О восьми вопросах Дульциция в одной книге

It seems to me, beloved son Dulcitius, that I was not slow in answering your questions. For I received your grace's letters sent to me from Carthage on Easter of this year, on the Sunday of the third calendar of April 2. After these holy days, I immediately went to Carthage, where a huge number of urgent matters did not allow me to dictate [answers]. But after I returned from there, after fifteen days had passed, during which I was forced by reason of a long absence to do other things (after all, I was able to return only after the lapse of three months), I did not delay writing these [answers] and [was not slow] to offer an answer or, at least, some kind of judgment to the questions you sent (which had already been examined by me in my various writings). Finally, only regarding the place where you ask why the Lord, Who undoubtedly knows the future, said: “I have chosen David after My heart” (1 Kings. 8:16, 1 Samuel 13:14; Ps.89:21), although he committed so many and great sins, I could not find the place where I considered this issue and how I presented it, and whether it is in any of my books or letters - I do not know. For this reason (since you have already made me [realize] the need for a new discussion of this), in my response letter I put it last, wanting to place first those [answers] that I had already examined in my other writings; so that I would not be deprived of the favor of your holiness, which is very pleasant for me, and so that I would not have to talk about the same thing in another way, which would be too difficult for me, and would not bring you any further benefit. Will baptized sinners really come out of Gehenna? (§1) 1. So your first question is: “Will those who have sinned after baptism ever come out of Gehenna?” You say that there are different opinions on this issue, because some answer that just as there will be an endless reward for the righteous, so there will be torment for the sinners. Indeed, they wish to assert that both the punishment and the reward will be eternal. But they are contradicted by the following gospel words: “You will not leave there until you pay the last coin” (Matthew 5:26). So, it turns out that whoever repays the debt will be able to get out. We believe that the apostle also speaks about this: “He himself will be saved, but as if from fire” (1 Cor 3:15). But you say: “Since we read in another place: “I did not know Her until She gave birth” (Matthew 1:25), which we cannot understand in the same way (as in the previous case); For this reason, we want to achieve greater clarity on this issue." That's your [first] question. Faith alone without works is not enough for salvation (§ 2) 2. To this question I give the answer from my book called “On Faith and Works,” where on this occasion I said the following: “How threatening the words of the Apostle James sound for those who believe that faith without works can lead to salvation, for he likens such people to demons, saying: “You believe that there is one God: you do well; and the demons believe and tremble” (James 2:19). This could have been said even more briefly, more accurately and more expressively, since in the Gospel we read that this is what the demons said when they confessed Christ as the Son of God and were rebuked by Him (Mark 1:24, 25), and Peter received praise from the Lord for the same confession (Matthew 16:16-17). “What good is it, my brothers,” exclaims the Apostle James, “if someone says that he has faith, but does not have works?” He also says, “For faith without works is dead” (James 2:14, 20). So, how long will those who, on the basis of dead faith, promise themselves eternal life, will be deceived? Difficult to understand words of the Apostle Paul (§ 3) 3. For this reason it is necessary to carefully examine how to understand the words of the Apostle Paul, which are rather difficult to understand, when he says: “For no one can lay any other foundation than that which is laid, which is Jesus Christ. Whether anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, everyone’s work will be revealed; for the day will show it, because it will be revealed by fire, and the fire will try everyone’s work, what kind it is. Whoever's work that he built survives will receive a reward. And whoever’s work is burned, he will suffer loss; however, he himself will be saved, but as if from fire” (1 Cor. 3:11-15). Some believe that [these words] should be understood to mean that those who build on this foundation with gold, silver or precious stones are those who add good works to faith in Christ; and those who build with wood, hay or straw are those who, having the same faith, commit evil deeds. Therefore, it is believed that they can be purified by certain fiery punishments in order to achieve salvation through this foundation. Refutation of the opinion of those who believe that faith without works leads to salvation (§ 4-6) 4. If this is the case, we acknowledge that those [who believe so], moved by laudable love, strive [to ensure that] everyone without distinction is admitted to baptism, not only adulterers and adulteresses, who, contrary to the word of the Lord, hide behind false marriage, but even public harlots who persist in the most shameful profession, whom the Church, which leaves no one without care, usually admits [to baptism] only if they first stop engaging in prostitution. But on this basis I do not at all understand why they are not allowed in any case. For who would not prefer that they, having built on a proper foundation, even from wood, hay or straw, undergo purification by fire, at least for quite a long time, rather than perish forever? But in this case, those words will turn out to be a lie in which there is neither ambiguity nor duality: “If I have ... all faith, so that I could move mountains, but have not love, then I am nothing” (1 Cor. 13:2), and: “What good is it, my brothers, if someone says that he has faith, but has no works? Can this faith save him?” (James 2:14). These words will also be a lie: “Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor fools, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Cor. 6:9-10); These are also false: “The works of the flesh are known: they are adultery, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmity, quarrels, envy, anger, strife, disagreements, temptations, heresies, hatred, murders, drunkenness, disorderly conduct, and the like. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God” (Gal. 5:19-21). These words will be a lie if they only believe and are baptized and, although they persist in such sins, will still be saved through fire. However, in this case, those who are baptized into Christ, even if they commit similar sins, will also inherit the Kingdom of God. But then it is in vain to say: “And such were some of you; but they washed themselves” (1 Cor. 6:11), when those who have been washed continue to remain so. What Peter said will also be in vain: “Even so baptism like this image saves you; not the washing away of carnal uncleanness, but the promise of a good conscience” (1 Peter 3:21), if baptism nevertheless saves those who have a bad conscience, full of all sorts of abominations and atrocities and not delivered from these evils by repentance; for in that case, thanks to the foundation laid in this baptism, they will be saved, although through fire. I also don’t understand why the Lord said: “If you want to enter into eternal life, keep the commandments” (Matt. 19:17), and listed what relates to good morals, if a person, even without keeping these [commandments], can enter into [eternal] life only by faith, which without works is dead. Further, how true will it be that He will say to those placed by Him on the left side: “Depart from Me... into the everlasting fire prepared for the devil and his angels” (Matthew 25:41). After all, He will reproach them not for not believing in Him, but for not doing good deeds. In fact, so that anyone would not hope for eternal life, having faith, which without works is dead, He said that He would divide all the nations that shared the same pastures into two parts, so that those would be found who would say to Him: “Lord, when did they see You suffering and did not serve You?” (Matthew 25:44), those who believed in Him, but did not care about doing good, as if it were possible to achieve eternal life with the help of such dead faith. Will those who did not do deeds of mercy really go into the eternal fire, but those who appropriated the property of others, or, having corrupted the church of God in themselves, were not merciful to themselves, will not go? As if works of mercy could bring any benefit without love, as the apostle said: “If I give away all my possessions... and do not have love, then it does me no good!” (1 Cor. 13:3) Or as if anyone could love his neighbor as himself if he does not love himself! For “he who loves unrighteousness hates his own soul” (Ps. 10:5). Regarding this issue, it is impossible to say what many deceive themselves by claiming that it speaks of eternal fire, and not of eternal punishment. After all, they believe that those who, due to dead faith, they promise salvation through fire, are destined to pass through fire, which will be eternal. That is, fire, of course, is eternal, but combustion, that is, the action of fire, will not be eternal in relation to them. However, the Lord, foreseeing this as the Lord, concluded His speech like this: “And these will go away into everlasting burning, but the righteous into eternal life” (Matthew 25:46). So, combustion will be as eternal as fire; and the Truth itself said that those about whom She declared that they lack not faith, but good deeds will go into it. 5. If, then, all these and other unequivocal testimonies, countless of which are to be found in all the Scriptures, are false, only then can this interpretation of the words about wood, hay and straw be true, that they will be saved through fire, who, keeping only faith in Christ, neglected good works. But if these testimonies are both true and clear, then, without a doubt, another meaning should be sought in the saying of the apostle, and this saying should be correlated with those words about which Peter says that they are difficult to understand in his writings, and this saying people should not “turn to their own destruction” (2 Peter 3:16), so that, contrary to the most obvious evidence of the Scriptures, they do not make the most wicked people careless in achieving salvation, for they firmly attached to their depravity and incapable of correction or repentance. 6. Perhaps someone will ask me what I think about these words of the Apostle Paul, and exactly how, in my opinion, they should be understood. I confess that in this case I would prefer to listen to more knowledgeable and learned [men] who would interpret these words in such a way that everything that I mentioned above would remain true and unshakable, and much more that I have not yet mentioned and which Scripture most clearly testifies to, that no faith will bring any benefit except that which the Apostle defined, that is, that which “works through love” (Gal. 5:6). And without works it is impossible to be saved, either apart from the fire or through the fire, because if faith [without works] saves through the fire, then it saves in any circumstances. After all, it is quite clearly said: “What good is it if someone says he has faith but does not have works? Can this faith save him? (James 2:14). However, I will say, as briefly as possible, what I myself think about these difficult to understand words of the Apostle Paul; as for my confession, for the most part what I said about it remains: I would prefer to listen to the best. So, in the building of a wise builder, Christ is the foundation. This needs no explanation, as it is clearly stated: “For no one can lay any other foundation than this one that is laid, which is Jesus Christ” (1 Cor 3:11). If Christ, then, without a doubt, the faith of Christ, since, as the apostle says, Christ dwells in our hearts by faith (Eph. 3:17). Then, if the faith is Christ, then it can only be that which the Apostle defined as “working through love.” For the faith of demons (since they also believe and tremble and confess Jesus as the Son of God) cannot be taken as a foundation. Why? Is it not because it is not faith operating by love, but faith forced by fear? Thus, the faith of Christ, the faith of Christian mercy, is that faith that acts through love and, when placed as a foundation, will not allow anyone to perish. However, if I try to think more thoroughly about what it means to build on this foundation with gold, silver and precious stones and with wood, hay and straw, I fear that my explanation will be difficult to understand. However, I will try, as far as the Lord helps, to briefly and, as clearly as I can, state what I think. So, a man who asked the Good Teacher what good he must do in order to have eternal life, heard in response that if he wants to achieve [eternal] life, he must keep the commandments; and when he asked what these commandments were, he was told: “Thou shalt not kill; Thou shalt not commit adultery; don't steal; do not bear false witness; Honor your father and your mother; and love your neighbor as yourself” (Matthew 19:16–20). Anyone who fulfills these commandments, abiding in the faith of Christ, undoubtedly has faith that works through love. And he would not have loved his neighbor as himself if he had not accepted the love of God, without which he would not have been able to love himself. So, if he does what the Lord further said: “If you want to be perfect, go, sell your possessions and give to the poor; and you will have treasure in heaven; and come and follow Me” (Matthew 19:21), then he will build on this foundation of gold, silver and precious stones, for he will think of nothing else but to please God, and these thoughts, as I believe, are gold, silver and precious stones. Further, if he is held by some carnal attachment to his wealth - even if he gives generous alms thanks to it and does not undertake any deception or robbery to increase this wealth and does not seek, fearing the reduction or deprivation of his wealth, to commit any crime or dishonorable act (otherwise he would thus have already deprived himself of this solid foundation), - nevertheless, due to the carnal addiction to this wealth, which I have already spoken about and because of which he does not can lose such great benefits without sorrow, he builds on this foundation of wood, hay and straw. This especially happens if he possesses his wife so much that because of her he thinks about worldly things - about how to please his wife. Thus, since such people, not without sorrow, are deprived of these beloved things by carnal passion, for this reason those who possess these things in such a way that the basis [of this] is faith operating through love, and who do not prefer these things to faith for some reason or passion, suffering the loss of their deprivation, achieve salvation through a certain fire of sorrow. And the more serene someone will be in this sorrow or from this damage, how much less he loved this wealth or possessed it, as if not possessing it. And whoever, in order to possess these treasures or to acquire them, commits murder, adultery, fornication, idolatry, and the like, will not be saved through fire thanks to the foundation, but, having lost it, will be tormented in eternal fire. Other words of the apostle, cited in vain by those who think that faith without works is saving (§ 7-8) 7. Therefore, some, as if wanting to confirm how strong faith alone [without works], point to the place in the apostle where he says: “If an unbeliever wants to be divorced, let him be divorced; brother or sister in such cases are not bound” (1 Cor 7:15), that is, so that for the sake of the faith of Christ, even a wife who is in a legal union [with her husband] would be left [by her husband] without any guilt if she does not want to remain with her Christian husband for the reason that he is a Christian. But they do not take into account the fact that she can only get a divorce if she says to her husband: “I will not be your wife if you do not get me wealth by robbery or, although you are a Christian, do not engage in the usual pimping, thanks to which you entered our family.” Or if [she forces him to do] something else bad or criminal, which she knew [previously] about her husband and thanks to which she indulged in pleasures and satisfied her whims, or led an easy lifestyle, or made luxurious trips. Indeed, in this case, if the husband to whom the wife speaks [similar speeches] has done true repentance, [renouncing] the works of death when he began to be baptized, and has as a foundation faith that works through love, then he, without a doubt, will be more captured by the love of Divine grace than by carnal love for his wife, and will courageously cut off the member that offends him. And no matter what heartbreak he has to endure during this separation due to carnal attachment to his wife, this is the damage that he will endure, this is the fire that will burn the hay, but by which he himself will be saved. If he already has a wife like one who does not have one - not out of lust, but out of mercy, striving to save her too and rather repaying the marital debt than demanding it - then, most likely, he will not grieve carnally when he loses such a marriage, for in this he was concerned “about the Lord, how to please the Lord” (1 Cor. 7:29, 34). And therefore, the more he, thanks to these cares, built from gold, silver or precious stones, the less damage he will suffer and the less there will be [the possibility] that his structure, which was not made of hay, will burn in a fire. 8. Thus, either only in this life will people endure this, or even after it is a similar sentence carried out on them, in any case, the interpretation that I propose on this matter, it seems to me, does not contradict the truth. However, even if some other interpretation, which is not known to me, should rather be preferred, then, so long as we adhere to the above interpretation, [nothing] forces us to say “lawless and disobedient ... depraved and defiled, insulters of father and mother, murderers, fornicators, homosexuals, predators of mankind, liars, perjurers, and everything that is disgusting sound doctrine, according to the glorious gospel of the blessed God" (1 Timothy 1:9-11): "If you only believe in Christ and receive the sacrament of His baptism, even if you do not change your worthless life, you will be saved." What faith of the Canaanite woman brought praise from the Lord?” (§9) 9. Therefore, we should not be embarrassed by the Canaanite woman because the Lord gave her what she asked. After all, this is why He first said: “It is not good to take the children’s bread and throw it to the dogs,” because, being the Knower of the Heart, he saw that she had changed when he praised her. And that is why He did not say: “O dog! Great is your faith,” but: “Oh, woman! Great is your faith” (Matthew 15:26, 28). He changed his address to her because he saw that her state of mind had changed and realized that His reproach had already borne fruit. It would be surprising if He praised in her faith without works, that is, not that which is capable of acting through love, but a dead faith, which the Apostle James, without any doubt, called the faith not of Christians, but of demons. Finally, if they do not want to understand that this Canaanite woman changed her disastrous morals when Christ exposed her with contempt and censure from whomever they find among those who only believe, and not only do not hide their most wicked life, but openly admit it and do not want to correct it, then let them, if they can, heal their children, as the daughter of the Canaanite woman was healed, but let them not make them members of Christ, since they themselves have not ceased to be members harlots (1 Cor. 6:15). The opinion of some that believers and baptized Christians, even if they continue to live in sins, will be saved through fire (§ 10) 10. Also in another book of mine entitled “On Faith, Hope and Love,” which I wrote for my [spiritual] son and your brother Lawrence, I wrote the following regarding this issue: “Some people believe that those who do not leave the name of Christ and, being baptized into the Church with His baptism, are not cut off from it by any schism or heresy, no matter what vices they live in, which they do not wash away with repentance and do not atone for. alms, but very stubbornly remain in them until the very last day of this life, they will be saved through fire. [Thus], despite the fact that they will be punished in accordance with the magnitude of their wickedness and vices with prolonged fire, this fire will still not be eternal. However, it seems to me that those who believe so and at the same time remain Orthodox are deceived by some kind of human benevolence, since the Holy Scriptures, if you turn to it, give a different answer. On this issue I wrote a book called “On Faith and Works,” where, in accordance with the Holy Scriptures, as far as I could, with God’s help, I showed that that faith saves, which the Apostle Paul expressed with sufficient clarity, saying: “For in Christ Jesus neither circumcision nor uncircumcision has power, but faith that works through love” (Gal. 5:6). If faith acts badly and not well, then, undoubtedly, according to the words of the Apostle James, it is “dead in itself” (James 2:17). He says: “What good is it, my brothers, if someone says he has faith but does not have works? Can this faith save him? (James 2:14). Further, if a vicious person is saved through fire thanks to faith alone, and this is exactly how we should understand what Blessed Paul says: “However, he himself will be saved, but as through fire” (1 Cor 3:15), then, consequently, faith can save without works, and what his fellow apostle James said will be false. What Paul himself said will also be false: “Do not be deceived: neither fornicators, nor idolaters, nor adulterers, nor wicked people, nor homosexuals, nor thieves, nor the covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God” (1 Cor 6:9-10) After all, even if those who are in such vices are saved through faith in Christ, then why will they not be in Kingdom of God? What fire tests everyone's work in this life? (§ 11–12) 11. But since these obvious and clear testimonies of the apostles cannot be false, then what was said in secret about those who build on the foundation, which is Christ, not with gold, silver or precious stones, but with wood, hay and straw (for it is said about them that they will be saved through fire, because they will not perish thanks to the foundation), should be understood so that there is no contradiction with those clear [testimonies]. So, wood, hay and straw, not without reason, can be understood as such attachments to worldly things, although permitted, that it is impossible to part with them without spiritual sorrow. And although this sorrow will burn, if Christ takes the place of foundation in the heart (that is, nothing else is preferred to Him, but a person burned by such sorrow would rather agree to lose the things that he loves so much than Christ), then such a person will be saved through fire. If, during temptations, he prefers to possess temporal and worldly things rather than Christ, then he does not have Christ as a foundation, since he has put worldly things in the first place, whereas in a building there can be nothing before the foundation. For the fire of which the Apostle Paul speaks in this place should be understood to mean that both he who builds on this foundation of gold, silver and precious stones, and he who builds with wood, hay and straw, will pass through it. After all, when the apostle said this, he added: “And the fire will try everyone’s work, what kind it is” (1 Cor 3:13). Therefore, the fire will test the work of not one of them, but both. 12. Some fire is also the temptation of adversity, which is clearly written in another place: “And the furnace tests the vessels of the potter, and the temptation of adversity for the righteous people” (Sir.27:5). This fire already in this life accomplishes what the apostle speaks of if it engulfs two believers: one who “is anxious about the things of the Lord, how to please the Lord” (1 Cor. 7:32), that is, building on the foundation of Christ from gold, silver, precious stones, and the other who “is anxious about the things of the world, how to please” his wife (1 Cor. 7:34), that is, building on the same foundation from wood, hay and straw. After all, the work of the first will not be burned, since he did not love something, without which he would suffer, but the work of the second will burn, for it is impossible to part with what was acquired with love without sorrow. But since, having considered both cases, [it must be admitted] that [even the second] would rather lose this than Christ, and will not leave Him for fear of losing such benefits (although he will grieve when he loses them), he will be saved, but as if from fire, for the grief of losing the things he loves will burn him, but it will not overthrow or destroy him, since he will be protected by the strength and integrity of the foundation. Purifying fire after this life (§13–14) 13. It is very likely that something similar may happen after this life; and one may [attempt] to inquire whether this is so, and [whether] it may be found, or whether it is unknown, whether some believers will be saved through some purifying fire as much more slowly or quickly as they have loved temporal goods more or less. However, [these will be] not those about whom it is said that they will not inherit the Kingdom of God (1 Cor. 6:9-10), unless their sins are forgiven after proper repentance. I said “appropriate,” meaning that they should not be unfruitful in regard to almsgiving, to which the Divine Scripture attaches such importance because, as the Lord declared, only its fruit will be credited to those who stand on the right side, and to those who stand on the left hand, only their barrenness will be credited, when He says to the first: “Come, ye blessed of My Father, inherit the Kingdom,” and to the second: “Go ye into the fire.” eternal" (Matthew 25:34, 41). So, I believe that these [quotes] from two of my works are enough to answer your question. 14. As for the words of the Lord: “You will not come out of there until you pay the last coin” (Matthew 5:26), then I did not need to answer, since you yourself decided this question, citing similar words from the Gospel, where it is written: “I did not know her until she gave birth” (Matthew 1:25). Indeed, in order not to hide my thoughts on this issue from you, I would like, if possible, - but rather want, if possible, in this the question of being overcome by the truth. For what is sometimes said, that even after a long time, those who die in communion with the Catholic [Church], despite the fact that they lived very badly and viciously until the very end of this life, will escape vengeful punishment, awakens in me a familiar feeling that we have in relation to those who partake with us of the Sacraments of the Body and Blood of Christ. Although we hate the corrupt way of life of those whom we cannot, through ecclesiastical discipline, correct or excommunicate from the Lord's Table, yet I desire to be overcome by that truth which does not contradict the evidence of the Holy Scriptures. For truth that contradicts [them] should in no way be expressed or thought about. But until we hear or read something like that, we will listen to the one who says: “Do not be deceived: neither fornicators nor idolaters” and the like “shall inherit the kingdom of God.” Since even if there is something that is said contrary to [this], but cannot give another meaning to these most obvious words of the apostle, the same apostle armed us against this and wanted us to be ready, saying: “For know this, that no fornicator, or unclean person, or covetous person, who is an idolater, has an inheritance in the kingdom of Christ and God; Let no one deceive you with empty words” (Eph. 5:5-6). Thus, when we hear that some fornicators, unclean or covetous people are saved through fire in order to have an inheritance in the kingdom of Christ and God, we will not be deaf to the one who exclaims against this and says: “No fornicator, or unclean, or covetous... has an inheritance in the kingdom of Christ and God,” and, so that we do not agree with those words, he immediately adds: “No one will deceives you with empty words." Does the sacrifice made for them by their relatives help the dead? (§ 1–3) 1. Your second question is this: “Does a sacrifice made for them bring any benefit to the souls of the deceased, when it is clear that the relief or aggravation of our [afterlife] fate depends on our deeds? After all, we read that in hell no one will be able to confess to the Lord (Ps. 6:6). To which many answer that if there (i.e., after death) it was possible to perform any good deed, then how much more relief could the soul bring to itself, confessing its sins there, than the sacrifice made for the repose of the deceased by others.” 2. I have expressed some thoughts on this subject in a book which I recently wrote to St. Paulinus, Bishop of Nolan, who asked me whether there was any benefit to the souls of the dead when they were buried near the tombs of martyrs. This is what I include from there in a letter to you: “I have long been a debtor to your holiness in regard to the answer to your letters, venerable fellow bishop Paulinus, until finally you wrote to me through the household of our most pious daughter Flora, asking me whether it would benefit any of the dead if his body were buried near the tombstone of some saint. After all, the above-mentioned widow asked you about this for her son who died in those parts, and you wrote her an answer, consoling her, and informed her that what she wished for in her maternal and pious feeling was fulfilled, namely, that the body of the believing young man Cynegius was buried in the Basilica of the Most Blessed Felix the Confessor. On this occasion, it turned out that through the same people who transmitted your letters, you also wrote to me, asking a similar question, asking me to answer what I think about this, but at the same time not hiding my opinion. So, you say that, in your opinion, the spiritual impulses of pious and religious people who care about their deceased relatives are not useless. You also add that the prayer that the Universal Church usually performs for the deceased cannot be in vain, from which it can be assumed that a person will benefit after death if, according to the faith of his relatives, the burial of his body is carried out in a place where the much-desired help of the saints will be present. 3. But you note that you do not fully understand, if all this is so, then how can what the apostle says not contradict this opinion: “For we must all appear before the judgment seat of Christ, so that each one may receive what he has done in the body, according to what he has done, whether good or bad” (2 Cor 5:10). After all, these apostolic words remind us before death of what can be useful after death, and not when everyone will already receive [reward] according to what he did before death. Nevertheless, this issue is resolved this way. Because while people live in this body, it is acquired by a certain way of life that these [pious actions] will help [them] in some way when they die; and as a result, in accordance with what they did while living in the body, they will receive help from what will be piously done for them after [their departure from] the body. However, there are those for whom this in any case will not help in any way if it is done either for the sake of those whose actions were so bad that they are unworthy of receiving such help, or for the sake of those whose actions were so good that they do not need such help at all. Therefore, it depends on the manner of life that one led while living in the body whether what is piously done for his sake will benefit him or not when he leaves his body. For if in this life no merits have been acquired by which it can be beneficial, then it is vain to seek them after this life. It happens that it is not in vain that both the Church and relatives perform all possible religious actions for the dead, but despite this, everyone will receive according to what he did while living in the body, good or bad, when the Lord “will reward everyone according to his deeds” (Matt. 16:27; Rom. 2:6). After all, in order for what is done [for his sake] to benefit him after [leaving] the body, it must be acquired already in this life, which he led, [living] in the body.” The location of souls before the general resurrection (§ 4) 4. I also said something similar to Lawrence as follows: “During the time that lies between the death of a person and the last resurrection, souls are kept in hidden places, depending on what each of them deserves: either in peace or in torment, according to what she deserved while living in the flesh. But it should also not be denied that the souls of the dead can receive relief from the piety of their surviving relatives, when the sacrifice of an Intercessor is made for them or alms are done in the Church. But these [religious actions] benefit only those [deceased] who, during their lifetime, deserved that they could be useful to them later. After all, there is a way of life that is not so good that a person does not need it after death, and not so bad that it cannot bring him any benefit after death. But there is a way of life that is so good that a person does not need it; and vice versa, so bad that this is no longer enough to help him when he departs from this life. Therefore, it is in this life that all the merits are acquired, by which someone can receive either relief or aggravation after this life. And let no one hope to receive a reward from God after death for what he neglected in earthly life. Thus, what the Church often does for the dead does not contradict the above-mentioned apostolic words: “For we must all appear before the judgment seat of Christ, so that each one may receive according to what he has done while living in the body, whether good or bad” (2 Cor 5:10). Because everyone, living in the body, has prepared for himself that merit so that sacrifice and alms can be useful to him [beyond the grave]. Because it doesn't help everyone. But why not everyone, if not because of the difference in the life that each spent in the body? Consequently, when sacrifices are made at the altar or in the form of some kind of alms for all the baptized dead, then for very good people they serve as an expression of gratitude, for those who are not very bad - as propitiation, and for those who are completely bad, although they do not help the deceased at all, they serve as at least some consolation for the living. For those to whom they benefit, they contribute either to complete remission [of sins] or to a more lenient condemnation.” Will the future judgment take place immediately after the Second Coming of the Lord and will those who are caught up in the clouds to meet the Lord die? (§ 1–6) 1. Your third question is: “Should we consider that the future Judgment will take place immediately after the Coming of the Lord or after some period of time? Since we read, you say, that in the days of His Coming “those who remain alive... will be caught up” will be “in the clouds to meet Christ in the air, and so they will always be with the Lord” (1 Thess. 4:17), then I want to know whether the Judgment will immediately accompany the Coming and whether those who are caught up in the clouds will die, unless we should consider their “change” to be a kind of death? (1 Cor. 15:52).” 2. I think that to answer your question about whether we should think that the coming Judgment will be immediately after the Coming of the Lord, the Creed is sufficient, in which we confess that Christ, [sitting] at the right hand of the Father, will come to judge the living and the dead. After all, if the reason for His Coming is [Judgment], then what else will He do when He comes, if not what He came for? And about those who will be caught up in the clouds, I discussed in a letter that I wrote to my [spiritual] child named Mercator, who, no doubt, is familiar to you, when he asked my opinion on certain issues concerning the Pelagians, who deny that death is the punishment for sin. [Therefore] read my reasoning below [on this issue]: “Those about whom the apostle said when he discussed the resurrection of the dead: “Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thess. 4:17), pose some questions, but on their own, and not for the sake of these [our opponents]. For even if these people do not have to die, then I do not know at all how it can help these [our opponents], when the same thing can be said about these people that was said about those two, that is, Enoch and Elijah. As for the words of the blessed apostle, he apparently means that some at the end of the ages, at the time of the Coming of the Lord, when the resurrection of the dead takes place, will not die, but alive will achieve that immortality that is also granted to other saints, and, suddenly changing, at the same time with these latter, as [the apostle] says, “they will be caught up in the clouds.” There is nothing more I can say about these words, no matter how much I would like to think about them. 3. But on this issue I would like to hear from those who are more knowledgeable, so that the words of the apostle do not turn out: “Foolless! What you sow will not come to life unless it dies” (1 Cor 15:36), addressed to those who believe that some will be made alive without experiencing death and will pass on to eternal life. For how can what we read in most lists happen: “We will all rise again” (1 Cor 15:51) if we do not all die? After all, no resurrection is possible unless it is preceded by death. And what appears in some lists: “We will all fall asleep,” leads us to a much easier and clearer understanding. And if anything like this occurs in the Holy Scriptures, it seems to force us to believe that no man will achieve immortality unless he first dies. Therefore, regarding the following words of the Apostle: “We who are alive and remain until the coming of the Lord will not warn those who have died, because the Lord Himself will come down from heaven with a shout, with the voice of the Archangel and the trumpet of God, and the dead in Christ will rise first; Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord” (1 Thessalonians 4:15-17), I would like, as I already said, to hear what more learned people will say. And if they can explain them to me in such a way that from this it can be understood that all people now living or those who will live after us will die, then I would correct that I ever thought otherwise about it. For we must not be teachers who do not accept teaching. And, of course, it is much easier to correct a mistaken person than to convince a stubborn one! After all, what we write expresses our or others’ helplessness [in these matters], and by no means affirms any generally binding norm. 4. If, however, no other meaning can be found in these words of the apostle, and it is clear that [the apostle] wanted it to be understood as the words themselves seem to proclaim - that is, that at the end of the ages and at the Coming of the Lord some people will not be deprived of the body, but will be clothed with immortality, "so that what is mortal may be swallowed up with life" (2 Cor. 5:4) - then what we confess in the Symbol is undoubtedly consistent with these words faith: that the Lord is coming to judge the living and the dead. In this case, we should not understand the living as the righteous, and the dead as the unrighteous, although both the righteous and the unrighteous will be subject to judgment. But His Coming will find both the living, that is, those who have not yet left the body, and the dead, that is, those who have already left the body. If this is so, it is necessary to consider how we might understand the following words: “What you sow will not come to life unless it dies” (1 Cor. 15:36); and: “We will all rise again” (or: “We will all sleep” (1 Cor. 15:51), so that they do not contradict other words, based on which they believe that some people, without tasting death, will pass over with their bodies into eternal life. 5. However, perhaps a truer and more obvious understanding will be found of either of these two statements as to the cause of whether all will undergo inevitable death, or whether some will be spared this fate. Since it is obvious that not only the death of the soul, but also the body would not have followed if sin had not preceded it, how much more amazing would it be by the power of grace that the righteous would be resurrected from death to eternal bliss than that they would not experience death? Enough has already been said for those about whom you wrote to me, although I do not believe that they will not say that Adam would have died in the body, even if he had not sinned. 6. Other things that relate to the question of the resurrection require more careful study because of those who believe that they will not die, but from this mortal state will achieve immortality without the mediation of death. If since then you have heard, read or been able to invent something final or determined by reasonable and perfect reasoning, or you can hear, read or invent something else on this issue, please do not hesitate to send it to me. For I must admit to your mercy that I love to learn more than to teach, which the Apostle James reminds us of when he says: “Let every man be quick to hear, slow to speak” (James 1:19). So, in order for us to learn, we must be attracted by the sweetness of truth, and in order for us to teach, we must be compelled by the necessity of love. Therefore, it is better to wish that the necessity of one person teaching something to another should pass away, and that we should all be “taught of God” (John 6:45), although this happens to us when we learn what pertains to true godliness, and also when a person seems to teach it. “Therefore he who plants and he who waters is nothing, but God who makes everything grow” (1 Cor. 3:7). Therefore, if God had not grown, the apostles would have been insignificant planters and waterers. How much more [insignificant] are I, you, or any other people of our time when we imagine ourselves as teachers? How is the blessing fulfilled over the sons of the righteous in the psalm? (§1–3) 1. Here is your fourth question: “How could David say: “His seed will be mighty in the earth; the generation of the righteous will be blessed” (Ps. 111:2), when we know that the sons of the righteous were and are blasphemed, and the descendants of the unrighteous were and are praised? 2. I will answer this question about the psalm using the interpretation that I said when I talked with the people: “Blessed is the man who fears the Lord and loves His commandments” (Ps. 112:1). God, the only righteous and merciful Judge, will see how much he has succeeded in His commandments. For, as Saint Job said: “Man’s life on earth is a test” (Job 7:1). And it is also written: “The corruptible body burdens the soul, and this earthly church suppresses the over-anxious mind” (Wis.9:15). The Lord is the One who judges us, and we should not judge prematurely, “until the Lord comes, who will bring to light the hidden things in darkness, and reveal the intentions of the heart, and then everyone will have praise from God” (1 Cor 4:4-5). Thus, God will see how much everyone has succeeded in fulfilling His commandments, but he “mightily loves” them who also loved the peace (pacem) of that common church, and he should no longer despair, for he “mightily loves His commandments,” and “on earth there is peace, good will toward men” (Luke 2:14). 3. Therefore, “his seed will be mighty in the earth.” The seed of the future harvest is works of mercy, as evidenced by the apostle, saying: “Let us not become weary in doing good, for in due season we will reap” (Gal. 6:9), and also: “Whoever sows sparingly will also reap sparingly” (2 Cor 9:6). What, brothers, is stronger than the fact that not only Zacchaeus acquired the Kingdom of Heaven by distributing half of his property to the poor (Luke 19:8), but also the widow with her two mites (Mark 12:42), and that each of them acquired equally much there? And what is stronger than this, that both the treasures of a rich man and the cup of cold water of a poor man have power for the same Kingdom? There are those who do this, but at the same time collect earthly [treasures] for themselves, hoping to receive a reward from the Lord already here or trying to please people. But “the generation of the upright will be blessed,” that is, the deeds of those to whom “God is good, to Israel, to the upright in heart” (and to have a right heart means not to resist the Father when He corrects you, and to believe Him when He promises), but not [the deeds of] those whose “feet stagger and feet slip and fall,” as another psalm says, when they envy “the wicked, seeing the prosperity of sinners,” and believe that their efforts are in vain because they do not receive a temporary reward (Ps. 72:1-14). On the contrary, the man who fears the Lord and, with the conversion of a right heart, strives for the holy church of God, does not seek human glory and does not desire earthly riches, but “glory and wealth are in his house” (Ps. 112:3). For his home is his heart, where he, receiving praise from God, lives in greater abundance with the hope of eternal life than with the fear of eternal death under the flattery of people in houses of marble and luxurious ceilings. “And his righteousness endures forever” (Ps. 111:3) - this is his glory and wealth. And the purple, fine linen and brilliant feasts [of the rich man] pass at the same moment when they begin; when they come to an end, he, thirsting for even a drop of water to flow into [his mouth] from [someone’s] finger, will cry out with a flaming tongue (Luke 16:19-24). In fifth place you put the question that I promised to discuss after all the others. Was Samuel really summoned by a sorceress from the underworld? (§1–2) 1. Your sixth question is: “Is it true that, according to the book of Kings, the sorceress summoned the prophet Samuel himself from the underworld?” (1 Samuel 28:7–19) 2. The same question was once asked to me by Simplicianus, Bishop of Milan, of blessed memory. This is what I answered him: “You also ask, could the unclean spirit that was in the sorceress make it so that Saul saw Samuel and he spoke to him?” (1 Samuel 28:7-19) But what deserves much more surprise is that Satan himself, the prince of all unclean spirits, could talk with God and ask permission to tempt the most righteous man Job (Job 1:11) and that he asked to hand over the apostles to him for temptation (Luke 22:31). And if there is no difficult question here because the omnipresent Truth speaks to any creature through any creature, and for this reason it is not at all worth exalting the one to whom God is speaking, since the whole point is in what exactly is said - after all, the emperor does not speak to many innocents, for whose happiness he is vigilantly concerned, and speaks to many guilty ones, whom he orders to be executed - so, if because of this no bewilderment arises, then there is no question either in how the unclean spirit could speak to the soul of a holy man. After all, it is clear that God, the Creator and Sanctifier of everything, is much greater than any saint. And if it is confusing that the evil spirit was allowed to evoke the soul of the righteous and, as it were, extract it from the hidden abodes of the dead, then shouldn’t we be more surprised that Satan took the Lord Himself and placed Him on the wing of the church? (Matthew 4:5) Whatever the way he did this, the way in which he caused Samuel to be called is also hidden; unless someone suddenly says that it was much easier for the devil to get permission to take the living Lord from where he wanted and put him where he wanted than to call the spirit of dead Samuel from his villages. So, if what is described in the Gospel does not confuse us because the Lord, without any diminishment of His power and Divinity, wanted and allowed this to happen, just as from the Jews, although vicious, unclean and doing the works of the devil, He nevertheless endured capture, captivity, ridicule, crucifixion, and murder, then it will not be absurd to believe that by some kind of dispensation The divine will allowed that, not involuntarily and not under the power or burden of magical power, but of its own free will and out of obedience to the secret order of God, hidden from the sorceress and Saul, the spirit of the holy prophet agreed to appear before the eyes of the king in order to express to him the will of God. Therefore, why should it seem that the soul of a good man, when it has come, being called by living wicked people, is deprived of its dignity, if often living good people, being called, come to the wicked and talk to them about what the duty of justice requires, of necessity or for the benefit of the moment, bringing their vices to light, and at the same time the beauty of the virtue of the good remains unshakable? Perhaps it was not the spirit of Samuel that was summoned, but a ghost (§ 3) 3. Although an easier way out and a more convenient explanation may be found for this case, if we admit that it was not the spirit of Samuel that was actually awakened from its rest, but by means of the devil's tricks a certain ghost and imaginary apparition was revealed, which Scripture calls by the name of Samuel because the images of things are usually called by the names of those of which they are images. So everything that is drawn or sculpted from some metal or wooden material or from anything else suitable for this kind of creativity, as well as what we see in dreams, and in general almost all images are usually called by the names of those things of which they are images. For who would doubt calling a drawn man a man? After all, when we look at the images of certain specific people, we also immediately attach to them our own names [of these people], for example, when, looking at a picture or a fresco, we say: “This is Cicero, this is Sallust, this is Achilles, this is Hector, this is the river Simoentes, this is Rome,” whereas in reality all this is nothing more than painted images. Therefore, also, the images of the cherubim, which are the heavenly powers, when they were made of metal by the command of God and placed above the ark of the covenant to indicate the greatness of this thing, were called nothing less than cherubim (Ex. 25:18). In the same way, anyone who sees a dream does not say: “I saw the image of Augustine or Simplician,” but will say: “I saw Augustine or Simplician,” although when he saw something like that, we were not witnesses, which quite clearly shows that he saw images of people, and not people themselves. And Pharaoh said that he saw ears of grain and cows in a dream (Gen. 41:17-28), and not images of ears of grain and cows. So, if it is well known that the images of things are called by the names of those things of which they are images, then the story of Scripture that they saw Samuel is not surprising, although in fact, perhaps, only the image of Samuel appeared due to the tricks of one who disguises himself as an angel of light and presents his servants as servants of righteousness (2 Cor 11:14-15). How do demons know the future? (§4) 4. And if it is confusing how the evil spirit predicted the truth to Saul, then it may also seem surprising how the demons recognized Christ (Matthew 8:29), Whom the Jews did not recognize. For if it pleases God that even with the help of lower and underground spirits someone should know something true, even if temporary and related to this mortality, then it is very easy and not at all incongruous that the Almighty and Righteous One gives, in accordance with the hidden distribution of His ministries, a certain gift of foresight even to such spirits, so that they may announce to people what they have heard from the angels. [And this is done] as a kind of punishment for those to whom this is predicted, so that they suffer, knowing about the evil that threatens them before it happens. And [evil spirits] hear only as much as the Lord and Ruler of everything commands or allows them. Therefore, also the prophetic spirit in the Acts of the Apostles recognized the Apostle Paul and intended to be a herald of the Gospel (Acts 16:17). However, they mix deception [with the truth], and they proclaim something true that they have learned rather with the aim of deceiving than with the purpose of teaching. Perhaps something similar happened here, when this image of Samuel, predicting that Saul would die (1 Samuel 28:19), also said that the latter would be with him [in one place], which is an obvious lie. After all, we read in the Gospel that after death the good are separated from the evil by a large gap, and the Lord Himself testified that a great gulf lies between the proud rich man, already suffering the torments of hell, and the one who lay ulcerated at his door, and has now inherited peace (Luke 16:26). Or maybe that’s why Samuel said to Saul: “You will be with me” (1 Samuel 28:19), because this does not refer to the equality of bliss, but to the same state of death, for both of them were people, and both could die, so that the already dead announced death to the still living. Your piety, I believe, sees that, in accordance with both proposed methods of understanding, this reading has an interpretation that does not contradict faith; unless, through a deeper and more intricate investigation, which surpasses the limits of both my strength and time, it is revealed with obviousness whether the human soul, after withdrawing from this life, having been summoned by magical spells, can or cannot appear to the eyes of the living, bearing the outlines of [its former] body, so that it can not only be seen, but also recognized - and if it can, is it true that the soul of the righteous is not is forced by magical rites, but honors its appearance by obeying the more hidden dictates of the higher law - so, if it is found that such a thing is impossible, then not both meanings will be missed in the consideration and explanation of this passage of Scripture, but, excluding the first, it will be necessary to think that an imaginary likeness of Samuel was created by the devil's cunning. But since, whether the above-mentioned may or may not happen, the deception of Satan and the cunning production of imitative images take care in many ways to deceive human feelings, we, with caution, without condemning more careful research, until it is given to us to invent and expound something better, consider it more probable that something similar (namely, the appearance of a mere ghost) was done through the evil ministry of this sorceress. Evidence from the book of Jesus son of Sirach (§5) 5. This is what I wrote then about the sorceress and Samuel. But it was not for nothing that I said that in this case we should be wary of considering that a ghost similar to Samuel appeared with the help of the evil service of a sorceress, so as not to block our path to a more thorough investigation. Indeed, this was confirmed by my subsequent research when I found that in the book where the Forefathers are glorified in order, it is said that Samuel was glorified for prophesying after his death (Sir.46:23). How did Sarah escape dishonor at the hands of Abimelech and Pharaoh? (§1–4) 1. Your seventh question is: “How should we convince those who claim that Sarah did not escape dishonor when they say that Abimelech was restrained from having sex with her in a dream (Gen. 20:3-4), and Pharaoh was allowed to have sex with her?” (Gen.12:15–19) 2. I do not know how they can say that Pharaoh was allowed to have intercourse with Sarah, when Scripture gives no reason to think so. For he “took her to wife” (Gen. 12:19) and Abraham, thanks to her, was immediately presented with various gifts from the Egyptians, but it is not written there that Pharaoh slept and copulated with her, since God, having struck him with many great disasters, did not allow Pharaoh to do this. In fact, the women whom kings liked for marriage do not immediately have carnal intercourse with them. But, as we read in the book called Esther, for several months, even for a whole year, the bodies of the girls were anointed with oils, ointments and perfumes before they were united with the body of the king (Esther. 2:12). During this period of time, Pharaoh was struck by those [disasters] spoken of in the Scriptures, until he, crushed and frightened, returned his wife to her husband. Abimelech was forbidden to unite with Sarah in a dream, therefore those who insist that Sarah [here too] did not escape dishonor believe that the king, when he saw the dream, could be sleeping after having intercourse with her. But even if we ignore the time during which, as I said above, the bodies of women were prepared for the royal pleasure, could not God, before they were married, put Abimelech into sleep and warn him in a dream vision? 3. I will tell you what happened in Mauritania of Sitif, because the God of the Holy Forefathers is also our God. A certain young man named Celtitsius kidnapped a widow who intended to live in abstinence, so that she would become his wife. But before they copulated, he was overcome by sleep and, frightened by a vision that had appeared in his dream, he returned the woman untouched to the bishop of Sitif, who was looking for her very diligently. Those I'm talking about are still alive. The young man was baptized and, under the influence of this miracle, turned to the Lord, and with dignity and honor achieved the rank of bishop. The woman continues to remain in holy widowhood. 4. Here are my arguments against the Manichaean Faustus, when he slandered the forefather Abraham, claiming that he sold his wife for cohabitation to two kings: “When Faustus accuses the righteous and faithful husband of becoming the most shameful seller of his marriage and, due to greed and gluttony, lying twice to the kings Abimelech and Pharaoh, calling his wife Sarah his sister, since she was very beautiful, and having sold her to [them] for cohabitation, he does not separate honor from shame with truthful lips, but with blasphemous lips he turns everything into an accusation. After all, what Abraham did can seem like pandering only to those who are not able, in the light of the eternal law, to distinguish righteous deeds from sins; after all, they can mistake constancy for stubbornness, and see the vice of insolence in the virtue of fidelity, and many other similar accusations are made by those who are incapable of judging correctly, against those who allegedly act unrighteously. For Abraham did not agree to dishonor his wife and did not sell her for adultery. After all, just as she gave up her maid not for the lust of her husband, but because of the need to procreate the race, she voluntarily brought her [into the house], without in any way violating the natural order of things, since she had the right to demand obedience from her husband rather than yield to his lust, so Abraham did not call his chaste wife, who was sincerely attached to him from the bottom of her heart, not at all doubting her soul, filled with the virtue of chastity, he did not call his wife, but called his sister, so that in case he was killed, she would not be captured by the wicked foreigners. At the same time, he was sure that his God would not allow anything shameful or bad to happen to her. And his faith and hope did not deceive him. For when Pharaoh, frightened by miraculous signs and struck by numerous disasters for Sarah, learned through a revelation from above that she was Abraham’s wife, he returned her unharmed with honor. And Abimelech, also warned and taught by the dream, did likewise.” Was the Spirit of God that hovered over the water the Holy Spirit? (§1–3) 1. Finally, you ask to tell about the Spirit of God hovering over the waters (Gen. 1:2). “For some,” you say, “claim that it was the Holy Spirit, while others see in it the soul of the world, saying that the writer of everyday life could not put the Creator on a par with creation and limit to any place the One who is everywhere integrally with the Father and the Son.” 2. All my thoughts on this subject for the present work I took from the first book of my commentaries on the book of Genesis (there are twelve in all), which I tried to write not allegorically, but in accordance with faith in real events: “God has the highest goodness and a holy and righteous love for His creatures, arising not from the fact that He needs them, but because of His favor towards them. Therefore, before it was written: “And God said, Let there be light” (Gen. 1:3), Scripture says: “And the Spirit of God was hovering over the waters” (Gen. 1:2). After all, [the writer of everyday life] wanted to use the concept “water” to designate all corporeal matter, in order to thus show from which everything that we can now distinguish was created and formed - each of its kind. He called [this matter] water, because on earth, as we see, everything in its various forms is formed from moist nature. Or he [called water] some spiritual life, as if flowing before acquiring its form. One way or another, “the Spirit of God rushed about,” since everything that was to take shape and perfection depended on the good will of the Creator. So when God said in His Word: “Let there be light,” the created things, according to the degree of their kind, were in good will, that is, in good will. Therefore, of course, it was pleasing to God, as Scripture says: “And there was light, and God saw the light, that it was good” (Gen. 1:3-4). Thus, just as at the very beginning of the newly created creation, which was mentioned under the name of heaven and earth because of what was to be made from it, the creative Trinity is indicated (for when Scripture says: “In the beginning God created the heavens and the earth” (Gen. 1:1), by the word “God” we understand the Father, by the word “Beginning” - the Son, Who is the Beginning not for the Father, but for the primary and mainly spiritual creation created through Him, and then for every creature in general; and [finally] in the words of Scripture: “The Spirit of God hovered over the waters,” we see a mention of the entire fullness of the Trinity), in the same way, in the subsequent development and improvement of creation, with the appearance of certain types of things, an indication is given of the same Trinity, namely, to the “Word of God” and the “Parent” of the Word, when it is said: “God said,” and to “Holy Goodness,” in which God was pleased with whatever he pleased To him as perfect according to his nature, when it is said: “God saw that it was good.” 3. But why is the still imperfect creation first mentioned, and then spoken of the Holy Spirit, when Scripture first says: “The earth was formless and void, and darkness was upon the face of the deep,” and then adds: “And the Spirit of God was hovering over the waters?” (Gen.1, 2). Is it not because meager and insufficient love loves so much that it submits to the things it loves; is it for this reason that when the Spirit of God is mentioned, which is understood as "the Holy Favor and Love of God" towards them, it is added that He "hovered over" [them], so that no one should think that God loves His future creatures rather from the necessary need [of them] than from the abundance of His goodness [to them]? With this in mind, the apostle speaks of love that it will “show you the most excellent way” (1 Cor. 12:31), and in another place speaks of “the love of Christ that surpasses knowledge” (Eph. 3:19). Consequently, when it was necessary to instill such an idea about the Spirit of God, which is conveyed by the words: “Hovered over”, then it was more expedient to indicate first something that had just been created, over which, as it is said, He “hurried” - rushed, of course, not [moving] in space, but with His superior and surpassing all power.” Question 5, which is discussed last How could David be chosen by the Lord after His own heart? (§1–2) 1. Now turn your attention for a moment to what I have set aside for explanation. So, you ask: “Why did God, who certainly knows the future, say: “I have chosen David after My heart” (Ps. 89:21, 1 Sam. 13:14, 1 Sam. 8:16), when this man committed so many sins?” 2. But what if we understand what was said about that same David, who became king of Israel after Saul was rejected and killed, rather in such a way that God, who knows the future, foresaw in David such great piety and such true repentance that he was among those about whom he himself said: “Blessed is he whose iniquities are forgiven, and whose sins are covered!” Blessed is the man to whom the Lord does not impute sin” (Ps. 31:1-2). So, if God knew in advance that David would sin, but would blot out his sins through pious humility and sincere repentance, then why didn’t He say: “I have found a David after My own heart”? Surely He will not impute sin to him, since he will do so many good deeds, and will live in such great piety, and with this very piety will sacrifice a contrite heart for his sins? For all these reasons it is very truly said: “I have found a David after My own heart.” For, although he was not after God’s heart because of his sins, he was after His heart because he brought appropriate repentance in satisfaction for his sins. Thus, the only thing in him that was not after God’s heart was that which God did not impute to him (i.e., sins). Therefore, since these sins have been taken away, or rather not imputed, what else remains but what is very truly said: “I have found David after My own heart”? Why was Christ called David? (§3) 3. If we want to understand this expression as a prophecy about Christ, then there is no difficulty in [answering] this question, unless we can ask how Christ can be properly called by this name. But we will answer: because Christ took flesh from the seed of David. And we will support our answer about the name of Christ with examples. Indeed, we see that the prophet Ezekiel clearly and directly calls Jesus Christ David where it is said on behalf of God the Father: “And I will appoint over My flock one shepherd, who will feed them, My Servant David; He will shepherd them and He will be their Shepherd. And I, the Lord, will be their God, and My Servant David will be a Prince among them. I, the Lord, have spoken this” (Ezek. 34:23–24). And in another place [from him]: “And one King will be the King of them all, and they will no longer be two nations, and will no longer be divided into two kingdoms. And they will no longer defile themselves with their idols and their abominations and all their vices, and I will free them from all their places of residence where they have sinned, and I will cleanse them, and they will be My people, and I will be their God. And My Servant David will be King over them and Shepherd of them all” (Ezek. 37:22-24). Also, the prophet Hosea, predicting for the Jews the time in which they now live, and that they would subsequently believe in Christ, prophesies about the same Christ under the name of David: “For for a long time the children of Israel will remain without a king and without a prince and without a sacrifice, without an altar, without a priesthood and without signs” (Hosea 3:4). I believe that no one will doubt that this is what happened to the Jews at the present time. But what the Apostle Paul said, turning to the pagans: “Just as you were once disobedient to God, but have now obtained mercy because of their disobedience, so they also are now disobedient, so that you may receive mercy, that they themselves might receive mercy” (Rom. 11:30-31) - this very thing was predicted much earlier by the same prophet Hosea, who adds [to the above]: “After this The children of Israel will return and seek the Lord their God and David their king, and they will revere the Lord and His goodness in the last days” (Hosea 3:5). Here, too, under the name of David, a prophecy about Christ was uttered, since when this prophecy was uttered, David, the king of Israel, had already fallen asleep, and the Lord Jesus was to incarnate in the future from his seed, therefore He was prophetically called David. However, it seems that the Apostle Paul gave a testimony in the Acts of the Apostles that cannot be attributed to anyone other than King David, Saul's successor. For he says, among other things: “Then they asked for a king, and God gave them Saul the son of Kish, a man from the tribe of Benjamin. So forty years passed. Having rejected him, he made David king for them, about whom he said, testifying: I have found a man after My heart, David the son of Jesse, who will fulfill all My desires” (Acts 13:21-22). But since he further added: “From his seed God raised up Jesus the Savior to Israel according to the promise” (Acts 13:23), then he made it clear to the above that this testimony is better understood as referring rather to the Lord Jesus, who truly fulfilled “all the desires” of God the Father, than to King David. After all, although, according to the above reasoning, it can be said that since, thanks to pious repentance, his sins were forgiven and not imputed, he was quite deservedly “found after the Lord’s heart,” however, how could he fulfill “all the desires” of the Lord? And although he is very excellently praised when the Scripture tells about his times and deeds, it is nevertheless known that he did not destroy the “high places” on which the people of God sacrificed, contrary to the commandment of God, for God commanded that sacrifices be offered to Himself only in the tabernacle of testimony (although on the same heights sacrifices were made to the same God), and these high places were subsequently destroyed by King Hezekiah, descended from the seed of the same David, which he deserved for himself great praise (2 Kings 18:1-8). So, I answered your questions as best I could. However, if you have found or can find something better regarding the issues we are discussing, we will be very grateful to you if you let us know about it. After all, as I said above, I love learning more than teaching. You might be interested in: