Слово 40

Yesterday we celebrated the bright day of Lights, and it was decent to make the day of our salvation a holiday - much more decent than for carnal friends to annually celebrate the days of marriage, birth, naming, entry into adolescence, housewarmings and other solemn days among people. Now let’s talk briefly about baptism and its beneficial effect on us; although yesterday the word did not stop there, because the shortness of time required it, and at the same time the word itself did not want to burden you with itself, for the burden of a word is as hostile to the ear as excess food is to the body. Meanwhile, what is offered is worth attention, and the word about such subjects should not be listened to superficially, but with diligence, because to know the power of this sacrament is already enlightenment. Scripture shows us threefold birth: carnal birth, baptismal birth, and resurrection birth. The first of them is a work of the night, slavish and passionate; the second is the work of the day, it is free, destroys passions, cuts off every veil that lies on us from birth and leads us to the heavenly life; the third is scarier and shorter than the first; it will, in an instant, gather all creation so that it may appear to the Creator and give an account of its enslavement and way of life here, whether it follows only the flesh, or communes with the spirit and honors the grace of rebirth. All these births, as it turns out, were honored by Christ with Himself: the first - with the original and vital inspiration; the second - by incarnation and baptism, when He Himself was baptized; third, by the resurrection, of which He Himself became the “firstfruits,” and just as He became “the firstborn among many brethren,” so He deigned to become “the firstborn from the dead” (Rom. 8:29; Col. 1:18). But to philosophize about two births, namely the first and last, is indecent for the present time; Let us philosophize about the average birth, which is now necessary for us, from which it received its name, the Day of Lights. Enlightenment is the brightness of souls, a change in life, “the promise of a good conscience,” which is from God (1 Pet. 3:21). Enlightenment is help in our weakness, putting off the flesh, following the Spirit, communicating with the Word, correcting the creation, drowning sin, communion with the light, dispelling darkness. Enlightenment is a chariot that ascends to God, accompanying Christ, strengthening faith, improving the mind, the key to the kingdom of heaven, a change in life, the removal of slavery, release from bonds, the transformation of composition. Enlightenment (is there a need to list too many?) is the best and most majestic of God’s gifts. Just as there is what is called the Holy of Holies and the Song of Songs, since the latter are comprehensive and especially important, so it is brighter than any other enlightenment possible for us. But this gift, like Christ the Giver of it, is called by many and different names; and this happens either because it is very pleasant for us (usually those who have a strong love for something hear with pleasure the names of their beloved), or because the variety of benefits contained in it has given us names. We call it gift, grace, baptism, anointing, enlightenment, clothing of incorruption, washing of renewal, seal, everything that is honorable to us. We call it a gift, as given to those who bring nothing of themselves; by grace, as given to those who still owe; baptism, because sin is buried in water; anointing, as something priestly and royal, because kings and priests were anointed; enlightenment, like lordship; clothes as veils of shame; bath, like ablution; seal as a preservation and sign of domination. The heavens rejoice over this gift; the Angels praise him, according to the affinity of lordship; he is the image of heavenly bliss; We also want to sing it, but we cannot as much as we should. God is the highest light, unapproachable, unspoken, neither comprehended by the mind, nor inexpressible by word, illuminating all rational nature, the same in the spiritual world as the sun in the sensory world, represented as we are purified, as we are represented, arousing love for Himself, and as love is again intelligible, only contemplated and attainable for Himself, and pouring out little on what exists outside Him. I am talking about the light contemplated in the Father, and the Son, and the Holy Spirit, whose richness is in naturalness and in a single emission of lightness. The second light is an angel - a certain stream, or communion of the first Light, he finds his enlightenment in the pursuit of the first Light and in serving It; and I don’t know whether he receives enlightenment based on the rank of his position, or whether he accepts his rank as he becomes enlightened. The third light is man, which is also known to the pagans; for man is called light (φως), both by the power of our inner word, and by those of us ourselves who are most like God and approach Him. Know also another light, with which the primeval darkness is reflected or suppressed - this first basis of the heavenly creation, that is, both the circular paths of the stars and the mountain guard, embracing the whole world with radiance. Light was given to the firstborn and the original commandment, because “a commandment is a lamp and a light” (Prov. 6:23), and “as the light of Your commandment on earth” (Is. 26:9), although the envious darkness, having invaded, produced sin. Light, which is also transformative and proportionate to the powers of those who receive it, is the written Law that covers the truth and mystery of the great Light, which is why the face of Moses is glorified by It. But we will decorate our word with many more lights. The light was also what appeared to Moses in the fire, when the vision scorched, but did not burn the bush, in order to show both its nature and its strength. Light - and guided Israel in the pillar of fire and made the desert pleasant. The Light is the one that captured Elijah in a fiery chariot and did not scorch the kidnapped one. Light is the shepherd's leaf when the pre-temporal Light united with the temporary. Light - and that beauty of the star that preceded to Bethlehem, so that the Magi could show the way and accompany the Light that is above us and united with us. Light is the Divinity revealed to the disciples on the mountain, but unbearable for weak eyesight. The light is the vision that blinded Paul with its brilliance and healed the darkness of his soul with the defeat of his eyes. Light - and the lordship there for those who have purified themselves here, when “the righteous shall shine like the sun” (Matthew 13:43), and God will stand in the midst of them, gods and kings, distributing and sharing the dignity of the bliss there. In addition, light, in its own sense, is the enlightenment of Baptism, about which we now have a word and in which lies the great and wonderful mystery of our salvation. Since it is not at all characteristic of God - the first and uncomplicated nature (for simplicity is peaceful and serene), and also, I dare say, the angelic nature, or the nature closest to God, due to its very closeness, but sinning is a human matter and is characteristic of the depth of complexity (because complexity is the beginning of rebellion), then the Lord did not have the discretion to leave His creation helpless and neglect it when it is in danger of rebelling against Him. But just as he created those who did not exist, so he recreated those who received existence - a creation that is more divine and higher than the former, and which for beginners is a seal, and for those perfected by age - grace and restoration of the image of the fallen through sin, so that, out of despair, becoming worse, and constantly drawn by it into greater evil, by the same despair we would not become completely outside of goodness and virtue, and having fallen “into the depths of evil,” as it is said, “we would not become negligent.” (Prov. 18:3), but so that, like those who make a long journey, after calming down from the work in the inn, so we, when renewed, willingly complete the rest of the journey. This grace and power of Baptism does not drown the world, as of old, but cleanses sin in every person and completely washes away all impurity and filthiness introduced by damage. Since we consist of two natures, that is, of soul and body, of visible and invisible nature, then cleansing is twofold, namely: by water and by the Spirit; and one is accepted visibly and corporeally, and the other, at the same time, is accomplished incorporeally and invisibly; one is figurative, and the other is true and cleanses the very depths; and this, assisting the first birth, makes us new from the old, from the carnal, as we are now, godlike, boiling without fire and re-creating without destruction. For, to put it briefly, by the power of Baptism we must understand a covenant with God about entering into another life and about maintaining greater purity. And of course, each of us should fear most of all and “keep our souls above all else” (Proverbs 4:23), lest we be found to have lied to this confession. For, if God, accepted as a mediator in human contracts, confirms them, then how dangerous is it to become a violator of the covenants that we have made with God Himself, and to be guilty before the truth not only of other sins, but also of the lie itself? Moreover, there is no other rebirth, no reconstruction, no restoration to an ancient state. Although, as much as possible, we strive for him with many sighs and tears, and although through this the wounds close with difficulty, at least according to my definition and charter (we definitely believe that they close, we would even want the traces of the wounds to be erased; because I myself have a need for mercy); however, it is better not to have the need for a second cleansing, but to persist in the first, which, as I know, is common to everyone, and is not difficult, and is equally open to slaves and masters, poor and rich, low and high, noble and ignoble, debtors and non-debtors, like inhaling air and pouring light, the succession of seasons, viewing the universe - this is a great and common pleasure for all of us, as well as equal portions of faith. For it is scary to use the most difficult instead of easy healing, rejecting the grace of mercy, becoming subject to punishment and rewarding sin with correction. And how many tears do you need to shed for them to compare with the source of Baptism? And who can guarantee that death awaits our healing? That before the judgment seat we will no longer become debtors and have no need for the fiery trial there? Perhaps you, a kind and philanthropic gardener, will pray to the Lord to spare the fig tree and not to cut it down as accused of barrenness (Luke 13:6), but to allow it to be “covered with manure” - with tears, sighs, prayers, reclining on the bare ground, vigils, exhaustion of the body and correction through confession and self-abasement; but it is unknown whether the Lord will spare her, as she is occupying her place in vain, while another has a need for mercy and becomes worse from long-suffering. We are buried with Christ through baptism in order to rise with Him; with Him we will descend, so that with Him we may also ascend on high; Let us ascend with Him, so that we may also be glorified with Him! If after baptism the enemy of light and the tempter tempt you (and he will tempt, for he tempted the Word and my God, deceived by the outer covering, and tempted the hidden Light, deceived by appearances), then you have how to defeat him. Do not be afraid of the feat, oppose the water, oppose the Spirit, with this “all the fiery arrows of the evil one” will be quenched (Eph. 6:16). For here is the Spirit, and even the Spirit “rends the mountains” (1 Kings 19:11); There is water here, and even water that extinguishes fire. If the tempter presents you with a need (as he dared to Christ), and demands that the stones “become bread” (Matthew 4:3), thereby inciting hunger; prove yourself not ignorant of his intentions. Teach him what he has not yet learned; Oppose it with the word of life, which is the bread sent down from heaven and giving life to the world. If he tempts you with vanity (like Christ, raising him “on the pinnacle of the church” and saying, “throw yourself down” as proof of the Divinity (Matthew 4:5.6); do not overthrow yourself with exaltation. If he acquires this, he will not stop there, he is insatiable, reaches out to everything, deceives with good and ends in deceit - this is his way of scolding! This murderer is even versed in Scripture; from one place he will say: it is written about bread, from another: it is written about angels. “For,” he says, “his angel will command you, and they will bear you up in their hands” (Ps. 90:12). O, cunning in evil, why did I not finish the following (I firmly remember this, although you are silent), that, protected by the Trinity, I will step on you - “the asp and the basilisk” (Ps. 90:13), and I will trample on the “snake and scorpion” (Luke 10:19)? If he begins to overcome you with insatiability, in one moment of time and vision, showing all the Kingdoms as belonging to him, and demanding worship; despise him as a beggar, and with hope for the seal 251 say: “I myself am the image of God, I have not yet destroyed the heavenly glory, like you through exaltation, I have put on Christ, I have been transformed into Christ by Baptism, you worship me.” And the enemy, as I firmly know, defeated and disgraced by these words, just as he retreated from Christ - the first Light, so he will retreat from those enlightened by him. This bestows the font of Baptism on those who feel its power! She offers such a feast to those hungry for good! So let us be baptized in order to overcome; let us partake of the cleansing waters, which wash better than hyssop, cleanse better than lawful blood, which are more sacred than “the ashes of a heifer, sprinkling sanctifies what is defiled” (Heb. 9:15), which has the power only to cleanse the body for a while, and not to completely destroy sin. For what need would there be for those who have once been purified to be purified? Let us be baptized now, so that we will not suffer compulsion tomorrow; Let us not distance a good deed from ourselves as an insult; Let us not wait until we become worse so that we can be forgiven more; Let us not be Christ's rulers and Christ's sellers, let us not burden ourselves beyond what we can bear, lest we go down with the ship and shipwreck grace, destroying everything when we hoped to receive more. Hurry to the gift while you still have control of your mind, while you are not sick in both body and spirit or do not seem sick to those present, although you are sound in mind, while your good is not in the hands of others, but you yourself are the master of it, until your tongue falters, has not cooled down and can clearly pronounce (not to mention more) the words of secret teaching, while you can become faithful so that others do not only guess about it, but having made sure of that, did not regret you, but pleased you, while the gift is obvious to you, and not doubtful, grace touches the depths, and not the body is washed for burial, while there are no tears near you - signs of your departure, or they are withheld only to please you, and your wife and children want to prolong the minute of separation and seek the last words from you, while there is no inexperienced doctor with you, promising a few hours of life that are not in his power, with a bow of the head that determines the hope of healing, who knows how to talk about illness after death; by moving away from you, either extorting a large payment, or letting you know that there is hopelessness, until the baptizer and the covetous man argue about you, hastening - one to admonish you, and the other to join you as your heir, while time does not allow either one or the other. Why do you expect good deeds from fever, and not from God? From time, not from reason? From a treacherous friend, and not from saving love? Not from your own will, but from coercion? Not from freedom, but from extreme circumstances? Why do you need to learn about your departure from someone else, but you yourself don’t want to think about it as something that has already happened? Why do you seek healing that will not help at all? Are you waiting for the sweat that promises a turning point in the disease, when perhaps the sweat of death is close? Heal yourself before the need arises; feel sorry for yourself, you are a close healer of the disease. Reserve for yourself truly saving healing. While you are sailing with a fair wind, be afraid of shipwreck, and having fear as an assistant, you will endure less in the event of a shipwreck itself. Let the gift be accepted with triumph, and not with tears, let the talent be given into circulation, and not buried in the ground, let there be some gap between grace and death, so that not only bad writings are erased, but better ones are written in their place, so that you have not only grace, but also reward, not only avoid fire, but also inherit the glory that a gift given into circulation acquires. Some people who are low in spirit consider it a great thing to avoid punishment; and those who are exalted in spirit also seek reward; I know three degrees in those who are saved: slavery, mercenary and sonship. If you are a slave, then be afraid of beatings. If you are a mercenary, keep one thing in mind - get it. If you are higher than a slave and a hireling, even a son, be ashamed of God as a father, do good, because it is good to obey your father. Even if you didn’t expect to receive anything, pleasing your father is a reward in itself. May we not find ourselves neglecting this! How reckless it is to seize property for yourself and reject health; cleanse the body, but have cleansing of the soul only in reserve; to seek freedom from slavery below, and not to desire something above; to make every effort to ensure that the house and clothes are magnificent, and not to worry about becoming worthy of more; have the zeal to do good to others, and not want to do good to yourself! If this benefit were bought with money, you would not regret any treasures. And if it is offered out of love for humanity, you neglect the readiness of charity. Every time is proper for washing, because at every time death comes. I loudly appeal to you with Paul: “Now is the acceptable time, now is the day of salvation” (2 Cor. 6:2); and by the word “now” he does not mean one known time, but every time. And again: “Arise, sleeper, and rise from the dead, and Christ will give you light” (Eph. 5:14), ending the sinful night, because “in the night is the hope of evil,” says Isaiah (Is. 28:19), and it is more useful to be received in the morning. This, when the time; gather and destroy the barns, also when the time comes; and plant in season, and gather ripe grapes; boldly put the ship to sea in the spring and bring it into the harbour, when winter comes and the sea begins to rage. Let you have “a time for war, and a time for peace,” marriage and celibacy, friendship and discord, if you need it, and in general a time for every matter, if you must believe Solomon at all (Eccl. 3:1-8). And you should believe him, because the advice is useful. But always work out your salvation, and let every time be opportune for baptism. If, bypassing the present day, you constantly have in mind tomorrow, and with such short delays, the evil one, according to his custom, keeps you in his power, inspiring: “Give me the present, and give the future to God; I am youth, and God is old; I have years of pleasure, but He is a useless age”; then what danger you are in! How many accidents! Either a war destroyed you, or an earthquake crushed you in ruins, or was swallowed up by the sea, or was kidnapped by an animal, or a disease killed you, or a crumb stuck in your throat (for it is easier for a person to die, although you think highly of the fact that you are an image), or excessive drinking, or a gusty wind, or a horse that ran away, or a maliciously prepared poisonous compound, and perhaps instead of a saving one it turned out to be harmful, or a judge an inhumane, or an inexorable executioner, or how many other such cases from which death occurs in a short time, and no way is strong enough to stop it! If you protect yourself with a seal, secure your future in the best and most effective way, marking your soul and body with Confirmation and the Spirit, as Israel of old with powerful blood and anointing protecting the firstborn (Ex. 12:13), then what can happen to you? And how much has been done for you! Listen to what is said in Proverbs: “When you lie down to sleep, you will not be afraid; and when you fall asleep, your sleep will be pleasant” (Proverbs 3:24). What is the gospel of David? “You will not be afraid of the terror of the night, the plague that devastates at midday” (Ps. 90:5-6). This is very important for your safety during your life (and it is not easy for a thief to encroach on a sheep on which a mark is placed, but one without a mark will be stolen without fear), and after departure from life - a beautiful funeral cover, which is lighter than any clothing, more expensive than gold, more magnificent than a tomb, more sacred than barren mounds, more timely than the ripe fruits that all the dead bring as a gift to the dead, turning custom into law. Let everything from you perish, everything be stolen: money, property, thrones, distinctions and what else relates to the earthly cycle; but you will safely end your life without losing any of the ways God has given you for salvation. But are you afraid lest you corrupt the grace within yourself, and therefore put off purification, as if you have no other? So what? Aren't you afraid that you will be in danger during persecution and lose your best asset - Christ? Will you really avoid becoming a Christian for this reason? May such fear of an unhealthy person, such reasoning of a damaged mind, be removed from you! What a very careless, if I may say so, caution! What an insidious trick of the evil one! He is real darkness, and pretends to be light when he cannot keep up, attacking openly, building invisible intrigues; and being cunning, he poses as a good adviser, so that in any way he can certainly overcome, and we can in no case avoid his slander. He obviously builds the same thing here. Not being able to clearly convince you to despise baptism, he harms you with fictitious caution, so that you, what you feared, when you yourself do not notice, endure it out of fear, and since you were afraid of corrupting the gift, through the very fear of losing the gift. Such is the enemy; and will never abandon his double-mindedness as long as he sees that we are rushing to the sky from where he fell. But you, man of God, penetrate into the malicious intent of the enemy, you are fighting with the strong and about the most important matter, do not take the enemy as an adviser, do not neglect to be named and be faithful. As long as you are a catechumen, you stand on the threshold of piety; and you must go inside, walk through the courtyard, see the Holy Place, look into the Holy of Holies, be with the Trinity. Great is that for which you are scolded; You also need great protection. Oppose the shield of faith; the enemy is afraid when you enter into battle with a weapon. For this reason, he wants to see you naked from grace, so that it would be more convenient to defeat the unarmed and unguarded. It applies to every age, every kind of life, so reflect it in everything. If you are young, stand with your supporters against passions, having joined the army of God, take courage against Goliath, capture thousands and darkness. So take advantage of your age and do not allow your youth to wither away, killed by the imperfection of faith. You are old, and the time that everyone needs is close to you - respect your gray hair and with the prudence it requires, compensate for the weakness that you now have, help your few days; entrust cleansing to old age. Why, in deep old age and at your last breath, are you afraid of the things inherent in youth? Or are you waiting to be washed dead, arousing not so much regret as hatred? Or do you love the remains of pleasures, being yourself the remains of life? It is a shame, exhausted by age, not to be exhausted by lust, but either to actually indulge in it, or to appear lustful, postponing purification. Do you have a baby? Don't give time for the damage to worsen; let him be sanctified in infancy and consecrated to the Spirit from his youth. Are you afraid of the seal, due to the weakness of your nature, like a cowardly and unfaithful mother? But Anna, even before birth, promised Samuel to God, and after birth she soon dedicated him and raised him for the sacred robe, not fearing human weakness, but believing in God. There is no need for you in the pendants and whispers, along with which the evil one enters, attracting to himself from the gullible the reverence due to God. Give your baby the Trinity - this is a great and good repository 252. What else? Are you celibate? – Seal him with purification, make him an accomplice and interlocutor in life; let it control your life and word, and every member, every movement, every feeling. Almost it, so that it will decorate you; “Let him place a beautiful crown on your head, give you a magnificent crown” (Prov. 4:9). You tied the knot, tie it with a seal too. Make your concubine this guardian of chastity, who is much more reliable than many eunuchs, many doorkeepers. If you have not yet been married in the flesh, do not be afraid of it; you are pure even after marriage. I take responsibility; I am a matchmaker, I am a bridegroom. For marriage is not dishonorable only because chastity is more honorable than it. I will imitate Christ, the pure Bridegroom and Bridegroom, who works miracles on marriage and brings honor to marriage by His presence. May only the marriage be pure and without any impurity of impure desires. I ask only one thing: accept the gift as a fence, and bring purity from yourself to the gift for a while, while the days set for prayer continue, which are more honorable than working days, and then by mutual condition and agreement (1 Cor. 7:5). For we do not prescribe a law, but give advice, and we want to take something from yours for you and for your general safety. Let me say briefly: there is no kind of life, there is no state for which baptism would not be most beneficial. He who has power, accept the bridle; slave - equality; the despondent - consolation, the complacent - guidance, the poor - unstolen wealth, the abundant - excellent disposal of what you have. Do not contrive, do not contrive against your salvation. Although we deceive others, it is impossible to deceive ourselves. And the most dangerous and reckless thing is to play with yourself. But you live in society, the way you treat people is not without defilement; Therefore, you are afraid that God’s mercy towards you will not be exhausted? The answer to this is simple. If possible, run and market with your good companion. Bind up the wings of an eagle, or, more accurately, the wings of a dove, for what do you care about Caesar and what belongs to Caesar until you rest where there is no sin, no slander, no serpent stinging on the way and preventing you from walking according to God. Snatch your soul from the world, flee Sodom, flee the fire, walk without looking back, so as not to harden into a pillar of salt, save yourself on the mountain, so that death does not befall you too. If you are no longer free within yourself and have committed yourself to the necessary bonds, then tell yourself, or, better, I will tell you: the best thing is to be worthy of the good and preserve purification. If it is impossible to combine both, then it is better to sometimes denigrate yourself with somewhat worldly duties than to completely lose grace, as it is better, I think, sometimes to receive a reprimand from your father and master than to be completely rejected by him, and it is better to be illuminated by a few rays than to be in complete darkness. But it is common for a prudent person to choose both the greatest and most perfect goods and the least and easiest evils. So don't be too afraid of cleansing. For the righteous and humane Judge of our affairs always appreciates our merits, taking into account the nature of each person’s life. And more than once, the one who, living in the world, succeeded in a little, had an advantage over the one who almost did not succeed in everything, living in freedom, since, I think, it is more worthy of surprise to walk slowly in chains than to run without burden, and, walking through the mud, to get a little dirty than to be clean on a clean path. To prove the word, I will say that Rahab the harlot was justified by love of homosexuality alone, although she is not approved for anything else, and the tax collector, who was not praised for anything else, was exalted by one thing, namely humility, so that you learn not to suddenly despair of yourself. But you say: “What good is it for me to prematurely bind myself to baptism and hastily deprive myself of the pleasures of life, when I can enjoy the pleasures and then be worthy of grace? For those who began to work earlier in the vineyard were not given any preference, but were given wages equal to those of the latter” (Matthew 20:1-15). You, who say this, no matter whose reasoning it was, saved us from labor, revealing, not without sorrow, the secret of your delay, and without approving you for your bad deed, I praise you for your recognition. But listen also to the explanation of the parable, so that, due to inexperience, you do not draw harm from the Scripture. Firstly, here we are not talking about baptism, but about believers and those entering the good vineyard - the Church at different times, for on the day and hour who believed, he is obliged to work. Then, those who came first, although they made more donations if you measure labor, but not more if you measure desire; and perhaps the latter deserved more, although such a judgment is somewhat strange. The reason for the late entry into the vineyard was the late calling to its cultivation. Let us consider what the difference was in everything else. The first believed and came not until a conditional payment was announced to them; and the latter set to work without an agreement, which serves as a sign of greater faith. The former have discovered within themselves envy and a tendency to grumble, while the latter are not accused of any such thing. And the first thing given, with all their craftiness, was payment; and what is given to the latter is mercy; why the first, still convicted of unreason, are rightly deprived of more. The question is: what would happen to them if they were late? Obviously, the same fee as others. So, why do they complain about the one who gives the wages, as if he did not equalize the workers by giving equally? All this reduces the cost of the sweat shed by the first, although they first began to work. From which it is clear that the division of the payment equally was fair; for will was measurable on a par with labor. But if the parable, according to your interpretation, allegorically depicts the power of ablution, what prevents you, having come earlier and bearing the burden, from not envying the latter, so that you have an advantage in this very thing - in philanthropy, and receive retribution as a debt, and not as a gift? Finally, those workers who entered the vineyard and do not walk around it receive compensation. And there is a danger that the latter will not happen to you. Therefore, if you knew that you would be awarded a gift even with such reasoning, when you maliciously shorten your work somewhat, then it would be excusable to resort to such calculations and want to bargain for something from the Lord’s love for mankind, not to mention that more work in itself is a great reward for a person whose heart is not completely devoted to knavka. If you are in danger - through such bargaining you will not be able to enter the vineyard at all, and by gaining little, you may incur a loss in the main, then believe my words and, leaving behind incorrect interpretations and objections, proceed to the gift without calculations, so as not to lose your life before your hopes are fulfilled and not to learn from experience that you made such false ideas against yourself. “What? - you say, - isn’t God merciful? He knows the thoughts, experiences the disposition, and does he not accept the desire to be baptized as baptism itself?” You say something like a riddle, if with God, according to His love for mankind, the unenlightened is the same as the enlightened one or the one who has entered the kingdom of heaven, and the one who only desires to receive something else, although he does not do the works of the kingdom, is equal. But I dare say about this what I think; I believe that others who have intelligence will agree with me. Of those who received the gift, some were completely far from God and salvation, delved into all kinds of vice and tried to be vicious. Others were, as it were, half bad and kept in the middle between virtue and vice; Although they did evil, they did not approve of what they had done, just as people with fever do not praise their illness. Others, even before the commission, were worthy of praise, either by nature, or because they purified themselves for Baptism with their own diligence, and after completion they turned out to be even better and more careful; they purified themselves in order to obtain good, and took great care to preserve it. Of all of them, better than the completely bad ones are those who have lagged somewhat behind vice, and better are those who have lagged behind, are more zealous and have pre-prepared themselves for Baptism, because they have some advantage, namely activity, and Baptism, while alleviating sins, does not destroy merit. But the best of all those listed are those who cultivate grace itself and form themselves to the greatest possible beauty. Likewise, among those who do not accept Baptism, some are completely like cattle or beasts, in their foolishness or evil nature. In addition to other evils, there is also the fact that they, I think, do not really respect the gift of Baptism, but really, as a gift, if it is given to them, they love it, and if it is not given, they despise it. Others, although they honor the gift, are slow to accept it, either through negligence or incontinence. Others do not even have the opportunity to accept the gift, or perhaps due to their infancy, or due to some coincidence of circumstances completely beyond their control, due to which they are not worthy of grace, even if they themselves wished for it. And just as we found a great difference between the former, so we find between the latter. Those who completely despise are worse than those who are intemperate and careless; and the latter are worse than those who, through ignorance or coercion, are deprived of the gift, for what was done under coercion is nothing more than an involuntary sin, and I think that some will suffer punishment both for other vices and for despising Baptism. Others, although they will suffer punishment, will be less, because not so much out of malice as out of ignorance they did not receive Baptism. And the latter will not be glorified or punished by the righteous Judge, because, although they are unsealed, they are not bad, and they themselves have suffered more than they have done harm. For not everyone who is unworthy of punishment is worthy of honor; just as not everyone unworthy of honor is worthy of punishment. I will also consider the following. If you recognize as murder the mere intention to kill, without committing murder, then consider someone who wanted to be baptized, but was not actually baptized, to be baptized. If you don’t recognize the first, then why recognize the last? I don't see the reason. But if you want, let’s reason it this way. If desire is enough instead of the power of Baptism, and for one desire you award yourself glory, then instead of glory, be content with one desire. And what harm is it to you not to be granted it when you have the desire? So, since you heard these voices - “turn your eyes to Him and be enlightened, and your faces will not be ashamed” (Ps. 34:6) because you have not achieved grace. Accept enlightenment while there is time, so that darkness does not pursue you and embrace you (John 12:35), removing you from enlightenment. Night will come, and then after leaving here no one can do anything. The first is the word of David, and the last is the true Light, “enlightening every” person coming into the world (John 1:9). Think that Solomon cruelly reproaches you, careless and slow: “How long will you sleep, you sluggard? When will you arise from your sleep” ( Proverbs 6:9 )? We invent both “for the apology of sinful deeds” (Ps. 141:4). “I’m waiting for the day of Lights; I respect Easter more; I will wait for Pentecost; It is better to be enlightened with Christ; to rise with Christ on the day of resurrection; to honor the manifestation of the Spirit." What then? The death will come suddenly, on a “day”, at “which I did not expect, and” at an hour, at “which I did not think” (Luke 12:46). But with you, “poverty is like a passer-by” (Proverbs 6:11) of grace, and you will hunger in the midst of so much wealth of goodness. You should reap the opposite in the opposite, in tireless labor the harvest and coolness in the spring, like one tormented by a strong thirst, who runs with zeal to the springs and quenches the fatigue from the journey with water, and not suffer the fate of Ismail, do not languish with thirst from lack of water, or, according to the proverb, do not suffer from thirst in the middle of the source. It is not good to pass by the marketplace and then look for something to buy; it is not good to pass by the manna and then desire food; Late regret is bad; it’s bad to feel your loss then, when there is no way to turn it away, that is, after leaving here, after the bitter conclusion of what everyone has done in life, after the punishment of sinners and the glorification of the purified. Therefore, do not hesitate to approach grace, but hasten, so that the robber does not precede you, the adulterer does not advance, the covetous does not take advantage of you, the good is not anticipated by a murderer, tax collector, fornicator, or any of those who take the kingdom by force and predatory (Matthew 11:12), but it, out of goodness, voluntarily endures violence and theft. Be slow to do evil, and quick to salvation, my dear, as I urge. For being prepared for the worst and being slow to achieve the best are equally bad. If they invited you to feast, do not rush; if you renounce the Faith, run away; If in a crowd of evil-minded people they said to you: “We will set an ambush for murder, we will lie in wait for the blameless without guilt” (Prov. 1:11), - do not bend your ears. For you will gain two very great benefits from this: you will enlighten them about sin, and you yourself will get rid of bad society. But if the great David says to you: “Come, let us sing to the Lord” (Ps. 94:1); or another Prophet: “Come, let us ascend to the mountain of the Lord” (Is. 2:3), or the Savior Himself: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matt. 11:28); and again: “Arise, let us go from here” (John 14:31) bright, having shone “more than snow”, thickened “more than milk”, shone “more than sapphire” (Lam. 4:7), then let us not shy away and hesitate. Let us become Peter and John: as they hastened to the tomb and to the resurrection, so we will hasten to the font of Baptism; Let us go sometimes “together”, sometimes faster than each other (John 20:4), trying to anticipate the good. And do not say: “go and come again and tomorrow” I will be baptized, “when you have it with you” (Proverbs 3:28). “Let my mother arrive, let my father arrive, my brothers, my wife, my children, my friends, everything that is dear to me, and then I will be saved, but now is not the time for me to become bright.” But beware lest those whom you hoped to have as accomplices in joy become accomplices in weeping. If they're with you, good, but if they're not, don't expect it. It’s a shame to say: “Where is my baptismal offering? Where are the light clothes in which to be enlightened by Baptism? Where is it necessary to accept my baptists, so as not to be ashamed of myself in this?” “But this, as you see, is very necessary, and without this grace will be diminished!” Do not indulge in trifles in important matters; do not indulge in low feelings; sacraments are more important than visible things; bring yourself as a gift, put on Christ, feed me with your life: I am glad of such hospitality, it pleases God, who bestows the greatest blessings. There is nothing great for God that a beggar would not give, so that the poor do not lag behind in this, not having anything with which to compete with the rich. And although in other things there is a difference between the rich and the poor, here the one who is more diligent is the richer. Let nothing hinder you from going forward, let nothing distract your zeal. While the desire is strong, get what you want; While the iron is hot, temper it in cold water so that you don’t encounter anything that will stop your desire. I am Philip, be the eunuch of Candace. Say it yourself: here is “water; What hinders me from being baptized” (Acts 8:36)? Seize the opportunity, be glad for the good. And having said, be baptized, and having been baptized, be saved. Even if you were black in body, be white in soul; receive salvation, which there is nothing higher, nothing more worthy for those who have intelligence. Do not say: “I must be baptized by a Bishop, moreover a Metropolitan and a Jerusalemite (grace does not come from a place, but from the Spirit), moreover, one of the noble people, for it is dangerous that my nobility should not be humiliated by the baptizer; or although a priest, he is celibate, a man of abstinence and an angelic life, for it is intolerable if I become defiled during purification.” – Do not delve into the credibility of the preacher or the baptist. They have another Judge who tests the invisible, because “man” (looks) “on the outward appearance, but the Lord looks on the heart” (1 Samuel 16:7). And everyone is worthy of faith to cleanse you, if only he were one of those who received the power to do this, who were not openly condemned and not alienated from the Church. Do not judge the judges, you who demand healing, do not examine the merits of those who cleanse you, do not make a choice looking at your parents. Although one is better or lower than the other, everyone is higher than you. Think about it this way: two rings, gold and iron, and the same royal face is carved on both, and both have seals made on wax, how is one seal different from the other? - Nothing. Recognize the substance on the wax, if you are the wisest of all. Tell me: which is the imprint of an iron ring and which of a gold ring? And why is it the same? For although the substance is different, there is no difference in the mark. So let everyone be your baptist! For even if one were superior to another in life, the power of Baptism is equal, and anyone who is instructed in the same faith can equally lead you to perfection. Do not hesitate to be baptized together, the rich and the poor, the noble and the noble, the master and the one who is still his slave. You will not show as much humility as Christ, into whom you are now baptized, who for you took on the form of a servant. From that day on which you are renewed, all the old distinctions have passed away, and everyone has put on Christ in the same way. Knowing how John baptized, do not be ashamed to confess your sin, so that, having been subjected to shame here, you may avoid it there; because shame is part of the punishment there. Prove that you really hated sin by revealing it to everyone and putting it to shame. Do not despise the healing power of the spell, do not complain about its duration, and this is a test of the sincerity with which you approach Baptism. Well, if you work as hard as the Ethiopian queen, who moved “from the ends of the earth” to see the wisdom of Solomon? And her “here is greater than Solomon” is perfect for those who understand the matter (Luke 11:31). Let neither the distance of the journey, nor the vastness of the sea, nor the fire if it is on the road, nor any other obstacle, small or large, frighten you in order to be worthy of grace. If, without any labor, without any costs, you can get what you want, then how foolish it is to put off the gift! It is said: “Thirsty ones! Go, everyone, to the waters"; This is what Isaiah commands you: “you too, who have no silver, go and buy wine and milk without money and without price” (Is. 55:1). What speed in philanthropy! What a convenience for purchasing! You just need to wish for the good, and it goes on sale; the desire itself comes at a great price. The Lord thirsts to be thirsty, He gives drink to those who want to drink, He accepts it as a good deed if they ask Him for a good deed, He is available, He gives great gifts; gives with greater pleasure than others accept. Just let us not discover a low soul in ourselves, asking for what is unimportant and not worthy of the Giver. Blessed is the one from whom Christ asks for drink, as from the Samaritan woman, and to whom he gives “a fountain of water flowing” into “eternal life” (John 4:14)! Blessed is “he who sows by all waters” (Is. 32:20) and in every soul, which tomorrow will be cultivated and watered, and which is now trampled by “the ox and the ass”; because it is overgrown with thorns, without water, overwhelmed by foolishness! Blessed is the one who, despite the rush swamps (Joel 3:18), gets water “from the house of the Lord” and grows bread instead of reeds, bringing food suitable for people, and not hard and useless, to which every effort must be made so as not to remain unattained by common grace. They will object: “Let all this be fair in the reasoning of those seeking Baptism. But what can you say about those who are still babies and feel neither harm nor grace? Should we baptize them too? - Absolutely, if danger is approaching. For it is better to be sanctified unconscious than to die unsealed and imperfect. Proof of this is the eight-day circumcision, which in a transformative sense was a kind of seal and was performed on those who had not yet received the use of reason, as well as the anointing of the thresholds, which protects the firstborn through inanimate things. About other minors, my opinion is this: waiting until they reach their third birthday, or a little earlier, or a little later, when children can hear something mysterious and respond, although not completely understanding it, but imprinting it in their minds, it should sanctify their souls and bodies with the great sacrament of accomplishment. The reason for this is the following: although children then begin to be subject to responsibility for life, when the mind comes to maturity, and they understand the Sacrament (because sins of ignorance are not punished from them due to age), however, protecting them with Baptism is without a doubt much more useful, due to the dangers that suddenly encounter them and cannot be prevented by any means. They will say: “Christ, despite all that He is God, was baptized for thirty years; How then do you command us to hasten with baptism?” – By saying that He is God, you have resolved the issue. He is pure purity, and had no need for purification, but he is purified for you, just as he bears flesh for you, Himself being incorporeal. There was no danger for him to delay Baptism; because He Himself was powerful in suffering, as well as in birth. But there is no small danger for you if you die, having been born into corruption only and not having put on incorruption. I also take into account that Christ needed to be baptized at such a time; but your relationship is different. For He appeared to the world at the age of thirty from birth, and not before, partly in order not to seem to act out of vanity (which is the disease of people who do not know decency), partly because at this age virtue is completely tested and it is decent to be a teacher. When it was necessary to suffer the suffering that saves the world, then it became necessary for everything related to suffering to be added to the suffering, such as the appearance into the world, Baptism, testimony from above, preaching, concourse of people, miracles, and so that out of everything they could form, as it were, one whole, indissoluble and not separated by intervals. For from Baptism and preaching there is a shock (as this circumstance is called in Scripture, Matthew 21:2) of those flocking together, and from the multitude of people there is the manifestation of signs and wonders leading to the Gospel; and from miracles comes envy, from envy hatred, from hatred deliberation and betrayal, from this the cross and everything by which we are saved. So it was with Christ, and for such reasons as we can understand. Or maybe there is another hidden reason for this. But why do you need, following examples that are higher than you, to decide on the worst? For many other things that are narrated about the events of that time turn out to be different from what they are now, and do not converge in time. For example, Christ fasted before temptation, and we fast before Easter. The meaning of both posts is the same, but relative to the time there is a considerable difference between them. Christ contrasts fasting with temptations, but for us it marks mortification with Christ, and serves as a pre-festive cleansing. Christ fasts for forty days because He is God; and we proportioned the fast to our strength; although jealousy convinces some to stretch beyond their strength. Christ also mysteriously teaches Easter to the disciples in the upper room, after supper and the day before suffering, and we celebrate it in houses of prayer, before supper, and after resurrection. He rises on the third day; and we will rise again after a long time. So, our actions are inseparable from the deeds of Christ, and are not associated with them in relation to time; on the contrary, Christ’s deeds are handed over to us in order to serve as some kind of model for our actions, but there cannot be a perfect rapprochement between them. Is it surprising if Christ, although He received Baptism for our sake, differs from us regarding time? But it seems to me that you point to this as something amazing and great when you oppose your salvation! So, if you listen to me to any extent, abandoning such speculations, come to the good yourself and accomplish two feats: cleanse yourself for Baptism and preserve Baptism. For it is just as difficult to acquire a benefit that we do not have, and, having acquired it, to preserve it. Often what is acquired with diligence is lost through negligence, and what is carelessly destroyed is returned through diligence. You have very good tools for getting what you want: vigils, fasts, reclining on bare ground, prayers, tears, mercy for the poor, almsgiving. Let this be both an offering of thanks for the benefits you have received, and at the same time a protective means. Does a good deed serve as a reminder of many commandments for you? Don't transgress them. Has a beggar come? Remember how poor you were, and how rich you became! Is he asking you for bread or drink, or perhaps another Lazarus lies at your gate? Be ashamed of the mysterious meal that you began, the bread that you tasted, the cup that you partook of, sanctified by Christ’s suffering. Has a stranger come to you, having no home, coming from afar? Accept in his person the One who became a stranger for your sake, even a stranger among His own, who entered into you with grace and drew you to a heavenly dwelling. Be Zacchaeus, who yesterday was a publican, and now has become generous: bring everything as a gift to the coming of Christ, so that you may be great, it is good to see Christ, although you are small in physical age. Lying sick and ulcerated? Be ashamed of your health and those ulcers from which Christ delivered you. If you see a naked person, put it on out of respect for your robe of incorruptibility, that is, for Christ, because “as many as were baptized into Christ have put on Christ” (Gal. 3:27). If you meet a collapsing debtor, destroy every “scripture,” righteous and “unrighteous,” (Is. 58:6). Remember the thousands of talents that Christ forgave you. Don’t be a cruel torturer for a smaller debt, and for whom? - For slaves like you, when the Lord has forgiven you a greater debt; Be afraid lest you be punished for His love for mankind, which was given to you as an example and which you did not imitate. May this font be for you a cleansing not only of the body, but also of the image of God, not only of washing away sins, but also of correcting your life. Let him not only wash away the previous impurity, but also cleanse the source. Let him teach not only how to acquire well, but also how to lose what he has acquired well, or, which is much easier, to give up what he has acquired in a bad way. For what good is it if your sin is forgiven, but the offended person is not given satisfaction for the damage you caused? You have done twofold evil: you have acquired unrighteously, and you have withheld what you had acquired; in the first you received forgiveness; but the second and now you are doing injustice; because even now you have what is alien to you, and sin has not been destroyed, but only divided in two by time; You dared to do one thing before Baptism, and you continue to do another after Baptism. But the font gives remission of sins committed, not those committed. It is necessary that the cleansing is not carried out for show, but penetrates you, so that you become completely bright, and not painted on the outside, so that grace does not serve as a cover for sins, but as liberation from them. “Blessed is he whose iniquities are forgiven”, it is said about complete cleansing, and “whose sins are covered” (Ps. 31:1), - about those whose inner being has not yet been cleansed. “Blessed is the man to whom the Lord will not impute sin” (2) - this is, as it were, the third category of sinners, whose deeds are not praiseworthy, but whose heart is innocent. What am I saying? And where does my word lead? Yesterday you, soul, were a Canaanite woman, crooked from sin (Luke 13:11), and now you are straightened by the Word, do not bend again, do not bend to the ground, as one burdened with the bonds of the evil one, do not reach such humiliation that it is difficult for you to rise! Yesterday you dried up from severe bleeding, because you exuded murderous sin, but now the stream has dried up, and you are blooming, because you “touched the hem of Christ’s garment” and “the flow stopped” (Matthew 9:20; Luke 8:44). Keep cleansing, so as not to become bleeding again and lose the strength to touch Christ and steal salvation. For Christ does not often allow Himself to be hidden, although He is very philanthropic. Yesterday you lay on your bed, relaxed and motionless, and did not have a person “who will lower you into the font when the waters are troubled” (John 5:7), but now you have found together man and God, or, better to say, the God-man; you were taken from the bed, or, better yet, you took the bed yourself and publicized the good deed. Be afraid to lie down on your bed again, relaxed from the pleasures of sin and bodily rest, but go healthy, remembering the commandment: “You are healed, sin no more, lest anything worse happen to you” (John 5:14), if after such a good deed you turn out to be bad. "Lazarus! get out” (John 11:43), it was said to you, lying in the tomb, with a great voice (for what is louder than the Word?); and you came out not for four days, but for many days, having risen with the Three-day One, and was released from the burial shrouds. Do not become dead again, do not remain with those living in tombs, and do not be bound by the chain of your own sins. It is unknown whether you will rise again from the graves until the final and general resurrection, which will bring all creation to judgment, not to be healed, but to hear the verdict and give an account of everything that has been acquired, good or bad. If you were still covered with leprosy, that is, the ugliness of a vicious life, and now, having been cleansed of purulent matter, you have assumed a healthy image, show your cleansing to me, your priest, so that I can find out how much higher it is than the purification of the law. Do not be one of the nine ungrateful people, but imitate the tenth. Although he was a Samaritan, he was more grateful than others. Be careful that you do not “bloom” again (Lev.13:12) and that an incurable disorder does not occur in your body. Previously, thrift and stinginess made your hand dry, but now let almsgiving and philanthropy stretch it. An excellent healing for a sore hand is to lavish, to give to the poor everything that you have, to exhaust generously until you reach the bottom (perhaps it will also pour out food for you, like the woman of Sarepta, especially if you happen to feed Elijah), and recognize poverty as a good acquisition for Christ, who became poor for us. If you were deaf and dumb, then let the Word announce you, or, better yet, restrain the one who announced it; do not stop your ears from the teaching and instruction of the Lord, like an adder from the voice of a “sorcerer” (Ps. 57:6). If you were blind and deprived of light - “enlighten your eyes”, “so that you do not fall asleep in the sleep of death” (Ps. 12:4), in the light of the Lord see the light, in the Spirit of God - the Son, be illuminated with a threefold and indivisible Light. If you accept the whole Word into yourself, then you will gather into your soul all the healings of Christ, with which each one is healed separately, just be careful that you do not find yourself ignorant of the measure of grace, so that during your sleep and unkind carelessness the enemy does not sow tares; so that you, having aroused envy in the evil one through your purity, again do not make yourself worthy of regret through sin, so that, immensely rejoicing in the good and exalting yourself in it, you do not fall from this exaltation; but on the contrary, always work on cleansing, putting “ascents” in “your heart” (Ps. 83:6), having been granted, by gift, the remission of sins, guard it with all diligence, so that the remission depends on God, and the observance depends on you. How can this be achieved? Always remember Christ's parable; this will be the best and most perfect aid for you. An unclean and material spirit, expelled by Baptism, has come out of you. He cannot bear persecution, he does not tolerate being homeless and homeless, he passes “through waterless places” where the Divine stream has dried up (for he loves to be there), wanders, “looking for peace,” and “does not find it.” He approaches the baptized souls in whom the font has washed away the corruption. Afraid of water, it stifles his purification, like a legion dying in the sea. He returns again to the house from which he came, because he is shameless and stubborn, he begins again, makes new attempts. If he finds that Christ has settled in and taken the place left by him, then again the reflected one leaves without success, continuing his miserable wandering. If he finds a place in you that has been “swept” and “put away,” empty, unoccupied, equally ready to receive one or the other, whoever comes first, hastily enters and settles with greater reserves than before, “and the last will be worse than the first” (Matthew 12:43–45). For before there was hope for correction and caution, but now damage has clearly become evident, through the removal of good attracting the evil one to itself, which is why the possession of the place has become firmer for the one who settled. Again, and more than once, I will remind you of the enlightenments that I could read about them in God’s word, because the memory of this will be pleasant for yourself (what is more pleasant than light to those who have tasted the light?), and I will illuminate you with the words of Scripture: “light shines on the righteous,” and the “joy” associated with it (Ps. 97:11). “The light of the righteous is always” (Proverbs 13:9). “You are glorious, mightier than the eternal mountains” (Ps. 75:5), I think, the angelic forces who assist us in good deeds say to God. The Lord is “my light and my salvation: whom shall I fear?” (Ps. 26:1) - this is what David says. And he sometimes asks to “send” him light and “truth” (Ps. 42:3), and sometimes he thanks him for joining him, since the “light” of God “appeared” to him (Ps. 4:7), that is, the signs of the illumination given to him were imprinted and appeared. Let us avoid only the light generated by false fire, let us not “kindle a fire and go into its flame” (Is. 50:11). I know the cleansing fire, which Christ came to “bring down on the earth” (Luke 12:49), and Himself, in reference, is called “fire” (Heb. 12:29). He destroys matter and evil habits, which is why Christ wants it to burn faster (Luke 12:49), because he wants to speed up the good deed, when he gives us “coals” to “help” (Is. 47:14-15). I know the fire that is not cleansing, but punitive, or Sodom, which “the Lord will pour down on” all the wicked, adding “brimstone and scorching wind” (Ps. 10:6), or “prepared for the devil and his angels” (Matthew 25:41), or the one that “goes before” the Lord and “burns around His enemies” (Ps. 97:3). There is also a more terrible fire than these, which acts in concert with the never-ending worm; we cannot extinguish it, but it is perpetuated for the wicked. For all this shows destructive power, unless someone here wants to present it more humanely and in accordance with the dignity of the punisher. But just as double fire is known, so there is also double light. One is the lamp of the mind and guides our steps according to God. And the other is deceptive, inquisitive, opposed to the true light and pretends to be the true light in order to deceive by appearance. This is darkness, and appears as noon, the most radiant light. So I hear about “those who are driven out at midday, as if they flee by night” (Is. 16:3). This is night, and is considered enlightenment by those corrupted by voluptuousness. For what does David say? – The night was around me, the accursed one, and I did not know, because I considered pleasure to be enlightenment (Ps. 139:11). But such are those who indulge in voluptuousness; and we will “enlighten” ourselves with the “light of knowledge”; and he will be enlightened if we “sow in righteousness” and “reap mercy” (Hos. 10:12), since activity also leads to contemplation, so that, among other things, we know which light is true and which is false, and not make the mistake of choosing the worse instead of the good. Let us become light, as the great Light called the disciples: “you are the light of the world” (Matthew 5:14). Let us be “lights in the world, containing the word of life” (Phil. 2:15–16), that is, we will be a life-giving force for others. May God take us, may he take the first and purest Light, may we walk “in His brightness” (Bar.4:2), “while our feet do not stumble on the mountains of darkness” (Jer.13:16). “As during the day, let us behave decently, not indulging in feasting and drunkenness, nor in sensuality and debauchery”; for these are the secret works of the night (Rom. 13:13). Let us purify ourselves, brothers, in every member, and make every feeling innocent. Let there be nothing imperfect in us, nothing from the first birth, let us not leave anything unenlightened in ourselves. Let us enlighten ourselves with our eyes so that we can see rightly, and through close and curious vision we will not bring into ourselves any fornicating idol, for although we will not serve passion, we will defile the soul. If we have a log or a twig, we will clear it so that we can see it in others. Let us be enlightened by our hearing, let us be enlightened by our tongue, and let us hear what the Lord God will say, and let us “hear” mercy “early” (Ps. 143:8), and “joy and gladness” will be given to “our hearing” (Ps. 50:10), which fill the divine ear; We have “torment and destruction under our tongue” (Ps. 9:28), but let us “preach the secret and hidden wisdom of God” (1 Cor. 2:7), honoring the tongues of fire (Acts 2:3). Let us heal our sense of smell, so that we do not become pampered and, instead of a pleasant aroma, become covered with dust, but be filled with the fragrance of what is exhausted for the sake of the World, having received Him spiritually, being made up of Him and transformed into Him to such an extent that a “pleasant aroma” emanates from us (Eph. 5:2). Let us purify ourselves in touch, taste, and larynx, not looking for soft touches, not being consoled by the smoothness of things, but touching, as we should, the Word incarnate for us and imitating Thomas in this; not irritating the taste with moisture and foodstuffs, which arouse the most fatal irritations for us, but having tasted and known “how good the Lord is” - our best and eternal food (Ps. 33:9); without at all cooling the bitter and ungrateful larynx, which lets through what is put into it and does not retain it, but amusing it with words sweeter than honey. In addition, it is good, having a head cleansed, just as the head is cleansed - the source of feelings, to hold on to the Head of Christ, from which “the whole body is composed and joined together” (Eph. 4:16), and to overthrow our prevailing sin, which exalts itself above the best in us. It is good to have sanctified and cleansed shoulders so that you can bear the cross of Christ, which is not easy for everyone to bear. It is good to have consecrated hands and feet - hands, “that in every place they may be lifted up that are clean” (1 Tim. 2:8), “receive the punishment” of Christ, “that the Lord may never be angry” (Ps. 2:12), and for their activity the word will be entrusted to them, as was given “in the hand” of one of the Prophets (Hag. 1:3) 253 “, but in the Greek text: “εν τη χειρι “.; Let your feet not “rush to shed blood” and not “run to evil” (Prov. 1:16), but be ready for the gospel, for the “honor of the high calling” (Phil. 3:14) and for receiving the washing and cleansing Christ. And if there is purification of the belly 254, which receives and shares verbal food, then it is good not to idolize it, pleasing it with sweet food and abolished dishes, but, as much as possible, to purify and refine it, so that it receives the word of the Lord within itself and beautifully grieves for the falling Israel (Jer. 4:19). I find that even the heart and entrails are honored. David convinces me of this, who asks that a “pure heart be created” in him, and a right spirit be renewed within” (Ps. 50:12), meaning by this, as I think, the power of thought, its movements or thoughts. What do you think about loins and kidneys? And let us not ignore this, even if purification touches them too. Let our loins be girded and strengthened by self-control, as of old with Israel, according to the law of eating the Passover, for no one comes cleanly out of Egypt and escapes the destroyer except by bridling the loins. Let a good change occur in the kidneys, the power of lust will be directed towards God, so that you can say: “Lord, all my desires are before You” (Ps. 37:10), and “I did not desire the day of trouble” (Jer. 17:16). For he must become a man of desires, spiritual desires. In this way the serpent, which has most of its strength “in the muscles of its belly” (Job 40:11), will be destroyed in you, when those under its dominion will be put to death. But do not be surprised if “we take more care of the less noble” (1 Cor. 12:23), killing and chastening them with words, and standing courageously against substance. Let us give all “earthly members” ( Col. 3:5 ) to God, let us sanctify everything, and not “the seal on the liver” ( Lev. 8:25 ), not the kidneys with fat, not this or that part of the body. For why do things dishonest? Let us offer ourselves entirely, let us be a verbal burnt offering, a perfect sacrifice. We will make more than one shoulder, more than one breast, a priestly participation (Lev. 7:34), for this is not enough, but we will completely surrender ourselves, and we will accept ourselves completely, because to accept ourselves completely means to surrender to God and sacrifice our own salvation. And most of all and above all, keep the good pledge for which I live and bear my title, which I would like to have as a companion when leaving the world, with which I endure all the sorrows and despise all the pleasures of life; keep your confession of faith in the Father and the Son and the Holy Spirit. I entrust this confession to you now, with it I will immerse you in the font, and with it I will lead you out. I give him to you for the rest of your life as a comrade and protector - one Divinity and one Power, Which is found in the Three individually and embraces the Three separately, without distinction in essences or natures, does not increase or decrease, through additions and decreases, is everywhere equal, everywhere the same, like the one beauty and the one greatness of the sky. It is the Three Infinite, an infinite co-naturalness, where Each, intelligible in Himself, is God, as the Father and the Son, the Son and the Holy Spirit, with the preservation of personal properties in Each, and the Three, intelligible together, are also God; the former because of consubstantiality, the latter because of unity of command. Before I have time to think about the One, I am illuminated by the Three. Before I have time to separate the Three, I ascend to the One. When the One of the Three appears to me, I consider it whole; It fills my vision, and more escapes my sight. I cannot comprehend His greatness in order to add more to what remains. When I unite in the intuition of the Three, I see a single luminary, without being able to divide or measure the united light. You are afraid of birth, lest God, who does not suffer, suffer from something, but I am afraid of creation, lest I lose God through insult and unrighteous dissection, cutting off either the Son from the Father, or from the Son the essence of the Spirit. For the strange thing is that among those who weigh the Divinity poorly, not only is creation introduced into the Divinity, but the creation itself is again cut into itself. By these low and prostrate ones, just as the Son is humiliated before the Father, so again the dignity of the Spirit is humiliated even before the Son; so that both God and creation are mocked by this new theology. In the Trinity, venerable ones, there is nothing slavish, nothing created, nothing extraneous, as I heard from one of the wise. “If I were still pleasing people, I would not be a servant of Christ,” says the divine Paul (Gal. 1:10). If I had still worshiped the creature, or been baptized into the creature, then I would not have been deified and would not have changed in my first birth. What shall I say to those who worship Ashtoreth or Chemosh - “the abomination of Sidon” (1 Kings 11:7), or the image of the star (Amos 5:26) - a god, according to the beliefs of the pagans, somewhat higher, however, creatures and the work of human hands, if I myself either do not worship the Two 255 in whom I was baptized, or I worship them as slaves like me? For they are still slaves, although somewhat more honorable, because even among similar slaves there is a difference and preference. I would be ready to call the Father great, from Whom the Equals have both equality and being (on which everyone will agree), but I am afraid that I might make the Beginning the beginning of the smaller ones and offend them by preference. For there is no glory to the Beginning in the humiliation of Those Who are from it. Moreover, I suspect that, due to your immoderation, by taking up the word “greater”, you will split nature, applying the concept of greater to everything. The father is no longer by nature, but by guilt, because between those who are equal in relation to essence there is neither greater nor less. I would be ready to prefer the Son as Son to the Spirit, but Baptism, which fulfills me with the Spirit, does not allow this. But are you afraid that they will reproach you for tritheism? – Take advantage of this blessing - the unity of the Three, and leave the protection to me. Let me be the shipbuilder, and you own the ship. And if you have another shipbuilder, then make me the architect of your house; You yourself live safely in the house, although you have not worked at all. And you will sail on the ship, and you will live in the house no less prosperously than I, their builder, although you did not put any effort into this. Do you see what kind of complacency? Do you see the favor of the Spirit? Fighting is my business, and you are given the fruits of victory. Let them depose me, and you enjoy the world and, helping with your prayers to the one fighting for you, give him your hand through faith. I have three stones with which I will hit a foreigner with a sling; I have three breaths on the son of the Sarepta woman (1 Kings 17:21), with which I will give life to the dead; I have three drink offerings “for wood” (1 Kings 18:34, 25), with which I will sanctify the sacrifice, stirring up a wonderful fire with water, and I will cast down the lying prophets, using the power of the sacrament to do this. But why continue the word? Now is the time to teach, not argue. I testify before God and before the chosen angels that you will be baptized with this faith. If it is written in your heart differently than what my teaching requires; Come on, we'll rewrite it. I am not an unskillful writer of this, I write what is written, I teach, what I have learned and what I have preserved from the beginning to this gray hair. There is danger for me, and there is a reward for me, as the guardian of your soul, who fulfills you with Baptism. If you believe rightly and are marked by good writings, keep what is written, remaining unchanged in the cycle of times in that which itself is unchangeable. Imitate Pilate, only for the better; imitate the one who wrote poorly; imitate the one who wrote well. Say to those who reassure you: “What I wrote, I wrote” (John 19:22). For I would be ashamed if good were conveniently shaken, while evil remained unshakable. It should move easily from worse to better, and be motionless from better to worse. If you are baptized like this and according to this teaching, “I will not forbid my mouth” (Ps. 39:10), I give my hands to the Spirit. Let us hasten salvation, rise for Baptism. The Spirit spreads its wings over you, the doer is full of zeal, the gift is ready. If you are still limping and do not accept the perfect Divinity, then look for another baptizer or drowner: it is not my business to dissect the Divinity and make you dead during the rebirth, so that you have neither grace nor hope for grace, subjecting your salvation to shipwreck in a few minutes. For if you take away anything from the Divinity from One of the Three, then you will take away everything from the Divinity and sanctification from yourself. But perhaps there is no written mark in your soul, neither good nor bad, and now we need to write in you, we must raise you to perfection? Let's go inside the cloud, give me the tablets of the heart. I will be Moses for you - I (although it’s bold to say so) with the finger of God will write a new decalogue, I will write an abbreviation of salvation. And if there is some heretical and foolish beast, let him remain below, otherwise he is in danger of being stoned by the word of truth. I will baptize you, teaching you in the name of the Father and the Son and the Holy Spirit. One common name of the Three is God. Let both images and words make you understand that you reject all atheism, as if united with the entire Divinity. Believe that the whole world, visible and invisible, created by God out of nothing and governed by the providence of the Creator, will change into a better one. Believe that evil has neither a special essence nor a kingdom, that it is neither beginningless nor original, it was created by God, but is our work and the work of the evil one, and came into us from our negligence, and not from the Creator. Believe that the Son of God is the eternal Word, born of the Father, airless and incorporeal, and He was born in the last days for your sake and as the Son of man, descended from the Virgin Mary, ineffable and undefiled (for there is no filth, where is God and where does salvation come from); that He is fully man and at the same time God, for the sake of all suffering man, in order to grant salvation to you all, destroying all condemnation of sin, impassive in Divinity, suffering in perceived humanity, as much a man for you as you become god for His sake; that for our iniquities He was led to death, crucified and buried, because He tasted death, and having risen on the third day, He ascended into heaven in order to raise with Him you who were cast down, but will again come at His glorious appearance to judge the living and the dead, He will come no longer in the flesh, but not incorporeally, but in the image of a most magnificent body known to Him only, so that He may be visible to those who pierced Him, and remain God, uninvolved in plumpness. In addition, recognize the resurrection, judgment and reward, according to the truthful scales of God. And this reward for those who are purified in heart will be light, that is, God visible and cognizable to the extent of purity, which we also call the kingdom of heaven, but for those who are blind in mind, that is, for those alienated from God to the extent of local myopia, there will be darkness. Finally, on this basis of dogma, do good, because “faith without works is dead” (James 2:26), as are works without faith. You know everything about the sacrament that can be discovered and said aloud to the people, and the rest, if the Trinity grants, you will find out by going inside, and you will hide it within yourself, guarding it with a seal. However, I also preach this to you: your presence at the great altar, to which you will be admitted immediately after Baptism, is a foreshadowing of the glory there; the psalmody with which you will be led in is the beginning of the hymn there; the lamps that you light will mysteriously form the local light, with which we, pure and virgin souls, will go to meet the Bridegroom, having the clear lamps of faith, not indulging in sleep through carelessness (so that the expected one could come unexpectedly), not being left without stock and oil and not lacking in good deeds, which would cast us out of the bridal chamber. For I see how pitiful this state is! The groom is close, the cry demands to go out to meet him, and the wise will meet him with a shining light, abundant in what is needed to support him; and others will be confused, seeking oil from those who have it at the wrong time. The bridegroom will soon ascend, the first will ascend with him, and the latter will remain outside, having spent the time in which they could have ascended, preparing the oil, and they will weep bitterly, having learned late how harmful carelessness is, when, no matter how much they ask for it, the bridal chamber is inaccessible to them, for they have pitifully closed it to themselves, having acted, only in a different way, like those who refused to be at the wedding feast, which the good Father prepared for the good Bridegroom, refusing either for the newlywed wife, or for the newly purchased village, or for a pair of oxen, which they acquired to their detriment, destroying something great for a small thing. For there is no place there for the despiser, or the careless, or the one dressed vilely, and not in a wedding style, even if here he honors himself with the luminosity there, and inwardly gives himself a place there, deceived by vain hope. What then? When we go inside, then the Bridegroom knows what to teach and what to talk about with the souls who have entered. He will, as I think, converse, teaching the most perfect, pure knowledge, which may be given to us, students and teachers, about Christ our Lord Himself. To him be glory and power forever. Amen. Baptism and Confirmation. Φυλακτηριον - a bandage on the forehead and hands with words from the law of God, used by the Jews (Matthew 23:5). According to the Slavic translation: “by hand”: The theologian here means memory by the womb. You might be interested in: