Letters. Book III

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. 1. To the monk Nilamon. If it was fitting for Christ to suffer (Luke 24:26), then why were those who were crucified punished? Since you wrote: if it was fitting for Christ to suffer, then why were those who were crucified punished? - I answer this. What is said: it is fitting to suffer indicates the free choice of suffering and the Divine economy, but does not suggest the excusability of those who acted; because the malice of the wicked was not in accordance with the Divine will. She even tried to destroy what God had built. Therefore, wickedness was at work in the evildoers, but God accomplished a wise dispensation and liberation of people. The cunning of the crucifiers was turned into a benefit to the human race, and the flesh of the viper was used to prepare a medical aid. 2. Presbyter Eudemon. About the Council of Nicaea As you wrote, some of the people, namely those who have surpassed everyone in wickedness, claim that there is no God; and others - that, although God exists, he does not provide; others - that, although he cares about earthly things, he does not care about everything, but only about kings and rulers; and others, agreeing that God provides for everything (because God’s Providence extends to ants), do not worship the Consubstantial Trinity. Who recognizes free will, and who recognizes fate. Some think that God gave the law through Moses alone, while others think that it was given in other ways. Some claim that the Word born from God did not come in the flesh, while others claim that it came, but dreamily. Others taught the fusion, connection and destruction of entities; others maintained that the Word was in man; and some believed that It was less than the Father, and others that It was a creature. Some do not recognize the Spirit of God as God, while others call Him ministerial and worthy of holiness. Therefore, one must not follow the definitions of those who are sick, but accept the arguments of those who have sound judgment and adhere to the holy council of the fathers who met at Nicaea, without adding or subtracting anything, because he, inspired by God, taught the true teaching. 3. Deacon Isidore. What do the words mean: until His righteousness is revealed (Rom. 3:26)? Since you wrote, what do the words mean: in the manifestation of His righteousness? - then I answer. When human nature reached the point of frenzy, the torment of sins became unbearable, the time of judgment came, condemning our race to final destruction, for all methods of healing turned out to be ineffective, neither the law nor the prophetic word could ward off the intensified infection, then God gave the Only Begotten as the price of redemption, so that everyone would have strength and grace. That is why the Apostle said: at the manifestation of His righteousness. For a single sacrifice was offered for all, and the dignity of all exceeds all. And then the anger stopped, reconciliation followed, enmity changed to friendship, instead of a condemning sentence, the supernatural gift of sonship was given, thousands of gifts adorning the Church flocked together, so that together the truth would be revealed, and an abundance of goodness would be revealed. 4. Presbyter Martyrius. To the words: God give them the spirit of supplication (Rom. 11:8) You asked me to explain the following words to you: God grant them the spirit of tenderness, eyes not to see, and ears not to hear, even to this day. Therefore listen. The words “dade” and “predade”, according to the laws and usage of the Holy Scriptures, mean: forsaken and allowed. If you do not accept this, then I will speak with evidence. Ap. Paul says about those who give divine honor to idols: he gave them over in the passion of dishonor (Rom. 1:26), that is, he left them in their passions, leaving them to their passions. For those who worshiped the creature instead of the Creator, was it possible not to lose the knowledge of nature and not to get bogged down in sins alien to nature? And he also said: He gave them over to an unskilled mind to do things that are not like them. Then the Apostle explains himself and says: full of all unrighteousness, malice, covetousness (28-29). Therefore, if you were fulfilled, then how did you betray? Notice the precision of the word expression. He did not say: “he delivered up those who would be fulfilled,” but he says, “he left behind those who were fulfilled,” like some good shepherd who drives sheep, possessed by an infectious disease, from the flock and in some way gives them over to the wolves, not in the sense that he throws them into the mouth of the wolves, but in the sense that he deprives them of his care and his protection. Therefore the word dade has this meaning. And the spirit of tenderness (καταν?ξεως) means the spirit of amazement and defeat. For ν?ττειν means “to pierce and smite,” according to what was said: with a spear to pierce His (Christ’s) side (John 19:34). So, since to touch means to strike, then instead of “to be struck,” it is rightly said: “to be brought to tenderness.” Then the Apostle, explaining the word “touched,” namely, what it means “struck,” said: eyes cannot see and ears cannot hear. For this usually happens to those who are struck down. When the mind is disturbed, then the senses also abandon their activity. And what he gives to understand this, listen to the Scripture, which says: blessed is he who is not hurt by the sorrow of sin (Sir. 14:1). Meanwhile, sadness, even according to God, brings unrepentant repentance to salvation (2 Cor. 7:10). Because what do the words of Scripture mean? If we say, as some think, that the one who has not sinned is blessed here, then perhaps no one will have a part in this blessing, for we are all under prohibitions. Who can boast that his heart is pure? Or who dares to say that he is clean from sin? If we say that the Scripture pleases not the one who is not sad, but the one who is not stricken with sadness, who did not betray his own salvation, as was the case with Judas, who killed himself by strangulation (and the godly Paul, fearing that he would be subjected to this and had gone astray among the Corinthians, commanded that he be received when he repented, lest such one be consumed by much sorrow ( 2 Cor. 2:7) then, perhaps, let’s touch a little on the true meaning of the saying. If tenderness also occurs in relation to something beautiful, then no one should be surprised at this. For even there this means: to be wounded by something beautiful, as the soul that loved with Divine love exclaimed: for I am wounded by love (Song. 2:5). You should know that the same names or sayings do not always necessarily contain the same concept. For David also said: Let my glory sing to You, and I will not be moved (Ps. 29:13), expressing how I think that he will not be amazed and will not come to the point that he will no longer sing songs; for he added: Lord my God, we will confess to You forever. And Simeon and Levi, after their sister’s chastity was insulted, were embarrassed (Gen. 34:2), that is, they were amazed and wounded by jealousy, and therefore fell into such indomitable anger that not only the one who scolded, but also all the adults in the city, using cunning, were put to death. You wrote: if Paul gave such advice: if you want not to be afraid of power, do good, and you will have praise from it (Rom. 14:3), then why, soon after this, does he say: repay him, fear is fear (7)? I think about it this way: if others do not want to understand one thing that is said about God (it is written: honor the Lord (Prov. 3:9) - and you will be strong, and fear no one but Him), then the Apostle said the first in the sense that a lover of virtue avoids the fear that the sword instills in sinners, and deserves the praise of his superiors, and the latter in the sense that he is obliged to have fear before those in authority, showing them when he meets due respect and honor. For he is not free from this fear, which does not harm him in the least, but makes him even more honorable and glorious. For one must by all means yield to the authorities in that in which neither piety nor virtue suffers harm, but on the contrary, from the modesty of their admirers they become more royal and honorable. 6. To the reader Epimachus. To the words: you are the body of Christ (1 Cor. 12:27) You wrote: what does it mean that you are the body of Christ and are part of it? Therefore, I think that since the people who make up the Church everywhere under the sun are the body of Christ, and the Corinthians were parts of this body, the Apostle said: in part. That is, the Church that you have is a member of the Church everywhere. Therefore, justice requires that you not only be like-minded among yourself (they had disagreements), but also like-minded with everyone in the whole universe and eradicate all differences of opinion. 7. To Deacon Jerak. In response to the words: God has given you the gift not only to believe in Him, but also to suffer for Him (Phil. 1:29) Great successes are usually achieved with great efforts, and the greatest successes are achieved with the greatest efforts. Therefore, do not think that by doing something of little importance and good for nothing, you will achieve the greatest rewards, and do not hope, by choosing a safe and pampered life, to distinguish yourself in the front ranks of the squad. The one who was in danger and erected signs of victory is proclaimed the winner. If someone ends his life in battle, then his memory will remain endless and he will receive rewards more than human ones. The courageous leader of Christ’s army recognizes suffering for Christ as crowns, saying: God has given you not only to believe in Him, but also to suffer for Him, that is, even if we do not mention future blessings, the very sufferings through which we enter into communion with the Master are the greatest rewards and the most beautiful crowns. 8. Grammar Ophelia. About demons It is surprising to you, you say, why some of the evil spirits demanded that their servant be truthful, but acting themselves, they did not stop doing lies. I reason about this this way: they demanded that those who served them be truthful because they represented themselves as gods; They served unrighteousness because they were evil by choice. Since they knew that many people honor virtue, then, in order to be considered good, they pretended to love the virtuous, and soon afterwards exposed their evil-prone mind by their criminal actions. 9. To the reader Epimachus. About the one who was entrusted with five talents, and about the one who was entrusted with two talents Since you asked why the one who received five talents and doubled them, as well as the one who received two talents, received the same reward, I answer that it was so. For the matter depended not on the carelessness of one and not on the zeal of another, but on the amount of what the Lord entrusted to them according to the strength of the workers. Therefore, they were rightly given equal praise, although the acquisition was unequal. 10. Feodosia. Why is it written about the earth: it will not bow for ever (Ps. 103:5)? Since what was said about the earth: will not bow forever, having compared it with the words: look at the earth and make it shake (32), you thought that this meant something contradictory to one another, then know that the earth, although it will shake, will not bow. Will hesitate to show fear; she will not bow down to show her the limit assigned to her. For by being shaken, she acknowledges her slavery, and by not moving away from her place of standing, she points to the limit prescribed for her by God. 11. Nilon. In response to the words: He has brought to shame the principalities and powers, and brought them to shame, exposing them to himself (Col. 2:15) What shows a fighter as the strongest and most skillful is that, having overcome the attacks of his opponents and then freed himself from them, he throws them to the ground. Therefore, Christ also entered into battle with the demons with the Cross in order to shame them with the most obvious signs of victory. This is the meaning of what you wanted to know: you have brought down the principalities and powers, and brought them to shame by your boldness, exposing them in yourself. For indeed the demons are exposed, defeated by the Ascetic, whose hands and feet are nailed. The devil is truly disgraced, defeated and giving way over himself to the one Flesh hanging on the Cross. 12. Deacon Pistu. What does it mean when it is said in Proverbs: he who goes in to a man’s wife is not without guilt (Prov. 6:29)? You asked for what reason, after what was written: whoever goes in to a man’s wife will not be without guilt, it is said: below, everyone should touch her. I answer that the inflower used the word “come in” in the sense of having fellowship, according to what Sarah said to Abraham: “come in to my handmaid, and make children of her” (Gen. 16:2); and used the word touch in the sense of kissing and hugging. For the latter, although in comparison with communication does not seem to be a sin, nevertheless, according to the judgment of truth, it is rightly called a fall. If an inquisitive gaze is recognized as adultery, then even more so will touching be recognized as such. Just as in paintings the color produces a greater impression than the outline, so in the case of bodies touch has a stronger effect than sight. Therefore, if the view that is less crude is condemned, then it is not without reason that touch is prohibited, as a pleasure that is more crude. 13. Bishop Leonty. What does the words mean: “And they will be like mourning doves on the mountains” (Ezek. 7:16)? Since you asked what was written by the prophet. Ezekiel: they will be like mourning doves on the mountains, then I answer that although the interpretation of this requires a long speech, I will express myself as briefly as possible. The Prophet had a word about the people who, during the invasion of the king of Babylon, escaped by hiding in the mountains, namely, that they, having outwardly escaped the enemies, would not escape punishment. For when, having come to the desert, they consider themselves beyond disasters, then they will not stop mourning their wives, children and the death of other relatives. The Prophet depicted spiritual grief with the example of doves; because those who cry out their suffering in front of their neighbors and receive from this considerable consolation in suffering, which is somewhat alleviated by the story. And those who hide their misfortunes in silence from fear or for some other reason and express torment with mere sighs, endure an unbearable burden of evil, which is not alleviated by anything, but is constantly increasing. Therefore, the Prophet, with the intention of expressing the greatness of the punishment, and at the same time the excessiveness of fear, when we do not dare to cry out, constantly imagining in our thoughts the invasion of enemies, used such a similarity. 14. To Deacon Lampetius. To the words: if you bring your gift to the altar (Matthew 5:23) Reconciling us to each other is most important to God the Word. For He who reconciled the heavenly with the earthly also puts an end to our enmities, not allowing them to arise and uprooting those that have arisen. He says: Do not be angry with your brother in vain (22). Since he knows the creepiness of human weakness, he destroys the roots of the enmity that has occurred, and suffers so that the gift assigned to Him remains unbrought until we are reconciled with each other. Therefore, in what has been said there is extreme philanthropy, but not devoid of justice. “You will seek,” He says, “philanthropy; and the offended seeks revenge. You call Me merciful, and he calls him righteous; you ask for leniency, and he cries out that no help was provided to him. Calm him, who rightly cries out, and you will not be deprived of My favor. Make peace with the offended one and then beg for My reconciliation with you. I do not sell for the gift of vengeance justly demanded by others; I do not humiliate the incorruptible court; I do not show favor to the offender while the offended person complains. Not a small, but an extremely high and great gift I give you - I postpone the investigation of the matter, I do not immediately pronounce a decisive verdict; I give you time to satisfy the offended.” 15. Orion. About the use of words in the apostolic saying, where it is said: those who are forbidden to marry (1 Tim. 4:3) Because you wanted to know what Ap said. Paul: those who forbid getting married and moving away from agriculture, know this. Some, pretending not to know that Paul accepted the gift of knowledge and wisdom, was even recognized as Hermias (Acts 14:12), argue that the Apostle did not master the art of eloquence and was carried away into something the opposite. For with the words: those who forbid getting married, having put in connection the word depart, he expressed something opposite, since the false teachers did not forbid to leave; and it should have been said: those who forbid getting married and command them to move away from the brush. Therefore, if this wonderful man allowed this to happen somewhere else, then we will agree to this; for one should not be inquisitive. But look, whether there has been an error in one letter or in a line, and it should read: “those who forbid to marry, hold on (αντ?χεσθαι or: εχεθαι instead of απ?χεσθαι brashen.” But the Church, as it considers marriage honorable (Heb. 13:4), does not disdain but he also does not command to adhere to them, giving both marriage and marriage a middle place. And the fact that often one letter, changed to another, or omitted, or added, complicates the meaning of what has been said, is evident from what is written in the Acts of the Apostles: if (ει) the spirit of the verb is to him or an angel (Acts 23:9), and in the Epistle to the Hebrews: if (ει) for perfection was the Levitical priesthood (Heb. 7:11). Therefore, the particle even (ει) means because (επει). The meaning is truncated and made opposite to what the Apostle intended to say. And in the words: close spouse (Phil. 4:3) you can read: “close”, adding or adding, but without pronouncing the letter “iota”. And in the book of Proverbs: he who walks must walk the whitest (υπεον) tree (Prov. 23:31). What kind of name is this: υπεον. The inflower did not say: “naked or completely naked, like υπεζον,” as he should have said, if this word refers either to the whitewash tree or to the upper tower (υπεωον); on the contrary, he said: the most pressing. And what was said in the Psalm: there will be (εσται) in silence, that is, in a quiet and spring state, is changed as follows: a hundred (εστη) in silence (Ps. 106:29). And also in the words: the Lord inhabits the flood, and sits (Ps. 28:10), that is, he tames, and the flood is tamed, it is said: inhabits (αχτοιχιει), and does not inhabit, as some think, similar to what was said: inhabits (χατοιχιζει) the barren in the house ( Ps.113:9), and: The Lord instills (χατοιχιζει) like-minded people into the house (Ps.67:7), and: You, Lord, alone have instilled (χατωχισαζ) in me (Ps.4:9). For the word: οιχισαι has a different meaning. Some, perhaps not realizing this, wrote: And the Lord will sit as king forever. But they are exposed by the beginning of the verses, in which the first word is Lord. The Lord is king forever, and: The Lord will give strength to His people; The Lord will bless His people with peace (Ps. 28:11). And in the Song of Songs the words: I have cursed you, daughters of Jerusalem, in the strength and in the fortresses of the villages; If you arouse and arouse love, it will delight even more (Song. 2:7), - they have the following meaning: love allows whoever it wants to soar to the heights. And those who did not understand the meaning of the particle even (εαν), namely, what it means is permission, wrote instead: if you raise up and arouse love. Therefore, it was necessary to add: “if you raise it, this and that will happen,” and not leave the speech unfinished. However, in order not to continue the letter more appropriately, by saying something that not only does not damage the meaning of the Scriptures, but restores it, makes it firm and unshakable, resolves the apparent ambiguity, I will end here, advising future readers to look at this without curiosity. And if something is said correctly, give thanks to God, and if it is wrong, do not deprive the writer of an apology, since he said it hesitantly, but left the verdict to future readers. 16. To Deacon Uranius. To the words: For the covenant is known among the dead (Heb. 9:17) Thinking that St. Paul, saying this, turned to a thought opposite to what he had expressed before, you asked: what does it mean: for the covenant is known among the dead; There is nothing else that can be done while a bequeathed person is alive. Therefore, in response to this I write: nothing (μ? ποτε), through the addition by some, perhaps out of ignorance, of one line to one letter, is made from the word “not then” (μη τ?τε). This is what I found in ancient lists. For, adorned with the Divine Spirit and revered as Hermias, he would not have turned to the opposite thought. Since a will cannot be made while the person making the testament is still alive, it becomes firm upon death. If you leave nothing, then the emphasis should be placed not on μη, but on μ?ποτε, so that this sentence means: not at all. 17. Presbyter Dron. According to the words of Scripture: For the essence is not like the faces of persons, the essence is lower than the hearts of men (Prov. 27:19) Although all virtues are desired by lovers of beauty, others are more inclined towards some of them. For the most part, some honored chastity, some truth, some wisdom, some courage, some other virtues, although they did not abandon others, but became more famous for them. So, for example (let's look at the first, or second, or third of the virtues), it is said about Joseph that he was the most chaste, although he labored in many other virtues. Abraham is called hospitable and faithful, although he was adorned with many other good qualities. Job is recognized as courageous, although he excelled in every virtue. What each one was strongest at was the reason why the name was borrowed for him. And we will see that this is really so if we look closely at the rules of truth, I mean Divine Scripture. What does it say? As the essence is not like faces to persons, it is lower than the hearts of men. What a miracle! All have the same essential features, and in such a multitude of faces, of course, there is a difference, so that the knowledge of those looking at the faces is not the same. If in some, apparently, there is sometimes a similarity, then something distinctive will certainly be found. Many people have beautiful eyes, but there is also a difference in them: some have blue eyes, others have them like grapes; Some have them black, and some have light ones. There is also a peculiarity in the hair. There are also snub-nosed ones, but not all are the same. On the contrary, one has one and the other has a more beautiful member. One is white and the other is black. And there is certainly something distinctive. Because it is impossible to list everything. So are people's hearts. Not everyone likes the same things; but to one - one thing, and to another - another. Even the most lovers of the same thing are not equally disposed towards their beloved, but some desire it to a greater extent, and others to a mediocre extent. How many are chaste, but not equally! Some loved virginity, others - abstinence, and others - honest marriage. How many are merciful, but differ from each other! How many are fair, but not alike! The same can be seen in relation not only to virtues, but also to vices. How many of the most evil ones! But they are recognized by their distinctive properties. How lustful! But not everyone is captivated by the same thing. And if they are captivated by one, then not everyone is equally disposed to this, but some enjoy natural pleasures, while others enjoy those that are not characteristic of nature. Some swear at nature in what is lawful for it, and others in what is illegal. Some are cowardly, while others are ready to rush into danger. Some are too thrifty, others are wasteful. Some cannot even listen to a word, others do not tremble even at punishment. Some are flattering, others want to be flattered. Some enjoy themselves with drunkenness, others with spectacles; some - with songs, and others - with tears. Some robber in deserts, others in cities. Some kill people, others cannot stand the sight of a killed animal. Some are timid, others are bold. But if I decided to list all my sins, I would not be able to finish, even if I wanted to. Therefore, having paid homage to the sacred and Divine Scriptures, I cease my speech. 18. Epiphany. To compare adultery and theft in Scripture: if anyone steals (Prov. 6 et seq.) Don’t you know, it seems that the features of comparison are taken when we are talking about objects that are homogeneous, and not heterogeneous, and what is compared by these features is not placed in opposite rows, but their smallness and superiority are shown by them. Just as the Fall is one bad thing, another worse, and a third worse than all, for example, theft is bad, fornication is worse, and adultery is the worst of all, so prosperity is one good, another is better, and a third is best; for example, marriage is good, abstinence is best, and virginity is best of all. Therefore, the least of the best is not placed in the opposite row, but in the same row, only lower. He who is chaste will compare not fornication with virginity, but abstinence and honest marriage. And the Scripture, making a comparison between theft and adultery, said: it is not surprising if someone steals; he steals so that he may satisfy his hungry soul. An adulterer, for his poverty of mind, causes the destruction of his soul (Proverbs 6:30.32). He said this not as an apology to the stealer and without freeing him from guilt, but by comparing theft with adultery, which is worse, he showed that theft is less rude and easier, especially when it is a consequence of poverty. 19. To Deacon Evtonius. About Lazarus and the Rich Man You were embarrassed, it seems, when you heard that Lazarus here still accepted what was due for his fall, and the rich man for his success (Luke 16:25). But if you had looked more closely into what was said, you would not have tolerated this. For by the fact that it is not said “received”, but “thou hast received,” the thought we have depicted is fully clarified and confirmed. And the fact that not only those who have reached the height of virtue have some kind of human fall (since only the Divine is sinless), but also those who have fallen into the depths of vice have some kind of advancement, is proclaimed by the Holy Scriptures. About the first it says: who can boast of having a pure heart? Or who dares to decide to be clean from sins (Prov. 20:9)? And about the second, that the judge of unrighteousness, without fearing God and without shame on man (Luke 18:6.2), did something good, taking pity on the widow who constantly came to him, and punishing her offenders. Therefore, if in the very valiant there is something worthy of reproach, and in the most vicious there is virtue, then why do you marvel when one and the other, having renounced life here, are transferred there, one pure from sins, and the other without good deeds; why did one reap pure joy while the other suffered bleak punishment. 20. Presbyter Valentian. Why did the law command that lepers and others suffering from involuntary diseases be outside the sacred camp? It seems that you do not approve of those who provoke readers to speculation. Considering themselves, you say, wiser than the Scriptures, and translating the words of God into anything, they deceive their listeners in many ways. And I will neither blame them if they promise to reveal something wise, nor force you against your will to find an allegorical meaning, but I will defend the matter directly. You asked: why did the Lawgiver legitimize lepers and those suffering from other involuntary diseases to be outside the sacred camp? Listen briefly, gathering your mind together (the mysteries of nature cannot be made clear), what he legitimized this by restraining the intemperance of parents, putting a curb on voluptuousness and establishing a measure of carnal intercourse. Since many people come together when it is impermissible, and from untimely communication unclean and vile bodies are born, the Lawgiver made sure that this did not happen. But I think everyone knows that the greatest punishment is imposed not on those who are born, but much more on those who give birth. For those who were born perhaps do not consider this a punishment, because habit destroys the feeling of punishment. Those who give birth suffer an incurable punishment, seeing those whom they would like to be better than themselves expelled from sacred gatherings. And for some, the disaster is alleviated by the fact that their suffering is involuntary; and others are inflicted with unbearable torment by the knowledge that the illnesses of children are a sign of their arbitrary intemperance. 21. Alypius. To what was said: give a cup of cold water (Matthew 10:42) You seem to be deceiving yourself and reinterpreting the Divine Scriptures. For what is said: give a cup of cold water refers to those who only have this, and not to those who are abundant in wealth, who can even provide clothes for people tormented by hunger, disease and nakedness. And do not be surprised if the one who supplies water for this deed does not remain without reward; because alms are valued not by alms, but by choice, when the word is approved. For it is said: this word is greater than the giving of good. But it is also added: both the husband has grace (Sir. 18:17), that is, the one who is able to give. For it is not so much what is given that is assessed as the degree of abundance and willfulness of the giver. For many give little with much, and many give much with little. It is not the measure of what is given that is valued, but the measure of the abundance of the givers compared with it. Therefore, the one who contributed two mites surpassed all those who brought a lot; because they brought a part, and she sacrificed all her property. 22. Iron. Why is it commanded in the Epistle of Peter that men should give honor as to the weakest vessel of women (1 Pet. 3:7)? Although marriage is honest and the bed is lawful, one should not always begin it, but sometimes should leave it empty and yield to the laws of nature until it is purified and becomes capable of childbearing. And this was decreed by the law; grace gives advice that this should be done for purity and through unceasing prayers, and through the lips of Ap. Paul said: let you continue in prayer (1 Cor. 7:5), and through the mouth of Ap. Petra said the very thing that you wanted to know, namely, that men should give honor to the weakest vessel of women. 23. Bishop Isidore. To the words: if it is possible, it is from you (Rom. 12:18) Although the offended person did not, as he promised, submit a complaint to the court against the offender for his insolence (otherwise he would have subjected him to punishment for what he had done), however, insults still echo in the ears of the offended person. Therefore, since justice requires him to be healed, there is no other doctor for these diseases except the one who struck the blow. He must prepare himself to apologize to the offended person. Although the Gospel narrative depicts Lazarus as having reached the very pinnacle of all suffering, yet disaster served for him as the most important beginning of success and truth. If he had not reached such a degree of misfortune, he would not have ascended to such a height of glory. For what (I will not talk about the rewards there) is more glorious than to be glorified in the Gospel, to gain God as a herald of praise, and to gain Abraham as a defender? 25. To Deacon Elijah. To the words: everyone who looks at a woman lusts after her has already committed adultery with her (Matt. 5:28.) If the desecration concerned only the vestibule, and not the sanctuary itself, then perhaps the disease would be easily cured. If it concerns the soul itself, then let no one deceive himself. But if someone, deceiving people, says: no one will be crowned if he fights unlawfully (2 Tim. 2:5), and at the same time thinks that this is a legitimate struggle, if a person, while looking at it, abstains from the matter itself, then let him know that the Ascetic and Judge of such struggles said: whoever looks at a woman, even if he lusts after her, has already committed adultery with her in his heart. Therefore, that struggle is legal, which is not established due to the laziness and prejudice of everyone, but is laid down by law by an incorruptible Judge. 26. To Presbyter Isidore. In response to the words: although he himself is justified, he says: and who is my neighbor (Luke 10:29)? You asked what it means to say in the Gospel about the lawyer: although he himself was justified, he said: and who is my neighbor? Therefore listen. The lawyer thought that only the righteous to the righteous, high (I mean, in virtue) high can be a neighbor; for he reasoned that nature alone does not make one’s neighbors, but for this one needs either virtues or deeds. Why, although he should justify himself, that is, show his truth, since he is high in virtue or great in what the teacher says: and who is my neighbor? Show me something equally great. But the Savior, as the Creator - as He created small and great (Wisdom 6:7), - determined that what is done to others is not works or virtues, but nature, as if saying: “I still do not tell you that you are no different from others, so that the true lovers of virtue, recognizing your teaching for themselves as a rule, do not think that they are obliged to have love only for those who are close to them. But if this is fair (let’s agree for a while), you try to be a neighbor to someone in need, and a neighbor not only in place, but also in disposition and in caring for him.” For this reason the Savior depicted the Samaritan to you. For closeness is known by nature, and not by virtue, by essence, and not by dignity, by compassion, and not by place, by the way of service, and not by the proximity of the place. Honor as your neighbor first of all the one who is in need, and go to his aid without being called. 27. Presbyter Digiptius. About the soul We acknowledge that the soul is divine and immortal, however, it is not consubstantial with the Divine and Royal nature and is not a part of this Divine, Creative and ever-essential nature. For if she had been a part of that ineffable nature, she would not have sinned and would not have been judged. If she suffers this, then in fairness we must believe that she is a creation, and not a part of the highest Essence. Otherwise, it will turn out that the Divine nature judges Itself. 28. To the scholastic doctor Profsaius. About the same Pythagoras, Plato and other sages renowned among the Greeks, on the basis of necessary arguments, rightly asserted that the soul rules over the body, and the soul was called an artist, and the body was called an instrument, the soul was incorporeal, and the body had three dimensions, the soul was immortal and incorruptible. For if in other things they sinned against the truth, then in this they correctly achieved their goal. But Galen (this was not hidden from those who read wisely), recognizing the soul as a harmonious lyre, and not to those who played it, gave the idea that it was mortal. For in addition to this he also said that the powers of the soul follow the composition of the body, and in conclusion he said that the soul is neither incorporeal nor immortal, I don’t know why, calling the soul a mixture. From this it is clear that he uses the very name “soul” in vain and allows it so as not to seem contradictory to many sages; challenging the thing itself, leaves this name. But Galen deserves no attention in this. Following the medical teaching and intending to bring his art into harmony, he did not care about the truth. Being skilled in this, he discussed the treatment of bodies as much as he wanted (in this I will not take away his honor), but as for the soul, he should not have competed or entered into a fight with those wiser than him. He did not do this and was not ready for it. Let him who is skilled in wrestling not judge music. And whoever has exhausted his entire mind on the study of bodies, let him not teach about the soul and let him not undertake to prove that the soul is a harmonious harmony of the elements. For if we assume this hypothetically (and no one who is reasonable would think so), then when this is really so, the soul must be destroyed along with this harmony, or better yet, together with the body. If the soul is harmony, then it is formed last, and perishes first. For the lyre and tuned strings create harmony; but being upset, they exist for some time, while harmony has already been lost. And what will the kindest Galen say about the wise teaching of poets, philosophers, historians, according to which, in any case, there will certainly be punishments at the Judgment? What reward will he come up with for those living here correctly? For those who lead such a life, until the very end of their lives here, will face many exploits, filled with the greatest labors and sweats. Where will Galen determine the punishment for those who pursue every vice to death and enjoy wealth and honor? How will one interpret the advice of reason read in Homer to the irritable: “be patient, heart”? Like this: “the soul remains, but goes to Hades”? Like the following: “Of course, there will be something in the abodes of Hades”? There is, truly there is something there too. Why did Euripides, whom you recognize as wise, say: “It will be good for you in the abodes of Hades”? Why does the soul, if it is harmony, fall into disorder and lead an awkward, discordant song? For virtue is something coherent and harmonious, and vice is something awkward and discordant. Why do you think that those involved in science should be praised if it is dissolved in them? Why will you blame those who indulge in empty art, if they are instructed in this by nature? Why do you condemn those who turn the beauty of the body into a trade, if dissolution has inclined them to this? How will a person justify himself in the daily changes that occur? Many of those who were self-willed rose to chastity; and many chaste people fell into lust. Of course, the dissolution in them has changed? Others, being young and self-willed, returned to a decent life in the prime of life, not because of a change in this dissolution, but because their will was corrected. But without mentioning all the changes that have taken place, so as not to prolong the letters, I will put them aside and move on to the objection, which seemed strong to Galen. What kind of objection is this? If, he says, the soul is immortal, as Plato wishes it to be, then why does it leave the body when the brain is very cold, or dried out, or moistened? In answering this question, I will not accuse Galen of the fact that he was often mistaken when, according to the beat of life, which, perhaps, he calls harmony, he predicted death for some, and promised life to others, and the former remained alive, and the latter died (from this art, based on guesses, the truth is so far away!). I will also leave aside the fact that many people, darkened by destructive substances, did not leave their souls (just as the cooling of the brain does not necessarily separate the soul from the body). I will say the following: divine is the connection that unites what is very different, and inexpressible is the communication of the disembodied soul with the body, and indescribable is the passion of the immortal essence for the mortal instrument, as Plato himself seems to think of it. Galen makes it clear that he is not able to understand this. And Galen said everything so that the soul considers it important for itself to take care of the body, not for its expansion, if the body becomes fat, but so that it can be healthy, since, if it does not take on this care, it will share with the body the consequences of its ill-health, due to sympathy for the body, if not due to the original damage that actually belongs to the soul. For the state of dissolution of the body and intoxication impart suffering to the soul. She, like a helmsman in great excitement (Prov. 23:34), comes into confusion and, mired in it, no longer shows her knowledge, but, like a drowning woman, often rushes where the moisture that caused the excitement drives. This shows not that the soul is not immortal, but that there are obstacles to its activity; because even the best musician, having a lyre out of tune or falling into the sea, will not play a harmonious song. And this is the decision of the mind. But let the sentence of the Creator also be brought in, sealing what has been said, saying: Fear not those who kill the body but are not able to kill the soul (Matthew 10:28). Therefore, as befits those who have an immortal soul, so we will live and act. Galen - ancient Roman doctor. In his work “On the Parts of the Human Body” he gave the first anatomical and physiological description of the entire organism. 29. Isidora. In response to the words: But God said to the sinner: You will tell all my justifications (Ps. 49:16) The limits of all insolence, I believe, have been transgressed by those who do not attach any concern to a valiant life, but incessantly bicker about dogmas. For their insolence was barred not by doors and seals, which others can break, but by the words of God, which read: But to the sinner God said: How will you tell my justifications and accept my covenant with your lips? However, after this they became insolent to the point that they not only enter into verbal disputes about justifications, which they reject with an oath (which, perhaps, would be a lesser evil), but even contradict what concerns the ineffable and Most Pure nature. Therefore, I advise such people not to torment with their foul and cursed lips that which is Divine and barely perceptible to the most well-skilled, but to turn the test on themselves. Then, perhaps, they will somehow erase from themselves the stains that, contrary to their duty, they have inflicted on themselves. 30. Deacon Neil. In response to the words: a natural man does not receive the Spirit (1 Cor. 2:14). What does it mean to be a spiritual, spiritual and carnal person? The Apostle Paul calls spiritual, O wise one, those who are adorned with spiritual talent and who not only ascended above nature, but also, with the help of faith, transcended the natural sequence of conclusions. Among these was St. Paul, and those to whom he wrote: You are in the flesh, but in spirit, because the Spirit of God dwells in you (Rom. 8:9). He calls those who are spiritual, about whom it is written: spiritual, not having the spirit (Jude 1:19), who rely more on reasoning, conclusions and ranting, and through them they think to find what is fair and useful. These are the Hellenic sages. And the Apostle calls carnal those overcome by carnal passions, calling them so because of what is stronger in them. Such are all lawbreakers, unclean, raging with lust. If the spiritual has body and soul, and the spiritual has a body, and the carnal has a soul, then each is called according to what predominates in him. Just as a body, although it contains other elements, is called earthly because it contains earth to a greater extent, so the name taken from the predominant one prevailed in them. 31. Evstefiy. To the glorious death of our Savior You ask: what shows that Christ went to death voluntarily? Most of all, from the Sovereign sovereignty, to raise the dead. For He who gave life to the dead, of course, could not involuntarily be led into suffering. If you did not want to use Divine power, then you could, if you wanted, avoid death by justifying yourself; because Pilate was ready to assist Him in this and said: I find not a single mortal guilt in Him (John 18:38). And one more thing: I am innocent of His blood (Matthew 27:24). If you did not want to justify yourself, then you could demand a higher court, following the example of Ap. Paul (Acts 25:11). For the Jews were under the rule of the Romans. And the Roman autocrat, Augustus, having taken possession of everyone, including the Jews, before the birth of the Savior according to the flesh, commanded to write down the entire universe (Luke 2:1). And the Jews had a Roman governor, Pilate, who managed their affairs, sent those who demanded a higher court to Rome and kept them safe. So, if you want to know, the thousand-leader Fist saved Ap. Paul from the murderous council and sent to Rome to Caesar. But Christ did nothing of the kind: he did not use either power, or justification, or transfer of the case to the highest court, wanting to clearly show that he came here to kill death. 32. Strategy for the monk. To the words: every sin that man commits, except the body (1 Cor. 6:18) In these words: every sin that man commits, except for the body, and the fornicator sins in his own body, blessed one, much can be opened for those who wish to open the doors of understanding. And, firstly, this: the Apostle did not say: “he sins in the body,” as many think and thus make it difficult for those who explain, but he says: he sins in the body, deals with it sinfully, defiles it, makes it vile. So another would say: such and such insults himself by thinking of insulting another. For the apostolic word now does not mean the punishment that will follow the sinner after this life, but the insult that is inflicted on the body during the very act of carnal intercourse, that is, defilement. A murderer kills another, but a fornicator wrongs himself. And he who commits other sins commits them against another, but he who lusts disgraces himself and defiles himself. This is why those who have gone astray wash themselves, thinking about their defilement and abhorring the indecency of the act. Other offenses harm the one who suffers the offense, but this one harms the one doing the offense. Others are outside the body of the one who makes them; but this one defiles the one who does it. In others, offense is caused to others, in fornication - to oneself. And if you want another door to open, then imagine that often, when admonishing him, we say to a person who has not committed unforgivable sins: “Free yourself, brother, from this disease; it is worse than all diseases,” not because it really is superior to all diseases, but because we want to rid our brother of it. Is this not why the Apostle said this about fornication? For he spoke this word, desiring to bring to his senses the man who had gone astray among the Corinthians. If a third door is also needed, then imagine how he who throws a grain of wheat or any other seed into the sea sins against the seed, preventing it from producing fruit from himself, so he who spews his seed into a harlot sins against his own body; because it not only destroys what is born, but also prevents it from being born. If you want to open the fourth door, then you must imagine that the fornicator, to the extent he acts, suffers. And if he had not suffered, he would not have destroyed himself. If he destroyed himself, then he corrupted himself; and if he corrupted, then he insulted. It is known that about no other action, except for one carnal communication between a man and a woman, is it said that the seduced girl and youth are corrupted. If you need a fifth door, imagine that if a child is born to someone who has fallen in love with a harlot, then it will be raised for fornication; and whoever looks at him afterwards will say: “Truly, this man has offended himself; for behold, his seed, or rather his body, is given over to fornication.” If you demand the sixth door, know that if someone enters into communication with a slave, then what is born will be in slavery. Therefore, does not the one who tries to give birth to a slave sin against himself? If you want the seventh door, then look. And the one who is born suffers insult because it is called illegitimate and is subjected to dishonor everywhere: whether he enters the council or the court of justice, he is driven out from everywhere. And through this, the one who gave birth suffers shame; because he left behind a monument of his lewdness. And if you want to open the eighth door, then let’s consider what else we can say. Since the fornicator becomes one with the harlot, then, by making his members the parts of the harlot (1 Cor. 6:15), he truly sins against himself. Others have used murder for good, like Moses and Phinehas, and anger, like the Apostles Peter and Paul; but no one has ever used fornication for good, which is why it defiles the one who commits it. Let me keep silent about the fact that those who kill in war are also honored with victory monuments and glorifications. If you want us to turn to the path of allegory, then let the ninth door be mentioned. Since the Church is one body, and believers follow each other in one way (Rom. 12:5), then the fornicator sins against everyone; because his offense extends to the entirety of the Church, from which the Apostle commanded that he be cut off until he repents. If you want to open the tenth door, then you can say: since those who are combined according to the law of an honest marriage become one body, for it is said: the two will become one flesh (Gen. 2:24), why the wife does not own her body, but the husband; the husband does not own his own body, but the wife does (1 Cor. 7:4), - it is true that a fornicating husband sins against his wife, that is, against his own body, and a fornicating wife sins against her own body, that is, against the husband who has become her body. Therefore, according to the law compiled into one, other sins are sins not against one’s own body. For if a husband breaks an oath, or kills, or steals, or does anything else serious, the sin does not extend to the wife, just as if a wife kills or breaks an oath, the sin does not transfer to the husband. One fornication concerns marital cohabitation and union, and each spouse causes offense to the other if he falls into fornication. He makes the children's legitimacy suspicious and the whole house shakes at its very foundation. Why did Christ say that a husband must endure all the shortcomings of his wife, for they do not apply to him, and only for one fornication did he command to drive away his wife from himself (Matthew 19:9); since this offense extends to the spouse. 33. Hypatia. What does it mean to show oneself impartial, indifferent, to doubt and persist, to have fun and enjoy? Many, not only of those who compete in the word at worldly gatherings, but also of those who attempt to interpret the Divine Scriptures, being impartial listeners, become the perpetrators of many and various evils. For some, not caring about the truth, out of partiality applaud those who speak, as if they were lovers of riders or dancers, while others whistle out of enmity; and they often do this without listening and understanding exactly what is being said. And some of these people, often unwise and speaking ugly, and sometimes expressing themselves poorly, not imagining either the goodwill of the listeners, or their friendship towards them, or the enmity of their opponents, due to which there was applause, and not only inspired by this applause, but also being intoxicated with pride and even obsessed with prejudice, often proclaim some strange and ridiculous teachings, and then attempt passing off as undeniable something that should not even be pronounced with the tongue. Therefore, those who often listen to such speeches, knowing that there is danger to the soul and that the truth is preferable above all, and without even thinking about other bad consequences arising from enmity and prejudice, should show themselves to be impartial, but not indifferent listeners of those who speak. And this is not the same thing, as some people think. For one must impartially listen to both, listen to each not indifferently, but, on the contrary, lean towards the side of the most intelligent, and less so to the side of the least learned; to reward the wise with praise, and the ignorant, if it is possible to make him chaste, with censure, and if not, with silence. Let this be said about the listeners. And for those who speak, I find it more decent to show doubt rather than irritate the interlocutor. For doubt is often expressed to friends; and those who dislike their interlocutor argue stubbornly. In this way, the conversation will become the most beautiful and most useful for both those speaking and those listening. In this case, the speakers especially deserve approval from the listeners, but not praise. For to earn approval means in the proper sense to be worthy of the fact that the listeners accept what is said from the heart, pronouncing an incorruptible verdict without deception; and praise is often expressed in words that breathe flattery and do not contain the truth at all. Then the listeners will be more amused, and not delighted. For to have fun means to learn something beautiful and to exercise the mind with good things; and pleasure is characteristic of one who eats or does something similar with the body. Let us reason about this, understand and preserve it, and not only the number of those who hear about virtue will increase, but also those who attempt to speak wisely. 34. Pavel. That it would be useless for us to have knowledge of everything I will try to briefly resolve a whole swarm of issues. Therefore, I say: seeking knowledge about what we will either do in this life or will happen to us (although this, as you say, is accessible and accessible to us), is completely useless and dangerous. For if it is impossible to protect ourselves from what will happen, then knowledge will take away from us virtue, which should be ready for any eventuality. When something unexpectedly befalls us, nothing usually brings us into such well-being as the exercise of virtue. Those who have expelled all good hope from their souls, since they learned about everything in advance, will not make any effort to do anything that should be done. 35. Bishop Leonty. About neglect Everyone prefers their passions to reading the Divine Scriptures and God’s words; and this was the cause of so many sad events. For an irreconcilable and secret war has arisen between those appointed to take care of the world; If they could, they willingly devoured each other; they preferred to kill the living, dig up the buried from the ground, break down houses, and destroy every reminder. And so those who are taught that Christ called the distinguishing mark of His disciples not signs, but love, take up arms and contrive against each other! That is why, I think, what is required of subordinates is not fulfilled. For they are no longer disposed to the authorities as students to mentors, but as judges to the defendants, to their own misfortune and grief, remaining with the thought that in the negligence of teachers they have an excuse for their own falls. So you say: what should I do? If possible, correct it, and if not, shut up. The teachings of the law and the prophets are the preliminary lessons of the new and evangelical wisdom. They give laws to the hand, and the Gospel to the soul. They correct and direct the activity, and the Gospel is the heart. They are like a grammarian, and the Gospel is like a high philosopher. 37. To the Reader Jacob. In response to the words: receive the Prophet in the name of the prophet, he will receive the reward of the prophet (Matthew 10:41) The meaning of the words: receive the Prophet in the name of the prophet, he will receive the reward of the prophet, - in short, the best, is this: whoever, for some other need or for another reason, honors the good, will not yet participate in the glory of the good; but he will be glorified along with the good who has honored the good for the sake of the good itself. For many honor prophets or righteous people either because of human glory or because of worldly gain. Others are busy with this, spend money on this, and no one will say about them that they will accept the bribe I prophesy. But whoever, without such coverings, looking at the good with an open soul, honors the saints, will rightly be glorified along with the saints. 38. Alypius. Why is the kingdom of heaven in need (Matthew 11:12)? The rewards are above all human dignity and with great abundance exceed the reward that would follow for labors (since the passions of the present time for the glory that desires to be revealed in us are unworthy (Rom. 8:18), - said the chosen vessel (Acts 9:15)), and they seem to force the weakness of nature. Therefore it is said: the kingdom of heaven is in need, and the needy women delight it. What kind of needy women are these? These are people who force their body to fasting, to chastity, to some other virtue, subordinate it to the laws of the spirit, make it an aid and encouragement to virtue. 39. To the monk Orion. In response to the words of Scripture: Be wise like a serpent, and your goals like doves (Matthew 10:16) Similarities are not taken in their entirety; otherwise there will be not similarities, but identity. If the Savior commanded us to imitate the integrity and goodness of the dove, then we must avoid its meaninglessness, that is, not resort to those that we try to catch. If you don’t need to do harm to others, then you shouldn’t suffer significant harm yourself and run to those from whom getting rid of is the greatest benefit. If you want to have obvious evidence of what I have said, listen to what the Prophet says: and Ephraim was like a crazy dove, without a heart. And if you ask about the reason, the Prophet immediately gives it: Egypt prayed, and the Assyrians departed (Hos. 7:11), that is, one of the two peoples, infected with arbitrariness, hatred and long-standing covetousness, called for help, and fled to the other, seeking salvation. Therefore, who, says the Prophet, is more senseless than Ephraim, striving for those who dream of only one thing - captivity and his slavery? 40. Alypius. To the words: you will be in a world of sorrow (John 16:33) Arming yourself with the hope that future benefits will be given to those who erected glorious victorious monuments over vice, perfectly protecting yourself from everywhere and building this strong wall with prayers, repel the attack of cowardice; because it will strongly take hold of a courageous soul if it, constantly dreaming of crowns, does not endure sorrows. 41. Theognostu. To the words: and you, if you tell the wicked, will not turn from his iniquity; the wicked will die in his iniquity, and you will slay your soul (Ezek. 3:19) Evil people, being more numerous than those who reprimand them for bad deeds and contradict them, often lead the latter to such dullness that they do not stop them from falling with the same boldness. Therefore, boldness must be combined with meekness and reproof must be dissolved with love, and then admonition must be made. If, in this case, those who are admonished do not benefit for themselves, but stubbornly reject those who are worthy of the greatest crowns, who will undoubtedly be glorified by God and approved by prudent people, then let those who discipline the evil bear this courageously. And let them grieve not for themselves (imagining that nothing else happened as soon as they aroused a different opinion about themselves), but for the corruption and madness of those they admonish, who are so incurably sick that they even slander doctors. 42. To the sophist Arpocrates. About reading, against the Greeks, about the grace of the inspired Scriptures and the benefits thereof Many of the outsiders have written much that does not benefit those who are convinced by it, nor does it harm those who do not listen. And the Divine Scriptures generate very great benefits for the obedient, while those who disobey them suffer considerable harm. The Greeks wrote in pursuit of glory, but the Scriptures have in mind the salvation of those who listen. 43. Leonty. Why did the law command lepers and other patients with involuntary diseases to be outside the sacred camp? It is obvious that a thin body build and vile diseases happen to many due to parental intemperance; Of course, it’s not the other way around; intemperance doesn’t happen because of a thin physique. Whether a leper always gives birth to a leper and a sperm-producing man to a sperm-producing man, I cannot say this with certainty, but that he who suffers from aching legs gives birth to a man who suffers from aching legs, everyone will agree with me. Therefore, I think (you shouldn’t speak decisively about hidden subjects, but you should leave this to future listeners), the Lawgiver spoke about intemperance and that spouses should not get together at all times, since otherwise the harm will pass on to those born by them. And a sign that this is not far from the goal of the Lawgiver is that those suffering from aching legs were not expelled from the sacred camp. For those who initially fell ill with this disease received it not through a bad inheritance, but from a bad lifestyle, from luxury, effeminacy, and inactivity, for which they were punished by this disease. Those born from them were not forbidden to participate in sacred meetings, because they were forced to become heirs of a thin physique, and not of parental intemperance. And those who had traces of their parents’ intemperance in their bodies were not punished (the law did not command them to be stoned, because the illness was involuntary), but were subjected to dishonor, so that their parents would become chaste. If anyone thinks that this was legalized unfoundedly, then how will he speak about death, when only one sinned (I mean Eve), and the whole race was condemned to death, although many turned out to be good-natured and did not follow the sins of their ancestors? If there, when the root died, the branches, as heirs of condemnation, of necessity began to participate in suffering together with it, what is surprising when here, too, the branch is dishonored at the root, inevitably transferring its suffering to the root? For when a branch is dishonored, the root is tormented no less. The root wants to see the branch in a good state, but feels that from his intemperance suffering has passed onto the branch, and here he is tormented by his own thoughts, and there judgment strikes him. Whether by foreknowledge that people would be wicked, God restrained them in advance with these bonds and curbed them with suffering - I cannot say for sure; but that for many these illnesses became the cause of crowns, I am ready to boldly assert. If the law had a shadow of the good things to come, and not the very image of things (Heb. 10:1), then I think that under the image of the leper he decreed from the Church, from the sacred council of undefiled people, to expel cunning and malicious people, under the image of one who sheds semen - fornicators and indecent people, under the image of one who is unclean in human soul (Num. 5:2), that is, who has touched a dead body - assisting and willing the sinning soul, and under the image of one making a cry - mourning disasters and shedding tears for them. 44. To Deacon Elijah. To the words: in the beginning was the Word (John 1:1) The pre-temporal, eternal, immediate, transcending every word and every mind, the procession of Christ from the Father of Scripture is called birth with the intention not to signify this passion, but to affirm the consubstantial. For what is born is truly of one essence with the one who gives birth. And so as not to represent the Son as the youngest, Scripture says: in the beginning was the Word. Then He proclaims His relationship to the Father: and the Word is to God, and then His dignity: and God is the Word. And taught by the name Son to be consubstantial, by the name Word - dispassion, by the words: in the beginning was - eternity, by the words to God - His property with the Father, by the words: be God - by dignity, and also by taking away from any naming the application unsuitable for Him, for example, from the name Son - the concept that He is younger than the Father, from the name Word - the concept of non-self-essence, we recognize in the Son the eternal God, consubstantial, dispassionately and from the Father before time, and let us worship Him. Whoever legally exercises the rights of a boss will have good consequences. Doing good is successful when it overcomes piety, this is the highest of goods, this most important of God’s commandments, and when it consists in the correct concept of the Divine and sincere confession, and is proven by the fear of God and love for God, as well as love and compassion for fellow tribesmen - such virtues in which the whole law and the Prophets hang (Matthew 22:40). This is also something superb, excellent, and best in the authorities. This is legal supervision, concern for the benefit of every subordinate. On the contrary, autocracy is arbitrary domination, seeking only the ruler’s own benefit. Therefore, all those to whom the lot has fallen to pass through authority legally, having placed upon themselves piety, like a golden crown set with precious stones, and having put on righteousness as in a scarlet robe, let it be considered an honor to be in authority in God and to adhere to the authority of the most truthful. They themselves will prove the truly sacred word, which reads: By me kings reign and mighty men write righteousness (Prov. 8:15). For they know that the beginning of the path is good if you do righteousness (Prov. 16:6). Having learned for the first time through the royal apocrisiary about the venerable command of our pious and God-devoted great king and about the health and salvation in the Lord of your pious queen and being filled with very great joy, we diligently sent glory and thanksgiving to our God, recovered from our illness and were filled with great zeal. Having read the venerable command, I found that the word about peace followed from those in charge before. True, not long before this we had already heard about this in part, but we remained perplexed, not knowing whether to agree with this idea, realizing that we had dared to take such a bold action, which no Christian had ever undertaken and no one who had lived to this day had ever thought of. And this, it seems to us, happened either from great inexperience and ignorance of Christian dogmas, or from great unbelief and disregard for the commandments of God. For if we had become attentive to the words of God, we would have preserved the venerability of our holy and undefiled faith and would not have allowed the pagans and the foolish to touch what is holy and venerable among us, and we ourselves would not have participated with the pagans in filth and abominations, listening to their ungodly and strange oaths. For what is the difference when a Christian and a pagan think to assure each other, confirming their words with the same oaths and customs, at which, as we know, God is indignant and angry? For this is what God and the Lord of all commanded in His holy Scriptures: do not turn aside from the prescribed path to the right hand or to the left (Deut. 5:32). Apocrisiary is a lawyer in church affairs. 47. Bishop Theodosius. In response to the words: If anyone is a faithful servant and a wise one, let him be appointed master over his house (Matthew 24:45) Having presented as worthy of ridicule the madness, or, better to say, the arrogance of those who appropriate or easily take upon themselves a difficult task, I don’t know why, blessed one, you ignored what especially proves this arrogance. What exactly? Not all people are affected by the same diseases, and not everyone responds to the same treatments. But just as there are many ailments, they are varied and come in all kinds, so there should be many different benefits. If what I said bothers you, then wait a little, and the difficulty that has now taken hold of you will turn into greater regret about them. For due to the existence of many and varied diseases, it is, firstly, difficult for a person to recognize the disease in himself, and then, having learned this, to find out what kind of healing is suitable. The same benefits are not suitable for everyone, not everyone is cured by the same thing: what benefited one, harmed another, and what was suitable for another harmed someone else. And so that it doesn’t seem to you that I’m saying something strange, I’ll reveal what I said. Those who are guided by words are not guided by examples; but one - by this, the other - by this are brought to a better state. Those who need spurs do not tolerate reins, and those who are lazy and slow to do good are aroused by a verbal blow, but those who are more ardent than proper and uncontrollable, like young horses that rush beyond the limits of the lists, are useful to restrain and stop. Some are humbled by praise, others by censure, if both are opportune; but the opposite consequences will come if they are not on time. Some yield to admonition, others to reprimand. Some erase their shortcomings when they are rebuked in meetings, while others - when they are admonished in secret. For some, wised up by the public reprimand, usually neglect conversation in private; and others, driven to the point of putting aside shame by popular denunciations, are taught to be submissive by the mystery and compassion of the reprimand. Some must be observed in everything, namely those whose imaginary secrecy, since it is taken care of, puffs up the thought that they are wise; But in relation to others, one must not pay attention to something, so that from frequent irritation they do not reach the point of insensibility and finally become uncontrollable in everything, rejecting the most powerful cure for conviction - shame. One should even be angry at some things without actually being angry; one should despise others without inwardly despising them; one should renounce others without actually renouncing them. Some must be cured by leniency, others by excommunication; to gain the upper hand over some, and to others, depending on what is useful for whom, for the sake of appearances to yield victory over oneself. So, since there are so many ailments and benefits and not all succumb to the same thing, but, on the contrary, are somehow excited to worse offenses, who, without enlightening the soul with the Spirit of God, will be able to know everything and have sufficient strength for everything? But there are those who dare to take on leadership, if only they consider it suitable for themselves, and difficult, without imagining it in their minds and without heeding the Master’s word. Therefore, it shows to such an extent the rarity of good leadership that it says with doubt: who is a faithful and wise servant, whose master will appoint him over his house to give them life (Luke 12:42)? 48. Bishop Isidore. And he will deliver these, who through the fear of death have done their whole life to work (Heb. 2:15) You asked what it means: and he will deliver these, who through the fear of death through all their life are guilty of work? Therefore listen. The best thing that turns away from sins is not death, but judgment after death. For the wicked, holding on to the idea that the soul is a spark, after the extinguishing of which, as they said, the body will become ashes, thinking that they should only die and not stand trial (this is how they reasoned in the book of Wisdom, attributed to Solomon, which you also know; and if you don’t know, then by picking up the book, you will acquire an understanding of this), did not recognize anything as prohibited for themselves. Since they believed that they would no longer exist after death, they decided to do everything shameful and worthy of death and punishment, saying: this is our part, and this is our lot (Wis. 2:9). Therefore, the Savior came in order, in addition to everything else He had accomplished, to deliver people from this false opinion. For, having defined the immortality of the soul in the words: the souls of those who cannot kill (Matthew 10:28), and having proclaimed the resurrection of bodies in the words: at the resurrection of the dead they neither marry nor commit violence, but will be like angels (Matthew 22:30), and pointing to judgment in many places, including where he said: fear Him who is able to destroy both soul and body in Gehenna ( Matthew 10:28), he freed everyone from any such thought, or it is more fair to say, from this slavery, for, holding God’s judgment in their minds and directing their eyes towards it as if towards a goal, people will not dare to do anything bad. Therefore, I think that this saying has been explained by me. If you would like this to be expressed in other words, I will say this: since people, awaiting their death, were immeasurably enslaved by sins - the fear of death, appearing threatening to them and giving rise to the idea that after death they would not exist, led them into complete slavery to sin - then therefore Christ came to deliver them from this slavery. If this is not intelligible, then let it be said more clearly, since the apostolic thought is incomprehensible to many. It is said: it will deliver them from the fear of death, which puts in them the thought of non-existence, and will lead to the thought of impartial judgment after their death here. For those who think about this willingly follow the path leading to virtue, inspired by the hope of receiving crowns, and avoid sin for fear of future punishments. But whether the meaning of the apostle’s words does not lead to another thought, I leave it to your understanding to judge. For perhaps they express something similar to the following. Since many, fearing death as leading to oblivion, and despite themselves, decided to do and endure many shameful things, so as not to suffer punishment from stronger people (for, having fallen in love and not achieving the goal, they used cunning and intrigues, the fruit of which was death, as what happened with Joseph and the story of Susanna shows), the Savior came to teach people that death is preferable to vice and that it is better to accept it than to do or suffer something shameful. For death will be destroyed by resurrection, and shameful deeds will end in punishment. 49. Markian. About what is written: If only Jesus would give them rest... (Heb. 4:8) The godly Paul is not talking about the repose of the Jews in Palestine under the leadership of Jesus, the son of Nun (this is not what he is talking about); he means the peace expected in the future. It is the goal of the apostolic thoughts. And that this is true is clear from the words of Ap. Paul, when he interprets himself, saying: if Jesus (obviously the son of Nun) had given him rest, he would not have spoken of anything else to this day. For the Sabbath has been abandoned to the people of God (9). That is, if Joshua had put the Jews to rest, then the Prophet David, after many generations, talking about the rest, would not have said: now if you hear his voice, do not harden your hearts, as if in anger (Ps. 94: 7.8). Therefore, says Ap. Paul, the people of God, that is, those who have lived well after they have accepted the faith, will have true rest, prepared not in Palestine, but in the most peaceful Jerusalem. 50. Deacon Isidore. To the words: and let us bless those who offend (Ps. 9:24) You asked what it means: and let us bless you if you offend? Therefore listen. Let us bless (ευλογειται) is composed here from the words: “to speak well” (ευ λ?γεσθαι), that is, he is praised, glorified by flatterers, and hardened by his vice, and does not allow their silence to awaken in him a feeling of illness. This is why it becomes incurable, because, as one who does not feel suffering, he does not seek and does not allow healing. And this is worst of all when vice is praised and not even considered a vice. Therefore, if possible, it is most appropriate to correct such; and if it is impossible, do not flatter or intensify the illness, but by silence awaken in him a feeling of deceit. If someone does not want to do this, then all he can do is run away headlong, so that, having become an accomplice of untruth through flattery, he does not become an accomplice in punishment. For just as the one who leads to virtue is crowned, even if he does not succeed in it (because he has done his job), so the one who encourages unrighteousness is punished, even if he is not strong in it (because he has done his job). 51. To Deacon Elijah. In response to what was said in Psalm 61: “God spoke in one, but in two I heard” (12) The prey that you want to catch is the best, and is difficult to catch by the most intelligent, but is completely elusive to the stout minds. You asked what it means: “God is one, but two have you heard?” Therefore (since it is necessary to open the door of understanding and leave the analysis of the difficult thing in the saying to those who are more intelligent), I think that this is said in the sense in which someone else would say: so-and-so met me once, but he was talking about various subjects. This is the immediate meaning of the saying, which appears at first glance; the deeper and closer to the point is scattered throughout the Scriptures. But I will indicate this by picking up one or two passages, although you can pay attention to many other passages that contain the same high meaning as that of the Song Singer. God said to Adam: “You are earth, and you will go back to earth” (Gen. 3:19) - and did not add: “You will turn into nothing and will never return to life.” Because of this silence, I foresee the resurrection, for by this the Lord gave the exile hope of returning. God's definition, seemingly one-sided, expresses the Tsar's love for mankind and gives rise to hope for return. And the Ninevites, a cruel people, having heard an almost direct definition about themselves, did not tolerate anything cruel. But in what was said: three more days, and Nineveh will be transformed (Jon. 3:4), they understood that this expresses God’s love for mankind, for the definition, filled with an inevitable threat, contained a secret thought hidden in the added delay. It did not say: “after three days”; on the contrary, it seemed to contain the following: “I will endure you for three more days”; and having come to their senses, they rejected destruction and acquired salvation. God's definition, apparently, included not one thing, but two things: either punishment for the unrepentant, or salvation for the repentant. This was shown by the very result, which corresponds more to this explanation than to the definition. 52. Nilammonu. Why in the first letter to the Corinthians Apostle. Paul said: For you do not judge, what is in you, even Jesus Christ, and Him who was crucified (1 Cor. 2:2)? You ask why Ap. Paul, abandoning what he preached about the worthy and glorious Christ, wrote to the Corinthians: For you do not judge, what is in you, even Jesus Christ, and Him crucified? So, I think that this very humiliating thing abounded in the greatest strength and honor. That is why the Apostle said this, as if calling out: “I show the ascetic bound, so that when he becomes a winner, you will proclaim him the most glorious. For this purpose, I place on the Military Leader the most wretched and full of reproach armor, so that those who suffer from polytheism may breathe deeper, being defeated by a wretched weapon.” 53. Nilu. What does it mean: food on high The living (ναιων) does not despise (Job.22:12)? You wrote, wanting to know the meaning of what was written: food on high Does not the living despise? Therefore listen. He who lives on high (this means the word: ναιων, from which comes: ο νεως or: ο ναος, that is, the church), He oversees everything, and nothing escapes Him. Therefore it is said: food does not look down on the high. Living? - when it should have been said: he truly looks after. As the Songsinger said more clearly: He Lives on the high and looks down on the lowly (Ps. 113:5.6); The three youths expressed it even more clearly: blessed art thou, seer of the abyss, who sits on the Cherubim (Dan. 3:54), that is, you, who are higher than the hosts of the mountains, do not despise our insignificance, but, ruling by invisible forces, with the gentlest gestures you bring into order the things that are in the depths. 54. To the scholastic Didymus. In response to the words: A man who is patient is of great understanding (Prov. 14:29) A truly long-suffering husband has much in his mind. For this is said about him because he has a certain all-encompassing and great soul, not denounced by anyone. He curbs and keeps within proper limits irritability, which is more rapid than all passions, darkens concepts, and prevents thoughts. The wise man contrasted this generous man with the cowardly one, saying: the cowardly one is deeply insane, because, through cowardice, he is shaken by all passions, he is very weak-minded. 55. Deacon Isidore. About what is written: I gave commandments to all the stars (Is. 45:12); and to the words in the book of Job: the stars are unclean before Him (Job.25:5) What is said: I commanded the stars, in conjunction with the words: forever, O Lord, your word abides in heaven (Ps. 119:89), does not express any reproach or violation of order. If they begin to assert that this: “For ever, O Lord, Thy word abides in heaven,” is said about God the Word, then let us ask them why it is said: in heaven, and not everywhere? For God the Word contains and connects everything. If those accused say that this signifies the law established by the stars about how they should flow, while the law was broken on earth, then we ask: why is it added here: the stars are unclean before Him? For it is clear that the stars will follow His word and do not violate the decree. If, after everything that has been said and proven, they ask us: what do the words mean: the stars are unclean before Him? – we will answer: by their nature, the stars are pure, as the Creator created them; but in comparison with the Creator Himself, they are as far from Him as an ant is from the sky, or from the sun, or from any of the other creatures. Therefore, it is not said in the literal sense: unclean, - this would show that they sin, but it is added: unclean before Him. Therefore, understand that this is said in comparison, similar to what is said to God in another place: do not enter into judgment with Your servant, for everyone who lives will not be justified before You (Ps. 142:2). Every righteous person judged by himself will be justified; but he who is compared with God or judged in comparison with Him will not be justified. 56. To Deacon Anatoly. To the words: You who live will learn righteousness (Is. 26:9) To those who openly express themselves majestically and magnify the Divine, but in secret do the opposite, as those who are wise in words and not in deeds, the loud-voiced Isaiah calls out: learn to do good (Is. 1:17), you who live on the earth: for the wicked cease (26:9.10). With prophetic eyes, he saw the coming of the Savior in the flesh, which surpasses all words, which acquired countless benefits for the human race that exceeded any surprise, and brought the tormentor into powerlessness. And he cried: “Learn to do the truth; the torturer stopped attacking every husband and every wife. Everyone is now safe, except those who voluntarily betray themselves and expose themselves to its charms; because he can seduce, and not take possession by force.” 57. To the monk Orion. To the words: “those who seek from their womb and learn even to their old age.” What was said: “they who seek from the belly and learn,” agrees with the words: always learning and never more easily to receive the mighty truth (2 Tim. 3:7). For the word seeking is what it means: although they consider and listen, they will grow old in ignorance; not because they were inquisitive all their lives (for this they would deserve approval), and not because they began to study late (this is the second virtue, for it is better to study late than to be ignorant), but because, always pretending to be learning, and at the same time abandoning the desire for wisdom, they decided to be true pets of ignorance. These words are not read in the seventy interpreters, but are found in the Hebrew text, in the book of Proverbs (22:6). 58. Epictitus. What does the cup of fall and the vial of wrath mean (Is. 51:17)? With the cup of fall and the vial of the fury of punishment, God threatens those who have sinned for their correction, handing both the cup and the vial, sometimes to the Babylonians, and sometimes to the Assyrians. And being drunk by the Jews, although they gave them drink, they did not make them worthy of a better life. Christ, having drunk the cup on the Tree, sweetened its bitterness and gave it joy. 59. To Deacon Anatoly. What does it mean when it is said: let it not come into every soul that has passed away (Num. 6:6)? “This: don’t go into the soul that has passed away,” you wrote, perhaps, wanting to know the meaning of what was said. Therefore listen. Do not enter into communication with a soul that has sinned. For the word “don’t see” means don’t communicate. Listen to what Sarah says to Abraham: go in to my handmaid and make children of her (Gen. 16:2). And what does not defile a dead body (for what is natural is innocent), learn this from the lawgiver himself, I mean Moses, who depicted the truth with shadows and symbols. He himself, who gave this order, carried Joseph's bones. Another would have the right to say to him: “What are you doing, Moses? Why do you do what you forbade? Why do you touch with your hands what you are not allowed to touch? Or better to say: why are you doing what the law has prohibited? Another will probably write a complaint against you as the first offender of the law.” “I do not break the law,” Moses answers, “but I show by this that one must seek the thing itself, signified by the letter. For I do not consider a chaste man to be dead, nor do I consider one who has done good to those who intended evil to be dead. He is alive before God, although he still seems dead to us. And I advise you not only to avoid dead sin, but also not to enter into fellowship with those who have sinned. Natural shortcomings are not subject to guilt, but arbitrary ones are worthy of condemnation and punishment. And if you delve into the saying, you will find this very meaning. I did not speak to the deceased person or to the body, but to the deceased soul, because the soul, when it sins, dies.” If a dead body is bad, then why did Solomon (and we must add something to justify Moses) say: it is better to go to the house of mourning than to go to the house of feasting (Eccl. 7:3)? Why are dead bodies given honor and buried? Why did Solomon commit the bodies to the coffin if he did not consider their burial a pious matter? Why did Elisha's body, being dead, raise a dead man? 60. Nilu. To the words: the righteous shall fall sevenfold (Prov. 24:16) This: the righteous will fall sevenfold, is not said simply, but because he who fights lawfully will fall necessarily and ascetically. This is not in every case the cause of defeat, but often leads to victory. And many, having fallen, exhausted the strength of those who thought to stand, forcing them with a kick to throw their whole body to the ground and stealing the victory from them. Why did the tributary not only say: he will fall, but added: and he will rise, to indicate the crown. If a person, when he falls, immediately gathers his strength and rises up, then judge how valiant he is. 61. To Deacon Evtonius. To the words: let your light be enlightened (Matthew 5:16), and that this does not contradict what has been said: take heed of your alms, do not do them before men, etc. (Matt.6:1) For those who do good deeds, when these deeds are obvious, it serves them well, which is why the Savior said: let your light shine before men, for they may see your good deeds and glorify your Father who is in heaven. However, since others do not mean the Master’s word, but their own glory, the Savior gave the following advice: take heed that you do not do your alms before men; Otherwise, don’t take bribes. The first words express good behavior and love for good, which cannot be hidden, even if those who do it want to; and the second is to curb the love of fame. In the former, the Lord forbids vice, and in the latter, the desire to show off. The latter does not contradict the first, but prohibits vices, as if inextricably following virtues. Any virtue that is not performed for show can in its own sense be called virtue, and indeed is virtue. If it gets carried away into the love of glory, then it ceases to be true virtue. For I am silent about the fact that those who give alms for show do this not out of love of Philokalia, but in order to expose the misfortunes of others to shame. Delighting in being called merciful, they do not refuse to exaggerate the misfortunes of others. And this: “Let your light be enlightened” is not said so that we might be proud, but in the sense that it is impossible for a good deed to remain a secret, even if those who do it hide it. Just as a lamp, appearing on a moonless night, turns its gaze towards itself, so virtue, against the will of those who possess it, usually illuminates everyone. 62. To Presbyter Theodosius. What does it mean when it is said: I will pluck out from them the heart of stone and give them a heart of flesh (Ezek. 11:19)? This: I will pluck from them (obviously, from those who voluntarily approach Divine instruction) the heart of stone - indicates a rough and insensitive state of the soul, in which it opposes the Divine laws. And this: and I will give them a heart of flesh, which means a heart that is submissive, obedient, submissive to the Divine statutes, from which the famous host of virtues is generated. If you want to learn this from examples, then listen. Just as grammarians and sophists take in children who speak uncleanly and send them away speaking purely, not changing their tongues, which is impossible, but putting into them art, and not changing their souls, but driving out laziness from them, so Divine wisdom, driving out vice and ignorance, imparts understanding and knowledge. 63. To Presbyter Artemidorus. To the words: every evil way is presented (Ps. 35:5), and: his soul in his belly will be blessed (Ps. 43:19) This: I stand before every evil path, - it is said about sinful man; whether he helped anyone, defended or justified anyone. Just as the invincible vitija, having stood before the judges, uses his art to help people who need it, so this man does not refuse to defend vice with all his might. This: his soul will be glorified in his belly - what was said again about the most vicious person means the following: they will speak good about him, that is, praise, glorify, please him; because the word: “blessing,” coming from the words “to speak good,” indicates good rumors. Many, due to the viciousness of their judgment about the affairs of people whom it would be fair to pity and mourn, praise and appease for the fact that they abound in wealth and enjoy living luxuriously, even though they have committed thousands of bad deeds, and do not think that they will soon suffer punishment for that, but have in mind real pleasure. Mocking their false judgment and blaming them for not only not reproaching those who sin, not only flattering them, but even, if necessary, to please them, oppressing virtue itself and doing harm to it, the Songsinger said: his soul in his belly will be blessed. If it is said: in the stomach, then it is given to know that after death he will be punished; for this is indicated by the following words: the father will even go down to his generations (Ps. 48:20). The one who enters will not enter into insignificance, as some think, but will be imprisoned in a place in which he will not see the light even until a century, because together with those who praised him he will be kept in eternal darkness, suffering punishment for everything he has done. 64. Grammar Ophelia. How should we understand what is said: “tear it down with care” (Ex. 12:11)? It seems that some thought that in the decree: eat the Passover with diligence, this was said because it was necessary to leave Egypt hastily. Let them understand this way (it would not be the wisdom of an educated person to argue about something that does not bring any harm to the listeners), but we can believe that diligence (zeal) is action even before action; why are people worthy of approval called zealous, i.e. zealous and opposed to unworthy people. Isocrates, to whom you are surprised at everything, also convinces of this when he writes to Dimonika: “Close ties with bad people can be broken even in a short time, but with zealous people will not be broken in a whole century.” Therefore, whoever intends to taste the Divine and True Pascha must become careful, that is, a lover of virtue. What we say is understood by those who have become secret dwellers according to the spiritual order of the Lawgiver. 65. Eulogy. Against Origen The doctrine of the fall of souls, as I believe, is not true, but only seemingly probable, is refuted, apparently, by many others, in my opinion, the following. Firstly, by the fact that this is not clearly stated in the Scriptures, and secondly, by complete oblivion. They do not notice what temptation would arise from this teaching, clearly expressed. The soul, having learned about the original state from which it fell, conveniently returns to this state. What kind of complete and deep oblivion is this, so that the soul does not remember anything from the previous state, although having remembered, it would hasten as quickly as possible to where it fell from, despite the fact that it would have to endure countless labors? If the king's son, through negligence, loses his royal glory and intends to live with robbers and murderers, then the memory of his former prosperity without difficulty will very soon be able to elevate him to the rank of father. If the memory of the past completely fades away in his soul, then he will not consider life with the robbers painful for himself; but on the contrary, he will spend time with them with great pleasure, and will not do anything that could elevate him to a kingdom that he does not even know about. And without doing anything that would lead to it, it will never rise. Therefore, the memory itself, if the fall were true, would encourage all people to return to their previous state; and the clear teaching of the Scriptures would confirm this even more. We believe that something else, since it is higher than our dignity, is hidden from us. But this teaching, I think, could be useful. And because it has not been preserved either in Scripture or in memory, many opinions have been introduced into our lives. Some people think that the soul fades away along with the body; others - that they were introduced into life only in this life to enjoy benefits; others imagined an accident; others attributed everything that happened to them to fate, to what was written in their family, and to fate. Some argued that the world was born, others - that the sky was worthy of Providence, but the earth was not; others - that the body was created under the influence of sin and cannot be an instrument of virtue. There were also thousands of other opinions, which I will not repeat so as not to prolong the speech. But all these opinions would not have taken place if the memory of its previous state had been preserved in the soul, if the doctrine of the fall had been true and if the sacred words had clearly proclaimed its fall, calling for a return to its previous state. With the help of the first, the Greeks and barbarians, and with the help of the second, the Jews and Christians and all who believe the Holy Scriptures, would know what needs to be known. And this prison (the body), as I see, does not prevent the soul from sinning, but serves it to multiply sins. Is the soul punished, having received a greater opportunity to fall into sins? And what sin committed by the soul is greater than murder, or adultery, or poisoning? Therefore, if the soul were enclosed in a body in order to become chaste, even against the will, then this teaching would have a basis. What kind of punishment does a soul endure that betrays its body to fornication and other unnatural pleasures and does not want to leave its prison at all? prays to himself for long years of life, uses all measures to ensure that nothing interferes with pleasure, often wakes up the sleeping body, invents a reason for it to sin, instills lewdness? No one, if he wants to punish someone, will give him great reasons for obscenity. Why does the Prophet say: from my mother’s womb, You were my God (Ps. 21:11), if you were God before this? Why is the resurrection of bodies proclaimed, and not the restoration of souls to an incorporeal state? Why did Abraham and Anna mourn the loss of children? Why will the words be included in the blessing: grow and multiply and fill the earth (Gen. 1:28)? We are brought into life to strive, and not to bear punishment for previous failures. If in this feat we fall through negligence and seek peace, then, of course, then we will not be crowned justly. But not only those who taught bad teaching advised to adhere to virtue, recognizing it as the best guide to returning to their previous state, for the Church, trying to lead people into asceticism, calls for virtue and promises those who gain victory through it that they will be glorified and crowned in heaven. Therefore, leaving aside the dispute about doubtful things, let us find agreement in what is recognized by everyone. For both with them and with us, virtue is glorified with all our might, but we, because of what is doubtful, dishonor what is the subject of surprise for both sides. For if the soul has fallen, as they claim, then virtue is needed to return to its previous state. If she is brought into the world to strive, as we say, then the crowns are woven together with the help of virtue. According to Vatik. the list reads: “is not under Providence.” 66. To Deacon John. To the words: His angel commanded you (Ps. 90:11) These words: as His Angel commanded about you; They will lift you up in their arms, but not when you dash your foot against a stone (11:12) - these are said about a righteous man and are poorly understood by the devil. Either, having understood them, he wanted to draw a bad conclusion, or he understood them badly. Christ made this very clear and concise, saying: It is written: Thou shalt not tempt the Lord thy God (Matthew 4:7). For God promised help to the one who is in danger, and not to the one who tempts; to the one who is in need, and not to the one who does everything for show and catches empty glory. I don’t even say that the Songteller said this not about me (the Angels also need me), but about a righteous man. 67. To Presbyter Jerak. To the words: not all can bear this word (Matthew 19:11) What was said about virginity: not everyone can bear this word, but to them it is given to eat, is not said in the sense that this is given to others by some kind of lot; in this case, God would not have assigned them the Kingdom of Heaven as a reward. On the contrary, this shows that, firstly, those who struggle with this supernatural feat have a need for God’s help; and then, this advice comes down from heaven, not decreed by law, but offered in the form of an admonition. Thirdly, virginity is given to those who have overcome intemperance, call on help from above, preserve this treasure through fasting and vigils, but through negligence and luxury do not betray themselves to the beast. And if it were given by lot, then the reward would be unnecessary. It is not only given by grace, but is given to those who wish to receive it; and whoever doesn’t want it, no one will give it to him. 68. Presbyter Archivius. To the words: in Him dwells all the fulfillment of the Godhead bodily (Col. 2:9) You say about yourself that you do not understand what has been said: in Him lives every bodily fulfillment of the Divinity, but I think that it is said: bodily instead of essential. For this most pure church was governed not by the effectiveness of the Divine, generated by the essence, but by the essence itself, which has thousands of activities, not possessing a private gift, but constituting the source of goods. He, says the Apostle, who reigns with the Father, holds the reins of all things worldly and rules the earthly, became human and with military weapons became the head of the squad in order to decorate them, and give victory to the human race, and put to flight evil demons, and crush their leader who thinks highly of himself, and fill the Church with countless gifts. The king became the leader, says the Apostle, and not the military leader was adorned with royal dignity. The king among the squad hid His dignity in the form of a slave, and not the warrior appropriated royal dignity to himself. The king was a legislator, and not a warrior acquired the right to legislate. It is characteristic of a king to say: I say to you (Matthew 5:22); To the autocrat: I want you to be clean (Matthew 8:3). To him who has unlimited power: do as you wish (Matthew 15:28); To the Master: be silent, stop (Mark 4:39). I leave other similar things so as not to prolong the words by listing everything. If you are troubled by suffering and by what was done against God, but affected only the flesh, then listen to what the Chief Apostle says: To Christ who suffered in the flesh (1 Pet. 4:1). Therefore, if he who was given the keys of heaven said that in the proper sense the flesh suffered, which can suffer (for the Divinity is impassive), if the Jews, as having killed the Heir, suffered something that is beyond all horror, do not let suffering trouble you; but on the contrary, may he lead us to the greatest thanksgiving for the fact that the impassive King, who does not allow even a shadow of change, gave His flesh to suffer and, having uttered many things, like a weak man, in order to captivate the cunning with this cunning, and having erected glorious victorious monuments, ascended to heaven, having put on the firstfruits of our nature. If, as they say, He was a simple man, adorned with Divine grace, then for what reason did the Jews, having killed many holy men, not suffer anything like this, and by what the Jews endured for Him, every suffering comparable to this is overcome? But obviously for the reason that they were saints, and who deigned to become man is the Only Begotten Son of God. The very fact that those who suffered were not of the same dignity, but that they were slaves, and This One was the Master, became the reason for the Jews’ merciless execution. This is the heir (Matthew 21:38), said the vine workers, and they rushed to kill the heir, and not a slave like them, the true Son of the Householder, and not one from among his midst, adorned with the dignity of sonship. For why was the Son sent after the servants, Whom it was necessary to honor? Why is He called the second man from heaven (1 Cor. 15:47)? Why did God condescend and act together with Man? Why did He humble Himself (Phil. 2:8), being equal with God? Why did God send the Son in the likeness of the flesh of sin (Rom.8:3)? And why are the Most Pure Mysteries not humiliated, when in appearance they are the Body and Blood of man? Why did he say: You have finished the body (Ps. 39:7)? Why was it necessary for Him to have something that He could bring? Why did he redeem the captives with His own Blood? Or why was the Lord of glory crucified (1 Cor. 2:8)? Why did the Word become flesh (John 1:14)? Why is the Father many-fold and varied in his speech as a prophet, and subsequently in his Son (Heb. 1:1.2)? Or why did the Son most sincerely partake of the same things (Heb. 2:14)? But so as to not burden your hearing by listing everything, I will say all together: when God expresses himself humbly, it is in accordance with the economy, useful, and does not in the least harm His pure dignity. For a simple person to say anything divine and supernatural is a sign of the most extreme insolence. The king is allowed to speak and think modestly about himself; but it is not permissible to speak royally to a warrior or military leader. So, if the one who became man was God, as indeed He is God, then the derogatory also takes place; and if He was a simple man, then there is no lofty place. 69. Nilu. About the wisdom of the Prophet Daniel and the youths The Babylonians, who were then proud of their military advantages, exulted in their victories and were magnified by their prediction, struck the Divine, making the captive youths not only wiser in comparison with them (comparison is possible between similar ones), but also the most wise. 70. To Deacon John. In response to the words: whoever rejects the law of Moses dies without mercy in the presence of two or three witnesses, and so on. (Hebrews 10:28) When the law mercilessly punished those who had sinned unpardonably, condescending grace, having mortified mortal and passionate life through baptism, immediately, as if by some miracle, revived another life through rebirth and commanded a valiant life to weaken, or rather, to mortify, carnal passions. But she severely punished those who sinned and did not repent more than the law itself and threatened them with punishments; because those who were honored with such a great gift, elevated to royal dignity, and made partakers of the Divine Mysteries and gifts and then succumbing to negligence, are worthy of greater punishment. And Ap talks about this. Paul, uttering words whose meaning you want to know. Anyone who rejects the Law of Moses, without mercy, that is, without mercy, without forgiveness and apology, in front of two or three witnesses dies, that is, he is stoned. How much do you think the worst one will be worthy of torment,” continues the Apostle, “reproaching with his actions the One who exalted him with honor? 71. To Bishop Isidore. To the words: blessed are the peacemakers (Matthew 5:9) The Savior pleased the peacemakers and announced that the sons of God would become, firstly, those who are at peace with themselves and do not stir up rebellion, but cease internal warfare, subjugating the body to the spirit, convincing the lower to be in slavery to the higher, in such slavery that is better than any freedom and royal power; then - those who bring peace to others who live in discord both with themselves and with each other. But no one has the right to tell someone else what they themselves do not have. Therefore, I am amazed at the incomparable generosity of God’s love for mankind; because He promises good rewards not only for labor and shedding sweat, but also for some kind of pleasure, since peace is the height of everything that amuses us, and without it, when it is disrupted by war, nothing joyful will have power. It is also well said that the peacemakers will be called sons of God; and such a reward was assigned for this feat. Since He Himself, as the True Son, pacified everything, making the body an instrument of virtue, people of two kinds, that is, those who believed from the Jews and those who believed from the pagans, creating one new man, uniting the heavenly with the earthly, he rightly said that those who do the same thing, if possible, will be awarded the same name and elevated to the dignity of sonship, which is the highest limit of bliss. 72. Presbyter Zosima. What sins did the law provide remission of through sacrifices? The law, either through sacrifices, or through alms, or through purifications, provided remission of sins only imaginary, and not real. For he punished unforgivable sins with death and commanded those who fell into them to be exterminated in every possible way, but not so that we would do the same with them. For he certainly throws a stone at the person caught, <showing> that only those who are pure from unforgivable sins can carry out execution. For it is incongruous and too cruel not to pay attention to many who fall into more serious sins, but hide them, and to stone someone who has committed a lesser sin, but is caught in it. Not only that it is not in our strength, as you think, wise one, but also that in our strength we will not be able to lead to a perfect ending, unless great help comes to us from Divine Providence. It will certainly descend to those who, without evasion, bring from themselves everything that depends on them, and do not omit anything that contributes to this. For this help, which motivates even those who are reluctant, those who want and do everything and use all means, will certainly lead to the very top of prosperity. There is considerable benefit from telling stories about very great successes. It awakens sleeping souls to virtue, makes lazy souls active, and teaches souls who love vice to be ashamed and leads to repentance. Pointing to this, the wise Tributary said: Good words belong to the honeycomb (Proverbs 16:24). He calls good words spoken about piety and virtue, not exalted by artificial decorations, but representing the own beauty of virtue, not rushing on a pious or rhetorical chariot, but taking their procession with a natural and God-given step. What is the use of this? Teach us, wise one. Their sweetness is the healing of the soul. So, since the valiant deeds of the ancient people bring considerable benefit, then in meetings and conversations we will always present their valor to those listening; because many mental illnesses, both secret and obvious, will find suitable healing for themselves in this. 75. To Deacon Elijah. To the words: he will order his words in judgment (Ps. 112:5) It is not necessary, wise one, to count among people those who praise through mercy and revile through enmity, and not through judgment and love and reprove. That is why the Songsinger, praising the righteous man, added this to other advantages: he will arrange his words in court - for nothing is equal to a sound court. He who is deprived of it, follows his own lusts, flatters those whom he should reprove, and slanderes those whom justice would require to praise, is the same vile people-pleaser, or better yet, he is rightly classified as a dumb person. 76. To Bishop Maron. To what has been said: This godliness is wisdom (Job 28:28) Is it not to define wisdom and knowledge, as I think, that the illustrious Job said: this is piety, wisdom, and to shun evil is knowledge? Truly the highest wisdom is the correct concept of God and the Divine knowledge itself is valiant deeds: one right thinks about the Divine, the other restrains from evil; one theologizes through works, the other is glorified for works. Therefore, if a godly and God-loving person is wise and knowledgeable, has contemplative and active virtue, the first as the soul, the second as the body, then why do we in vain consider ourselves wise, not caring about a valiant life and taking care only of eloquence? 77. Presbyter Iron. In response to the words: to the one who strikes you on the cheek, give him the other one too (Luke 6:29) If, wise one, to suffer a blow and insult meant to suffer defeat, then Christ and Apostle. Paul would not say anything contrary to this. The Lord commanded the one who hits the right cheek to give another one; and the Apostle exhorted: why are we not more offended by nature (1 Cor. 6:7)? For this is a new law of warfare, because the type of rewards is even newer. For what is given is not an olive branch, not an offering of food in the tavern, not copper images shining with gold, not pitiful and worthless rewards, but the kingdom of heaven and life that knows no end. Therefore, if you give in and behave wisely, then do not think that you are conceding victory over yourself, but strive for that victory that is hidden in apparent defeat. If you are surprised by what I say, then I will explain what I said with an example. They say that one king, when he was supposed to enter into a naval battle with the enemies, seeing that the enemies had many more ships, and yielding to the attacking enemies, said: “I do not indulge in flight, but I pursue the gain that is behind me.” Therefore, if here, in an imaginary defeat and in an imaginary concession, benefit and victory are hidden, let us not enter into competition with those who beat and offend us, but let us yield to them. For such is the law of heavenly warfare. The main government building in Athens, where rulers and honored guests dined. The sacred mystery Moses wrote not just a story that was pleasant to read. But since he was preparing to be a legislator, he first of all spoke about the Creator and Judge of the universe and about the creation of the world, so that people would not honor parts of the world. Then, having spoken about rewards for the righteous and punishments for sinners, he finally began to lay down the law, so that, by showing what had happened and thereby assuring them in the future, he would call those who obeyed him to piety and justice. 79. Filitria. In response to the words: It is fitting for you to give My silver as a trader (Matthew 25:27) The one who acts and speaks in the best way is not at all ashamed if he does not have the ability to convince. To the one who did nothing to save his neighbors, the Judge himself pronounced a sentence and said: it was fitting for you to give My money as a trader, and I would come and demand it. And this means: you had to testify, show a blameless life. For it is clear that the bringing of a good deed to an end depends not on the one who speaks, but on the one who listens, as the impartial judgment of Christ makes visible. 80. To the scholastic Dorotheus. Praise to Abraham for sacrificing Isaac You cannot point out a monument that, I do not say, would be more glorified, but even equal to the one that Patriarch Abraham erected for himself. For he erected it as a sign of victory not over self-governing rulers, but over self-governing nature. When all his thoughts were armed not from one vision, but from innate sympathy and wounded him, he remained invulnerable. And when nature itself, with all its weapons and hordes, could be seen prostrate, Abraham stood with outstretched hand, in which was not a crown, but a knife, which turned out to be more brilliant than any crown. Therefore, all thoughts, struck by the husband’s firmness, submitted to him and trembled before him more than the armor-bearers before the king. For he overthrew everyone with his menacing gaze. A host of Angels applauded from above, and God declared victory. And if you want to delve into the truth of this, you will see this in worldly affairs, when the fighter wins. If not the herald standing below, but the king himself, sitting above all, rises up and proclaims this victory, will he not think that these are more crowns for him? Obviously, it will seem so to everyone. When not a mortal king, but the Eternal King Himself, not just a human spectacle, but before the Angels, Archangels and heavenly Powers, calling with a great voice from heaven, proclaims the winner, does this not exceed all the limits of glory? As for me, I will stand firmly for this. Therefore, if we also want to be declared winners and crowned, then we will sacrifice ourselves. Let no mortal or worldly passion find a place in us, but, having parted with everything, let us say and do only what is worthy of heaven. 81. Nilu. To what the Lord said: She will come and see (John 1:39) No one, I think, has suffered such sorrows as the Heavenly King suffered when he came to earth from those whom he came to save. They did not prefer Him to the robber and murderer, but beat Him in the face. If someone suffered something similar (let’s concede on this), then again what makes the suffering unequal is the fact that the victims were of unequal dignity. For it is not the same thing to offend a king and a commoner, a master and a slave; but insults to the king, even if they are small, if we take into account the dignity of the insulted person, are considered great, while insults to a commoner, even if they are great, do not arouse such anger and are often forgiven. This is what I said when you asked what it means when Christ said: He comes and sees. These words, speaking briefly, mean the following: since the Jews, ready for anything, in a frenzy, committed a terrible deed, undertaken against God, but affecting only the flesh (for the Divinity in the proper sense is impassive), and those who after this suffer insults can be indignant, considering that they were subjected to such suffering contrary to their dignity, then the Lord said: “Look at Me.” Although, says Christ, what the wicked Jews dared to do was unbearable to the highest degree (however, let us assume that this was still tolerable), what can be said about the traitor who, after all the experiences of My long-suffering, treated Me so contemptuously? With these broadcasts, soften and tame the feeling of resentment in yourself, for it easily yields to those who resort to this medicine. 82. Presbyter Theodosius. Why did Christ, going to the Cross, forbid wives to cry? One should not mourn a courageous fighter who goes out to the feat, where he is covered with dust and suffers blows, for his labors will end in crowns. Nor should one accompany with tears a valiant warrior going to battle, where he may suffer wounds and death, for he will return victorious and will be honored with monuments and praise. One should cry for those who go out on robberies and murders, especially when they commit atrocities, and then when they are punished. So, why did you ask to teach you why Christ, when he went to the Cross as the Victor, not only did not approve of crying wives, but also forbade them to cry? It is known that compassion for the suffering person involuntarily brings him comfort, and voluntarily causes offense to the suffering person. For compassion is offensive to one whose suffering is not involuntary. So, since Christ voluntarily went into suffering in order to destroy death and overthrow the devil, and the wives wept for Him Whom it was right to glorify and accompany with applause, therefore, as some think, He placed a curse on them, and as the truth requires to be said, He foretold the disasters that would befall them. For it was impermissible to mourn the Conqueror of sin, who hastened not only to kill death and bind the devil, but also to free those captive by all this. 83. To Presbyter Jerak. To the words: do not let the holy dog ​​become a dog, and so on (Matthew 7:6) The Divine saying which you asked me to explain to you is truly worthy of astonishment. For the words: Thou shalt not give the holy thing to a dog, neither castest thy pearls before swine; lest they trample them with their feet and you are torn apart while spinning, have a meaning similar to the following. The Word of God is holy, and truly it is the most precious pearls, but dogs and pigs are those who sin not only in dogmas, but also in active life. Trampling - discord and disputes about this among those who attempt to pervert the correctness of dogmas and insult the valiant life; and dissolution is a reproach on the part of those who live unjustly and their disdainful attitude towards those who offer them the word of God and give them good advice. Therefore, the Lord said: do not cast down words like something of little value and easily acquired, so that you do not offend the Lord and be ridiculed by those who do not say or do anything right. Others - and they are close to the truth - claim that the Lord commanded here that the priesthood should not be given to the indecent and unclean, so that they would not desecrate it and attack those who ordained it, destroying the good glory that they had before. If they say that the Lord here commands the sinning laymen not to teach the Divine Mysteries, do not contradict this. And if they say that He forbids performing Divine Baptism on those who falsely begin to believe, but do not abandon their real studies, do not argue either. 84. Deacon Isidore. About the Psalter; on the inscription of psalms When the Songwriter himself sang, then the psalm was inscribed: a song to David. When he sang, and someone else composed the song, or others sang a song about himself, and in the song Christ who came from him in the flesh was glorified, then it was written: a psalm to David. For not all the hymn-writers sang, and not all the singers composed hymns, but some did one thing, others another, and others both, as the Divine Spirit provided for the benefit of each. 85. To Deacon Paul. Regarding God’s action, let there not be a question: “how?” When the power of God operates, let there be no question: “how?” For although many things have happened and are happening above nature and the consistency of thoughts, yet there is nothing above God, who builds everything conveniently and beyond expectation. 86. Martian, Zosima, Maron. That the wicked will not escape execution, like Joab (1 Kings 2:28–34) That the lawless will not escape justice, but either here or there will be punished, and many here and there have already been punished, this inspires us not only with reason, but also with God’s Word. But I will leave many and remember one who thought by some kind of wisdom and cunning to avoid justice, but was not able to. David's military leader Joab, distinguished by his military spirit, strength and knowledge of military affairs, out of envy with his cunning, having destroyed those who were in charge with him, finally did not escape justice. Thinking of repelling it in some artificial way, he did not abandon his friend Adonijah, who was seeking the kingdom, but contributed to his elevation to the throne. For he expected that if he gained the favor of the king, he would not only avoid punishment for the murders he had committed, but would even earn gratitude. And for this he suffered greater punishment. That, fearing what, he assisted the thief of power, that’s what this trick prepared for him; Than he thought to avoid David’s curses, he thereby carried them out. The trick became a network; what he avoided so as not to suffer, he suffered; Precisely because he avoided, what was undertaken in the hope of averting sorrowful events turned out to serve as a preparation for disaster. Therefore, if it is impossible to avoid justice, then how can you, armed in your soul with all cruelty and cruelty, think by deceit, military tricks and cunning to avoid executions for what you have sinned? 87. To the scholastic Peter. To the words: “Let go, and it will be released to you” (Matthew 6:14) I know well that if you had money, you would give it to those in need, and I am amazed that you become indignant when those who insulted you ask you for forgiveness. Meanwhile, this cost-free help usually brings us no less benefit than helping us with a lot of money; because our salvation depends on our forbearance and on whether we forgive those who offend us. “Let go, and it will be released to you,” so cries the Divine Word. Where there is a military detachment, there is a need for a detachment leader; Where there is a slender cavalry, there is its leader; where there is a ship, there is undoubtedly a skilled builder; Where there are musical instruments, there is certainly a musician. Therefore, in the world, the invisible must be seen with thoughts, and not with eyes, with the mind, and not with eyes. 89. To the warrior Isaiah. That those who anger God after grace will suffer greater punishment than those who sinned in ancient times It is truly disgusting, or better yet, shameful for us not only to suppress in ourselves the innate seeds of virtue, which the most well-behaved of the ancients cultivated in ourselves, but also to refuse that all-superior benefit that was given by the coming of Christ. 90. Pelusiot Archdeacon Lucius. About those suffering from the love of money The deacons of the venerable altar are the eyes of the bishop. And you, by the grace of God, rule over them and must be entirely an eye, like many-eyed animals, since you are likened to them by your closeness to God, however, as I hear, not in life, but only in sacred rites. And you should not darken with evil intentions that venerable meeting, and the face, and without reasoning of the bishop who trusts you. And he should not desecrate the Divine altar with covetousness, or collect income for himself by selling ordinations. For the Lord drove out those selling doves from the church with a scourge. Therefore, so that you do not be expelled along with them, stop enriching yourself with such means and preparing food for the future fire. 91. To Bishop Apollonius. Why did the Pharisees reproach the Savior for eating with publicans and sinners (Luke 5:30)? The Pharisees reproached the Savior for eating with tax collectors and sinners, since the law established a division between the holy and the profane. But they did not know that Christ taught humane grace, which is higher than legal judgment. The law cut off the bad, but grace changed the bad into good. And Zacchaeus, Matthew and everyone testify to this, their defeats were rewarded with victories. 92. Athanasius. To the words: blessed are you when you are reviled, etc. (Matthew 5:11) The Lord Christ blessed those who, for His sake, endure reproaches for something open or secret, if only those who reproach turn out to be liars. Therefore, you need to know that for those who achieve the highest bliss, both must be combined: both so that they endure for the sake of Christ, and so that what is disclosed about them is false. And if one thing is missing, then the other is not so useful; Although it is beneficial, it is not to that extent. For if, while enduring for the sake of Christ, we hear the truth about ourselves, then we need to be ashamed of this; because while we deserve approval for one thing, we are convicted of another. If, although we do not endure for the sake of Christ, they tell lies about us, then we will receive a reward for patience, but we will not achieve the highest bliss that we would receive if both were combined. He who not only suffers from the most serious illness, I mean vice, but does not even want to get rid of the illness, and on top of that mourns those who have gotten rid of it, is the most unhappy and pitiful of all, although, out of incurable carelessness, he pleases himself. 94. Scholastic Theodosius. To the words: Marriage is honorable (Heb. 13:4) Let us give honorable marriage its due praise, since it was established by God and revered by people; but let him not enter into competition with virginity and remain within his own limits. Wanting to beautify and magnify it more than it should, you say that the sky has communication with the earth through the rains, and the sun illuminates the moon, and the rivers merge with the sea, and every kind of animal living on land, flying in the air and living in the sea is successively observed under the rule of marriage. However, marriage yields victory over itself if it is compared with the life of the Angels, for whom marriage is unnecessary and unattractive and there is no need for it. But even on earth we can point out many generations of those who are born without cohabitation. However, I will not point them out, but I admit that marriage is useful and necessary if it means childbearing and not voluptuousness. I’d better say that he has no right to be compared with heavenly dignity. Let marriage be exalted by the examples of this world, but not arrogate to itself the advantages of the world. Those who loved him belong to this world and are called worldly; true lovers of virginity are inscribed in the angelic ranks. For the mysterious song says that horror is inherent in them, as if they were committed (armed for battle) (Song. 6:3). There is nothing disordered or irregular with them, but everything is decorated with orderliness, harmony and smoothness. So, just as heaven differs from earth and the soul from the body, so virginity differs from marriage. In innocence, a person is likened to Angels, and in marriage he is in no way different from animals, for whom cohabitation is necessary, and apparently serves the continuity of the family. 95. Nilu. About the one who put in two mites (Luke 21:1–3) In everyday affairs, the desire for something is not necessarily accompanied by possibility; because great deeds exceed the personal strength of people. In spiritual matters, those who will to do anything are given power; because everything done to the best of one’s ability succeeds in reaching heaven. Therefore, the widow wife who contributed two mites to the sacred treasury is praised as having surpassed all kings and queens; for the Judge crowned not what she invested, but her will, with which she dedicated all her property to God. 96. To the scholastic Nilammon. In words: the verb is to be wise, foolish (Rom. 1:22) From the fact that someone strong in music used all the art of sweet singing to catch a chaste maiden and, as they say (it would be fair to refute them with their own nonsense), did not overcome her, the concept of music is formed. It beckons, that is, based on word formation, it “leads” the person who wants it, and does not enslave or captivate his mind; she does not have so much power as to take possession of someone against his will. Since, you say, they talk idle talk about the existence of things, then tell them: why did the one who, according to you, is the most perspicacious of all and whom you falsely call the sun, did not know that the virgin is chaste and will not succumb to voluptuousness? He should have known this both because he possesses the art of divination, and because he is wise and, as you say, stronger than everyone who deals with this or teaches it. If, due to ignorance of all this, he did not achieve success, then stop, you most pitiful people, denouncing yourselves with what you yourself say. 97. Reader Timothy. It’s a bad thing if carnal passions prevail over us Based on the exploits that you go through, wonderful one, make sure that real life is the invisible field that lies ahead of us, in which we fight not with visible animals, but with imaginable passions. If they overcome the power that is in us, they do not limit the danger that threatens us to the body, but inflict death on the soul itself. If we overcome them or put them to flight, then we will receive great crowns and praises, perhaps even here, and undoubtedly, after this life; because rewards are left to the future age, as stumbling blocks are to the present. 98. Daniel. About wisdom, resentment and insult; indication of the words: if there are evil verbs, testify to evil; Is it good that Me beeshi (John 18:23)? You can, wonderful one, when others insult you, not to be offended, and when they insult you, not to be offended. If this seems like a mystery to you, then I will try to solve it immediately. He who is wise and meek, endures insults and insults from enemies; when insulted, he is not insulted, and when insulted, he is not offended. And if the truth must be told, then the offenders and insulters themselves are offended and offended: people condemn them and speak badly of them. And the one who is above insult and resentment, and here will be crowned with praise from everyone as having overcome not only the enemy, but also irritability, and there will receive the greatest rewards from God. If you say: it takes a lot of sweat and labor for the insulted to endure this, I will not deny this, but I will say that crowns are born with the greatest labor. And if you want to extinguish the ignition of your soul with a practical example, then bring to your mind that when an evil hand choked the sacred face of the Lord, then He spoke words that are better and higher than all wisdom: if you speak evil, bear witness to evil; Is it good that Me beshi? And with this saying do not cease to heal the soul. 99. Elijah. About the Cappadocians I am very amazed at how easily the short and weak breath of this Cappadocian brought all of you, like straw, into such a movement, and you serve his wicked plans out of fear of suffering something similar to what you have already suffered. Therefore, if you intend to act in concert with him and, when he finishes his work, to leave with him, then, in accordance with this, you are plundering your fatherland. If he finishes and leaves, and you remain where you were born, then keep yourself further from your enemies, stick to your own. I once read something similar in Persian history: as if children learned not to speak or listen to any lies, to consider not what is profitable as fair, but what is fair as profitable, and to recognize that it is more useful to give than to take. When they entered manhood, they swore an oath that contained not very many words, but very great power, so that it exceeded all Hellenic philosophy. Each swore: “I will disdain all unfair gain; I will despise carnal pleasure; I will despise vain glory. I undertake to be zealous for virtue, to honor the Divine and parents, to speak the truth, to do good, and I will not transgress any of this consciously and of my own free will.” Therefore, if, not tolerating the luminosity of the Divine Scriptures, just as those with sick eyes cannot tolerate the sun, you do not read them yourself, and do not allow your children to read them, then train yourself and your children to at least keep this in mind. I am sure that this will encourage you to read God’s Word. Here, best of all, it is impossible for both to be together, I mean the cruelty and duration of torment, because one is opposed to the other: the nature of the body, being perishable, cannot endure suffering - neither severe nor long-term. And there, when the power of incorruption takes over and drives out corruption, the end of this struggle will follow, so that the excessiveness of torture will not separate the soul from the body, and will not turn the body into nothing. 102. Grammar Ophelia. Why did Moses send those returning from the war outside the camp so that they could be cleansed (Num. 31:19)? If murder in any other case is impermissible, but war is not a hateful thing, then why, you asked, did Moses send those returning from the war outside the camp so that they could be cleansed? Therefore, I answer: although the killing of enemies in wars seems to be a legal matter and monuments are erected to the victors proclaiming their merits, however, if we consider the close affinity between all people, then it is not innocent. Therefore, Moses prescribed cleansing and sprinkling for the one who killed a man in war. 103. Hermia. About the resurrection. If one soul prospers, then let it alone be crowned. If the body also shared the feats with her, then let her be crowned with it. This is fair, and thorough, and reasonable, and very decent. The Most Divine Son of the Father and the Father's Word, Creator of all things, Eternal and Ineffable, descended here and interpreted the ambiguity of the sermon with His own power. That is why the prophetic word foretold that everyone would be taught by God (Is. 24:13). Therefore, all those who are not devoid of intelligence and sense, as taught by heavenly wisdom, having put aside everything human and become above thoughts, imagine the superworldly. 105. Bishop Leonty. To the words: His name abides before the sun (Ps. 71:17) The Divine and pure Mind, when it deigned to foretell something from the future, did not simply proclaim the prophecy (the ignorant Jews, who had not learned to understand even the clearest, would have laughed loudly at this), but, merging the knowledge of the future with the present, it magnified the prophecy so much that the listeners of that time could derive some benefit, and their successors, seeing the connection of events, could acquire accurate knowledge. And so that, going through all the prophecies, I will not seem long-winded, I will present one method of prophecy and with its help I will explain the others for the most intelligent. The psalm is written about Solomon, but has little to do with Solomon; in its greatest and most important part it refers to Christ. At first glance, it seems that he is praising Solomon, but in a more precise and deeper meaning - the One who is in fact the Peacemaker. And the prophecy served both as the greatest consolation for those living then, and as the most excellent consolation for future generations. For with the expressions: before the sun abides His name; and before the moon of the generation of generations (5), and to everything else that is supernatural, divine and exceeding, pertaining not only to man, but also to the heavenly powers, Christ is glorified. And this: they will pray for him (15), - it is said about Solomon. Therefore, let us not think that the Most Pure Wisdom through the Prophets simply foreshadowed future knowledge. But let us combine the future with the present, and when we hear something humiliating and alien to the Divine Coming of the Savior, we will not think that this was certainly said about Him. And on the contrary: we do not recognize the majestic, befitting of Divine dignity alone as what was said about Solomon, whose end of life was not impeccable. Let us not interpret the prophecies forcibly and, in order to harmonize prophetic expressions, fall into empty rantings; but we will understand what is said historically prudently and what is said prophetically - in a speculative sense, and obviously not forcibly turning the historical into speculation, and what should be understood speculatively - into history; Let us correlate a suitable and appropriate meaning with both. If we find a prophecy that both preserves history and to which speculation can easily be applied, then we must interpret it in both senses. 106. To Deacon Isidore. In response to the words: Lest your righteousness come to pass, no more than a scribe and a Pharisee, etc. (Matt.5:20) When primordial man, at the very, so to speak, first line of his field, despising God’s commandment, preferred the charm of the enemy, who managed to completely destroy him, then his body became not only mortal, but also very susceptible to suffering, because many shortcomings had festered in it. This horse became both heavy and unbridled. So, since this inglorious and more painful inheritance than any loss has passed to everyone, and because of the negligence of will this unwanted wealth has increased, then, having come here, Christ made our body the lightest through Baptism, raising it with the wings of the Spirit. That is why we are offered greater feats and rewards than those of the Old Testament. He wants us to be clean not only from murder, but also from anger, not only from adultery and fornication, but also from lustful looks, not only from perjury, but also from swearing. Along with friends, He commands us to love our enemies. And in everything else, He made the fields of exploits longer and threatened those who did not obey with unquenchable fire, showing that these exploits are not left to the curiosity of those who struggle, like lack of covetousness and virginity, but are necessary. For there He offered advice: if you want to be perfect (Matthew 19:21), and: he who is able to contain, let him contain (12); on the contrary, in relation to this it pleases Him that it should certainly be fulfilled, since it is necessary. That’s why I said what you want to know: unless your righteousness comes out any more than the scribe and the Pharisee, that is, if you do not surpass the people who turned out to be well-versed in the Old Testament (for I am not speaking now about those who will be punished) as far as heaven is from the earth, you will not enter the kingdom of heaven. For deeds are rightly followed by rewards. The Old Testament people, for living a life commensurate with their strength, received land and long life as a reward. For it is said: Honor your father and your mother, that it may go well with you and that you may live long in the land that the Lord your God gives you (Ex. 20:12). And for us, who are going through the rigorous fields of the Gospel, heaven and heavenly blessings are prepared for us. 107. To the scholastic presbyter Olympius I cannot deny, friend: if I could convince them of what I wrote about recently, I would prefer it to many gifts and the greatest glory. Until now I assumed that if others, hearing about the best, did not heed with their minds and deprived themselves of the benefit that they could derive from the words addressed to them, then this would be blamed on them, and I hoped that everyone would either simply turn the reproach on those who were not convinced, or would not reproach either me or them. You go so far as to reproach me, having nothing to say against me, but extolling everything with praise and recognizing only one thing as a firm support for yourself, namely, that which I could not convince. Therefore, it is necessary to write you a letter about this and not confirm by my silence that I am guilty. For it would not be in accordance with anything - for you to boldly write what should not have been, and for me to hesitate to answer when I am right. If you had said everything in words, and not written in a letter, then I would have remained calm. But since you pointed out something about which I was not silent and which exceeds your wisdom, suggesting that you are reproaching justly, I will begin from where you began. It would be advisable not to introduce anything bitter and contemptuous into the evidence; my goal is not to speak ill of others, but to show that I myself have not sinned. If, by necessity itself, I am forced to say something, then the blame should be attributed to the nature of the deeds, and not to the intention of the writer. If I wrote to Eusebius, Martinian, Zosima and Maron many times as I should have done and as I should have, so that they should abandon vice and embrace a virtuous life, and did not convince them, whose fault is this? And you, it seems, although you accuse me in words, but in reality you laugh at them. The choir, disobedient to the boss, is out of tune; A patient who does not obey a doctor is pitiful, but the blame does not fall on the choir director and the doctor. For of those who were most powerful in speech and acquired the greatest fame for their prudence, not one escaped this - not due to lack of strength, but because the end of the matter, according to the law of freedom, depends on the will of the listeners. Therefore, in this law lies the solid foundation of the court. And what can we say about people if the first example is the Savior Himself? When the Jews did not believe in Him and intended to kill Him, and their brother tried to betray Him, then the Word used words that, in all fairness, were powerful to touch even stones. And It either restrained them with reasoning about what was fair, or tamed their anger with the threat of punishment. So what? Were they convinced? Not at all. Why? Because to be convinced and not to be convinced is the will of the listeners, as I said, according to the law of freedom. So, if you had lived at that time, would you really have approached God’s Word and began to accuse Him: “How did you not save Judas?” Although I didn’t save you, I think that everyone will accuse you of insanity and extreme ignorance. The duty of the teacher is not to omit anything that serves to convince; to be convinced or not to be convinced is up to those listening. So, the present case is no different from this, if only the guilt of the unconvinced is attributed to me, the unconvinced. If Greeks or Jews begin to object to this (thousands of eyes are needed to examine objections and refute them), then we will be the first to say: why did Zeus, as Homer says, not save his beloved Sarpedon from danger, but only give him advice? And let us ask the latter: why did God, who spoke in the Old Testament through the mouth of Moses and other Prophets, not save people, but when they did not listen to Him, subjected them to punishment? When someone is executed, along with the punishment, it is also shown that he is not obedient to the legislator, it is better to say that the legislator himself foresaw the impossibility of convincing everyone to become honest people. Whoever draws up the rules on punishment obviously knows that he will not keep the wicked in obedience. What can be said to support this is said about Judas. Therefore, the proof should have stopped there, since any example, no matter what they point to after this, will be lower; for what wonder if what happened to the Word Himself should subsequently happen to man? But in order not to give the idea that I am using a plausible excuse for laziness, I will not refuse to present people as an example. So, for what reason did they throw stones at the sacred place of Moses, Prov. Isaiah, who saw the Seraphim, was cut with a saw, Prov. Jeremiah was imprisoned in a muddy ditch, Ap. Peter was taken to the cross, and Ap. Was Paul beheaded? Is it because not everyone heeded their words and advice? If you say that they suffered this because they were inexperienced in composing florid or strictly demonstrative speeches, then I will turn to those who, outside the Church, have earned the greatest fame for their eloquence and the power and persuasiveness of their words. Why did Plato, this treasure of the Greeks, lose his freedom itself? Was it because he was unable to convince a single ruler? And Pythagoras, who thought highly of his wisdom, why did he part with Phalaris? Is it because after his lofty teaching he again continued to be a tyrant? Why did Socrates, who surpassed all the sages of that time, die after being condemned to drink hemlock poison? Is it because people do not tolerate those who make them chaste? But since you can be defeated by Aristotle, then listen to what he says: “Vitya will not convince in any way, and the doctor will not cure, but if they do not miss anything that they could do, we will say that they are skillful enough.” Why was Pericles accused, who was in many ways superior to Vitius, and, moreover, when, according to the comedy, there was some kind of persuasiveness on his lips? If he could convince, he would not voluntarily suffer a loss. Why was Themistocles, praised for his natural talents, for whom everything was done naturally as it should, condemned to exile? Why did Demosthenes, who in relation to the same thing could prove that it was possible, and then that it was impossible (if I leave everything else aside, keep silent about the defeats, about what they said about Harpal’s money), did not catch Midias, who did him so much harm? The fact that Demosthenes wanted to catch him, that’s why he used all his strength to write the accusation, is obvious. Why didn't you catch it? Not because he considered his speeches powerless before the power of his enemies. For it was not for some bribe, as Eschines said, that he did not bring charges into the matter; because the greatness of the soul in this development does not allow him to be accused of vile greed. And whoever, after the victory, ceded his father’s property to his rich guardians, would not have used a vile bribe in a criminal case. But realizing that his enemies were stronger than his speech, and judging that his art would do nothing against their violence, he bore the misfortune with decency, recognizing it as better to pretend that he had yielded through meekness than to be defeated by the verdict of the judges; although this concession out of fear for Demosthenes, who brought Midias to trial, meant the same as an admission of the impossibility of defeating him. It’s better to say that this gave the enemies a more significant victory. One suggested that the speech would not have power over the judges, and the other showed that the person who wrote the speech himself had this opinion about it. Therefore, if such a speech did not give Vitiia any hope of persuasion and he did not hope to convince, is it not cruel, inexorable, when each of them is judged according to his own intention and the disobedience of some does not harm or is not blamed on others, to take a different view of the matter in relation to me and introduce a new order? I wrote this, not wanting to take pleasure in praise - you yourself know that I despise them - but if I began to seek praise, I would list those whom I convinced to love virtue, and there are many of them, and these are people approved by everyone. On the contrary, I tried to prove that whether someone convinces or does not convince, one must examine the intention of the one who advises and judge him not by the end of affairs, over which he has no control. 108. To Deacon Theodosius. To what has been said: who does not know that the servant of the city of Ephesus is the great Artemis (Acts 19:35)? You wished to understand what is written in the Acts of the Apostles: who does not know that the servant of the city of Ephesus is the great Artemis and Diopetus? So know that these are not the words of Scripture, but of the Ephesian scribe; and I consider it unnecessary to interpret empty verbosity, about which, I think, the Songsinger said: The transgressors have told me mockery, but not like Your law, O Lord (Ps. 119:85). Since you, as an inquisitive person, want to be a multi-speaker, I will tell you this too, so that they don’t think of me as if I’m upsetting you. Among the Greeks, people who made idols, intending to instill fear in the spectators, said that the idols were sent by Dius or fell from him and that they were better than any product of human hands. That is why the Ephesian idol is called diopetus and a heavenly idol (βρετ?ς), an idol - because of its resemblance to a person (βροτòς). But that was not the case. On the contrary, so that no one could say that the image was made by human hands, the one who made the image was expelled or killed, and then a false rumor was spread in the ears to deceive people. The city of Ephesus was also deceived by her. Therefore the scribe of Ephesus told them this. Others claim that this was said about the statue of Artemis, that is, the great Artemis. And the fact that the makers of the idols were actually killed or expelled is evidenced by an event that soon happened in Alexandria in Egypt. Ptolemy gathered artists to sculpt a statue of Artemis. At the end of the matter, he ordered to dig a large hole and, having hidden the deception, i.e. Having made a covering of leaves over the pit, he ordered the artists to have dinner there. During dinner, they fell into this abyss and died, and in my opinion, they suffered a fair punishment for the fact that they undertook to make an idol to deceive everyone. And Ptolemy, intending to exterminate the artists, acted in such a way that the idol called God, whom he called not defiled by hands, was also revered as not made by hands. However, the matter did not remain a secret. When it became known, every year the dead were honored with mourning. 110. Scholastic Iron. Against the Greeks; about reading, about the grace of the inspired Scriptures and the benefits from them Do not neglect, friend, the mellifluous hearing of the Divine Scriptures. This is the devil's cunning, which does not allow us to see the treasure, lest we acquire wealth. “Hearing Divine thoughts brings nothing,” says the enemy, so as not to see the deeds that come from this hearing. 111. Feology. To the words: an eye for an eye, etc. (Matt. 5:38) The legislator of both Testaments is one. But to the Jews, as unbridled, the law forbade only deeds, and the Gospel, teaching us the doctrine as wise, and the very thoughts from which actions are born, blocks them as sources of evil, not only strictly punishing for sins committed, but also putting reliable barriers to their commission. If you wish, let us turn to the original words. It is best to hear the Scripture itself. The Lord says: it was spoken of old: an eye for an eye, and a tooth for a tooth. I tell you: do not resist evil. The law establishes equal suffering as a measure of punishment, allowing the offended to do as much evil as they themselves suffered, in order to prevent the evil deed by fear of suffering the same thing. Here is an explanation concerning the deep thought of the legislator. And the Gospel, through the meekness of the sufferer, prevents vice from extending into the worse. Since the limit of the injustice of those taking revenge was rightly set, and the law was given so that nothing bad could happen, then like was rewarded for like. Everyone did the same thing that he accused the offender of. But this was not the cessation of previous bad deeds, but the challenge of new, more terrible ones, when one became irritated and did evil again, and the other sought to take revenge for the old and knew no limit to evil. Revenge served not as the end, but as the beginning of great troubles, when the offender and the avenger fell into some kind of irreconcilable discord; and what was wise in the law, which the legislator established to prevent the fall, they made a reason for sin. So, when so many evils were born, the Gospel, having extinguished their beginning like fire, stopped the rush of evil forward. 112. Nemesia. In response to the words: “Let us not turn aside on the right hand or on the left” (Deut. 17:11), and on the fact that virtue is achieved through hard work. Generosity is something between extravagance and stinginess, greatness of soul between pride and baseness, piety between superstition and wickedness; Therefore, wise men, having determined that vices are the extremes of virtues, gave the middle region to virtues. And it seems to me that the best path to all virtues is the most average. And this means the very thing that you wanted to know: do not deviate to the right hand or to the left. Go the royal way. Deviations from virtues end in vice: someone, wanting to be a good steward, falls into stinginess in many ways, or a pious person becomes wasteful. Therefore, it has been rightly determined that the middle path is not only the best, but also the most royal. 113. Adamantium. What does what is said in the song by Pr. Habakkuk: have the heavens covered His virtue (Hab.3:3)? The mind cannot understand that which is higher than the mind, and the word cannot express that which is higher than the word. And the fact that this is really so is confirmed by God’s Word, which says: the glory of the Lord covers the word (Prov. 25:2), that is, the glory of the Lord is more excellent and above every word. And it is not said: “nature is Master,” from which is glory, but it is said glory, which is from essence. Therefore, let all human nature yield to the greatness of God, let it not be curious about the essence, but let it worship dignity; may the entire host of Angels, Archangels and heavenly powers yield. This is what the saying that you wanted to know refers to: the heavens covered His virtue. It shows that the concept of the essence of God is higher than the entire angelic multitude and holy ranks. 114. Ouarsenufia. To the words: learn to do good (Ex. 1:17) Since many of those who give very important advice are not able to carry out even unimportant ones, but, philosophizing in words, should be ashamed of their deeds, it is said: learn to do good. Therefore, anyone who does not want to fall into reproach and suffer punishment should lead a life in accordance with the word. 115. To the monk Thomas. What does it mean that it is written by the Prophet Ezekiel: I rejected My excuses and did not walk according to My law (Ezek. 5:6)? You asked: for what reason did God say in Ezekiel: My excuses are rejected and I do not walk according to My law. Therefore, I will use a brief interpretation of this. It is said: they were not only convicted of wickedness, but also turned out to be wicked towards their neighbors. According to a certain generic concept, all the commandments are divided into two parts: that which concerns serving God and that which concerns love of humanity towards relatives - which is why two tablets are written. Regarding the first, most people could fall into error, out of ignorance of the best and because of deception on the part of those who want to deceive, and this is all the more convenient since the Divinity is invisible and opinions about Him are different. And therefore the second was added, obvious to everyone. For there is no person who does not know that murder, adultery, covetousness and other similar things are bad and worthy of punishment. Therefore, when God accused the Jewish people of wickedness, lest the Jews make an excuse for ignorance or say that they are worthy of an apology, as being caught in it by some evil people, He accuses them of untruth towards their fellow tribesmen and presents them as not worthy of any apology. For they did not refrain from doing what common human nature accuses them of, but recklessly plunged into lawlessness. Therefore, by the very fact that the obvious was violated, the Lord showed that they also transgressed what appears to be implicit with malicious intent and malice. 116. Hermia. To what is written in the Book of Wisdom of Jesus, son of Sirach: Seek not, that thou shalt be a judge (Sir.7:6) It is not easy to find traces of justice and, having found them, not to lose them. Some do not find it out of laziness, others, having a sharp mind, look for it, but they themselves betray it - out of base passions, fear or lack of courage, seduced either by money, or friendship, or enmity. Therefore, this adviser rightly gave this advice: do not seek, but you will be a judge. 117. To the monk Thomas. To the words: let your loins be girded, etc. (Luke 12:35) Do you want to know in a few words what is most important and divine. So know that for this reason the Savior said: let your lamps be burning, so that, practicing in virtue, both in the soul and in the tongue, we may always have both the spoken and the inner word radiantly shining. For one as internal illuminates us, and the other as external illuminates others. Therefore, let the teacher’s lamp be animated, watered and nourished by fatherly virtue, so that it does not become dark and unluminous. 118. Ischirion. In response to what was said: unless your righteousness be greater than the scribe (Matthew 5:20), and that which does not contradict these words: woe to you, scribes (Matthew 23:13) Perhaps you thought that there was some kind of contradiction in the Holy Gospels when you wrote: The Savior said to the Pharisees, as devoid of virtue: woe to you, scribes and Pharisees, hypocrites, and to the Apostles: unless your righteousness comes out, more than the scribe and the Pharisee, you will not enter the kingdom of heaven. In response to this I write: one must understand what is said: more than the truth that was proper, or better yet, should have been for the scribes. For it is right to reign for those who in righteousness surpass not only people worthy of pity and tears, but also in great abundance surpass people who deserve approval by law, and who conduct a lifestyle befitting heaven. 119. Petru. To the words: Destroy this church, and in three days I will raise it up (John 2:19) You, thinking that something contradictory was written in the Gospel, put it this way: for what reason is what is said about the destruction and restoration of the church called false testimony (Mark 14:57.58); After all, the Lord said: Destroy this church, and in three days I will raise it up? Therefore I answer: the false witnesses spoke about the sanctuary, but the Lord spoke about the body. If you call this incredible, because false witnesses and His disciples would never have known this if He had not risen from the dead, then I will answer this as follows. If they didn’t know, then in this case they would testify to a lie; because the Lord promised to do one of two things, and not both. For it was fitting for them to destroy, but for Him to restore. Destroy you and I will restore. Anyone could ruin it, but God alone could restore it. 120. To Presbyter Valentine. To the words: do not worry about what or what you say (Matt. 10:19), and also: always prepare for an answer (1 Pet. 3:15) Because, you say, you wonder why the Savior said: do not worry about what or what you say, but one of the apostolic ranks gave advice: always prepare for an answer; - then know that there is no contradiction in these sayings, but one is said about evidence, and the other about teaching. When we are in a meeting of friends, then we are commanded to take care of what to say, for it is absurd not to know what we promise to teach. And when before us was a terrible judgment, and crowds of people, and frantic executioners, and fear from everywhere, then the Lord promised us His help. For it was a very great thing that when the kings were seated, the governors and governors were standing, when swords were drawn and everyone was ready to stand together, people, almost as silent as the fish who entered bound and drooping to the ground, were able to utter a word. Therefore, it is right that some take advantage of God’s help, while others are given the instruction not to indulge in the sleep of ignorance; because the disciples of Wisdom must be wise. 121. To Deacon Palladius. To the words: “Whoever wants the episcopate” (1 Tim. 3:1) Without delving into the meaning of the apostolic words, hidden in what is written, but looking only at the letter itself, you shout on all sides: whoever wants the episcopacy, desires good deeds, as if the authorities should love such. Therefore I can prove to you that the Apostle did not say as you say. However, even though I agree with your words, I will refute your understanding. Let the Apostle say something similar to this; For what reason do you, not knowing yourself and being unable to control yourself, desire such a leadership that is not only higher, but also more difficult than the royal power? Don't you think that this is an unaccountable authority and not an accountable ministry? But if you have surpassed every measure of madness, then I would also be mad if I had not tried to heal your weakness. And for me, blessed one, this is also: if anyone is afraid and shakes the very soul to the depths; because it shows the greatness of this leadership. If you ask: why? - I will answer this: the Apostle did not dare to prescribe, even to exhort and advise. He did not say: “Whoever desires the episcopacy does well,” then others, perhaps, would have approved of your love for this matter. But the Apostle, as if stopping the desire for the priesthood in the middle, does not encourage it, so as not to induce the unworthy to do something unfulfillable, exceeding every kind of life and every dignity, and does not hold back from it, so as not to force them to flee from what is more important than any royal power. But leaving his advice in an uncertain position and making everyone the judge of his heart, St. Paul himself does not command either to desire the priesthood or to avoid it. And with his eyes, and eyebrows, and with his whole face, showing the stings of fear to his listeners, he seems to be calling out: I do not leave matters that depend on God’s determination and ordination to human desires, but I exhort and testify that whoever wants this should know that he does not want something ordinary. For service, and not rest, means episcopacy. If you don’t believe it, then by reading the following below, you will recognize our thought; for a bishop must be adorned with all the virtues and recognize the misfortunes of others as his own. He lives not for himself, but for his subordinates, and his life is tested by thousands of eyes and tongues. You wrote: for what reason St. Paul did not simply say: have peace with all men, but added: if possible (Rom. 12:18). Therefore, I am writing in response: sometimes this is impossible when the debate is about piety, justice, chastity and, simply put, about all the virtues. How will the pious be in the world with the wicked, the truthful with the untruthful, or the chaste with the lustful, who is ready to corrupt not only someone else’s beauty, but also his own? If you think that these are my speculations, look, was Saint Paul with everyone in the world? And if you want to raise the word higher, look, was Christ also in union with everyone? The Jewish leaders reached such a frenzy that they even nailed Him to the Cross. Therefore, what does it mean: if possible? Here's what: do not give rise to hostility, do not allow anyone to be your enemy by right or for good reason. If someone without reason, consumed by envy, is hostile to you, it will not harm you. And Christ, having said: You hate Me, commanded not to have enemies, because in this we have no power, but not to offend anyone, not to plant the root of warfare, and especially when there is no harm to piety. And if evil people hate good people, then do not be surprised at this; because the false apostles hated the Apostles, and the false prophets hated the Prophets. Knowing this clearly himself, Ap. Paul wrote: pursue peace with all who call on the Lord with a pure heart (2 Tim. 2:22). Therefore, blame not the one who has enemies, but the one who himself makes people his enemies. If darkness does not converge with light - this is impossible - it is nothing for the light. If the wicked does not intend to love piety, this is nothing for the pious. If a lustful person does not want to learn chastity, this is nothing for the chaste; if the untruthful does not want to lag behind the untruth, this is nothing for the truthful. But this is terrible for others, who consider the virtues of their neighbors as an exposure of their depravity. 123. Scholastic Alimpius. About reading, against the pagans, about the grace of the Inspired Scriptures and about the benefits from them Since, as you said, the verbal springs that repose the soul that desires irrigation are drying up, I advise you, most learned man, to open those that most abound in rich and inexhaustible currents and do not need irrigation from other reservoirs. 124. To the words: I am the God of Abraham and Isaac and Jacob (Ex.3:6), and: I will defend this city for David’s sake, so that I can save it (Is.37:35) Virtue, blessed one, is a divine property, pleasing to God, blessed, immortal, invincible by oblivion. For she is in glory with people and ever-memorable with God, who sometimes says: I am the God of Abraham, and Isaac, and Jacob; and sometimes: I will defend this city, to save it for the sake of David My servant. Such God's care for themselves and such honor with God are achieved by those for whom virtue was desired when they die. If the Lord glorifies them so much here, then what gifts will He reward them there? Irritation and anger seem to me to be almost the same thing. But the former indicates the rapid movement of passion, which steals the ability to think, and the latter indicates a long-term stay in passion. Why is the first called so from the word “ignition” αναθυμ?ασις, and the second from the word “to ferment” οργâν and “to desire revenge” αμ?νης ερâν. 126. Heraclius. In response to the words: wolves and lambs have to graze together (Is. 65:25) I am extremely surprised why the glory of the writings left by the all-wise John Chrysostom and spreading everywhere reached the sea, but did not touch your ignorance. But marveling at this, I don’t blame him, but I blame it on your incomparable laziness, which has reached the same point as what happens to people who, at noon in clear weather, do not see the sun, because their power of vision has completely faded. And by what you say, you accuse yourself of not loving beauty. Who has not admired the writings of Chrysostom? Who of those born after him did not give thanks to God's Providence that he was born after him and did not pass into another world without experiencing the power of the divine forge, which adopted the Orphean style, which rightly becomes incredible in the superiority of what is spoken. For he did not make animals comprehensible with divine music, but he tamed beastly people, softening their ferocity and bringing them into meekness and harmony. Both the wolves and the lambs - not in appearance, but in disposition - having reconciled with each other, copulated into one. Therefore, touch this fork - and the indecency that has triumphed in you until now will completely disappear and give way to this folding music. 127. To Deacon Evdemon. Against the Jews, where what Josephus said about the Savior is given in his original words The Jews, having surpassed every measure of malice, did not believe not only the Prophets, but also God himself. However, there was a certain Joseph the Jew, an extreme zealot of the law, who correctly expounded the Old Testament, valiantly stood up for the Jews, proving that everything Jewish is above every word. And he considered it good to yield to the truth of events, because he did not compete in the way of thinking with the wicked. Since the testimony of enemies seems reliable to the Greeks, and to the barbarians, and to every person, I consider it necessary to present his sayings. What is he saying? “At that time Jesus appears, a wise man, if one must call Him a man; because He did amazing things, He was a teacher of people who willingly accepted the truth. He attracted many Jews to himself, many from the Greeks. He was Christ. And when Pilate, on the accusation of the leading men among us, condemned Him to the cross, those who loved Him from the very beginning did not cease to love Him. For on the third day He appeared alive again, as the Divine Prophets had spoken about Him - this and thousands of other wonderful things. The society of Christians, who received the name from Him, has not become scarce to this day.” And I am extremely surprised at Joseph’s love of truth in many ways, especially in what he said: “Teacher of people who willingly accept the truth.” For some, out of incomparable carelessness (and such were the unbelieving Jews), reject something else that is very clear and Divine, and pronounce judgment because of their own carelessness, and not because of the obscurity of the deeds themselves. If the enemies did not dare to oppose the truth, who would not believe that which is clearer than the sun? 128. Pavel. That people who adhere to right-wing dogmas should also lead a life in accordance with the teachings If we defeat heretics, Greeks and Jews by the correctness of dogmas, then justice requires us to defeat them by deeds, so that they, defeated in one thing, do not consider themselves winners in another, and so that those who renounced the faith do not expose our lives to us, and also cannot say to us: “You who sin in the obvious, why do you demand that we believe you in the hidden?” For if piety is the most original and most important matter, then it also needs a right way of life, so that the good reputation about us reaches the very top of perfection. This is also confirmed by Divine Scripture, saying: faith without works is dead (James 2:26). Therefore, let us with all our might motivate ourselves to a strict way of life, so that, winning in everything, we can even silently stop the mouths of our opponents who dare to speak. 129. Komit Ermin. To the words: take heed and do not do your alms before men, so that you may be seen (Matthew 6:1) Since you wrote: “Is it possible for someone who gives alms not to be visible?” - then I answer that Christ is now testing the intention of the giver. Since whoever a person wants to please, he wants to receive praise from them, and he who intends to please God wants to receive praise from Him, then Christ said this. Not everyone whose alms they have seen necessarily does so that they see it, but only the one who desires praise and for this purpose divulges the secret. Although the deed cannot be hidden, the one who gives alms should not show it, for he who does this dishonors those who accept alms, and proclaims reward and praise for himself. 130. To Reader Palladius. About the various images in which the Wise Person personifies wisdom Since you asked why images are not accepted in all features, I answer: because they should be similarities, and not identical. And leaving the rest, I will try, as far as possible, to explain what was said. A certain wise man, I mean the son of Sirach, who described this wisdom to us, did not find the opportunity to liken it to one thing, did not find its personification in any one plant. But in order to imagine its beauty, height, fragrance and other qualities of wisdom, the Wise One went through, if possible, all the plants. From each he took what was appropriate and most appropriate for its image, and described it to people, borrowing beauty from one plant, height from another, fragrance from a third. And, as if enclosing in a kind of treasury not everything that is in plants, but only what was required for the image, he gave us a way to imagine in our minds something worthy of wisdom. And so as not to seem as if I were secretly reproaching you for ignorance, I did not quote the very sayings that you probably have at hand. 131. Zosima. About the coming of God The healing of human sins - the coming in the flesh of the Son of God - frightened everyone: both people and demons. Some - by assuring that mercy was given to human nature, as united with God, and others - by forcing them to refrain from evil against people, for this nature has already become sinless. But all this did not soften you and did not make you afraid, and did not teach you to be more chaste. Therefore, if you are a man, let the first thing instruct you; and if it is a demon, then let the second teach the most beautiful nature not to use it for evil for the sake of pleasing passions. For you will go to the Court to give an account of all this and suffer a long execution for prolonged insensitivity. 132. To Bishop Alfiy. About Sennacherib Since Sennacherib threatened Hezekiah with something that was above human nature and human strength, he therefore learned the insignificance of his own weakness. For, having hoped to take Jerusalem by raid during the first attack and, without war or battle, having lost almost the entire army, he admitted that he desired to escape alone. But, having fled home, he was killed by his family, so that he could recognize his weakness and, at the same time, not avoid punishment. In bodies, juices spoil from excess, for when the constituent principles protrude beyond their limits, reach excess and exceed the measure, then illnesses and cruel death occur, and so it happens with souls. If, after a chaste life, we fall into anger, we become both arrogant and servile. And the first makes us hateful, and the last makes us funny; because by mixing two opposite vices in ourselves - recklessness and flattery - we arouse hatred towards ourselves and are subjected to ridicule. When we cut off the excess of passion, then we will be both truly humble and safely elevated. For such is our wisdom: in one soul it unites both humility and height; humility - so as not to be proud of anyone, and height - so as not to be ready to flatter anyone. 134. Bishops Hermogenes, Lampetius and Leontius Zosima, Eustathius and Maron are people who themselves have not acquired anything good, and have not learned this from the very circumstances, and do not accept the advice of others, but have fallen into obvious destruction. And although you consider it unnecessary to discuss duties with them, it would still be fair to pray to God about them, thereby perhaps drawing them out of the depths of vice. For, as you know, this is God’s work. If wealth, beauty, strength, glory, dominion and all imaginary blessings quickly fade and dissipate like smoke, then who would be so unreasonable as to consider any of the things said great and consider it an honor? For if the one who has everything in total, sometimes during life, but certainly after death, leaves it and is deprived of everything, then he who does not have everything in total (it is impossible for one person to have everything) is not subject to ridicule, boasting of shadows, dreams and unclear ghosts? The best thing to do is to convince the listeners that there is a kingdom of heaven, and to convert those who hear to the desire for it. The listeners are convinced when they see that the teacher is doing deeds worthy of the kingdom. And if one who, like you, does deeds worthy of condemnation, begins to philosophize about the kingdom, then how can he convince his listeners? For he acts like a man who convinces those whom he has convinced that this thing does not exist to love some thing. Death in battle is not defeat, wise one, but if someone fears the enemy and throws down his shield. And if one who desires valiant deeds is let down by his body, by law he is included among the winners. For those who manage the games prefer the wrestlers who died during the competition to the survivors. And if this is really so, then for what reason do you consider the martyrs defeated just because they died, and do not rather proclaim them victors for that reason? The goal of this struggle is not to preserve the body, which, although apparently alive, is killed, but not to destroy the glory of virtue. If neither the greatness of the episcopate, nor the fact that you have done anything worthy of the rank, nor the apostolic word that depicted what a bishop should be, nor the incorruptible Judgment Seat at which an infallible verdict is pronounced, nor everything else keeps you from the crazy thought with which you, intoxicated with a reckless desire, hope to buy the episcopal rank, then let at least the example of a pagan put you to shame. For they say that Pittacus, having received the right of leadership from the Mytilenians after he defeated the Rhygian archon Frion in single combat, refused this leadership. And when the Mytilenians did not want to free him, he forced them to do so, wanting to be not a ruler, but a private person. So, he, having acquired the right of authority through his own dangers and blood, voluntarily renounced it and, although he had already endured danger, rejected authority, which, moreover, did not expose him to responsibility. And you, for whom, as they say, it is unfair to be among the subordinates, you dreamed of buying the right of a superior, subject to responsibility, and subject to countless penalties, and exceeding all human dignity; superiors, whom you should not accept, no matter how they offer you; and not only are you not ashamed of this, but you even boast about it. Therefore, who can fully portray such insolence of yours? A forgiving person should rightly have a heart more philanthropic than a truthful and accurate person; because it is fitting for him to be guided more by philanthropy than by truthfulness. It is better not to surrender to vice, but for the captive it is better to know that he is captive, and rather sober up, as if from some kind of intoxication. For whoever is captivated and does not think about his captivity is incurably sick. Those who sowed in their children, even in infancy, a fair concept of God’s greatness and Providence, and then of virtue, not only as parents, but also as excellent mentors, will be worthy of God’s rewards. And those who instill in them the concept of polytheism and vice, as those who sacrificed their children to demons, will receive a worthy reward. In internecine wars, the victors are more pitiful than the vanquished, because they will suffer greater shame in comparison with them - as much greater as they achieve something more than others in this war. However, if they are reconciled, they will prevail over the vanquished. And here we have such a fight that is worse than internecine, because the dispute is about one body. And the victors, having reconciled, have no advantage, and the one who intends to boast that he has done more harm than others should be ashamed more than others; because punishment is reserved for those who do it, not for those who suffer. Flee, O best ones, from vice: it is powerful in driving those who love it into a frenzy and making them foolish. Run after virtue: it has the power to make those who adhere to it wise and keep them in proper condition. It often shows in the eyes, which look somehow meek and quiet, that inside there is a mind filled with humility. Many (if I say everything, it may make my word harsh) ridicule you very strongly and evilly, and I would like there to be no truth in their ridicule. However, your own brother, crying and lamenting about you, told us the same, if not even more difficult, news. He begs you to be extracted, if possible, from the depths of lust, in which you, to the ruin of your head, grew old, resolutely refusing to obey the one who advised you not to indulge in the vices that had taken possession of you. Therefore, I wrote to you, so that you, a man who is mired in all vices and, being on the way to old age, behaves like a youth, come to your senses, think about the shame of lewdness, about old age, which you are approaching, about the Divine priesthood, which, I don’t know how, you have invaded, about reproaches and temptations in the present and about future punishment. For how can you advise young men to be chaste without advising yourself to do the same in your old age? How do you not tremble when you do such things and approach the altar? How dare you touch the Most Pure Mysteries? Therefore, I advise you (although this is regrettable, but let the truth be boldly spoken): either stop doing such things, or get away from the venerable altar, so as not to someday call fire from heaven on your head, giving the lazy a reason to utter their favorite words. I hear that one wise man, not deceived by money and a champion of virtue, met you and for the sake of your correction overcame everything that was necessary, but was released by you without success, unable to bring you even the slightest benefit; since your illness is stronger than the medical art he invented. You should have stayed away from vice, marveling at the elegance of its concepts, its intelligence, respecting its way of thinking; and you sent him away not only without success, but also accompanied by an insult. So what should we do with you? If everything is useless to you, and you neglect advice, and you trample people’s laughter at you, and you don’t value the fact that many are tempted by you, and the fear of God is inaccessible to you, and you laugh at the threat of Judgment, then it means that we, without knowing it, are reasoning with a heart of stone. 146. To Mayor Edesius Since when irritation is ignited, warfare flares up, but does not go out when it is extinguished, then never plunge yourself into cruel warfare, and especially if the matter does not concern piety and virtue. For for them it is only necessary to strive even to the point of bleeding, so as not to betray either the first or the last. 147. To the scholastic Ischirion When the height of the mind leads not to arrogance, but to modesty, then it avoids both arrogance and servility, not allowing the unseemly to be mixed with the decent. Although, as you wrote, under the arbitrariness of Eusebius, none of those who loved virtue saw for themselves any other reason for death than virtue itself (because he makes a decision before the judgment and reminding him of the future Judgment accelerates the death of those who reminded him), nevertheless do not lose heart. The All-Seeing Eye will not allow vice to triumph over virtue to the end. On the contrary, It will do what is due to It, and will give its due to both virtue and vice. Know that a seemingly small fall from grace, if continued, turns into great evil. The saying: “nothing will happen behind this” makes it so that vice takes over life. Many people think that looking at someone else's beauty with curiosity means nothing; but from this adultery and disorder in homes are born. I will remain silent for now about the fact that with us, anyone who looks with lust is punished as an adulterer before committing the deed. I will remain silent because now my word is to you, who does not believe the Holy Scriptures and says that you will obey Demosthenes with all your will. So, know, best one, that this was not unknown to him either, but he clearly cries out: “Everyday idleness and inactivity, both in private life and in cities, do not suddenly make it noticeable that they have neglected something, but are noticeable in the general course of affairs.” Therefore, if you consider Demosthenes worthy of trust, then at least listen to him and put an end to small offenses, so that larger ones do not begin. Many people, judging by themselves, pronounce judgments about others. The lover of money does not believe that someone can be uncovetous, the intemperate - that someone can be chaste, the cruel - that someone can be philanthropic, the covetous - that someone can be merciful. On the contrary, chaste, as well as non-acquisitive and philanthropic, are considered by many to be the same. Therefore, if you judge everyone, who, as they rightly say, has the same verdict for everyone, we will not be surprised; for probably the same thing happened to you. Many, having fallen and renewed the struggle, have achieved victory over the passions by which they previously confessed that they had been conquered. Therefore, if you have fallen many times, then finally come to your senses. You probably don’t know, blessed one, that not only the prudence of the one who teaches and the eloquence of the one who gives advice can shame the one who has fallen into misconduct, but more the gratitude of the one to whom the advice is given; for it is in his power to be convinced and not to be convinced. If you don’t believe me, then I can convince you by presenting one example that no other can compare with. What is more eloquent than the Word or what is wiser than Wisdom, Who spoke so many short and so strong convictions in order to suppress the love of money in Judas, and did not succeed in this - not because of Her own powerlessness, but because the listener was the master of his own will, according to the law of freedom, which makes the very doctrine of the Judgment reliable. Therefore, if this is really so, then the one who fulfills his duty is worthy of approval; The one who is not convinced by good advice is worthy of censure and condemnation. And whoever turns the guilt of the person being convinced onto someone who was unable to convince him is meaningless, as someone who does not know the properties of things Divine and human. Truly, as you wrote, much confusion has invaded the Church. Where the name of peace is, there the deeds of war rejoice. This comes from the fact that those who have been given the dignity of teaching have sinned in many and varied matters. Without listing everything separately, I will mention one thing, venerable, great and glorious, to which everything else relates and which made it so that the apostolic councils serve as luminaries throughout the universe. And now, because it is left in negligence, the Churches are filled with confusion. What is this? I’ll say it boldly, I couldn’t do it any other way. Namely: then lovers of virtue were elevated to the priesthood, and now lovers of money are elevated, then - who avoided the priesthood because of the greatness of superiority or power, and now - seeing a lot of fun in it, then - exalted by arbitrary non-acquisitiveness, and now - enriched by arbitrary covetousness, then - having before their eyes the Divine Judgment, and now - having no idea about it, then - ready to take blows, and now - ready for them apply. And should I say much? This dignity has already fallen, it seems, from the priesthood to arbitrariness, from humility to pride, from fasting to luxury, from housekeeping to power; for they do not want to dispose of things like stewards, but to appropriate for themselves like rulers. But this is not said about everyone, but only about the guilty, for there are also those who live according to the apostolic model. But they do not dare to utter a word, although they are very worthy of blame for the fact that, fearing the multitude of intemperate people, they neglect such correction, which is their duty. A person who is obliged to ask you for an apology does not ask for it, and does not worry about it, which is why you might consider it justifiable for yourself not to forgive him for the offense he caused you. However, despite this, give him forgiveness, if possible, by calling him to you. And if this is impossible, forgive his leader and do not show by your actions that you want to take revenge. Then he, ashamed of your wisdom, will punish himself, as if he had insulted a holy man. There is no shame in giving up victory over yourself in something that is impossible to overcome. Therefore, do not consider those defeated who could not say anything equal to the praise you deserve. But, having approved their will, forgive their weakness. Considering it better for themselves to say insufficiently accurately than to be accused of negligence, they dared to take on a task that was inaccessible to them. Your previous offense seemed excusable because it had a plausible pretext, namely the imaginary defense of your brother. And you have no such cover for your current offense, but you have deprived yourself of your previous apology. For if before you took revenge for your offended brother, then why now are you not ashamed to offend and drive away the very one for whom, as you say, you then took revenge? So, from this it became clear that you did this of your own free will. He who did not spare his brother, will he spare a stranger? Neither the crimson color of the fabric, nor the shine of multi-colored stones merged with gold should be considered decoration for women; because many of them, being of a rude disposition and chasing after such outfits, became disgusting and hateful to their roommates. On the contrary, the beauty of the soul is made up of virtues; it strengthens love in a spouse and serves as a means of maintaining mutual goodwill. Just as the advantageous location of a city entails favorable weather conditions, so the soul, with its favor towards virtue, perceives Divine assistance. If people, pierced by the sharp stings of worldly glory, love arbitrary labor, then for those wounded by the sharpest arrows of worldly glory, it will be all the more just for them to set out for the feat of labor with much greater youthful ardor. Your blessed brother Aphrodisius, with the rank of presbyter, had modesty in his eyes, persuasiveness in his lips, wisdom in his tongue, contentment in little things in his belly, and self-control in that which was in his belly; in short, it was the common cage and abode of almost all virtues. Therefore, when he is transferred to the Heavenly Courts in order to receive a worthy reward for his labors, he should not be sad, but rather rejoice that he is already reaping rewards for his exploits. For whoever here regrets the death of the saints, he himself deserves the pity of all right-thinking people, just as he who mourns the victorious and crowned is worthy of pity and tears. And enough of that. So, know that only the wealth of virtues is safely kept by the one who acquired it, when he does not betray his property to self-will and is not obsessed with the lust for power. For not only you, but also I believe that those who have not touched ascetic labors and have not met the crowned ones, who, without even achieving the purity of real disciples, strive to become leaders, have no right to dare to steal power. They think that it is not behavior that is entrusted with a place, but a place with behavior, since they buy the right to command as an insult to virtues, they dare to talk about what they have not begun to learn, they dare to order what they did not have the patience to listen to. Who, acting under the command of such leaders, will be able to do or understand anything great and noble? Who wouldn’t be ashamed when listening to people who spent time in taverns and courthouses yesterday and the day before? And what enemy will not laugh and consider the case to be hypocrisy and hypocrisy? But you asked: “What should we do?” I answer: nothing else but to practice virtue, remain silent, await Judgment, and repel the devil’s tricks. The enemy of humanity is strong and inventive in charming either with flattery or with false reasoning, especially when he is not fighting directly - otherwise he would not soon be able to take captive - but often under the guise of friendship he hides the poison of fornication. Thus, saying that he elevates a person to equality with God, the devil brought him into a state in which he is poorer than the dumb, not only deprived him of the advantages that man had, but also subjected him to deprivations that did not exist for him, I mean sweat and labor, death and decay. But many of those he tries to capture have shown that his siege weapons are ineffective. Therefore, those who have enough prudence and who are thinking about salvation should track down all his tricks and, as much as possible, beware, especially when he catches it under the guise of friendship; for then a person becomes elusive and irresistible. And since you also spoke about dogmas, know that I once heard from one man, strong in knowledge of the meaning contained in the writings of the evangelists, that they used the name true birth in order to show that the Son is not a creature; for it is said: to those who believe in His name he has given the realm to become children of God (John 1:12), and: whatever you ask in My name, you will receive (John 14:14). The name Son is the most important of the other names of the Many Named One, for it shows the closest relationship and excludes the concept of creation. Therefore, it is clear that grace is given to those who call Him Son, but grace does not visit those who dare to call Him a creature. And since you started talking about the way of life, wanting to know everything in its entirety, I will give a short answer to this. The pagan sages, who are praised by everyone for the importance and power of their speeches, intending to determine what is just, what is decent, what is legal, what is beautiful, wasted thousands of words in long rantings, no different from labyrinths, but they were very far from the truth and could not say anything useful, but only lead their readers into even greater confusion. And the Divine Word that descended to us, awakening the innate reason of man and planting in the will of everyone a certain concept of the just, decent, legal and beautiful, explained this with a short saying, saying: whatever you want, let men do to you, so do you to them. And then, so that no one would think that It contrasts the unwritten law with the written, capturing what was said and proving that everything is briefly explained by It, He said: For He is the law and the prophets (Matthew 7:12). Therefore, in these words we have for ourselves a rule for every good deed; that is, what we wish for ourselves from others, let it be done for them from us. But know also that, having not taken advantage of the opportunity to see the greatness and beauty of creatures to establish piety in themselves, but having stumbled over them (for not only did they not know the Creator, but they gave divine honor to the creatures), these imaginary sages were shipwrecked in the sea of ​​ignorance. While creations preach the Artist (and a house is not built without an architect, and a ship is not built without a shipbuilder, and a musical instrument is not made without a person who knows how to judge the harmony of sounds), they, having stumbled in the concept of art even more than in the concepts of works of art, rejected the Creator. And in such people, naturally, the way of life was corrupted; for having removed the common Leader from their souls, they fearlessly undertake to carry out every form of untruth and deceit. But since you are asking about scientists, know that the Divine Word does not reject a scientist if he harmonizes his life with the word. But if, while being philosophical in words, he turns out to be unwise in deeds, then in fairness the Word will not tolerate him. 161. Zosima, Maron, Eustathius Great and continuous luxury encourages unnatural love and harms both the general health of the body and the nobility of the soul. Therefore, stop indulging in it, educate yourself and use, if not fasting, then contentment with little things, this truly chaste luxury, and do not be, as you are now, a common laughing stock for everyone. If you plunge into the abyss of indecency, then do not pour out your indignation on those who laugh at you, and blame your own luxury. For she, as they say, is not content with what is prepared at home, because you are calculating, but rushes to other people's meals. If you clear away the darkness, you will see the beauty of chastity, which is now invisible to you. 162. Bishops Hermogenes, Theodosius and Elian If your wonderful virtue, denouncing my word as powerless both before my contemporaries (for they themselves know better) and before future posterity (for it is higher than what they will believe), had not forbidden me to speak, then I would have embarked on the feat of singing your praises. Although many say that you, living wrongly, but having the intention of covering up your failures and seeking the glory of an inquisitive person, will follow wise men, however, I will not say this. And having learned from experience that you are trying to explore the mysteries of Scripture for the sake of knowledge, but out of a desire to gain glory from people, I do not answer you, obeying the Divine Word, which commands not to give holy things to dogs, and not to cast pearls before swine (Matthew 7:6). In the interpretation of the Epistle to the Romans, my fellow man, most of all lies the treasure of the wisdom of the wise John. For I think - and no one will consider these words of mine to be spoken out of partiality - that if the godly Paul had chosen the Attic language to explain himself, he would have interpreted his message no differently, but in the same way as the illustrious man mentioned above: his interpretation is so decorated with thoughts, grace, and precision of expressions. Once I met a holy man, whose eye, when he taught, was fearful and full of wisdom. There was a lot of wit in his words, and his eyebrows hanging over his eyes expressed the meaning of his teachings. And all of him, so to speak, breathed edification, inspiring in those who looked at him a strong love for Divine wisdom. 166. Zosima, Maron, Palladius, Eustathius You have surpassed the bloodthirsty beasts and have concluded a peace with each other that is more terrible than any war. You were not afraid to slander a meek and quiet man, accustomed to benefiting himself and others, and told him what would have been proper for you to hear. Hearing this, I wept bitterly for you, for you do not even know that you are bad. Therefore, having learned this, come to your senses. I hear that you very skillfully embellish yourself with empty glory and collect tributes of respect that do not in the least belong to you. So, if the form of virtue seems honorable to you, then why don’t you practice virtue itself, but, neglecting the fruit, boast about the leaves? If to others, due to labor, the root seems bitter, then the fruit is sweet and desirable. In our opinion, the richest and most powerful of all are those who have trampled on the love of wealth and with whom we are trying with all our might to be numbered. If many, like the Babylonian idol, bowed to this tormentor - wealth, then we, imitating the courage of the three youths, even if the sounds of trumpets, pipes, and all musical instruments, rushing through the air, filled our ears and the furnace of poverty was kindled, we will not pay attention to the tympanums and horns and to all the other majesty of wealth. But if we must fall into the furnace, let us choose poverty, so as not to bow down to wealth, and wisdom will be for us like dew, rustling here in the midst (Dan. 3:50) and bringing all freedom, and there preparing crowns of patience. If some of the subordinates are seized by vice, this - I must tell the truth - is not so much bad, although it is bad. But vice, succeeding in the worst, eats up some of those who have accepted the lot of the priesthood. And this, as you wrote, I don’t know why, serves as an excuse for subordinates, which is the main evil and the most serious disaster. Therefore, let those who apologize for this hear that they must measure their own lives not with those who perform the priestly service poorly, but with the commandments. For the Judge, as a impartial person, will not accept an unreasonable justification, but in addition will say: “Many of the priests turned out to be well-skilled, and you had to, carefully looking at them with your mind, correct your own life. Since you were found to have loved vice, because you steadfastly looked not at the valiant, but at those who had fallen, then they too will suffer a worthy punishment for what they did, and you will suffer extreme punishment, because you despised virtue and loved vice; and neither the desire for the kingdom nor the fear of hell forced you to become guardians of My laws.” I am extremely amazed at the negligence of many: noble and wonderful men willingly endure labor for the sake of virtue; the careless do not even tolerate the speeches with which people are usually encouraged to undertake such labors. Who will believe that they sincerely decide to shed sweat for the sake of virtue, when it is clear that they hardly allow themselves to talk about it. Therefore, advise those (you wrote about them) to adhere to the reading of the Scriptures, for knowledge is gleaned from them. Many of those who seemed courageous and noble could not even withstand the battle and the first blow of temptation. And convicted of having only in appearance, and not in fact, aroused in the audience an opinion about their courage, they drooped their brows. This is why, I think, temptations are allowed against others, supposedly great and invincible, so that they can heal this concept of themselves and turn to humility. There is considerable benefit for the soul of a person who cannot endure, not to say a feat, but even a trial, to destroy a high opinion of himself. For one who is defeated, but has previously won many victories, an excuse can still be found, but whoever fell during the first attack on him is proof of extreme weakness, or better yet, laziness. Know firmly, sanctuary of insight, that if you make the best of your friends, I mean fellow students of the truth and people who are not deceived by money, assistants in the government (for most often it is dangerous to place such a burden of affairs on one), then through the virtues of those whom you called to help, you will bring your government into its best form. To the soulful man the Divine seems madness, riot; for whoever does not first want to be convinced that there is a kingdom of heaven cannot have love for it. The hard thing is not, as you say, that the one who offended you will be punished too late, but if the one who was punished soon turns out not to have offended you, as often happens. So, do not rush to punish him, but punish him only after examining whether it is fair that he offended you. There will be no harm to you from slowing down, but if you haste, if you punish someone who has not offended you, you will inflict a great insult on yourself. Many of the people, recognizing bodily health as the greatest good, do not themselves care much about it and harm it, preferring the pleasant to the useful; and also, while praising virtue, they deviate from the path leading to it. Wine, if you drink it on time and in moderation, being respected by you, becomes the cause of fun; and if you get drunk on it, he takes revenge for his insult and subjects those who insulted him to punishment, preparing for them ridicule, shame, reproach and wounds. Not only should the body be inviolable, but the gaze of the eyes should also be virgin. Hence the name: “apple of the eye,” for in Greek the same word means both “apple of the eye” and “virgin.” One should not allow the eyes to shamelessly and incontinently enjoy the beauty of others, so that sight cannot guide them to action. Since your thoughts should be guessed from your letters, I note that you willingly endure labor for the sake of virtue and recognize the fruits of this as great. But, upset that people consider you to have not achieved success, as I concluded, you did not write everything. For, without noticing it, you are indignant at something that you should rejoice at. And if you have no doubt that for your disposition to virtue you will receive great fruit from God, then why do human assumptions confuse you, even if we agree that people really believe so? But I’ll try to prove to you a little that they think so. If you were one of those who practice virtue and endure such things, you might think that they think differently; at least the haters of goodness could be reproached for shamelessness. If you were not the first and you were not the only one who fell into such disasters, but almost all the best fell into them, and not only among Christians, but (if it is necessary to list everyone and thereby end your sorrow) among the Jews in ancient times, and among the Greeks, and among the barbarians, then why are you worried? If they, like courageous ascetics, constantly took blows and wounds, and were stained with blood, and faced death, then why do you harm yourself with your sadness and make your opponent stronger? To do this is almost the same as to say: for what reason does the opponent strike no one in the audience, but strikes the one who signed up as a wrestler and entered the wrestling field? Therefore, do not be alarmed, enduring the same things that those also endured, of whom the world is not worthy (Heb. 11:38), but rejoice, for as you participate in exploits, so you will also participate in glory, and you will also be declared a winner. It is better for the insulted to endure this in silence and to be wise, although you did not do wrong either. For when you suffered evil from worthless and depraved people - I mean Zosima, Maron, Eustathius and Martinian - and considered it unacceptable to punish them by a judicial verdict, and humiliating for yourself to remain silent, then you pursued the offenders with the court of reason, deciding to punish them with ridicule, which usually hurts those being executed, but does not endanger them. Therefore, I consider the best thought in this letter to be the one with which I began to write. I advise you to add the rest, that is, to endure everything nobly and keep your language free from condemnation. For if it is right for them to listen to both this and even more harsh things, then it is indecent for you, whose tongue is the sanctuary of purity, to express this. It is necessary to stand for the pupils of virtue, but not to show this to them, for two reasons: so that they do not become careless and so that they themselves avoid suspicion of flattery. That's why I didn't answer before. Since, based on the conviction of others, you are writing to me, reproaching me for my silence and wanting to know exactly what has been done, then know that the one who spoke about your business spread a lot, as if he had heard a lot of lessons in rhetoric, and aroused noisy praise for himself among those present, and when to people who do not know your virtues, he depicted a few of the advantages belonging to you (it may not be easy to say about all of them), the matter took such a turn that he fled with shame, and the listeners gave a sign to retreat. He who trusts in God is supported by the greatest, glorious and unshakable hope, but he who trusts in man is supported by a fragile, weak, deceptive and very often destroyed hope. Therefore, prudent people should hold on to the first, as a sacred anchor, and abstain from the second. I am extremely amazed at those people who willingly do everything that the common enemy of all, the devil, wants, and then look for why all decency perished. When they put aside their incomparable and incurable laziness, then, I know well, they will stop looking for anything like this. The song that you wrote about Martinian, Zosima, Eustathius and Maron, although not yet dead, but constantly dying, for they sin and buried their souls in their bodies, as in coffins, was written correctly and thoroughly; but I haven’t sent her to them yet. Otherwise I would have become the culprit of war for you, because they, as they say, are indomitable and wild beasts. If this was advice, I would send it. But since this is only a lamentable song, I did not consider it good to send. If this is truly what you want, then go yourself, so that when an irreconcilable fight occurs, you do not attribute the guilt to another. One of the people, very educated and reached the pinnacle of virtue, composed a song about you. And this song (I know that this is also unknown to you) is a simple lamentable song, which does not contain any personification or description of morals. And what is even more important, others mourn those who have fallen from wisdom, but he mourned you as wicked people who never tasted wisdom. He showed that you have committed all kinds of sins: both those that are possible and those that are not even permissible to name; and regarding virtue, he strongly proved that nothing virtuous has ever occurred to you. But I will not remain silent and will first show you the most important thing, namely, that everyone who reads this song will hate you as ferocious beasts, destroying demons, enemies of our common nature; and the writer will be reproached for the fact that he took up the matter, but could not achieve accuracy. So your depravity seems to everyone to exceed every word and description. For everyone, ridiculing your sin, which this man did not depict to them, will think that, having dared to compete with your depravity with a word, he has conceded victory over himself. For everyone recognizes that your sins exceed not only the possibility of forgiveness, but also the measure of punishment. And what makes you even worse is that it was not forced by examples and not in the hope of having imitators that you reached such depravity that not one of the most learned people can fully describe in words. But as those who have done something that not a single person known for lawlessness has ever done, come to your senses, at least in the end. Many accusations often make the lives of the accused unbelievable. Often a kind person, as soon as they look at him, and without making excuses, not only repels all accusations and slander, but even leaves crowned with praise. Therefore, if you want your enemies to be punished, practice virtue; for the praises woven into you by everyone are both heavier and more unpleasant for them than any torment. 186. Grammar to Agathodemon If some of those whom you lead become enraged and, covered with foam, begin to do something arbitrarily and break free from the reins, restrain and curb them so that they do not rush down the rapids. If you notice money lovers among them, say constantly: “What is this new and absurd passion - love of money, which turns everything acquired into food for the desire for more and inflames it more and more? Constantly receiving into herself, she is never satisfied; like some many-headed hydra, transporting food with thousands of mouths into an insatiable belly, she so greedily desires even more, as if she had not accepted anything from the very beginning. Who of the prudent people will decide to love this passion, which here punishes those possessed by it, and there consigns them to unquenchable fire? Many consider blessed not the one who has not experienced the sorrows usually encountered by people (this is impossible), but the one who has experienced a little of them. For because of the multitude of calamities into which the majority of people are plunged, even the one who fought with the few is considered blessed. But we please the person who has suffered a lot and endured it generously more than the one who has suffered little. For through struggle crowns are intertwined and rewards follow after deeds. What kind of filth, uncleanness, abomination, what kind of abomination, which is obvious to everyone, do not others call you, pathetic Zosima? Neither time nor old age can stop their mouths, for all who hear testify that instead of much, little is said, and instead of shameful things, there is something that can still be spoken about. Therefore, see how to stop their mouths? But you will stop if you put an end to insatiable luxury. Hope in the invincible right hand of the One who rules over everything not only gives reason to anticipate the enjoyment of future benefits, but also facilitates present labors. For a person, inspired by the hope of receiving crowns, easily endures exploits. Therefore, if here too she struggles and fights with us, and there she adorns us with crowns, makes us happy and makes us worthy of attention for Angels and people, then we will embrace her and have her as our companion and table companion. Do not be amazed and marvel at the fact that Zosima, as you say, coming from a slave background, wants to become prominent and does not think of himself modestly. For the unexpected well-being of people who are distraught by this usually leads to insolence. We deceive and deceive ourselves if, without doing anything that should be done by those who want to win, we hope to overcome those who are doing everything that should be done by those preparing for victory. This means the same thing as for those who are sleepy and fast asleep to overcome those who are awake and zealously working, and also for those who are lazy and in idleness to overcome those who neglect nothing to achieve their goal. Sayings that require more research and lengthy research are explained not by pointing them out, but by means of proof. A presentation of preliminary and related concepts and proof are required so that their interpretation can become clear. And if anyone, having pointed to them, thinks to use this as evidence, then he is installed outside the assembly of the wise. If both teachers to students and parents to children, rejecting flattery as something especially harmful and destructive, instill fear, then we, if only we are chaste, should turn away from flatterers more than from arrogant people. For such honor brings more harm to the inattentive than insult, and it is more difficult for a person to gain the upper hand when he is flattered than when he is insulted. Virtue alone is enough to adorn the person who possesses it. For no ruler has reward in himself, but his subjects give him honor, and he who loves virtue has glory in himself, and, moreover, inalienable. He who eats as much as he needs to satisfy his hunger, and dresses in such a way as to adequately cover himself, prepares his body for a beautiful chariot for the soul, for a rudder that is easy for the helmsman to steer, for a weapon that is akin to the hand of a warrior, for a musical lyre for a lover of harmony. And whoever fattens the body with luxury and embellishes it with clothes makes it capable of jumping, inflames it to inappropriate desires, leads it to effeminacy, upsets its health, weakens it with great laziness and prepares an enemy for the soul in it. So stop doing both. Having created the best in our hearts alone (Ps. 32:15), it was not without intention that he legalized not to look lustfully at a woman, but in order to keep us from the matter itself. Since it is easier not to look at a beautiful woman than for someone who has seen and was wounded to remove the arrow and heal the wound, this commandment was given. The struggle is easier at the beginning; better to say, no struggle is required for those who do not open the door to the enemy and do not accept sinful seeds. Therefore, if you can erect a victorious monument to yourself without entering into a fight, then why are you taking on wasted efforts? For the difficulty is not so much in not looking, but in how, having looked, to gain the upper hand over passion; or better to say, the first is not work at all, but after contemplation, great work is born. Therefore, when the benefit is very great and the work is small, why do you plunge yourself into the impassable sea of ​​lust? Those who don’t look will not only find it easier to become a winner, but will also remain cleaner. Just as the one who looks, after much labor, gets rid of filth, if only he gets rid of it, so the one who does not see is clean from desire. Not everything that seems useful to us is necessarily beneficial. Many, having defeated many, did not harm them at all, and brought themselves into a worse position. That’s why I thought that he had sinned against the truth when he said: “Blessed is he whose bow of care falls whenever he wishes.” If he were wise, he should have said: “Blessed is he whose bow of care falls when it is useful.” For many, having succeeded in deeds that were glorious and worthy of competition, thereby prompted themselves to do evil deeds. Thinking highly of their previous deeds, they boldly proceeded to the latest ones. And many, not having success, have learned, to their own benefit, not to dare to do the most difficult things. Therefore, since knowing and presenting what is useful is the right of Divine Providence, we will ask Him for it, and what is given to us, we will love, even if it seems unprofitable to us. Just as someone who is constantly thirsty, even if he lies near rivers and springs, will not feel joy, because it is impossible for him to quench his thirst, so someone who desires more, even if he has thousands of treasures, will never feel pleasure, because he does not know satiety. And whoever observes himself within the limits of need will never be subject to this incurable disease, but will remain in complacency and joy and remain inaccessible to other passions to which he who constantly desires wealth is exposed. For it is not the acquisition of much, but the ability to need little, that makes us elusive and brings us to perfect security. After all, he who has acquired a lot, even if he does not suffer insults, remains in great fear because he may suffer an insult; but he who needs little cannot even endure offense. And if he apparently suffers an insult, he will remain in a much better position than one who did not suffer an insult, and will feel greater joy, as if he were expecting a reward for his wisdom. Do not be surprised and do not consider it a mystery what we told you before that temptations often bring deliverance and liberation to the soul from painful and coarse passions. For just as in relation to the three youths, the fire not only did not touch them, but contributed to the resolution of the bonds, the limit of its action having the destruction of iron, so temptations, stopping laziness and leading to sobriety, free many people from the bonds of sin. Hope that depends on someone else's misfortune rather than on one's own virtue is deceptive, because it easily disappears. And whoever has the guarantee of security within himself will be invincible and will defeat the evil ones. Do not think that no one will hurt you, but that no one, even if they want to, will be able to do it. And this comes from nothing else, but from the ability to be content with what is needed and not strive for more. For he who desires more is understandable to everyone: both to people and to passions. Valiant men, who with a pure and sound mind, as far as possible, penetrate to the greatest extent into the nature of things, modestly endure all their vicissitudes. Just as skillful actors, taking on every face, arouse surprise, so the best of people, like fighters in the field of life, apply themselves with decency to everything that is given to them. For look at the illustrious Job, who behaved well when he was rich and shone even more brilliantly in poverty. He was amazing in the first state, and became even more amazing in the last. You can behave indecently even in wealth, but when poverty touches you, maintain decency. Those who have no intelligence do not want to find the root of evil. That which does not sadden at all or saddens little, they proclaim as evil; for what they should blame on their own cowardice, they blame circumstances. Although what I intend to say requires listeners higher than you, let it be said, namely: if someone were to capture in a word and gather together all the bliss of people in the aggregate, from the time of their origin on earth, he would not find it equal to even a ten-thousandth share of future blessings. Even in comparison with the smallest of them, real goods are inferior in dignity more than a shadow and a dream are far from the reality of things. It would be better to say (I will use a more decent comparison) that as much as the soul is superior to the body, so are future goods superior to present ones. One of the seven notorious sages gave advice: “nothing too much.” And Plato, the head of philosophers, said: “Indeed, if you do something in excess, then this usually leads to a conversion to the other extreme; this applies to the seasons and plants, especially to public affairs.” Therefore, which of them would you prefer to follow? Is it the chief of the sages or the chief of the philosophers? For it is right for you to listen to them, since one gave advice, and the other explained the reason why you should obey the advice. He who makes a mistake in something and understands it, it seems to me, is better than he who makes a mistake and does not know. Because one has a correct, and the other has a perverted judgment about matters. One will come to repentance, and the other will end in insensibility. One, although he will fall, will be ashamed, and the other will not even feel shame: for how can someone be ashamed who does not even know that he is falling? Therefore, the one who accurately examined the nature of things said: they do not exactly do it, but they also deign to do it (Rom. 1:32), rightly asserting that praising a sin is worse than committing it yourself. So, one must be called to repentance, and the other must be made to feel what he has done; for if he does not feel it, he will not stop sinning. 206. To Deacon Diogenes. About ingratitude I strongly blame you for the fact that mercy died in you, which, when you needed it, you promised to keep immortal. Therefore, know that if you are again plunged into disaster, you will not have an intercessor; for those who do not remember mercies inevitably lack helpers. I recognize him as truly courageous, who was not confused by the malice of his enemies. For many are usually overcome by such circumstances, and even in unfavorable circumstances he does not turn out to be easy to grasp, but he also endures adversity complacently, and turns intrigues into a reason for acquiring glory, does not degrade himself to servile servility, but adheres to a way of thinking that is above everything that others plot; and, in my judgment, he is courageous. Since in prosperity it is easy for unmanly people to maintain prudence, but difficult circumstances make it possible to see good people, then I consider the most courageous to be the one who does not humiliate himself both in prosperity and in difficult circumstances. 208. Martinian, Zosima, Maron As some say, even people who are extremely strong in words, who have turned the gift of speech into art, do not easily dare to expose your deeds. They are afraid of the denunciation of their contemporaries and the unbelief of their descendants; for, they say, the former know more than we can say, and the latter will think that you have done less than what was said. What an incurable madness this is, in the fits of which you commit such deeds that even for the strongest in speech they will now serve as a reproof, and will force your descendants not to believe! For they will not suddenly want to believe that people did things that even destructive demons would not dare to do. He who sees the events himself will admit that words are weaker than deeds, and whoever hears about them will think that more is said than done. Some will think that the word could not compare with reality; and others will assume that the former is in fact intensified and exaggerated. Some will decide that the revolutions have ceded the power of reality, while others will decide that they have surpassed it; they will say about the same ones, both that they remained behind their subject and that they went ahead. Therefore, if everything that is said is small in comparison with your hateful behavior, stop doing what will expose your contemporaries as inaccurate and will lead your descendants to disbelief. Know, blessed one: if you turn out to be skillful in everything, then not receiving awards here will not mean that you will not receive them at all, but will serve to help you receive the most brilliant ones. For one receives something brilliant here, and the other, having received nothing here, will receive a most brilliant crown there. Therefore, what can bring you joy should not be a cause of cowardice for you. For those who have received rewards here have their rewards there justly diminished; and the one who did not receive it is obviously observed there in full. Of course, your prudence knows that unjust gains are not suitable for alms and that the greed of the stewards in the Pelusiot Church knows no satiety. Therefore, you will do well if you put an end to the covetousness of those who dispose of church property. For if it is not permissible for those in need to acquire what they need by untruth, then to acquire for those who do not need it, and, moreover, to collect it into their own treasuries, in any case is the most impermissible thing. So, let them know that they must give away what they have justly acquired to the poor purely, and cleanse themselves from all injustice, most of all because this Judge pleases. And then let them know that it is not for the sake of the poor, whom they say they care about, that they indulge in covetousness, but because they are trying to fill their own treasuries. If you destroy the greed of those who dispose of church property, the poor will benefit from a significant collection. He who can give a firm answer to important questions is rightly not afraid to make an objection more difficult. And whoever cannot do this, and shows the strength of speech in an objection, but turns out to be weak in the decision, does not notice that he clearly makes it clear how he is conceding victory over himself. But one who is ready to be defeated should not have entered into the struggle in the beginning. It is better to say, if I must express it more precisely, he exposes himself as a traitor to the truth, because he did not show the power of speech that he showed in the objection in the decision. If you do not want to be reproached and subject to punishment, I do not say here (although this is important for a sane person), but at the Judgment, which will be either on earth or anywhere in the universe, then shake off laziness and adhere to virtue. Whoever, in order to convince another, has done everything that was necessary, but has not convinced, will be worthy of arousing surprise as having achieved the goal and is completely far from becoming worthy of blame. If this seems surprising to you, then let Ap confirm this. Paul, who says: everyone receives his reward according to his labor (1 Cor. 3:8), and not according to the consequences of his labor. He who did not omit anything that he should have done is justly worthy of crowns. I consider a glorious host not the one who treats those invited to a rich meal, which offends them by leading them to satiety, but the one who prepares everything in sufficient measure and dissolves what has been prepared in such a way with intelligent advice, the benefits of which usually concern the soul. 215. Martinian, Zosima, Maron, Eustathius Although many have despaired of your salvation, I come to you again with advice to abandon vice and turn to virtue; I indicate in advance what rewards will be given to wicked people, and I proclaim what rewards are in store for those who love virtue. Therefore, if your mind is not completely deadened, but there is still at least a spark that can be fanned, ignite it. Maybe, although it’s too late, you’ll find out over time. I am extremely amazed that the robbers who walk around with naked swords and arm themselves against people who have not done them any harm, having tasted bread and salt with someone, no longer treat those with whom they entered into an agreement like robbers, but the meal changes their indomitable temper. And we, being honored with the Divine Table, wage irreconcilable warfare among ourselves. If you waited for the death of your father in order to punish your children, then you are showing that you have enslaved yourself to two low passions - cowardice and rancor. He held up against himself as evidence of cowardice that he could not do harm to his father; and the proof of rancor is that you are trying to take revenge on the children. If you do not take revenge on them, then you will deflect suspicion from yourself through cowardice, for you will make them think that even then you were not yielding to fear, but in fact were being wise. Do not turn, O best one, to the worse from the very thing from which you should become more chaste, and do not consider that which serves as the basis for salvation as a reason for destruction; but, having respected God's long-suffering, adhere to virtue. For the Judge who neglects you will not fully endure, but will lay a strong hand. Therefore, he indicates and warns in advance that for everyone who is subject to an answer, He will pronounce an infallible sentence. Keep silent, he says, food, and I will always remain silent and be patient; I will destroy and dry up together (Isaiah 42:14). And this seems to say: “If you come to your senses, I said in advance what will happen. If you persist, then the fault is not with Me; you yourself caused the punishment that befalls you.” A well-crafted person must be above disasters. And this will follow if reason becomes the leader over the passions and it is left to him, like a helmsman, to take the helm in his hands and rule. If the helmsman drowns, then the most terrible wreck will occur, since passions will take over and reason will be plunged to the very bottom of the sea. Although, as you wrote, the reverence of the reigning persons for God exposed the lack of reverence of the bishops, and the excessive honor shown by the first to the last weakened the revered, and the great generosity of the kings served as a reason for the bishops to luxury and extravagance, yet do not be tempted. For not everyone is enslaved by these passions, but there are those who are zealous to live like an apostle. If you say that there are very few of them, then I do not deny this. But even in this I am amazed at the foreknowledge of the Savior, Who said: many are the callings, but few are the chosen (Matthew 20:16). Do not give ear to the writers of fables. If you easily believe those accusing, they will not stop inventing and will not stop false denunciations. But if you wish, listen sensibly, and the accused will be acquitted with all nobility; You will turn the sadness you inflicted on him in vain on the slanderers. Blessed Paul is not talking about the rest of the Jews, which was in Palestine under the leadership of Joshua; for he has no word about him. He means the peace expected in the future; the flow of his thoughts is directed towards him. And that this is true is evident from the way the Apostle interprets himself, saying: if Jesus (obviously the son of Nun) had given them rest, he would not have spoken about them to this day. For the Sabbath has been abandoned to the people of God (Heb.4:8.9). That is, if Joshua put them to rest, then David, who lived after many generations, speaking about repose, would not have said: now, if you hear His voice, do not harden your hearts (Ps. 95:7.8). Therefore, says the Apostle, true peace awaits the people of God, i.e. those who lived well by faith, and it is prepared for them not in Palestine, but in the most peaceful Jerusalem. Having decided to send you an admonition, I want, friend, first to tell you in what mood the people close to me came when I informed them of my intention to give you advice. So, some of them were very afraid that with this prudence I would not give rise to hostility, if it seemed to you that, under the guise of admonition, I was deciding to speak ill of you. Therefore, they said, it would not be surprising if these words sparked a war, almost a Persian one. But there were also those who advised to act with all courage, because you will accept my words; and, according to them, it was as impossible to expect anything bad for this as it was to expect praise. In my opinion, both of them were partly guessing the truth, and partly were wrong. At first, I thought, you will be indignant, but in the end - no less; I even expect you to internally approve of me, just not in front of everyone. However, while expecting both, I will not fail to say what’s on my mind. Firstly, the best people will be on our side, preventing those who dare to upset not only you, but also others. And then, if the defender of virtue has to suffer wounds, it is not hard to endure it. So what am I going to say? This is what (let the bone be thrown): most of all, stop raising the sword against yourself and treating yourself more fiercely than any barbarian, doing as much evil to yourself as even evil enemies would not do. If you have decided to hold fast to vice, and this decision is unshakable, then at least stop waging war on the disciples of virtue. For not only to sin oneself, but also to give no rest to those who succeed in virtue, weaponizing the tongue against them, is the last limit of vice, or better yet, a sign of insensibility. It seemed that you were, even in charge, in the host of students, pursuing prey more than others - the study of Divine words. And now you have neglected yourself, and not only decided to leave this host, but, as I hear, you indulged in luxury and passions, the products of a well-fed womb. Therefore, knowing that ineradicable evil becomes more serious, transform yourself as soon as possible into your former good behavior. For many, after enduring intrigues, happy days immediately begin, this is the threshold of incurable evils. Therefore, let us not look for such victories in everything, but let us strive for one thing - to endure everything that happens indifferently and modestly, with decency and prudence. If it is necessary to briefly describe virtue and vice in words, then I will say: just as fire, even when forced to strive downward, constantly rushes upward, so does virtue. And just as heavy bodies do not at all know the upward striving, but they only know the downward fall - and the heaviness intensifies the striving so much that speed is indescribable even in words - so is vice. Therefore, one must adhere to virtue and abstain from vice. It is known that everyone who is subject to temptation, when their neighbors are prosperous, sees their own misfortunes more clearly. But let us boldly assert that if they think about their healing or glorification (for temptations are a punishment for sins for some, and a feat for others to receive the brightest crowns), they should endure temptations easily and not only not be embarrassed, but also be filled with joy. For the fact that others are healed here is confirmed by Ap. Paul, exclaiming: If we judge, we are punished by the Lord, lest we be condemned with the world (1 Cor. 11:32). And the fact that others strive for the sake of crowns - this is evidenced by God’s word spoken to Job: Do you think that I have created you differently, unless I appear truthful (Job 40:3). Therefore, one way or another, we will endure temptation, for we have good hopes. Do not cause violence to the truth with controversial statements and do not insult it by clouding accurate knowledge with sophistry. But recognizing that everything is below the truth, pronounce a sincere and incorruptible verdict about it. 229. To the farmer Apollonius Agriculture is necessary; it is the mother and nourisher of all arts. When it is successful, then the art is in strength; and when it does not succeed, the arts almost perish. Therefore, do not be ashamed of this matter, but rather boast that you are practicing the most necessary and useful art. For those who practice arts that serve for pleasure should blush. He who saves a ship in the most severe storm and tames an enraged nature is worthy of countless praises, pleasures and crowns; because chastity in old age is not a sign of abstinence, but a sign of impotence to debauchery. Therefore, glorifying the first, the Prophet Jeremiah said: blessed is he who took a heavy yoke in his youth (Lam. 3:27). No one was honored with the second one, but everyone was left unrewarded. Therefore, do not wait until old age to become chaste. Besides, it is unknown whether you will achieve it, and the task itself is not worth the competition. It is necessary to endure sorrows, even if they are severe; contempt does not reduce, but rather increases the danger. Therefore, endure everything that happens to you courageously, especially since it, for the most part, weakens as it passes. For the temptation, as soon as it has passed, is already close to oblivion, but while it is expected, it torments him every time we drink tea. Unbelievers, I don’t know why, despise faith in God, the knowledge of which is not difficult, the possession is safe, and the end is invincible. I am amazed at your prudent boldness, which is condemned by people who are low in soul and servile, rightly recognizing it as an exposure of their depravity and their cowardice. Darkened in mind, fearful for their bad deeds and alarmed by the purity of life of sober people, they arm their uncontrollable tongues against them. It is not difficult to reprimand, and anyone can do it; In order to determine what should be done, a skillful adviser is needed. But Zosima and Maron tolerate neither reprimands nor advice; They have reached such a frenzy that those who give reprimands are slandered, and those who give advice are reviled. And since others did not give any reprimands or give advice, but talked about them with tears, they began to condemn this method of healing; for they laugh at those who act this way out of their great compassion. Therefore, what should be done? Finally, I will tell you, who places the matter on us and forces us to take on these worries, as if we are able to save them from this madness. If I had been able to do this, I would not have needed any coercion, but would have set about correcting it myself as soon as possible. Since the illness is not inferior to any healing and medical remedies only strengthen it more, then grant them help with your holy prayers, which, perhaps, will somehow heal both passions and any intensified vice. It is well known to us that your bickering with your rivals, having borrowed the seed from covetousness and grown from many other things, ended in a complaint to the court. I advise you to be content with what has already been done; this will be fair. He who undertakes much in such matters endures even more; and there is a danger that what seems to be the end of the struggle may become the beginning of even greater disasters. Therefore, accept the people who are interceding for your opponent and stop the matter, recognizing that it is better to yield out of kindness rather than remain defeated by the verdict of the judges. For the outcome of the matter is unknown; and many, supported by thousands of rights, were defeated, as if they had nothing solid. Even if victory is obvious, then when you are guided by goodness, this will make you more glorious than victory. 236. Martinian, Zosima, Maron and Eustathius A sufficient sign and the strongest evidence of my goodwill towards you is the very fact that I decided to turn to you with advice; because any advice is aimed at the benefit of those listening. It is impossible to say to people to whom someone gives useful advice that the person giving the advice dislikes them. In my opinion, there should not remain a shadow of accusation among those who, even before admonition was made to them, eagerly wanted to denigrate the adviser. But let prayer be more of an admonition; and I will pray to God that He will put a better mind into you, drive out insensibility from you, and make your hearts submissive and obedient. I will pray that they will love virtue, the beauty of which is innate and genuine, and will flee vice, to which you are zealously devoted and which is bestial, more disgusting than any skill, but, I don’t know why, is pleasant to people who have ruined their minds. If you have become decidedly insensitive (consistency in deceit confirms this), at least for the sake of those who are tempted by looking at you, stop arming your tongue for the most Divine service, come to your senses and with your wickedness do not plunge others into the abyss of vice. Let your love of wisdom, most venerable one, be shaken neither by superior power, nor by the greatness of your rank, nor by worldly success, by which the human heart is usually most puffed up. And you, considering all this to be shadows and dreams, strive in virtue, because among all acquisitions it is an unfading scarlet. Take care of what is immortal; do not worry about what will soon not happen. Things here, whether good or bad, have an end, and a very quick one at that. But there is no limit to what is there, and its end is unknown. This letter, although brief, is filled with goodwill and goodwill. We humans often suffer a lot because we neglect things that are worth caring for, but we diligently hold on to those that are truly worthy of neglect. We consider children's toys to be worthy of care, and those worthy of care are toys. We recognize the present case as a share, and we carry out the share as something necessary and very preferable. And self-love, which judges wrongly, breeds sadness in those who least of all should be sad; because it is not those who suffer justly who need to grieve, but those who suffer unjustly. Those who are strongest in virtue, above all, are different from everyone and are as superior to others in piety as the star is the other stars, can rightly be called luminaries. For they not only elevate themselves to such dignity, but also enlighten the blind and guide them to the heights of virtue. Compete with them, and not with those who do everything to darken those who see. The wise, according to my definition (and I am not establishing a law, but expressing my opinion), are those who are adorned with intelligent virtues; Such were those who had the gift of speech and the wisdom of knowledge. The good ones are those who are adorned with virtues, which others call non-verbal. Such were those who did not have the ability to say anything wise, but by their valiant life they taught those who looked at them, so that their silence became more useful than words unaccompanied by deeds. And if someone has both intelligent and so-called non-verbal virtues, then, according to my definition, he will be both kind and wise. You asked: why is the word: συγγν?μη (consonant opinion) used in the meaning of “absolution” and “condescension.” I think because the one who knows himself - that is, the one who does not remain ignorant of the falls into which he fell, but keeps the wise rule: “know yourself” - and in success, although he once exalted himself, having briefly indulged in arrogance, does not think highly of himself, but, studying his own nature and his own weakness, and not dreaming of himself above human nature, comes to the consciousness of himself. “He who thinks in accordance” with this, that is, who recognizes that a person who has known himself, even if he dreams about himself, is in fact ready to give up this, “condescends” to him. But he who does not agree with such a thought does not condescend. Therefore, “he who thinks in agreement” is worthy of censure as one who does not know himself, and “he who thinks not in agreement” is worthy of blame as one who does not agree with one who knows himself. There are many, my dear, different reasons why the possession of property is not secure. Not only decay and length of time, but also slander, and robbers, and servants, and the uncertainty of the future, and, finally, death, which we cannot avoid, even if we escaped everything else - they will deprive both the estates and the money of the one who thinks to own them. Because he apparently, and not in reality, has these benefits. But whoever collects wealth here, devoting it to alms and charity, will be crowned by a wise and reliable sentence, having found a safe place where it is impossible for any of the above to penetrate. For such a region is heaven; it is inaccessible to any malicious intent, and is more fruitful than any earth, and gives in great abundance to those who sowed them to reap the fruits from the seeds put into it. Give voluntarily what you often and involuntarily must leave to your enemies. Show generosity according to need, so as not to cry when even tears will not help, but so that, having presaged wealth in an ageless age, you will find benefit for yourself in it. Recently, this morning, when night and dawn had not yet parted, someone close to me at a meeting informed me what sensible people thought when they heard about your preparations for a long journey. Since you want to do it not for the sake of virtue, not in order to elevate yourself or anyone else to wisdom (which they would approve), but for their own enrichment, they formed a very low concept of you, as of a person who, having decided to spend the time of his youth in peace, decided to go to a foreign side now, in his old age. For now, even if you lived somewhere in a foreign place, you should return home, because your death is already close. The young have hope of reaching a ripe old age, but those who grow old have the right to think about nothing else but death. But I, not knowing exactly the reason why you are leaving here, did not justify or blame you, but promised to write to you. Therefore, judge for yourself what you should do. About whom, according to the judgment of your learning, a good opinion should rightly be formed and a good reputation should go: about the one who did not care about any noble deed and lives in prosperity, in wealth and has high ranks, in the opinion of people; or about one who, leaving nothing behind that he could do, but having accomplished everything that makes him worthy of praise and encourages others to virtue, spends his life in failure and poverty? For me, it’s about the latter. And if this is your opinion, then your verdict will not be the opposite. Did you write, you wonder why, while Zosima’s priesthood is a strange thing, didn’t it seem strange to him who ordained him unlawfully? I answer: because of your hatred of evil, you are justly indignant; no one will argue about this. But I would advise you to keep your tongue pure from slander. If, as you wrote, he is worthy of a thousand thunders, because honor has not corrected him, and he makes the priesthood an instrument of vice, and dares to do things that are not permissible to dare, then you should not defile your lips by putting his bad deeds to shame and depicting the rudeness of his morals. If every thought and every idea of ​​the mind, as you say, comes to people from fate, then its position will turn out to be very strange. If she puts into some people the idea of ​​how to defend it, then to others she imparts art and reasonable arguments to refute it. Therefore, if she refutes herself with the thoughts that she gives to those who reject her, then is it possible for her to exist? What you have dared to do now is the most difficult of all. You entered into a competition with yourself, and you defeated yourself. Therefore, in the struggle of wickedness and obscenity, in order to take precedence over everyone, you gained the upper hand and defeated everyone, which is why you became the cause of incessant tears for us. So, if you want our sorrow for you to be healed, take all measures to ward off bad glory from yourself. If you have the wildest tongue, then most of all restrain it with a bridle and stop your mouth. If you are unable to do this, use it for what it should: to defend the Divine and pure teaching, to help the offended, to intercede for the best, against the covetousness of offenders, against the ignorance of people who attribute to evil spirits the providence of everything, against the teaching of mentally damaged heretics, against the superstition of the pagans, against the ignorance of the Jews, against the discontent of those who sin. If, leaving this, you use your sharp tongue on everything, then you will do something most absurd. You will act exactly as if, having a sharp sword, you turned it on those close to you and, having strength, began to test it on your fellow citizens, when the first should have been used against enemies, and the second against those fighting with you. Therefore, do not make poison out of medicine, but use it as it should. 251. To the city governor Hypatia Everyone, I think, knows that people who put off doing what they should, thereby showing a desire to see the unpleasant closely. By insulting virtue with their laziness, they incur punishments that have long been ready to persecute those who deserve them. And that sins, if they are not healed by repentance, will lead to torment, both the flood and what happened to the Sodomites cry out about this, the judgment on whom, even if it slowed down at all, did not remain completely unfulfilled, and although not suddenly, the judgment was certainly carried out. The word is not worthy of surprise when it flows abundantly and pours out of time, but when, being short and short, but rich in thoughts, despite its brevity it has all its fullness; especially animated by timing, it turns out to be more animated. 253. Martinian, Zosima, Maron, Eustathius Since you have not only disgraced yourself by doing everything that no one who was famous for shameful deeds has ever done, but you have also surpassed all madness by boasting about what in justice should have been hidden, I deigned to write you this letter. In this, they say, you are worse than these people, that although they did it, they hid it, but you boast. The height of these evils, they say, is that those who live honestly seem to you to be madmen and those who give you advice - to be extravagant. Therefore, what excuse, what pardon, what apology remains for you? I can't say. Let us take care only of acquiring what we will need upon liberation from this life; Let us neglect the acquisition of everything else. Chastise the one who slanderes almost everyone with a more severe threat, so that later there will be no need for punishment. When I receive letters from your eloquence, I become more learned and am very happy, because they contain both the correctness of arrangement and the expressiveness of the words. If I stop writing for a short time, I become extremely sad, my tongue becomes dull, and I feel neither joy nor benefit from reading. Therefore, do not break the covenant of friendship, but write often; this will make you even more dear to me. I know very precisely that before the Church of Christ there were both glorious teachers and well-skilled disciples; for in my lifetime, and not only in ancient times, there was both. There is even no doubt that even now it is not impossible for this to happen, as you say; but on the contrary, it is very possible. For if the rulers lay a solid foundation and, ceasing arbitrariness, show fatherly care, then it will be possible to enter into consideration of how those in charge will be saved. Before the foundation is laid correctly, I consider it extremely unnecessary to talk about the upper crown of the building. Those in charge, even after listening a thousand times, will not want to be convinced until they find out what was said in practice. Therefore, at the present time we have a need for many consultations and foresight. And I don’t consider it the most difficult thing to advise, but I am perplexed in what way one should speak to them. For I know it myself, and from hearsay, and therefore I am absolutely sure that they, not wanting to do anything proper, avoid most of the Divine sayings, and therefore do not understand. Therefore, I advise them: if I say something boldly, bear it over and look closely to see if we are telling the truth and not so that they will correct themselves. For because others flatter some, the affairs of Christians have come into such confusion. Therefore, what should be done? I will say briefly and without hiding: if teachers read the Divine Scriptures as fables, then let them practice silence; if they are truly recognized as heavenly statutes, then let them first implement them in practice, and then preach to the people. And if they do not do so, then let the law of God stop their mouths. Since our nature has nothing extremely great or supernatural, then, having eliminated all arrogance from ourselves, we will direct it towards the moderate and modest, as characteristic and akin to us. Scripture calls carnal people who have crawled into carnal deeds, spiritual people who do not accept anything that is outside the sequence of thoughts, and spiritual people who are adorned with Divine and spiritual gifts, who have transgressed the sequence of thoughts and are prenaturally enlightened. For example, the fact that the three youths thrown into the Babylonian oven did not burn could not be a matter of nature. If anyone begins to examine the likelihood of this, he will see the weakness of reason. And if he imagines God’s power and nature, which overcomes and surpasses the sequence of thoughts, and exceeds all art, then he will accept what is said about the youths. It is painful for people who are not completely insensitive to be caught, and for people worthy of respect to be convicted of something they were not guilty of. But the greatest misfortune is to be suspected by people who have reached the heights of virtue. In ancient times, God both threatened and proclaimed good things to the Jews. Whoever only threatens and foreshadows terrible things arouses despair in his listeners without hope for the best and generally instills in them the idea of ​​​​indulging in the worst. Good hope beckons and prepares for the best. Therefore, God everywhere, threatening the Jews with Babylonian captivity, also predicted a return. 262. To the hermit presbyter Paul Those who call themselves judges of virtue and vice, the victorious verdict that should be pronounced on virtue, yield to vice. And by the fact that the zealous are condemned to exile, and the worthless are applauded, they take away the courage of people who intend to do as they should. They leveled such a rebuke against those who had boldness that they almost extinguished the desire for beauty in everyone. Therefore, those who live in the likeness of dogs and pigs rebel with fury against the apostolic life. And they should be avoided, because they turn what is worthy of tears into a reason for laughter; Not only do they not value virtue at all, but they also boast about themselves and recognize it as worthy of approval that those who strive for virtue suffer the greatest possible calamities. Therefore, who will enlighten those who have such a disposition? Who will fix it? Who will expose? Who will humble their proud thoughts about themselves? Who will make them look down? Who will convince them to boast not only of their superiors, but also of their virtue? Who will convince them that the strictest response will be required from them? If they do not believe the Judge who foretells the future in the Gospel, will they believe any of the people who are trying to stop their frantic madness, which cannot be restrained, but is becoming more terrible every day? Many took on this, but did not help at all those whom they wanted to correct, and exposed themselves to the greatest troubles. I know for sure that they will receive glorious crowns there, but more rude people are only brought to virtue by what happens here and are convinced to avoid vice. So, the only consequence of reproof was that those who reproached with boldness unjustly suffered something bad, and those who heard the advice did not receive any benefit. Therefore, saying good things has now become more terrible than before. If, you say, some of them are looking for advisers, for not all are mired in the abyss of pride and vice, then it would be fair for them to heed this: “There are Divine Scriptures, following which you would know what should be done. If you also need advisers, then stop doing what you are doing; and then look for an adviser. For when you stop doing evil and prepare a reliable way for someone to tell you good, then look for someone who would advise you what should be done. Until you stop, don't look. Who would want to be driven away from you after saying something good to you? You won’t find anyone willing.” I am writing this not because I am afraid of suffering anything here. For you know that for this I suffered a lot and would say to the one who prepared suffering for me: “You unwittingly crowned me; for God has granted me not only to believe in Him, but also to suffer for Him (Phil. 1:29).” But I am writing because I intend to stop the mouths of those who seem to be looking for an adviser - in fact, not in order to consult with him, but in order to plot his intrigues. And lest they think that I am writing this out of fear, let all such people (for by what you do, you are leading those under your command into sin, and you will incur greater punishment on yourself) let them hear: “You did not act as you should have, because you led people into temptation who had the opportunity to be saved if they had not been tempted by you. So, stop doing the same things that the enemies of Christ did not do to blaspheme the name of Christ. Extinguish in yourself the thought of how to achieve so that many will honor you with authority. Curb your arrogance, lower your brow, remember that you are earth and ashes (Gen. 18:27). Look at what you were recently and what you will be soon and then. Recognize those who are the best in your virtues. Do not use the weapons of the priesthood against the priesthood itself; Do not mock the teacher of non-covetousness by enriching yourself. Do not consider the words of the Gospel, which fill your ears, as fables; do not think that you sin with impunity. Do not believe that God is untruthful, do not hold onto the idea that the All-Seeing God does not pay attention to you. Do not drive out lovers of virtue. Do not applaud those who are devoted to every vice. Do not be leaders of those who strive for vice. Do not suppress boldness in people possessed by Divine jealousy. Don't put others in harm's way. Offering in words what is due, do not dishonor it with the deed itself.” But is it still necessary to continue the speech when what has been said is enough to strike a blow to those who are not yet completely insensitive? Therefore, finishing the letter, I will turn to silence, praying to God that what I have written will become useful. What you wrote about, I can give an answer to, but I cannot tell you this, obeying the Divine word, which commands: Thou shalt not let the holy one become a dog (Matthew 7:6). If you free yourself from the rabid dogs, show in yourself the meekness of human nobility, then, enjoying the change not in your outer image, but in your morals, I will say, although you will not ask. The style of letters should not be completely devoid of decoration, nor decorated to the point of delicacy or luxury; one is humiliating and the other is indecent. For grace, moderate decoration and proportionate to the need is enough. People who consider themselves winners in two cruel passions, I mean irritation and covetousness, achieve a victory that is more painful than any defeat. For there is also a victory that is worse than defeat; and one should not rejoice at a victory that is acquired unrighteously. The pleasure it gives, while entertaining for a short time, over time gives rise to eternal shame. Due to negligence and pride, we ourselves do not feel all the bad things we do, and we mislead others and they cannot help us, because they themselves are not in a better position. Therefore, recognizing ourselves as healthy, we do not look for doctors and do not want to be treated; We don’t even know that we are sick. This is a sign of extreme insensitivity, or better yet, death. You know very precisely that wickedness in any case leads to punishment; and you also know that kindness, since it is very divine and leads us straight to God, brings rewards that exceed the mind. Therefore, avoid wickedness and try to become kind, and do not consider God’s long-suffering to be carelessness, because the Lord will bring the sheep to the strictest judgment. It is good to do good to friends, better to all those in need; everything is better - even for enemies. The first is performed by both publicans and pagans; second, those who obey the Divine law; and the third is leading a lifestyle befitting heaven. Therefore, as much as Angels differ from people living according to the law, the latter differ from publicans; for they are as superior to publicans as they are inferior to angels. The first is to do good to friends or to those who have done good to us, or to those who have repaid and rewarded with beneficence for our benevolence - this is in accordance with reason. Another thing is to do good to anyone, to people who have not at all returned good for good - this is humane. And thirdly, to do good to those who are ill-disposed towards us, and sometimes even to those who have done us harm, is beyond any word. For many, even good deeds do not make them better, because envy reduces them to a pack of, I won’t say, beasts - for these too reward those who do good - but demons, to this pack that does not want to do anything good and even hinders those who intend to do good. The Lord Christ blessed those who, for His sake, endure reproaches in open and secret matters, if those convicting turn out to be liars. Therefore, you must know that if you want to enter the highest degree of bliss, then both conditions must exist: to suffer for the sake of Christ, and that what is being disclosed is false. Any one of the two, if there is no other, is not so useful; Although it is useful, it is true, but not to that extent. If, while suffering for the sake of Christ, we hear the truth about ourselves, then we should blush; because, earning approval on the one hand, we are convicted on the other. And if we endure something not for the sake of Christ, but unjustly, then we will receive a reward for patience, but we will not receive the highest bliss, which we would receive if both were combined together. If the desecration affected only the vestibule, and not the sanctuary, then perhaps the illness will be healed. If it concerns the soul itself, then let a person not deceive himself. And if anyone, to deceive people, says, “No one gets married unless he strives lawfully” (2 Tim. 2:5), while considering contemplation to be a lawful struggle, even if he abstains from the act itself, then let him know what the Master of Labor and the Judge of such struggles said: Whoever looks at a wife and lusts after her has already committed adultery with her in his heart ( Matthew 5:28). So, the struggle is legal if it occurs not due to the negligence or prejudice of a person, but if it is established by an Incorruptible Judge. You don’t know, it seems, what is worthy of blame and what is worthy of praise, and therefore you have brought your way of thinking into confusion. Having mixed the unintentional with the voluntary, you mixed everything in the very things as much as it depended on you. The fact that Eusebius, as you said, is a small man in body, vile in appearance, rude in language - according to the judgment of truth, is not a reason to blame him; for one came from nature, and the other from education. But the fact that his temper is semi-barbaric, his tongue intemperate, his irritability brutal, that he is an enemy of virtue, a supporter of vice, for he drives out good people and applauds the bad - really depends on him and exceeds any measure of excuse. Therefore, having learned what you should blame and what you should praise, do not indulge in one or the other carelessly. It seems to me that you have become extremely involved in civil affairs, hoping to become skillful in them. I advise you not to throw yourself into the sea of ​​worries. For you know full well that you will become exhausted in these matters and you will no longer find those thoughts that advised you what was useful. On the contrary, they will dissipate and become inactive; you will not sober up your mind when you want, but you will see destruction before you, in which you will find the end, drawn into it as if by a stream; You won’t even have the strength to help yourself. Therefore, before you go too far, think about what you should. This terrible, incurable disease of covetousness is becoming more entrenched with invented cures. It will not pass otherwise, unless the one obsessed with it gives up the idea of ​​finding benefit in what he thinks to find it in. I say: whatever he thinks, because in reality he will find very great damage. If anyone does not believe this, then it would be fair to believe the Divine Judge, who said: What good is it for a man, if he gains the whole world, but loses his soul (Matthew 16:26)? If little by little he stops collecting and begins to distribute to others, he will return to perfect health. The general hatred of people seems to be most distrustful of friendship, and those who disagree with each other in many respects agree on this, that they recognize each other as enemies. Therefore, in such cases one should beware, especially behave wisely and not take revenge for others. If this is impossible, we must beware that, by promoting one against the other, when we consider that we have got rid of one enemy, we ourselves do not fall into prey to the one who has become stronger due to our assistance. Having conquered irritability and lust once or twice, these most painful of all passions, do not give yourself peace and do not think that you have completely conquered and have become free from all struggle. But even after the greatest victory, stay awake and take care that the former victorious monuments do not lose their glory. For many, I don’t say three times, but a thousand times, having won victory, subsequently became the prey of enemies; and when, after many victorious celebrations, they were taken into captivity, they presented a pitiful sight. Having imagined this, one of the apostolic ranks cried out, saying: Take heed to yourselves, lest you destroy what you have done, but that you may receive full reward (2 John 8). And Ap. Paul, who erected thousands of victorious monuments over the lust inherent in human nature, said: I mortify my body and enslave it, so that, if I preach to others, I myself will not be enslaved (1 Cor. 9:27). For, as a prudent man who entered into exploits not without caution, Ap. Paul knew both the wiles of the devil and the rebellion of the flesh. Namely, he knew that the devil becomes even more irritated by defeats; he does not directly enter into a fight in which he would easily be defeated. But, putting on the guise of friendship, he repeatedly stumps the conquerors and, seducing them with the thought that they will never be defeated, weakening them with labor, exhausting their strength, then plunges them into the abyss of lewdness. Yes, and the flesh tears and jumps, does not easily yield to the ascetics who exhaust it; but often, defeated in youth, she rewards herself for these defeats with victories in old age and destroys glorious monuments erected after victories over her. Therefore, who is so foolish or who is so imprudent that, seeing a spirit-bearing man and after tenfold victories ready for battle, he himself, having won once or twice, will calm down and put aside weapons and care? Who will think of himself that he is invincible, and will not, on the contrary, stock up even more with everything necessary for victory, not attaching importance to the fact that he no longer needs to win, but recognizing the importance of not being completely defeated? For it is much more fitting for those who have a treasure of virtues to stay awake than for those who have acquired nothing good. Some have something to guard, while others do not. And it’s not so much the lack of something that saddens you as the deprivation of what you had in your hands. Perfections of speech - truth, brevity, clarity, timeliness; its shortcomings are lies, verbosity, obscurity and the fact that it is pronounced at the wrong time. For what is the use if it is true, but not short and tires the listeners; or is it short, but not clear, or is it clear, but is not pronounced appropriately? If the speech has all the perfections, then it will be strong, amazing, animated, will conquer the listeners with truth, will conquer with brevity, will catch with clarity and will be crowned with timeliness. The apples of the eyes, like maidens, imprisoned in chambers, and, like veils, covered for centuries, should rightly be under the supervision of a chaste thought, so that they always blush and are ashamed, as they should. If they see someone else's beauty, let them be even more covered with shame, lower the curtains lower, let them look down and look at the earth, our mother, who teaches not only the knowledge of our nature, but also that visible beauty came from her and, having faded, will return to her. And if the pupils do this, then truly preserve what is decent for the virgins. If they look incontinently and shamelessly, then those driven into frenzy by other people's beauties will turn out to be dogs instead of virgins. If Eusebius ordained them out of ignorance, then he will have some justification for his ignorance. If, as you say, he, knowing everything with all accuracy, betrayed the flock for which Christ shed His Honest Blood to those who were wolves through rapacity, dogs through lust, foxes through deceit, then he sinned unpardonably. I say this not in the sense that they will not be held accountable and will not suffer punishment, but in the sense that Eusebius will be punished more for having sowed the seeds of sins. For whoever produced the cause became the author of the consequences. Greed, characteristic of dogs and animals, should not be treated to an expensive meal, but to be content with what is necessary. For the word: “contentment” ευωχ?α indicates the expression “to be in good condition” ευ εχειν when what is necessary for us is convenient and accessible. And those who extend beyond contentment with what is necessary, insult the need for food with satiety, and dull the senses, and, without noticing it, from excess in pleasure they lose the enjoyment of food. The reason you gave seemed elegant and plausible, but unfair to me. Therefore, if you believe Plato, who said: “This is the extreme limit of depravity - to recognize as fair that which is unjust,” then look not for what seems fair, but for what is really fair. For this, God will praise you, and people will approve, and your opponent will become favorably disposed towards you and will forget enmity. Do not give the best reason to see you suffer even more from the illness for which you were recently caught and punished, lest you be condemned as insensitive and not wise with punishment. One must follow in the footsteps of those who keep the Divine laws, and not of those who transgress them. The former is safe, but the latter is slippery and not worthy of imitation. So, for what reason do you assume that by doing this you will not be punished? Is it because others who did this were not punished here? But know that many suffered punishment even here. And if some escaped it, it was to their own detriment; because when they depart from this life, they will suffer the most severe punishment. But you, since you were jealous of someone unworthy of emulation, will undoubtedly suffer more there, and sometimes you suffer here too. For if you did something reckless in former times and you competed with it, then all the more you will not escape punishment, but you will suffer it. Just as if one of them were caught, you might not do something unworthy, so if you are not caught, another will immediately do it. 283. To the city governor Philei You seem, as I heard, like a man terribly dismayed because he has not achieved the glory in society that he sought. Therefore, imagining that glory in this life is more insignificant than a cobweb and more insignificant than dreams, raise your mind to the worldly and comfortably calm the confusion of the soul. Whoever desires one and the other glory, it is impossible for him to achieve both. We can achieve both when we love not both, but one, namely the heavenly one. He who loves both will receive neither one nor the other. Therefore, if you desire glory, love Divine glory, and this glory often follows. If for the very thing for which you are worthy of the greatest praise, you are blamed by people who recognize the virtues of others as their own misfortune, do not lose heart. This very thing serves as the strongest proof of virtue. I hear that you have addressed a person whom I do not intend to name by name, because the one who decided to lead a hard and difficult life for lovers of virtue is unworthy of remembrance. But, however, if he comes to his senses, then accept him as justified. If not, but you know that as soon as you begin reconciliation first, he will be grateful, do it. And you will receive a special crown - both for your wisdom and for his conversion. Having clearly conveyed to you a brief conversation I had with one person, I think I will give an answer to what you wrote about. One day someone met me and said: “Make me righteous.” I asked: “Can one who is a sinner become righteous?” But since he said that he no longer sinned, I answered: “If you are telling the truth, then you have already become what you desired.” The man you wrote about came to me. He seemed to be sad, but there were signs that he was rejoicing. For on his face, which seemed sad, a pleasant thought clearly manifested itself. When I began to test him verbally and forced him to expose my secrets to the light, then, as if caught, he showed a smile on his cheeks, mixed with irritation. Then, bursting into loud laughter, he completely admitted that he was extremely pleased with what had happened. The body, it seems to me, should be buried and buried in the place where it died. I consider the idea of ​​transporting from city to city and exposing the mysteries of nature to public viewing, when the whole earth is our fatherland, as feminine and too lowly. Bliss, understand, is not in a rich meal, not in cheerful singing, not in wealth flowing from everywhere, but in contentment with little, in not having a shortage of what is necessary. The former makes the soul a slave, and the latter a queen. It is bad to sin, and it is even worse to sin and remain insensitive. But others will rightly call it the worst thing - to damage the will and not have a right judgment about matters. The first, perhaps, will stop sinning, the second will somehow acquire the feeling of ulcers and will seek a doctor, and the last, delighting in sin, even praises those who do it. Therefore, just as a person who does not yet feel his illness is worse than someone who knows that he is sick, so defending the disease is worse than someone who does not feel it. And therefore Ap. Paul said: not only do they themselves create, but they also deign to do so (Rom. 1:32); for he rightly said that praising and deigning is worse than doing. Some, not understanding this and intending to interpret it, decided to rearrange the words and did not hesitate to give them this order: not only those who do it, but also those who deign to do it; as if it is more important to do and less important to deign. But they did not know what to do - a sign of negligence, and to deign - a sign of a depraved heart; and one is the result of error, and the other of unsound judgment. The negligent person will be ashamed and, perhaps, will come to repentance; but the one who justifies passion by his own judgment will not abstain from vice, will not be ashamed, but will still boast. It is clear to everyone: the one who punishes those who do injustice will rightly suffer greater punishment if he himself is caught doing the same things that others are ordered to prohibit. Why do you deceive yourself, as if you are hidden from the Unslumbering Eye? Your concern, as you write, is not to know anyone; for another, perhaps, so that no one knows him; and for me - to adhere to virtue, although none of the people will know this. Therefore, which of us has more common sense, I leave it to the reader to judge. The divine property is the word, for the product of the verbal soul is God’s gift, and that is why it is called the word; for the goal of the verbal soul is the word. That is why we are superior to other living beings, although we are far from them in terms of bodily properties: speed, strength, size and almost everything else. That is why the greatest of poets said: “Of those fed by the earth, there is none weaker than man.” And to prove that the word is God’s gift, listen to how the Creator talks with Job: or did you, the dirt of the earth, create animals from the earth, and plant these things on the earth (Job 38:14)? Although, according to some, the word verbal means: able to speak, but much more it expresses the concept of “verbal”, i.e. making himself known by what he says. For how could he become a speaker if there were no speakers of the word? Yes and Ap. Paul called the word of wisdom the most supreme of heavenly gifts. Therefore, the word is a kind of Divine property, but virtue is more divine, and faith is more divine. The first, according to my definition, is like an ornament, the second is like a body, and the third is like a soul. He who has all three is incomparable and perfect; and whoever lacks something, and especially the most preferable, is imperfect to the exact extent that he lacks it. And although there are many differences between them; for one of them is great, the other is even greater, and the third is greatest, but their union is necessary. For the word, although it flows more abundantly than rivers, how can it adorn a person who has no virtue, i.e. like bodies? When there is no thing to decorate, decoration is unnecessary. And how not to tire your ears by philosophizing - and only in words? It is better to have a body without adornment than to have adornment without a body. And will not virtue be dead if it is not animated by faith, as if by the soul? And how will faith appear without virtue through which it acts? Just as a skilled musician, if he does not have a lyre, will not show his skill, so piety, which is not demonstrated through works, appears dead and ineffective, and not only according to the judgment of worldly scientists, but also according to the words of the Divine Scriptures, for it is said: faith without works is dead (James 2:26). Therefore, let not those who possess only words boast that they have succeeded in everything, for they lack what is more preferable - virtue and piety. Let not those who have virtue boast without the gift of speech and faith, for they lack speech and faith. Let them not condemn others who have faith, but are deprived of works and the gift of speech, for they expose themselves by denying faith with works. But let each of them try to acquire the rest, so that, having faith as a soul, virtue as a body, and the gift of speech as a beautiful outfit, he may become glorious here, and there he will appear graceful and crowned in triumph. Although your brother in the flesh, and our brother in spirit, recently left us, so as not to come back again, if he did not catch you as a prey, he came again, so as not to return to you, because he did not catch the prey; however, prompted by love, it will come again, catching you into life. Your deviation from the Divine Faith has become obvious and open to everyone, and not for any other reason (as I heard, in words you honor it), but because you do not want to practice virtue; for, they say, you have decided to wallow in carnal passions. Therefore, it will be fair someday, even if it is late, to assure ourselves that vice entails shame, reproach and punishment, and virtue - honor, glory and crowns. And if you think that vice brings pleasure, and virtue brings work and sweat, then you must imagine that pleasure already disappears before it appears, and virtue has immortal joy. Vice follows a wide and spacious path, but ends in a cramped and impassable place; virtue, advancing with labor and sweat, achieves broad joy. And if you don’t believe our writings, then I will try to convince you with your writings. Plato, who philosophized, gained fame, and Dionysius, who ruled arbitrarily, faded away in people's memory. And Socrates is praised, but they are silent about King Archelaus. And Solon is celebrated, and Croesus, who considered himself the happiest of all people, was captured alive and almost became a prey to Persian fire. If you recognize these as men of wisdom, then I will move on to those who, with wisdom, managed civil and military affairs. Epaminondas, the military leader who defeated the Lacedaemonians at Leuctra, having only one robe (why he could not come to the meeting, since his clothes were washed that day, and he did not have another), became more eminent than all the Persian kings. Aristides, who lived in such poverty that when he died, the city of Athens had to bury him, and provide his daughters with a dowry and marry him off, is glorified more than all these rich men - Callias and Alcibiades, strong in wealth, power, and family. Therefore, being ashamed at least of what you respect, love virtue, which will conveniently lead you to Divine faith. You might be interested in: