: all the sinners of the earth will drink from it (Ps. 74:9). That the cup here signifies punishment is also said in Jeremiah: take the cup of wrath, and fill all tongues, and firstly Jerusalem (Jer. 25:15-17). Those who claim that the Songsinger prophesied about the mysterious cup are denounced by both the Jews and the Greeks, and by all who do not adhere to this thought, and no less than that, the sacred Psalmist himself denounces, before the above words, saying: for God is a judge: he humbles this one, and exalts this one (8). 673. To Presbyter Theodosius (2, 173). Why did the Lord weep for Lazarus? Christ wept for Lazarus, O beauty of wisdom, wept, as in other cases, setting rules and limits for us so that we would not lose our temper from sadness. Those who actually saw said: see how you love him (John 11:36). Since you said: “It was indecent for someone who knew in advance that he would be resurrected to cry, because we all cry for the dead, not expecting that they will soon be resurrected,” then look, is it not possible for the word to comprehend the exact meaning? Lazarus was a friend of the Savior, and as His friend, without a doubt, he was also righteous, for, without being righteous, he would not have been loved by the Most Pure Truth, because She loves not by mercy, but by judgment. And being righteous and honorably descended from the field of this life, without a doubt, he was worthy of peace and honor. Therefore, intending to resurrect him for the sake of his own glory, Christ cried, as if saying: this one who has entered the harbour, I again call him into trouble, and who has already been crowned, I again bring him out to fight. In almost any assembly there are many speeches about virtue, but many have little concern for it, and only a few have much. At least everyone, not only lovers of virtue, but also its enemies, glorify it. Such is the beauty of virtue! And both enemies and lovers condemn vice. Such is his vileness! But, armed with real pleasure, he deserves approval from many and, being bestial, is preferred to virtue, shining with divine beauty. Therefore, you should know that if present pleasure seems to have more power than what turns out to be useful later, then its end can be harmful. Therefore, it is better to go from work to peace than from pleasure to punishment. 675. Presbyter Martinian (2, 175). To the words: wisdom is like a serpent, and goals are like doves (Matthew 10:16) Wisdom, fused with simplicity, is a kind of divine property and, I will even say, constitutes the most perfect virtue. But if one is separated from the other, then wisdom falls into deceit, and simplicity ends in stupidity; because the former is capable of doing evil, and the latter is capable of being deceived. Therefore, the Divine Word did not present this in one image, since in dumb animals there is no wisdom with simplicity, but some strive for wickedness, and others for simplicity; but on the contrary, he said: Be wise, like a serpent, and goals, like doves. But this is said not in the sense that we imitate snakes in poisonousness and the ability to bite (the Jews are condemned as serpents and brood of vipers (Matthew 23:33)), as well as in secrecy and deceit (the example is not taken in all respects, but only in part, otherwise it will not be an example, but an identity), but so that the old man, that is, vice, is put off like a snake scales, and kept faith, like a snake’s head, but cared little about the body, and putting other serpentine properties aside, dissolved with this the simplicity of the dove, borrowing from the dove not its senselessness (Ephraim is condemned as a crazy dove, not having a heart (Hos. 7:11)), but simple-heartedness and kindness. If you wish, the Word will explain this with another example. Not only Christ is called a lion, but also the righteous man and the devil; however, not in the same respect, because, as I said before, the example is not taken in all respects, but in that one part that is usefully applied to the subject of speech, while everything else is put aside. Christ is called a lion by his royal dignity and invincibility, for he lay down and fell asleep like a lion (Gen. 43:9), and the righteous man is called by fearlessness and fearlessness, for the righteous, like a lion, trusts (Prov. 28:1); the devil - because of his brutality and bloodthirstiness, for like a lion he walks about, seeking whom he may devour (1 Pet. 5:8). So, if Scripture has presented various images taken from one animal, and we do not mix up what they depict, but assign to each what is appropriate, then why do you marvel if Paul borrowed the image from the earth not with the intention of humiliating freedom, which he everywhere crowns, but wanting not only to show that great humility and obedience that a righteous person should have in relation to God, and to heal the demons of those who dare to reproach knowledge pure and beyond all word and reason. 676. To Deacon Isidore (2, 176) If God, in the then infantile state of people, tolerated sacrifices and the shedding of blood, why do you marvel if He also tolerated music on the harp and psalter, which, as others say, heals mental suffering, softens grief, tames irritation and eases sadness by shedding tears? For many, as they say, firmly holding back tears, fell into various sufferings. 677. Presbyter Theodotus (2, 177). What does Pr mean? Daniel's word: Cheerful (ἔιρ)? Because you asked what this means: by the saying of Bodrago 37 the word and verb of the saints is petition (Dan. 4:14), for in the interpretation of Daniel this is left without explanation; then know: since the barbarian, with excessive power and in the thought that his kingdom was invincible, fell into pride, thought of himself that he was beyond human limits, and awarded himself the divine lot, and meanwhile was about to be struck (this was evidenced by the cutting of a tree seen in a dream), then, wanting to discipline him, not only with the fear that the visible inspired, but also with the idea of it, The described action is presented as taking place before a royal court, where the king gives a definition, and the military leader interprets, that is, announces it (by the word: the saying of the Prophet means interpretation), and the soldiers carry it out. For the Prophet called the one who proclaimed the sentence Vigilant, like an Archangel (the word ir is interpreted as “vigilant”), and saints - the Angels who were commanded to cut down the tree. Since they could not prevent the determination (it was pronounced with force and loudly), but there was some kind of hope for salvation, due to the remaining roots, they questioned, that is, asked for a certain time to be known to them. And the Cheerful One lets them know not only this, but also the very reason, for he says: let the living know that the Most High rules the kingdom of heaven 38 . 678. Bishop Hermogenes (2, 178) I know that in admonishing Zosima, Palladius and Maron, you did not want to show the power of your word and thus gain fame for yourself, but you decided on this out of goodwill and compassion. If they, ridiculed by everyone, thinking that you are the only one who blames them, are hostile towards you, then do not be afraid, for you have God’s help, which will protect you and punish them. 679. Scholasticus Stratigia (2, 179) The boldness with which the righteous speak about their own truth, most wonderful, did not come from grandiosity, but from necessity. For the need not to show the thought that they were suffering justly forced them to come to this boldness. Therefore, none of them uttered such words while remaining at rest. On the contrary, they called themselves some - earth, some - ashes, some - worms. But, being left in difficult temptations, the righteous man was forced to describe his own life, so that they would not think that he was suffering for evil deeds. Fearing for the very thing that they suffered, from many foolish people they would earn a bad reputation for themselves, or better yet, being reproached as those suffering for sin, the righteous were forced, as I noted, to allow themselves such speeches about themselves. For those deprived of intelligence and wisdom because of the misfortunes encountered in this life have the custom of condemning life itself. This is what the friends said to the courageous Job: it was not because of your dignity that you sinned and wounded you (Job 33:27). And the barbarians considered Saint Paul a murderer and a villain, who saw the viper hanging on his hand; which is why they said: every murderer is this man, but the judgment of God has not left him saved from the sea to live (Acts 28:4). And this uncontrollable Semey called the Songsinger, persecuted by his son, a murderer, pronouncing this evil sentence about him because of his disasters. Therefore, do not condemn everyone who is exposed to disasters, but hold on to the thought that others endure for the sake of crowns. And if you are amazed and perplexed, then we will bring you this sentence from heaven. Therefore, what did He who assumed power over everything say to His disciples? You will be in a world of sorrow (John 16:33). And about Job it is said: Did you think that I had created Me differently, so that I might appear truthful (Job 40:3)? For truly, the Lord loves him, punishes him, beats every son, but accepts him (Prov. 3:12). And there is nothing incongruous about this. For those who are in friendship with the king are most exposed to danger in wars, receive wounds, and are sent to foreign lands. And this, above all, gives them the right to have boldness before the king and to finally treat those who are higher than them as equals, because they wear wounds on their bodies - these are the guarantees of friendship. If you ask: what of this to those for whom this is a stumbling block? I will answer: for them this is a stumbling block due to their senselessness, and not due to the nature of the matter, because the reward for their labors is not here; on the contrary, here are feats, rewards after this. Therefore, let them not seek peace during their exploits and let them not confuse the times. But you may say: I am weak. God also provides for you; and here He punishes many wicked and rewards other righteous ones. Therefore, if those righteous who are in sorrow tempt you, let those who are in peace and honor edify you; and if those vicious people who prosper serve as a stumbling block for you, then let those who bear punishment and suffer correct you. That in every case, wherever it was necessary to talk about Divine faith, we were not overcome and did not find ourselves behaving shamelessly, but we prevailed and prevailed over everyone with a word - everyone knows this. But you should also know that everyone pays attention not to what we say, but to what we do, and therefore they pronounce a verdict, and if not explicitly, then in their hearts they decide with full authority. Therefore, we need to have a life that accompanies the word, and rules of life that agree with the teaching, so that, while overcoming in words, we will not be defeated in deeds. 681. Presbyter Didim (2, 181) You seem to have forgotten my commandments, but I have not forgotten my affection for you, but I will forget if I know for sure that you are swearing at your friends deliberately and in truth, and not out of seduction and circumstances. If the news brought to us is true, then I think you have no just excuse left. You might start looking for him, but you won’t find him. If the news is false, show it, so that those who brought it bring us to the need to justify themselves, and accept those who are justified, and condemn those who do not do this to expulsion from living with us. 683. To Presbyter Athanasius (2, 183) It’s easy to be wise in words, but difficult in practice. Why does the first not amaze the listeners, but the other touches, the one excites laughter, and the other awakens carelessness; one ends in reproach, and the other in praise; one outrages and the other shames listeners. Therefore, one must not only talk about what should be done, but also do it; otherwise we will be subject to reproach and will be subject to responsibility. 684. Bishop Feon (2, 184) Virtue has not only a reward, as you say, but also a crown and loud glory. But you would be doing an injustice by asking about each of its types to see if there is a reward for it. For the reward will be great for those who do not do things for the sake of reward. If you are in the true sense a lover of virtue, then you will learn that even without reward, virtue itself is a reward, a crown and an adornment, having reward in itself. But since, like a real mercenary, you carefully inquire about the reward, you arouse the suspicion in those who hear this that, speaking presumably, if there were no reward, you would not practice virtue. However, no matter what you think, just practice virtue, which makes your lovers glorious here, and even more glorious there. 685. Presbyter Zosima (2, 185) It seems that you are joking more than saying business. However, no matter what you think, the truth will be told and not hidden by me. Because every time you ask: so what needs to be done? then I ask you: therefore, what needs to be said? If you don’t give up laziness and luxury and don’t abstain from vile deeds, don’t stop hoarding money, taking advantage of other people’s misfortunes, appropriating the property of the poor, then I have nothing to say. If you ask, really intending to learn, then I will say: do not do what you are doing now, then you will easily and quickly shed your vices. 686. To Deacon Isidore (2, 186). About the incomprehensible The Deity, as radiant and much brighter than the sun, cannot be visible; because for mortal eyes It is inconceivable, and it is impossible for the mind to imagine It (and even to the purest mind It communicates Its rays in providence), it is very difficult to comprehend (It is greater and higher than everything imaginable), but it is convenient to acquire His favor (It kisses and loves virtue). Therefore, if it is desirable for us to contain the Incontainable for everyone and to be worthy of wealth that exceeds any dignity, then let us adorn ourselves with chastity, justice, wisdom, courage and other virtues. For, besides the innocent soul, the Divinity does not define for Himself another more appropriate and decent place. That’s why he said: I will dwell in them and be like (2 Cor. 6:16). 687. To Deacon Palladius (2, 187) Although the ulcer is severe and prepares for immortal death, however, if you call on God’s help, which overcomes suffering and every vice, then not a trace of this ulcer will remain. 688. To Deacon Isidore (2, 188) And from what we tell you, sacred abode of wisdom, you will know exactly the difference between Divine and human laws. The Holy Scriptures, having legitimized what duty requires and what is proper at the very beginning and in the first age, assign teachers of virtue who forbid to indulge in wickedness. For the best way of teaching is not to first allow vice to take possession of a person, and then to use measures to drive out vice, but to first do and arrange everything that would make human nature inaccessible to vice. And external legislators then begin to bring our nature to order when it is already corrupted. For it was necessary to threaten punishments for those who had not already become men, but to bring order and educate people while they were still in childhood; after that, maybe they wouldn’t need threats. Now the same thing happens as if someone who was about to be killed by robbers did not provide help and was not told how to get rid of the robbers, but began to punish the one who was already half dead; or as if some doctor did not give a precautionary aid to a healthy person, and at the beginning of the illness he did not tell and use what could be used to get rid of the disease, and when the patient was completely upset and became incurable, he began to make thousands of prescriptions. If many are more afraid of human laws than of Divine laws, this is not at all surprising. For human laws frighten rougher people by immediately imposing punishment, but Divine laws are neglected, because they rarely punish here, but certainly there. But the future is not clear for many, namely only for those who have a perspicacious mind and accurately penetrate into the properties of things. Many, although they profess Divine laws in words, deny this by deeds. For by what they do, they clearly express what they think. Not only do they take great care of the body, they neglect the soul, but even though they are ashamed to sin when people see it, yet before God, Who not only oversees everything, but also contains everything, they do not blush at all, but on the contrary, they sin without fear. And not this alone shows the fury of many, but also what else will I say. For many, having sworn to God, break the oath, and yet do not dare to swear on the heads of children. What proportionate punishment can be devised for them in real life? Of course, you can't think of any. Why is it rightly threatened, and judgment is inevitable for them in the future life. 689. Ammonium (2, 189). To the words: Let not the sun go down on your anger (Eph.4:26) Because, as soon as irritation breaks the reins of the driver - reason, thought often carries a person beyond the limits of nature; then Paul, having come up with not only the best, but also the most effective medicine in such trouble, said: let not the sun go down on your anger, that is, before this sun comes to the west, know your nature, quench your irritation, calm your thoughts, love kinship, which prevails even over animals, so that real night does not make passion incurable. For the devil, having then found a convenient time, will inflame what happened more intensely, incite revenge, encourage enmity, induce complaints, create rancor and give birth from this to thousands of evils. The God-wise Paul, in order to stop this, commanded to be reconciled as soon as possible, which is why he added: below give place to the devil (27), who imperceptibly turns even small suffering into great, and makes what is easily healed difficult to heal, or even incurable. 690. To the warrior Isaiah (2, 190) Prosperity, which, through God’s long-suffering, you, the best, enjoy, do not lead you to deviate from decency, to go beyond the limits of nature, but let it even more encourage you to think about them and let you imprison you within them, so that, having suffered immeasurable falls, you will not suffer the most cruel punishments. Don’t think highly, don’t dream about the supernatural, so that you don’t tolerate what requires a high spirit and then lose the mediocre. 692. To Bishop Lampetius (2, 192). In response to the words: greatness is the mystery of godliness (1 Tim. 3:16). Truly great is the mystery of piety, as Paul wrote about the mystery, not because it is completely unknown, but because it is incomprehensible to everyone, since it is above all word and reason. For, if a child is the fruit of marriage, then how did the Virgin reveal the fruit of marriage? How did the corruptible unite with the Imperishable? How is the Indescribable represented in the intelligible, while the Divine and Most Pure Nature does not diminish, but the mortal, through some inexpressible guilt that exceeds all interpretation, accepts honor? How did the Suffered One save, the Dead One raise up, the Offended One honor with the highest honor, the Crucified One snatch away from under an oath, or better yet, crucify sin and death? 693. Theodora (2, 193). About the fact that it is extremely intolerable if virtuous people suspect us of anything bad The greatest misfortune is if we are suspected of something indecent by those who have reached the pinnacle of virtue, judged by honest people, and convicted by dispassionate people. 694. Alexandru (2.194). About ingratitude Those who complain about something for which they are obliged to give thanks exceed all limits of ingratitude. For it was possible to reward, if they could not do it with deeds, at least with grateful words, but they make complaints. Those who attempt to apply the entire Old Testament to Christ are not exempt from the accusation that both pagans and heretics who do not recognize this Testament are given strength in the fight against us. For, by forcefully interpreting what was said about Christ that was not said about Him, they make it suspicious whether what is being explained freely is also said about Him. By what the heretics overthrow them, as having perverted the meaning, by the same token, as they think, they prevail in what is clearly said about Christ. I say that, out of necessity, both were done, that is, not everything was said about Christ, and not everything that concerned Christ was completely kept silent. For it was useful both not to speak about Christ everywhere to such people who doubt even God and the Father and say: Gods do for us (Ex. 32:1), and not to remain completely silent - for the conviction of those Jews who will not believe, and for the sure hope of those who believe. An agreement, that is, a promise, is called a covenant by Divine Scripture because of its firmness and inviolability, because agreements are often broken, but legal covenants are not broken. 697. Isaiah (2, 197). About laziness Because what we want to have in ourselves, we consider to be true, but we easily remove the memory of what is unpleasant from ourselves, giving great strength to the desire that it does not exist; For this reason, hoping to enjoy imaginary benefits, we think that we will avoid unpleasant things, especially when success in business weakens the threat of sorrows; because carelessness, strengthened by peace, even leads to oblivion of nature and expels it from its limits. But if anyone destroys laziness in himself, he will immediately see right thoughts arising within himself, by which truth and justice are affirmed. 698. To Bishop Apollonius (2, 198). In response to what has been said: the kingdom of heaven is like a pea seed (Matt. 13:31) The Divine Father's Word and His Divine preaching, as generating the heavenly kingdom, calls, O wise one, a kingdom. The kingdom of heaven is like a pea seed, which has the least of all the seeds, but when it grows, it has more than all the potions. And this means that from a small thing (because these sayings are of little significance) it will grow to such a measure that it will eclipse all Hellenic wisdom; this is what happened. For the error strong in words and conclusions gave way to unsophisticated truth. 699. Bishop Hermogenes (2, 199) You are justly indignant, filled with hatred of wickedness, that in contradiction to your wickedness, who called himself Eusebius (pious, although in the beginning he did not have this name) and recognized the priesthood as a worthless and easily trampled upon, dares to distribute it to those who do the same as himself, condemning those worthy of all honor to exile and introducing into the venerable altar people who are unfair to admit to him and in the rank of laity, and therefore, with his orders, he inflicts a deep reproach on him, both in that he removes the worthy and in that he defines the unworthy. But know that the Eye supervising everything, which now, out of goodness, looks at this with long-suffering, will not tolerate this to the end, but will subsequently subject him to severe punishment for this. He who is crowned with the priesthood, in a more precise sense, can be called a trustee of those living on earth, rather than one clothed in scarlet, because the former is the leader of souls, and the latter of bodies. But if someone, not knowing his dignity, or rather, his service, does not pay any attention to the soul, takes care of the walls and pillars, indulges in luxury, covets money, then he insults not the priesthood, but himself. Meanwhile, many of the unthinking, although they should honor the priesthood, blame him alone, direct all the blame on the priesthood itself. 701. Scholastic Ophelia (2, 201). On the election of the Apostles Those who are not chasing after expressions, not florid, not skilled in word debate, not magnified by the power of words, should be called wise, but those who are distinguished by active wisdom. If mental wisdom also adorns them, then they should be called the wisest. And if it is contemplative wisdom, I mean piety, about which alone we affirm that it in its proper sense is wisdom, then it should be called wise. The first philosophy is like a foundation and a building, the second is like an ornament, and the last is like the upper crown of a building. Therefore, just as without a foundation and a building neither that which adorns the building nor that which crowns it can take place, so without virtue there will be no place for either mental or contemplative wisdom. Finding an excuse for yourself should not be considered desirable for someone who can justly be famous for his virtue. The first is appropriate for unworthy people, and the last for the most well-behaved. One is done out of regret, and the other is given as a reward. One arouses pity with his cowardice, while the other is crowned for his greatness of spirit. 703. To the warrior Isaiah (2, 203). That the soul is immortal There is no and there will be no apology for you if you remain the same. If you change, you stop indulging in madness and inconstancy, then you will receive an excuse, because severity will be overcome by Divine goodness. But if you think that there is no judgment, then listen to what Plato says: “If death freed one from everything, then in death there would be great benefit for the vicious, as for those freed from the body, and together with the soul, from their own depravity. And now, since the soul turns out to be immortal, there is no other way for it to avoid disasters and other salvation than to become more efficient and more prudent.” And you don’t seem to know what the smallest children know. For you say that it is surprising to you why those who say pleasant things attract listeners much more easily than those who suggest useful things; not knowing that since some please the wishes, and others rebel against them, they are amazed at the former, and hate the latter, because benefit gives way to pleasure. 705. Presbyter Zosima (2, 205) Not only from one who has entered the priesthood, but also from every honest person (for between one who has reached the priesthood and between an honest person there should be the same distance as between heaven and earth), justice requires not to act incontinently and childishly, but to show chaste and strict behavior in everything. And you, as they say, did not moderate your lust, when you were young, through poverty, and when you grew old, through age itself. Therefore, if this is indeed the case, deny yourself access to the venerable altar. 706. To Bishop Lampetius (2, 206) Those who have benefit in mind, although they respect silence, do not present the greatness of other people's successes as a reason for silence, but try to glorify the truth, which even those strong in speech do not dare to speak about. For, although not according to merit, yet having sufficiently praised the beautiful, they leave behind proof to those who will come after them that their heart was inclined towards what is worthy of praise. He, I believe, is the most truthful judge in controversial matters who is not amazed by very high ranks, but in all fairness gives to the weaker what they need; giving honor to each according to his dignity, while examining the matter he maintains equal respect for everyone, using a truthful measure in everything. 708. Bishop Hermogenes (2, 208). About the command given to the destroying angels: begin at My holy ones (Ezek. 9:6) If those ordained to the priesthood find and read to us the saying of Scripture, according to which they should not work and practice virtues, but only teach in words, then let them remain in the way of thinking that they have adopted. But if the Word of God everywhere praises lovers of virtue, but excommunicates those who attempt to teach only by word, then why, having abandoned what is commanded by the Divine statutes, are they called the priesthood alone, as an arbitrary power? For the Divine decrees command those who are worthy of the priesthood to be primarily engaged in labor and exploits before everyone else, so that those in authority, seeing those who have the right to command working, become more zealous for a valiant life out of shame. Usually, it is not so much the word that inspires as the character of the teachers. But these, as if they were instructed only to speak, refrain from doing. Exposing them to shame, the divine Apostle said: preaching not to steal, steal (Rom. 2:21), and in Ezekiel (in the words for which you sought the meaning), the Divine sentence to the Angels preparing to impose punishment on Jerusalem, commanded: begin from My sacred ones. The Chief Apostle expressed this in other words, saying: it is time to begin judgment from the house of God (1 Pet. 4:17). If it was from us first, then what is the end for those who did not believe in the Gospel of God? For those who have the advantage in honor and dignity, if they sin, it is fair to have a greater share in punishments. 709. To him (2, 209). To the priests When a person who has no right and is not worthy of the priesthood forcibly admires his superiors, then the power of the superiors changes into disorder, because the superior is usually imitated by the subordinates. This, as you wrote, happened under Eusebius. For both in the priests subordinate to him and in all those under his authority, such a love of vice was kindled that for those coming from other countries, the sight of so many evils serves as a reason for incessant tears. Without measure, as you can see, you love those in whom the light of virtue shines and, without ceasing, as I hear, you sing this song of the Songsinger: I was greatly honored by Your friends, O God (Ps. 139:17). For you have such a commitment to them that even those in whom there is no trace of virtue (since we do not resemble the virtuous, although perhaps we are revered as such), you crown with many and varied praises. Therefore, you, although we are not like that, will receive a reward, but if we, using such praise, do not become better, we will suffer greater punishment. And so that we do not suffer from this, stop praising us excessively. In the list of the Bavarian library, instead of the words: ἐν ἑκάστῳ it reads: ἐν κόσμῳ. To Bavaria. list instead of: ἐν reads: ῶν. Words: καὶ δύναμιν in bav. sp. not readable. According to other lists, instead of ὑπεραυγάζηται it reads: ὑπεργάζηται. According to another reading: spiritual. Instead of τὴν κατάκαυσιν according to other lists it reads: τὴν κατάπαυσιν. Instead of τῆς ἑνότητος according to other lists it reads: τῆς ϑεότητος. The preferred reading in the translation is: ἐν ἀμφοτέραις ταῖς φύσεσιν. By bav. sp. reads: ὅτι οὐ τελευτᾷ τὸ κακόν. And according to another reading: τῇ τυράννῳ συνηθείᾳ, autocratic friendship. Word: work is read in bav. list. Words: convicted, etc. supplemented from bav. list. In this translation the preferred reading is: πολλοὺς εἰς ἐπίτασιν and so on. That is, sitting at the right hand of God the Father. Instead of: βιβλιοφόρος according to other lists it is read: βιβλιοφϑόρος. By bav. the list reads: ἀποκρίσει. By bav. list instead of: ἀυτοῦ reads: ἀυτῶν. According to another reading: wicked teachings (δόγμασι vm. δόμασι). By bav. the list instead of: προσπταίσμασι reads: προστάγμασι. All letters to St. Isidore in the present translation is supposed to be divided into 3 books, so that each book constitutes a whole part, while in the Greek edition they are divided into 5 books, and the present letter is already the first in the second book. Therefore, from this letter we will show a double account of the letters, on the one hand according to the Russian translation, and on the other, in brackets, according to the Greek edition. Instead of: ἀτόμoυς in Bavarian. the list reads: ἀτόπoυς. In many lists, instead of τοῖς πράγμασι it is read τοῖς γράμμασι. To Bavaria. The list reads: written by Libanium to John, who was still young and who spoke a word of praise to the kings. Instead of ἐκτυρέσϑω according to other lists ἐμφυτευέσϑω. Instead of σνμβουλεύεται in Bavarian. the list reads σνμβούλευε. Instead of φῆς in Bavarian. the list reads φησιν. According to the Bavarian list: right. Word: Angel is read in Bavar. list. This is what Homer says in the Odyssey to Ulysses about his mother. Here the speech is supplemented in Bavarian language. list Instead of ὄντως in Bavarian. the list reads: τοῦ ὄντσς. According to the Bavarian the list reads καλέσειε, not κελεύσειε. The speech is supplemented in Bavarian language. list. The translation agrees with the Bavarian. list. Instead of the word εἷς both here and below in Bavarian. the list reads ἔιρ. According to the Bavarian list: human. You might be interested in: