About fate and providence

Treatise of St. John Chrysostom's "On Fate and Providence" is one of the most important monuments of polemics against fatalism, not only in the work of the saint himself, but also in church writing in general. The essay consists of 6 words (chapters) and is directed against pagan ideas that in the world everything depends on chance and blind fate, independent of human will. In the first word of St. John shows that true bliss is possible with sincere faith and righteous life. The true good in real life is virtue, and the true evil is depravity, deceit and spiritual depravity. Virtue and vice depend on the free will of man. In the second word, the saint says that fatalism is a great crime and one of the most serious types of blasphemy, which is inextricably linked with the action of demonic power. The devil understands that it is impossible for a person who attaches importance to fate to avoid Gehenna and punishment and reach heaven, for fate “commands everyone to believe contrary to the dogmas of God.” St. John laments that Christians are more willing to believe false teachings rather than the voice of God revealed in the Holy Scriptures. There can be no place in the life of a Christian for the doctrine of fate. In the third word of St. John says that a person is convinced in his conscience that the opinion about fate is just a fable. However, falling into grave sins, people try to justify themselves with the help of fate, adding the even more grave sin of slandering God. In the fourth word the saint defends Divine justice. She is not always visible in this world, but she will reward everyone according to their deserts at the final judgment. The fifth word provides a moral argument against fatalism and some evidence in defense of God’s Providence: “If there is fate, then there is no judgment; if there is fate, then there is no faith; if there is fate, then there is no God; if there is fate, then there is no virtue, no vice; if there is fate, then everything is in vain, we do and endure everything without benefit; no praise, no blame, no shame, no disgrace, no laws, no judgments.” But the right to choose – what to believe – remains with the person. The sixth word is directed against those who, leaving everything to chance, live a carefree life, carelessly indulging in sensual pleasures. *The title of the work in Greek is Περ εἱμαρμένης κα προνοίας. *The title of the essay in Latin is De fato et providentia. True peace can only be achieved by a righteous spirit. – Who should be considered blessed? Our real life is replete with numerous anxieties and is filled with worries. However, this is not what is painful, beloved, but the fact that, being able to make these worries and anxieties weaker or bear them without pain, we do not care about either one or the other, but spend all our time in despondency: one grieves over poverty, another over illness, another over the many worries and supervision of the house, another over raising children, another over childlessness. And pay attention to the excess of madness, because almost all of us complain about not the same circumstances, but opposite ones, although if the nature of the circumstances were the cause of our complaints, we should not equally mourn about opposite things. If poverty is an evil, and, moreover, an unbearable one, then one who lives in wealth should never groan; and if childlessness is evil, then a person enjoying many children should rejoice. Again, if it were desirable to manage public affairs, also to enjoy honors and have many subordinates, then a life free from occupation and calm should be avoided, and all people should hate it. Now, when you see that the rich and the poor grieve equally, and often the one who is in wealth, for his part, does this to a greater extent than the poor, the one who enjoys power and the subordinate, the father of many children and has absolutely none, grieves, then we consider the fault of such disorder not to be circumstances, but to those who cannot take advantage of them as they should and remove all despondency from themselves. It is not the sudden change of these circumstances that causes anxiety and worry, but we and our mind, so that if we have it well educated, then we will always rest in a calm sea and in the harbor, even if countless storms arise from everywhere, just as in the case when it is not well-tuned, we will find ourselves in a position no better than that of shipwrecked people, even if all our affairs were driven by a fair wind. The same can be seen in bodies. He who has strengthened his body will not only not endure anything terrible, even if he has to resist countless changes in the air, but, thanks to exercise and habituation to bad temperatures, he even receives an increase in his strength; if he has a weak and skinny body, then, even if he enjoyed the beautiful, favorable weather, he will not derive any benefit from this good condition, since his own weakness counteracts the good influence of the weather. We see the same thing with regard to food: when our stomach is strong and strong, then whatever it takes in, even if it is something hard, something rough for it, turns into pure juice, since good natural conditions overcome the bad element contained in food. When his strength has weakened and become sluggish, then, even if you introduce into him food that is most distinguished by good juices, he transforms it into the worst form and spoils it, since his weakness acts harmfully on the good qualities of the food. Likewise, whenever we notice a disorder in affairs, we will not, beloved, blame God, because this does not mean finding a cure for a wound, but adding another to the wound. Let us not attribute the control of the world to demons, let us not think that no one cares about real affairs, let us not oppose the tyranny of some kind of fate and destiny to the Providence of God. All this is full of blasphemy, and truly confusion and disorder do not depend on the course of affairs, but on a spirit tuned in a certain way, which, even if it enjoyed an immensely favorable combination of circumstances, will not receive any benefit from it until it corrects the disorder and disorder within itself; but just as the eye, if it is sick, then even at the clearest noon will see only darkness and one thing instead of another, and there will be no benefit for it from the sun's ray, and if it is healthy and strong, then even in the evening it will be able to guide the body with safety - in the same way, the eye of our mind, while it is strong, will see perfectly, even if it had to contemplate things that are apparently unsettled, when it is damaged, then at least you raised him to heaven itself, and in what is there he will notice great disorder and disorder. And that this is so, I will prove to you with many examples of ancient and modern people. How many people calmly endure poverty - and never cease to give thanks to God for it? How many, living in wealth and luxury, do not thank, but slander the Lord? How many, who have not suffered anything terrible, blame the universal Providence? How many, who have lived all their time in prison, endure the suffering there with more prudence than those who lived in freedom and security? You see that the state of mind and our own mind are the cause of both this and that, and not the very nature of the circumstances. Therefore, if we took care of our spirit, then there would be no anxiety, there would be no disorder, there would be nothing terrible, even if the circumstances of our life fluctuated more than any sea disturbance. Why, tell me, does Paul give thanks? And yet he belongs to the number of people who lived beautifully, who spent all their time virtuously, who even experienced the worst troubles: no one was more righteous than him of all the people who lived under the sun, nor suffered more painful things than he, since people came into existence - however, seeing that many live wickedly and rejoice and enjoy real riches, he himself thanks God, and advises this to everyone else. Look at him. And you, when you see that a vicious person is having fun, when you see that he is exalted, when you see that he prevails over his enemies, takes revenge on his offenders, does not suffer any loss, that riches flow to him from everywhere, that everyone reveres and flatters him, and that you yourself are in a completely opposite state, that you are treated insultingly, that you are slandered, maliciously plotted, then you will not Think that you are among the rejected, but, looking at Paul, who experienced your same fate, perk up, restore your thoughts, do not fall under the influence of despondency. Do not judge who is a friend of God and who is an enemy based on the happiness and misfortune here, but if you see that someone lives justly, is exhausted by illness and looks at what is pious, then please him and consider him worthy of competition, even if he were surrounded by countless chains and even if he lived incessantly in prison, even if he was a slave to the unworthy, even if he lived in poverty, even if he worked in in the mines, at least he suffered something terrible of a different kind. Blessed is this man, even if they gouge out his eyes, even if they burn him, even if his body is gradually exhausted. If you see that another, living dissolutely and viciously and committing extreme atrocities, enjoys great honor, ascends to the very royal throne, puts on a diadem, has a scarlet robe and rules over the entire universe, then mourn him for this reason and call him unfortunate. Truly, there is nothing more painful than a soul so attuned, even if the entire universe were subject to it. Indeed, what is the use of having an excess of wealth when you are the poorest in virtue of all? What is the benefit of ruling over so many when you yourself are not able to conquer yourself and your own passions? After all, if we notice that from the side of the body someone is in a bad position and suffers from a fever, or that pain in the legs has suddenly occurred, or some kind of exhaustion or other incurable suffering, then we cry, even if he were richer than everyone else, and even more so the richer he is, because the feeling of disaster is more acute when someone owns necessary things in abundance; he who, due to poverty, does not have the opportunity to enjoy anything, has this need through consolation, and having the power to take advantage of every kind of pleasure and encountering opposition from illness, he suffers more for this reason. How senseless is it, if we see that someone is suddenly stricken with a physical illness, to consider him unfortunate, even if he were rich; and when his soul is in a bad state, a soul for which we have nothing equal or more valuable, to please him for the sake of a few riches or for the sake of fleeting honor, or for the sake of something else that remains here and leaves us along with this life, or better yet, often before the end of the last. Don't do this, please. This is the cause of our confusion, this is the cause of anxiety. Because of this, many blame God, because of this they think that no one provides for peace. If they knew that in real life there is no good except virtue alone, (which is not good) - neither wealth, nor treasures, nor health, nor power, nor anything else, and that in real life there is no evil, except only depravity and guile and mental depravity, (which is not evil) - neither poverty and illness, nor curses and false denunciations and the rest considered misfortune, then what is said would never be said Now, people would never spend their lives in despondency, would never please those who should be considered unhappy, would never consider those who should be pleased to be unhappy, would not treat the true dignity of people in this way. Pleasing people for their obesity, for abundant food and for long sleep is nothing more than treating them like dumb animals, because their happiness lies in this, or better yet: it serves as evil for dumb creatures. Indeed, many donkeys and horses died because they lived in idleness and indulged in gluttony. If this is harmful for irrational animals, for whom all virtue lies in the good condition of the body, then can we really put in this the virtue of people, whose whole essence lies in the nobility of the soul, and shall we not be ashamed of heaven and the angels related to our soul? Do you really not blush with shame even at the very nature of the body and its form? With us, God did not form it in the same way as in dumb animals, but in the way it was fitting to form something that was supposed to serve a rational and immortal soul. Why did God make all dumb people have downward-sloping eyes, and when He gave them to you, He placed them in their heads, as if in an acropolis? Is it because they have nothing in common with heaven, but you, both from God and from nature, have been given the law from the beginning to contemplate most of all what is above? Why did He create your body in a straight position, and those of others - inclined downward? Is it not for the same reason, even through your very image, teaching you not to have anything to do with the earth and not to be devoted to real things? Therefore, let us not betray our noble origin and let us not fall to the low origin of the wordless, lest Scripture say about us: “a man who is in honor and foolish” (Ps. 49:21). Determining the happiness of life on the basis of luxury and wealth and real things is not characteristic of people who pay attention to their own nobility, but of people who have become horses and donkeys. But let it not be that anyone like that is present here, in the holy face and among the spiritual spectators, and in the pious assembly! And for this very reason we daily enjoy listening to the Divine word, so that, cutting off with the word, as if with a sickle, the illness of the soul that has become like a forest, we become fruitful trees and bear fruit in time, laid aside in the Royal granary, bringing glory to the common Lord and Husbandman of our souls, and giving us immortal life, which may we all achieve through the grace and love of our Lord Jesus Christ, with whom to the Father, with the Holy Spirit, be glory, and dominion, and honor forever and ever. Amen. Blasphemy is a great crime. – Various types of blasphemy. – Fate or free will guides human life. “Whoever curses his father or his mother must be put to death” (Ex. 21:17), says (Scripture). This law was given in the Old Testament when there was no special diligence regarding the establishment of the best civil life, when there was only the introduction of the Divine, when there were children's commands, when there was milk, when there was a nurse, when there was a torch, when there was an image and a shadow. So, what could we say about those who now, in the time of grace and in the truth of things, also in such great knowledge, slander not their father and mother, but God Himself in every possible way? What kind of punishment will await such people? What punishment will sufficiently correspond to the degree of evil? What fiery river, what undying worm, what pitch darkness, what bonds, what gnashing, what sobbing? All torments, both present and future, are not sufficient for a soul in such a position, descended to such a degree of depravity. There are many types of blasphemy, and they are different, as a result of which it is necessary to set them out today so that we do not voluntarily fall into any of them, and so as not to leave without attention anyone who falls into them - neither friend nor enemy. Truly there is no, there is no sin worse than this, there is not even one equal to it; in it is the multiplication of evils, in it is what causes everything to become disordered, and entails merciless punishment and unbearable vengeance. Who are those who slander God? Those who contrast the wisdom of His Providence with disorder and necessity determined by fate. And there is nothing surprising in the fact that infidels are possessed by this disease, who are absurdly surprised before trees and stones and serve them; and this is most terrible of all and truly worthy of many tears and sobs, that freed from this delusion and slavery, worthy to know the God who is in everything, the true and real God, that they, as if by some kind of reverse current, are drawn down to the strong sea excitement, to that way of thinking and to that madness; those who, according to them, worship Christ, those who have been awarded such great sacraments and have accepted the ineffable dogmas and the Heavenly wisdom that has descended upon us, after such a great honor that they received from God, voluntarily overthrow themselves, with great foolishness rejecting from themselves the freedom that God gave them, subjecting themselves to the gravest slavery and with their thoughts inventing the most terrible tyranny that has never existed, cutting off all good hope and trying to deprive those who are zealously devoted to virtue from their strength. Just as in war, one of the enemies, noticing noble warriors and ready to give their very soul for the Fatherland, and not having the opportunity to harm them in any other way, nor to deviate them from their readiness to serve the king, nor to make them timid, nor to overcome them with the help of tricks, harms them in other ways, trying to convince them that they are in vain and uselessly and without any reason showing so much labor - in order to weaken their hands, in order to overthrow their strength, in order to extinguish them. zeal, in order through all this to divert them from their inherent zeal for war, and so that, after considering them defenseless and unarmed, to take them bound captive - this is what the devil did. After he saw that most of the universe, thanks to Divine grace, ridicules pagan error, honors the word of piety with all its heart and soul, and that then, as a result of this, there arises great respect for virtue and the same contempt for vice, he did not dare to speak out and openly say: “Depart from Christ, ridicule the dogmas taught by Him, His work is a fable and delusion, He is somehow vicious and unsociable.” man,” since he knows that as a result of this they will flee from his tyranny even more quickly and will hate him more. Therefore, he does not bring accusations directly, but, walking around, secretly dispels the poison of evil dogmas, apparently allowing people to remain in faith, but in reality uprooting it from them, destroying all the dogmas of truth and spreading great slander against God among believers. That is why he has prepared this destructive drug and the deadly poisons of fate in order to secretly introduce everything that I have said, in order to show the emptiness of our thoughts and the emptiness of our faith, in order to convince people to have a bad judgment about God - which, of course, at first he did in relation to Adam, slandering God that He was supposedly envious and unkind. He spoke almost like this, admonishing him: “God knew, He said, that your eyes would be opened, He knew that you would be like gods, He envied you, He did not want greater honor for you.” After all, if he had not added these words, then by what he said earlier, he gave them the opportunity to suspect the same thing. And notice the deceit - having overthrown the definition of God and saying that if the first parents disobey Him, then great benefits will be their lot, such as: their eyes will be opened, they will become equal to God and will have the knowledge corresponding to this position, the devil has not yet added that the one who forbids this is wicked, so that it does not seem that he is speaking as some kind of enemy and adversary, but put on the guise of an adviser and trustee, in order to make the evil admonition acceptable - which is exactly what happened. With the words he spoke, the devil did not want to teach anything other than: “Depart from God who created you; He is unkind and envious, and out of envy he denies you great benefits.” However, he did not openly utter these words, because, having suspected him of an enemy, they, of course, would have shied away from him; not wanting to tell them this and keeping silent, he offered that disastrous advice. In the same way, of course, now he does not say: “depart from Christ, since His Divine dogmas are shameful,” because he knows that he would lie and would not meet faith; but insidiously, apparently, he leaves us with them and reveals agreement with the truth, and in another way removes us, ignorant of them, from this eternal inheritance, just as if someone, holding with his right hand a legitimate and free, somewhat simple and innocent child, did not expel him from his father’s home, but at the same time convinced him to do something through which, willy-nilly, he would lose his entire father’s inheritance. It is impossible, it is impossible that a person who attaches importance to fate would be able to reach heaven; it would be better to say: it is impossible that he would be able to avoid Gehenna and punishment, since fate commands everyone to believe contrary to the dogmas of God. God says: “If you are willing and obey Me, you will eat the good things of the earth; But if you deny and persist, the sword will devour you: for the mouth of the Lord speaks” (Is. 1:19-20). Have you seen how God speaks and what laws he lays down? Listen to fate, how it speaks and how it introduces opposing decrees, and understand how it is said by the Divine Spirit, and the words of this one - by an evil demon and some ferocious monster. God said: “if you want” and “if you don’t want,” making us masters of virtue and vice and making it dependent on our way of thinking. And what does he say, i.e. devil? The fact that it is impossible to avoid what is determined by fate, whether we want it or not. God says: “If you want, you will destroy the good earth”; fate says: even if we want, if it is not given to us, then there is no profit in this desire. God says: “If you do not want to listen to My words, the sword will devour you”; fate says: if we do not desire it, but it is given to us, then in any case we are saved. Isn't this what fate says? What could be clearer than this battle? What is more open than this war, which the teachers of vice, the demons, so shamelessly undertook against the Divine sayings? But, as I said, it is not surprising that demons and people equal to them, that is, pagans, believe this; and the most painful thing is that you, who so enjoy the Divine and saving teaching, do not show due respect, but run over to those most unreasonable and soul-destroying inventions. “For why should I judge those who are outside?” ( 1 Cor. 5:12 )? For now, I have a word to you, members of Christ, children of the Church, raised in the Father’s house, enjoying Divine teachings, awarded such a great honor. Therefore I groan, therefore I weep and weep; and it is truly worthy of lamentation when anyone falls into sins unworthy of forgiveness. And what kind of forgiveness, tell me, can there be when God reveals Himself, and when the demons also speak in turn, and when what they say even to the friends of God seems worthy of greater faith? Now we do not undertake any reasoning, but will only show the shamelessness of the people who trust them. God says: “I have set before you fire and water, life and death: whatever you want, you can stretch out your hand to” (Sir.15:16-17); the demon says that it is not in your power to stretch out your hand, but it depends on some necessity and strength. And this seems more trustworthy to you, and you do not think about the distance that separates the advisers, about the fact that one is God and the other is a demon; you do not appreciate the difference in advice, that one is saving and calls to virtue, and the other is truly demonic and calls to evil and vice; you do not pay attention to what you received from God and what from the demon, to the fact that one loved you so much that he gave for you even His Only Begotten Son, more precious than Whom the Father had nothing, also loves you even now, calling you through the apostles to your salvation and doing everything for this, and the other hated and hates you so much that in every way he is at enmity with you and not only does not give you something good, but even what you received from God, and he is trying to tear it out. One took care to make you equal to the angels, and the other made you more dishonest than the reptiles on the earth and, for his part, convinced you to bow to them; one attracts you to the Heavenly Kingdom and other honors, and the other was jealous of the position given to you here and did not lag behind until he deprived you of it. If you cannot recognize the dogmas - although for people who are not very dull they are clearer than the sun, and namely, those dogmas that belong to God serve to clarify virtue and salvation, and the demonic - vice - if you cannot penetrate into them, then learn what is salutary and what is harmful, at least from those who give you advice. And how is it not senseless in other matters to adhere to the view that if a doctor gives someone food, then one should not be curious about it, but accept it as bringing health; if a sorcerer or wizard, then not go into research, but abhor poison and harmful food; in relation to God, not to use this kind of techniques, although the distance between God and the demon is so much greater than the distance between the doctor and the wizard that it is impossible either to express it in words or to imagine it with the mind and reason? So, isn’t it extremely absurd not to go into research where the difference between those offering food is insignificant, but instead of any study of the matter to pay attention only to the qualities of the persons - and where the difference between advisers is so great, to have the need for a word to understand that one is saving and the other is harmful? Let us not, I beg you, be more foolish than dumb creatures, but let us hastily run away and not listen with our ears: “bad associations corrupt good morals” (1 Cor. 15:33), and it is impossible for the deceived to receive forgiveness. Why, having seen an area that is contagious and unhealthy, do you shy away from staying there, even if countless conditions attract you to that dwelling, preferring the health of the body to everything; when some are filled with infectious speech and a disease that not only destroys the body, but also destroys the soul and makes it worse and more unfit, then why don’t you run away hastily? Listen, says one wise man, do not stop, “but jump back, do not delay” (Proverbs 9:18), fearing even the shortest stay among them. We say this, not fearing the power of the dogmas they preach, but fearing your weakness. For us, established in the faith, their dogmas seem, by God’s grace, weaker than a spider’s web, and even though countless times they have charmed our ears, the more they are met with laughter from us, as crazy and senseless; but we are afraid of your weakness. I do not address what has been said against everyone, but against those who are guilty of what I have indicated, since Paul, the ruler of all, not only exposing the teaching to his disciple Timothy, but also arguing against strangers, exhorts to avoid empty speech (2 Tim. 2:16). The time of our life is short, the means of salvation are insignificant. So, if even this short time given to us in order to learn something useful, we spend it on what is unnecessary and useless and harmful, then when will we finally have another time at our disposal to study what is necessary and what is urgently needed? Even if the time were long, then most of all it would be appropriate to use it entirely for what is useful; and when it is both insignificant and short-lived, then how can we not consider it a matter of extreme foolishness to spend this little time on dogmas that corrupt our soul? What need do you have for medicine? Do not take the blow, do not waste time on treating what you receive from others and have: collect what is sound from the Divine Scriptures, and if someone came saying something different, then block your ears, immediately run away hastily, do not hesitate. And if, in the case where there was a crowd against the kings, you would not have decided to stay in the place of that deliberative meeting, since you would in any case be in danger by hearing about such things, even if you did not express your consent, then in the case when something is said against God and when a dogma is refined, full of accusations against Him, will you not run away, will you not hate the blasphemous language, will you not will you stop the godless lips? And how will you be able to pray to God with confidence, having fellowship with the slander spread against Him? Let this not happen, I beg you. I said this not to those present, but also to those present, because if you are irreproachable, but you know that some people suffer from this disease, then direct these and other more numerous words against them in order to remove evil from the very roots. But through the prayers of the saints and friends of God (since it is not so much our words that have power as their prayers), may it be that all of us and all those who contribute to the fullness of the Church, freed from these evils, stand boldly before the throne of Christ, to whom is glory. Amen. Word three. Refuting the opinion that fate controls everyone I know that recently I spoke about fate before your love, but nothing prevents me from speaking about the same subject today, not because the illness is strong, but because our carelessness is inexpressible and makes even minor illnesses great. It is self-evident even to a blind person that the faithful should not need either words or teaching in order to avoid this evil. Just as a person living in our land and governed by the laws we have in place, and subject to the same kings, there is no need to convince that the Persian state system should not be introduced in our country, but should only be prohibited - this, of course, should be done here too. Of the sins, some need words and teaching, while others are so clear and obvious that they can be rejected by fear and punishment alone; for example: murder, adultery, theft do not require words, as a result of which the legislator did not create a teaching telling our ears that this is a vicious matter, since this was already known to our minds, but only forbade: “You shall not commit adultery, you shall not kill” (Deut. 5:17–18). When he talks to us about the contempt of widows and about deception regarding what is entrusted for safekeeping, he also adds the following reasoning: have pity on the widow, he says, and on the stranger, because you too were a stranger in the land of Egypt (Deut. 10:18-19). Honor the Sabbath with rest (Ex. 20:10, 31:13–14), he says, then he gives the reason. So, disgust from fate is not something that requires reasoning, but something that is clear. Just as it is clear that it is bad to kill and disgusting to commit adultery, so it is clear that attaching importance to fate is bad and impermissible. Based on the fact that there are those who trust him, do not conclude that this is among the non-forbidden things, since they also dare to kill, although it is prohibited by law, and adultery and robbery are also among the prohibited acts, although they are committed by many. And that even according to pagan laws, obedience to the instinct of procreation is one of the forbidden things, like murder, it is clear from the fact that if one of those who committed fornication with the wife of a famous person, comes and says in court in response to the accusation that it is not I who am guilty, but the instinct of procreation, since I wanted to be chaste, and he pushed me and involved me, then for this reason will he not receive a more severe punishment, like a person who resorted to decent laughter defense, will he receive any leniency? No way. And yet, from the point of view of such people, it should be received, because if everything happens according to the instinct of procreation, and not according to our free will, then there is no protection greater than this. If our will is superior and more powerful than the instinct of procreation, then the latter cannot matter; and even if someone began to come up with countless reasons that it is necessary to fulfill the dictates of that instinct, that that person is unjustly punished and does not receive mercy for himself, then no one would listen to him, would not heed his defense and would not give forgiveness: to such an extent this matter is rejected by everyone and seems to have the meaning of a fable and stupid chatter. And many of the leaders (although if violence had been committed by any person, then the same justification would have been enough for the accused, or - better said - there should not even be room for accusation), many, I say, of the leaders, accused of unjust murders, were punished; from the very beginning, no one brought the executioners who serve the death penalty and commit murder with their own hands to court, or even looked for them, since their defense is necessity, the authority of their superiors and the fear of subordination. Then, if they forgive a person who is forced by a person of his own tribe and belonging to the same clan, then shouldn’t it be much more true to forgive someone who is forced by fate? Should I have run away? But, as they say, the power of fate is so irresistible that even someone who goes into the desert, even into the sea or anywhere else, cannot hide from its destiny. So, how is it not unreasonable that a person oppressed by the violence of the barbarians should easily receive leniency, and would never even be accused, but one who is under duress from a more powerful force, as they say, should suffer punishment and not be allowed to defend himself in the same way? None of those who referred to fate in their justification were ever acquitted: neither the villain in the courts, nor the servant in the house, nor the children at school, nor the students in the workshops, every time they sinned in something. Therefore, how can some respect fate if at the same time they treat it so disdainfully and do not give any leniency to the necessity that depends on it? Thus, sincerely and in their conscience, they were very convinced that this matter was a fable. When they fall into serious sins, they, in turn, add another sin to them, so that in this way they can escape the punishment that awaits them, and not receive it to a more severe degree. It is not as painful to sin as it is painful to have no shame after sin and slander God because of one’s own vices. This is worse than any sin; Of course, the devil also took care of this, so that we not only become careless towards virtue and prone to vice, attributing to God the cause of everything, but so that, under the guise of defense, making both our soul and our tongue blasphemous, we blame God and deflect the blame from ourselves for what we are doing, transferring it to Him who is in fact innocent. However, even if someone dares to do something like that towards people, then this alone is enough for his accusation and death. When a person who has not committed anything terrible slanders another person, he is subject to the punishment imposed on those who have committed an impudent act. Therefore, look how great an evil the devil introduced through fate, namely, contempt for virtue, because, even though our soul was very inclined to work hard to acquire it, he weakens it, instilling the conviction that no matter that happens to us should be considered a vice. When someone admits that an adulterer or a murderer, as well as one who digs through walls, do not deserve reproach, then he will not stop, as if on rough ground, zealously rushing forward, making others slanderers of Providence, and also himself being a slanderer of God. What, tell me, evil could be worse than this? Therefore, beloved, let us avoid this idolatry: truly death is in the cauldron (2 Kings 4:40) and anyone who draws from here even a small portion of dogmas full of infection will necessarily die completely if he does not return back and taste genuine health. So, so that we do not uselessly complain after this, when, following the relocation from here, the time of repentance appointed for us is cut short, let us try to repent while we remain in strength, although we are caught by illness, and we will be indignant at ourselves; and everyone who is healthy, let us keep our health intact and extend our hand to those captured by this illness! If in relation to the sick physically we show such great care and concern, then when before our eyes there is spiritual weakness, what should not we do? What shall we not do in order to again acquire a brother who, together with us, belongs to the same society of members and is included in the fullness of the church body? So, for the sake of this, let us put everything into action, let us accomplish everything because of him, driving away dogs and wolves, and let us not think that our salvation alone is enough for us. Just as it is said: “When you see a thief, you associate with him, and associate with adulterers” (Ps. 49:18), so exactly, let us obey here; When we see that one of our brothers is deceiving with words and telling rumors, then let us obey him. The Church is the house of the Lord, the faithful are precious vessels. So, when you see that someone from outside wants to steal one of the vessels, then, even if you yourself were invincible and you were not in danger, but if you treat it with disdain and do not come to tell about it to those who are able to correct it, then you will find yourself guilty in his soul - you, who saw that the thief was making a dig, and did not interfere either with your own strength or with the help of another. I say this not because danger really hangs over you, but in order to protect you, in order to incline you to the same concern for the salvation of your own and that of other people. Under such conditions, we will be able to achieve the benefits promised to us by the grace of Christ, to whom be glory forever and ever. Amen. Word four. About the future trial “Writing these same things to you is not burdensome for me, but it is edifying for you” (Phil. 3:1). If for Paul there was a need to constantly instruct his disciples, for Paul, who taught with the help of the grace of the Spirit and powerfully drove away enemies, and also destroyed the suffering of everyone, for Paul, surrounded by honors, whom everyone listened to, as if an angel descended from heaven, it would be better to say: as if Christ himself - so, if for this there was a need to constantly say the same thing, then much more - for us, who have no value. And indeed, it is edifying for you to often hear about the same thing, and not only about the same thing, but also the same thing about the same thing. Consequently, let no one be indignant, and let no one think that he is burdened on our part, if we intend to say the same thing again about the same subject. Even if it were possible to hope that once you heard this, you would remove the illness of the soul from yourself, then even under such circumstances you should not retreat, but you should still talk about the same thing in order to make your health strong and strong and you invincible, so that you do not fall into the same things again. And since we suspect that some remnants of evil still remain in our listeners, our continuous instruction regarding these subjects is necessary and in accordance with reason. And today it is necessary to say how we could avoid this. So how could we avoid? Firstly, through prayers and conversation with God, and secondly, through pious reflection. If you see what will happen and what currently exists, and pronounce the correct verdict regarding both, then this evil will never touch your soul. So, when you see that someone is rich beyond his merit, do not please, do not think that he is worthy of competition, do not condemn the providence of God, do not think that real affairs are moving recklessly and by chance, because such and such is enriched not according to his merits. Remember Lazarus and the rich man (Luke 16:19-20), how one reached the pinnacle of abundance and luxury, although he was cruel, inhuman, and more savage than even dogs: indeed, if these had compassion for the poor and served, not afraid to touch with their tongue the wounds that were spread throughout the body, then he did not even give him even a crumb. Think about how he reached the pinnacle of abundance, and that poor man, although in reality rich and abundant, fell into the most extreme poverty and lacked even the necessary food, struggling with both illness and constant hunger. And one had less than he needed, but the other abounded in wealth beyond measure. But, however, he did not express indignation, did not utter an unholy word, did not blame God, did not blame Providence, did not attribute what happened to fate, did not say to anyone, and did not even say to himself: “I, who have not done anything bad even in appearance, endure such a great punishment and endure extreme torment, exhausted by hunger, exhausted by the most serious illness, little by little killed and disfigured, and this one becomes rich and luxurious, living on the misfortunes of others, mocking my misfortunes; and God made this inhuman and unfamiliar with compassion, ferocious and hard-hearted the master of such great treasures, and left me, who did not irritate Him with even the slightest word, to be tormented by such great disasters. How is this worthy of justice? How worthy is this of Providence and care for us? He didn't say anything like that. Therefore, isn’t it absurd that when those who are experiencing disasters bless the Lord in everything, you, standing outside the struggle, slander God for what others are grateful for? The one who experiences misfortune, even if he says some rude and unpleasant word, receives leniency, although not as great as another, but at least very small; and the one who is beyond misfortune and destroys his soul for the sake of other things, what kind of leniency could he be worthy of if he curses God for something for which a person who has suffered disaster gives thanks and never ceases to glorify Him? When you see that a righteous person suffers misfortunes, then remember this example; You could not now name me anyone more righteous than that man, as is clear from his patience, clear from the rewards for his exploits, from the fact that he received the first resting place as his inheritance, having been honored along with the patriarch Abraham; you could not point out anyone who had experienced great misfortunes, nor one who was so neglected. Really, what can you say when he couldn’t even get enough of the crumbs falling from the table? So, when you have seen the most extreme depravity, what is more inhuman than one who did not pay attention to a person who was in such great misfortune? What vice would you name that would not be associated with this? Moreover, what could be more abundant than that meal and clothing that covered the most extreme luxury and happiness? Again, when you see the highest righteousness - and what could be more God-loving of a soul suffering such and nobly enduring the most extreme calamity? What could be more painful than hunger and such an incurable disease? After all this, what kind of indulgence is there for you, tell me, if you are tempted by the rest? Aren't things limited to the limits of real life? Wait for the end, and then you will see a reward commensurate with the dignity of everyone’s life; Do not be embarrassed before awards, before crowns. So, when you see both entering the judgment seat and hearing the verdict, then pronounce your judgment on each one. How many are now lying in wait on the roads, how many are digging through walls, how many are tearing up the graves of the dead, how many have plotted against other people’s marriages, how many have destroyed many through destructive poisons? Is this what we blame the judge for? No way. If, having captured them to pronounce the sentence, he had released them - and punished the person who had suffered the evil, and honored the one who committed the evil and, having crowned him, freed him - then he would truly be worthy of accusation and the most extreme reproaches; when they have not yet been betrayed and the time for the verdict has not yet come, and it does not yet require judicial investigation, then why do you condemn prematurely? But it would be necessary, you say, to pay punishment for sins here. Think, man, about the life you yourself led, enter your conscience, and you will change your mind; You will not praise this sentence, but you will glorify the humane God for his patience. If everyone had to be brought to court to punish for mistakes at the same time as committing the sins themselves, then our race, long ago exterminated, would not have survived to this day. “Who can say: “I have cleansed my heart, I am clean from my sin?” (Prov.20:9). But when you grieve because of God’s long-suffering, then carefully count the sins you have committed, and you will be grateful for that patience, being amazed at His kindness. You are embarrassed and complaining and fill everything with despondency, because such and such is enriched not according to his merits and enjoys the services of the majority; Then you don’t hear what the psalmist says: “Do not be afraid when a man becomes rich, when the glory of his house increases: for when he dies he takes nothing; his glory will not follow him” (Ps. 49:17–18)? Do you not hear that the prophet cries with a great voice: “all flesh is grass, and all its beauty is like the flower of the field” (Is. 40:6)? Do you not see that the very truth of the deeds testifies in accordance with the sayings of the prophets? Don’t you see that experience and the end of life confirm what was said: “when you die, you will take nothing away”? Listen to Job, who says the same thing: “naked I came from my mother’s womb, naked will I return” (Job 1:21), “for when I die I take nothing” (Ps. 49:18). Listen to Paul, who says the same thing: “We brought nothing into the world; It is clear that we cannot bear anything” (1 Tim. 6:7). And you please a man who cannot take anything from here that should help him there on the day of judgment. And what other limit is more miserable, what other state is more pitiful, tell me, than that when a person who lived in great luxury leaves here with the greatest dishonor? But if you saw in the square someone possessing power and arrogance, enjoying great honor in a foreign country, having parasites and flatterers, but upon returning to the fatherland deprived of the opportunity to take anything from this, naked, disrespected, more needy than the beggars, and seeming more despicable than them - then would you consider him worthy of competition, on the contrary - for this reason would you not consider him more worthy regrets and would you call him unhappy? Do this also in relation to the rich. But there are some people who - we will use these words of philosophy - being subject to the power of their belly like pigs and goats and slaves of present circumstances, they think that after relocation there is nothing left from here; others, although they believe that something remains, prefer the present to the future. So, against those who think that nothing remains, but that our destroyed soul does not show any reason, and believe that it is not subject to punishment, it may even be ridiculous to argue as against madmen and lunatics. Indeed, if during the day someone began to doubt that there is day, and questioned what is recognized by everyone, then it would not be worth convincing him with a word and leading him to a (proper) opinion. But, however, for the sake of your love, we will talk with him, as God’s grace will allow. What are you saying, man, believing that there is nothing after this life? But it is necessary to say how a person, once strayed from the path of truth, is betrayed by the devil, as if in the chains of some evils, to more and more evil opinions. Look: he convinced people to neglect chastity, justice, and other virtues, made them bad in life, finally getting used to an evil conscience and trying to transfer to others the punishment for the sins they committed, while they should have repented of their vice. They did not do this, but they invented a dogma that was worthless and filled with countless evils, a dogma regarding fate. Then, again refuted on this account and forced to admit that the present is nothing, they overthrow the future and abolish the word of the resurrection. Even if we refute this again, they commit lawlessness by falling into another teaching. We will, however, refute what is at hand. Is it really possible, man, that there is nothing after this life, and do you really stand on the side of these dogmas? The pagans uttered such idle talk, but did not oppose the truth of that dogma. But, even if you agree with them, they still allowed some life after this, also judicial searches, and judgments in hell, and punishments, and honors, and decisions, and sentences. Even if you ask Jews, even heretics, even any person, he will be ashamed before the truth of that dogma, and even if in other respects they had different opinions, but on this they all agree and say that for what happened here and there, reports are required. But you don’t want to trust any of this, and once you give in to delusion, you behave shamelessly. So, for the sake of those who still live soberly, it is necessary to talk about this. Anyone who admits that there is nothing after this life must admit that there is no God. Do you see exactly what I said: that among the more bad ones are always those dogmas that follow the first ones and replace them? If there is nothing there after this life, then there is no God. If there is a God, then he is righteous; if he is righteous, then he gives to everyone what is due; if after this life there is nothing, then where will everyone receive according to their merits? Pay attention: many, as they themselves agreed in advance, prosper here and enjoy honors that are not due to their worth, while others, who live in accordance with the truth, are punished. Therefore, if there is no time after this life, then the righteous will die having suffered injustice, and the unjust will die not prosperous according to their deserts; if this were the case, how could justice exist? It is necessary that there be some time after this life when everyone is given what they deserve, because here we do not find this. If there is no time, then how will everyone receive what they deserve? And if no one receives the next person according to his deserts, then God is unfair towards you; if God is unjust, then He could not be God. Let blasphemy be turned on the heads of those who force us to do this! Look how blasphemous this speech has reached. But the very works cry out that God exists; He is also fair; if he is just, then he rewards everyone according to their deserts; and if he rewards everyone in accordance with his dignity, then it is necessary that after this life there be some time during which everyone will receive according to his merits, and will receive punishment, and will be honored for his good deeds. Let us come to our senses, beloved: some live in ignorance of God; Let's come to our senses, let's stay awake! You have sinned, do not add more sin; you have sinned, calm down. You have sinned, do not bind your sins twice. We bind three and four times, bringing the burden of such dogmas into our souls. You have sinned - know the Lord, compassionate, philanthropic, kind, a doctor, lenient, easily begged, and propitiated. Have you not heard that someone, having spent a very large number of talents (Matthew 18:24) and having destroyed and destroyed all the master's property, when he was ready to sell both his wife and his children, found deliverance and forgiveness of all that debt, after he had only shed tears, after he had only touched the master's feet? If you would say that the latter then handed him over to the torturers, then those who know this story also know the reason; Here we are talking about a different level of philanthropy. And then the master, taking pity, let him go, and again taking pity on him, threw him into prison: just as he acted then, helping this one, so now, helping him, duty demanded, in order to teach him not to be cruel or inhuman, and to free him from the violence and inhumanity of another. Look, beloved; While I was speaking, this beautiful thought entered into me, how not only greed and theft, but also a lack of compassion, is preparing Gehenna for us. This one was handed over to the tormentors not after he unjustly took what belonged to him, but after he inhumanly demanded what belonged to him. It is precisely said that he had to; but, although he owed, you also had the same duty, and in both cases it was necessary that the same equality be maintained. Therefore, He let you go, in order to show you His love for mankind, to make you an imitator of the Lord’s meekness. And after, having received a benefit, you have not become better, he corrects you in another way, through punishment, through torture, so that this too is a type of benefit. He handed him over to the torturers in order, just as an excellent doctor does, to tear out the vice from the soul. You have not succumbed to the pleasant medicine; you finally need iron and fire. He who forgave a great many talents knew that you were cruel and inhuman, but He expected that He would justify Himself to you by the outcome of affairs, and He often does this, knowing that He is acting justly. After justifying Himself to you, He does this. This is what He did in relation to the inhabitants of Sodom: He did not directly send fire and did not uproot those cities, but what? “The cry of Sodom and Gomorrah” (Gen. 18:20), and not only that, but “I will go down and see” (Gen. 18:21). And he did not even stop here, but sent angels to show you the depravity of the inhabitants of the city, so that none of the shameless people could slander God because people who were inhospitable, inhuman, lawless and did not know the legal requirements of justice, who overthrew the general laws of nature and were filled with vice, had to perish. What could be equal to such a humane and meek God? When we punish, we often do not find it necessary to talk about the reasons; and He, if He has not taught you before, if He has not previously convinced you and has not received a sentence from you that He is justly inflicting punishment, then He does not punish those who have long been worthy of punishment and torment, and is often ready to give you reports and enters into court with you, and does not refuse legal competition. You see that the prophets are filled with these speeches: everywhere there are judgments of God with people. And he often calls those who act unjustly to be judges, and often calls the creature to pronounce a sentence, showing by this that sentences are made openly for all parties: God does not refuse to call either the enemy himself, or even an insensitive creature, to pronounce a judicial sentence, which is exactly what we are in the habit of doing when we are confident in our own rights. “Hear, ye mountains, the judgment of the Lord, and ye solid foundations of the earth” (Mic. 6:2); and again: “Hear, O heavens, and give ear, O earth, for the Lord speaks” (Is. 1:2). Often he turns to those guilty themselves: “My people! What have I done to you and how have I burdened you?” (Micah 6:3). And Jeremiah: “What iniquity did your fathers find in Me?” (Jer.2:5). He does this not only in relation to cities and nations, but often in relation to one person. He goes to court through the prophet with David; and before Jonah, who refused to tell the Ninevites, he defends himself through the pumpkin: if you regretted the pumpkin, then “Should I not have compassion on Nineveh” (Jon. 4:10–11)? And you will find that the Scriptures are filled with many such passages. So, knowing this, let us worship Him, marvel at Him, honor Him, as it is possible for us, because it is impossible to the extent that it is worthy. Let us take care of real life and believe that God is watching over and that Providence controls everything, and after all this there is an opportunity, having moved from here, to receive the promised benefits, which, oh, if only we could all obtain them, by the grace of Christ, to whom be glory forever and ever. Amen. Truly, beloved, there is not a single doctrine as vicious and filled with incurable rottenness as the doctrine of fate and fate. Besides the fact that it puts a blasphemous, unholy and disastrous opinion into the souls of the seduced and convinces us to say about God what no one would even say about demons, it also has a destructive effect on our lives, filling everything with anxiety and great confusion; and what is introduced by God and nature, through the prophets and holy men for teaching and correction, it overthrows and destroys and proves that it is useless. And he does the same thing as if someone were to convince a body that is sick and in need of medicine - when doctors are present and preparing medicine - not to use any of this and not to push the disease away from oneself, but, indulging in carelessness and frivolity, to expect the most pitiful death. Or is this not what fate says? Let no one exhort to anything useful, let no one listen to another who exhorts; in vain there are laws and judges, in vain there are reproaches and instructions, in vain there is fear of punishment, in vain there are honors and honorary gifts, and also rewards for deeds for those who do well! If you are careful, no good will come from it, and if you are careless, no harm will come from it. As a child, let no one go to school; after becoming a husband, let no one listen to the laws, let no one pay attention to advice and useful admonitions! What will labor be able to bring? Just as a ship is unloaded and abandoned by shipbuilders and helmsmen, so let a person strive, handing over the helm of the mind to the gust of the storm! Do you want, tell me, that we would listen and not do anything to save our lives? For a while, let’s leave what concerns the soul aside and talk about the circumstances of real life. Will we believe fate, which says so, and will we not punish servants who commit misconduct, nor convert those who are infected with debauchery to the true path, nor bring those who act unjustly to court, nor obey the laws? I would like this to happen, even for a short time, so that in reality you would have the opportunity to understand this destructive and harmful teacher of evil. If it is in every possible way necessary for something to happen that is determined by fate, both in the case when we are zealously engaged in something, and when we are sleeping, then let no farmer yoke oxen and let him not pull a plow, and let him not cut furrows, and let him not throw seeds, and let him not wait for a convenient time of year, and let him not endure cold and continuous rain, and misfortune, and labor in the course of the seasons - let him not sharpen the sickle and let him not reap the sown grain, let him not grind the ears of corn, let him not plant and let him not care for plants - having completely abandoned all concern about agriculture, let him sit at home and let him sleep all the time: if everything is undoubtedly assigned to him by fate and determined by the Parks, then benefits will come to the house by themselves; if Clofo 1 turns the spindle in the opposite direction, then, even if he worked endlessly, there will be no limit to his labors and efforts. So, why don't you exhort to do this, if only you really believe in fate? Why don’t you advise us to actually recognize the beauty that is determined by fate? Do you want to show me what is really predetermined by fate? Stop agriculture, abolish navigation, banish all worldly arts, and let neither the housebuilder, nor the coppersmith, nor the weaver, nor anyone else who brings benefit to our life care about his art, and then you will see perfectly what the reward from fate is, then you will wonderfully experience it, then you will see its immutability. And why am I talking about the arts that support our lives? Let the arts remain, and do not abolish even one, but while they all remain in their proper place, let each individual not care at all about his own affairs and let him not worry about what pertains to his house, but let him entrust the management of all his affairs to fate, and then he will learn the benefits of it when, subjecting him to torment and scourging, they demand taxes from him; and he, not having them, will run away under her protection, but no one will pay attention to him. Until when do we have to be children in our minds? How long until we stop talking idle talk? How long will we not know the common Lord? If fate makes good and bad, then why do you give advice to a child, why do you admonish? Everything is useless and in vain. If she makes rich and poor, then do not send him to school, do not provide money, do not do anything that can increase his property, but entrust his affairs to fate, but you do not dare to do this. Do you see how, not at all believing her power in smaller matters, you trust her in larger ones? If fate really exists, then allow the child to enter into relations with bad people, and to be corrupted along with the corrupt: in every possible way, if this is determined for him by fate and assigned by the Parks, then it will be useful for you too. Indeed, they say, there really is a destiny. Then why do you cause trouble both for yourself and for others? And why am I talking about children, when you do not dare to do this, in any case, even in relation to servants, but you threaten, and intimidate, and use all sorts of methods so that your servant becomes beautiful, and do not rely on fate? Why do you punish if he has become bad? After all, sin did not come from him, but from the fate that pushed him. Why do you praise him if he has become beautiful? After all, it is not his virtue, but a fatal one. It’s better to say: no one will be either beautiful or bad. A person who does neither this nor that out of his own impulse, but is forced from without, will be neither this nor that. So why do we praise our husbands? Why do we blame? Why do we curse, why do we please others? Do you see to what absurdity the word about fate has brought us? No one is chaste, no one is dissolute, no one is greedy, no one is just; both virtue and vice have been abolished, and we were brought into this present life in vain, or better yet: not in vain, but even to misfortune. And how absurd is it not to be driven into sin by the compulsion of fate, and on the other hand, to suffer extreme punishment under its influence, instead of enjoying regret and compassion - to be subjected to hatred and punishment, instead of enjoying respect? Anyone who suffers injustice and has suffered from violence should not be punished, but surrounded with honors; and we both endure injustice and endure punishment. What could be more unreasonable than this: for the fact that we suffer grievously, plunged into sin, to endure punishment for this? Fate has created a murderer, and takes life because a person obeyed it: what dogma could be more destructive than this? It is as if someone, having pushed the overthrown into an abyss and taken possession of him, again sought to punish him for this; or - as if someone, having handed over someone to an inhuman mistress to be mutilated and sacrificed to countless disasters, demanded the punishment of the betrayed person for his slavery and captivity. Tell me: could anything be more unreasonable than this or more unhappy than this kind of people? If this is so, even if enemies and adversaries know about leniency towards their enemies when they do something painful to them involuntarily and not at will; and fate will not know leniency towards those who are obedient to it and obey in everything, or better yet, to those who are subject to its coercive force, but for what it forced them to do, for this very thing it demands them to be punished; then, tell me, what confusion, what labyrinth, what hurricane will be the image of this confusion? It was not enough for me to have one type of injustice, that precisely, having sinned in nothing, I am plunged into sin, and that another, having acted virtuously in nothing, becomes virtuous and enjoys honor; It is not enough just that injustice that fate has recklessly and unreasonably made both me bad and him beautiful - but it adds another and does not imitate human justice; while people are so philanthropic and meek that they distinguish between the involuntary and the voluntary, this one who manages human affairs, some kind of Erinnia 2 and an evil demon, thus confuses everything. So, if there is no God who has supervision over this, then this opinion is exposed from the other side. It is impossible that with such great improvement there would be no Providence. Besides, if there is no God, then how is this even put in order? If it exists, then how does He not take care of it? If He Himself created it, then pay attention to the wickedness and the excess of blasphemy; if he did not do it, and if he does not care about what happened, then again - no less than the previous accusation. Do you see how the devil is embarrassed from everywhere, inciting people to rage against the Lord? Do you want to convince me that you believe in fate and that, in your opinion, it is a significant dogma? Do not accuse an adulterous woman, do not be filled with anger, do not bring the adulterer to trial before the judge. If you see that a wall is being dug, then do not capture the one who is digging, and do not seek to punish him, because he did it involuntarily, as you yourself claim. Neglect all your affairs, because in any case what is determined by fate will reach you; throw away the gold, no matter how much you have; neglect houses, marketplaces, slaves, because your carelessness will not bring any harm to the carelessness of fate. But you will not dare to do anything like that, since you have become convinced in practice that you need to condemn the dogmas about fate. So, why, having condemned her everywhere, do you cover yourself in your sins with her? You see that this dogma was not introduced from anywhere other than from the side of carelessness and negligence, and weakening of strength in relation to the very labors undertaken to gain virtue. If there is fate, then there is no judgment; if there is fate, then there is no faith; if there is fate, then there is no God; if there is fate, then there is no virtue, no vice; if there is fate, then everything is in vain, we do and endure everything without benefit; no praise, no blame, no shame, no disgrace, no laws, no judgments. So, where does such and such become rich, they say, and where does another remain poor? In particular, if we do not even know the reasons for this, then we should remain ignorant and not accept another worthless dogma. It is better not to know well than to know badly, because one is free from guilt, and the other is deprived of leniency. But, in addition, by the grace of God, and now it has become clear to us, why is one rich, and the other in poverty? Precisely because he is rich because he either received a paternal inheritance, or resorted to sea travel and petty trade, or kidnapped and took by force what belonged to others, or entered into a rich marriage, or was engaged in agriculture, or art, or something else of the same kind. And there are many ways to get rich: some are righteous, others are unrighteous. In the same way, of course, the origin of poverty is explained: someone became a victim of slander or gossip, or someone’s greed, or his own extravagance, or became accustomed to laziness, or fell into madness, or became poor in some other way, because there are many ways to become poor. And why, they say, such and such, keeping harlots and parasites, and flatterers, and causing harm to the affairs of strangers, and leading a pampered and unbridled life, has wealth that flows to him as if from sources; the other, who implements mercy and chastity, justice, and other virtues into his life, does not even have the necessary food? Because one is good and chooses a virtuous life combined with work, while the other is vicious and has adopted the luxurious and unbridled path of sin? So, why does the wicked become rich and the virtuous poor? So that this one will receive a greater crown if he remains at his post and shows patience, and he will receive greater punishment and torment if he does not change and become better and does not know his Master. The indulgences given by God aggravate those who remain evil, and the abundance He gives to those who do not use it as they should becomes an increase in guilt. In the same way, of course, both disasters and difficult circumstances are an increase in crowns, even if such people sometimes fall into error. After all, the sentence is proportionate, because judgment is not simply pronounced on sins, but the rich man is judged differently, the poor man is judged differently: one with leniency, the other without leniency. For example, let a rich man and a poor man be a thief and an ambitious man; one, although pitiful, still has some refuge in the need arising from poverty, and the other does not even have any plausible or plausible subterfuge, so that the poor man, as much as he is diminished in the present life, is so abundant in the future according to his good deeds, and the rich man according to his sins. Therefore, do not think that the poor suffer injustice, or that the rich have an advantage. Just as in relation to misfortunes, those who suffer punishment here are either completely cleansed, or suffer a lesser punishment there, as having withstood the pressure of great suffering here; so in relation to goods, those who here enjoyed honor and remained bad have these honors as a means leading to punishment. So, look at how God everywhere reproaches wicked people for the honors here: I have given you everything that belonged to your master (2 Samuel 12:8); and again - the priests during the time of Elijah for honor (1 Samuel 2:28); and in another place: I have given you “from your sons to be prophets, and from your young men to become Nazarites” (Amos. 2:11), and everywhere he adds about what was done in the wilderness. Therefore, when you see that a rich man acts unfairly, is selfish, commits theft, then for this reason mourn him most of all, since he, being rich, does this, and he will receive even more punishment. When you see that a poor person shows great concern for justice, then for this reason you will be most surprised at him, since he is like this, despite his poverty. If you have done this carefully, then you will never be embarrassed about the circumstances that are happening, if you look at the future and do not value the present at all, if you always hope for that and move away from it. Oh, that, by the grace of Christ, we would achieve all blessings! Amen. Word six. About fate or against gluttony “Let us eat and drink, for tomorrow we will die!” (Is.22:13), - many among the Jews said so during the time of the prophets. But there is nothing surprising in the fact that this was said by the Jews, “whose god is their belly, and their glory is in their shame” (Phil. 3:19); and that after grace and contempt for real things, and such great perfection and diligence, there are still some even now, if in words and not saying this, then in their deeds shouting about the same thing - how great is this worthy of reproach? There are, truly there are those who think that they were brought into this life for this reason, so that, having indulged in luxury and upset their belly, and fattened their body, then they would die, preparing from their own flesh a very rich meal for the worm. And if only the evil consisted only in the fact that they wasted the present in vain and uselessly on things that they should not have done - although this is not free from reproaches and guilt! When we spend the money given to us by God to feed the body and to help those in need on debauchery and philandering and on satisfying the extreme desire for pleasure, then this worthless extravagance will not remain without responsibility for us, but we will certainly give an account, and what is said about the five talents and two and one (Matthew 25:15) must also be said about money and everything else. So, as I said, if we lived unprofitably and in vain, then this kind of behavior will not remain unresponsible; now, in addition, there will be another punishment. A person who indulges in luxury and engages in drunkenness, and feeds parasites and flatterers, and upsets himself with meat-eating and wine-drinking, is often, both involuntarily and of his own free will, forced to sin, both at the time in which he lives in the present place, and after moving away from there. Just as a ship, loaded with a multitude of objects suitable for transportation, more than it can carry, sinks, aggravated by the size of the cargo, so the soul and nature of our body, having taken food in greater quantities than what corresponds to its strength, is oppressed by suffering, and, unable to withstand the weight of what it has accepted, sinks in the sea of ​​destruction, and along with everything also destroys the helmsman, the shipmen, the helmsman, the passengers, and the cargo itself. So, just as in relation to ships in this kind of situation, neither the calm of the sea, nor the skill of the helmsman, nor the multitude of sailors, nor good equipment, nor a convenient time of year, nor anything else helps such a constrained ship, so, of course, it happens in relation to those who indulge in luxury: neither a lot of reasoning, nor teaching and exhortation, nor warnings and advice, nor anything else, nor fear of the future, neither shame, nor reproach from the present, nothing at all can save such a constrained soul; but immoderation overcomes everything, and a person suffering from such a disease, whether he wants it or not, is finally carried down and drowned, causing a cruel shipwreck, from where it is not easy to rise up. And such a person becomes useless not only for the future and those reports that will be required there, but even for present life, and is not good for anything, but is ridiculed everywhere, both in public and private affairs. Even if there was a need for something extremely necessary to be done, he would not have any forethought or ability to manage; for all enemies it is convenient, for all friends and relatives it is useless. Such a person is not only fragile in dangers and misfortunes, not only unbearable in times of peace and security, but also in difficult circumstances, due to a lack of moderation, will be useless to everyone he meets. There, that is, in the midst of misfortunes, he will be overcome by cowardice, also timidity and immeasurable fear, and great recklessness; and here - courage and carelessness, and intemperance, immoderation and arrogance, and boasting make him even more unpleasant for everyone than the previous one. Not only are the bodies of people in this position ugly, weak, softened, and everywhere filled with an unbearable stench, but also the soul is much more ugly than the body, and suffers from illness much more significant illnesses than the illnesses of the body. Thus, the body spews not only natural impurities, but much more and from everywhere - because the eyes and nostrils and lips, when their insides are burdened with the resulting excess of juices, are filled with the most disgusting phlegm and decay, and the very nature of the body, having become more effeminate than is allowed by natural proportionality, as if filled with dirt and unclean silt, becomes both fetid and useless, and incapable of any good deed. And the earth itself, when, filled with this kind of abundance, loses its characteristic and innate warmth, at the same time loses its strength, and is not capable of either activity or the birth characteristic of it. That is why people who live in constant luxury fall ill with serious and incurable diseases: they are subject to trembling of the limbs and weakness, and exhaustion, and dullness of smell and hearing, and diseases of the legs, and diseases of the hands, and very many other things that doctors’ pets talk about. Thus, if there had been no Gehenna, no punishment, no extreme condemnation from God, no reproach from people, no excessive spending, no other countless things that happen as a result of a pampered life, but this alone was present, then wouldn’t it be enough to turn everyone away from gluttony? Such meals will not be at all better than destructive poisons; rather, if the truth must be told, they will be much worse. These (poisons) immediately kidnap the one who takes them and insensitively bring death closer, so that the dying person does not even grieve about this; and those (meals) for people who highly value them create a life more painful than countless deaths, a life, I will say, not only pitiful, but also shameful and worthy of laughter. Other diseases attract many who express their condolences, but those that arise from luxury and drunkenness do not allow the spectators, even if they wanted, to sympathize with those who are enslaved by them: an excess of misfortune inclines to compassion, and the cause of the disease, if known, arouses the opposite feeling. We seem to experience some kind of middle feeling: neither pitying them, because the cause of their misfortune does not allow us to do so, nor being angry, because the size of the misfortune does not allow it - we get something halfway between accusation and forgiveness. They are not offended by nature, like those, and are not victims of malice on the part of people, but for themselves they have become the creators of these illnesses of their own, voluntarily plunging themselves into the abyss of evils. So, just as we do not really pity people who tie a rope with a noose to themselves and throw themselves down a steep slope, and kill themselves with swords, in the same way (we do not really pity) these. Even if they should receive leniency, they would rather receive it than these, although they themselves cannot deserve any forgiveness. Those, either as a result of false denunciations, or monetary fines, or under the influence of expected danger, or in anticipation of blows, or in view of some other fear, extricating themselves from great evils, resort to the consolation of death, rushing towards it, as if to some safe place, or as if hurrying and hastening from the expected storms to some quiet harbor; and these, not being able to say anything like that, indulge in a life more painful than countless violent deaths. Therefore, it is now timely to quote this saying of the sage: “Who will regret the bite of a snake charmer and all those who approach wild animals?” (Sir.12:13). Luxury is a beast, a cruel and wild beast, and the scorpion or snake that has settled in our insides does not cause harm everywhere to the same extent as the passion of luxury destroys and destroys everything. In those animals, the intent is the body; and this one, when established, destroys the soul along with the body, and moreover, the soul. Therefore, let us run away from her, I say, as if we were prudent. If there is anything useful in it, we will not listen, we will not believe; if what is said is true, and if this matter is destruction and extreme reproach, then spare the strength of your own body, the health of your soul. I am not saying that you should strive for a harsh life against your will: we will only discard what is unnecessary, we will cut off what goes beyond what is necessary. And what kind of leniency do we deserve when others do not even enjoy what is necessary, although this is in their power, and we go beyond what is necessary? Let the limit of food for us be that which does not cause harm, that which can, without harm to us, stop our hunger; Let us not look for anything that lies further than this; or better yet, if you have to say something worthy of surprise and contrary to the opinion of the crowd, but true, then know: even when we are looking for pleasure, we are more likely to find it in moderation than in luxury. Listen, how that pleasure is greater and more abundant than this. One cannot even happen and does not find the nature of the dishes suitable for itself; and another can be formed even with the help of what is hostile. Who says this? The one who has enjoyed predominantly in front of everyone. “To the soul,” he says, “all bitter things are sweet to the hungry, but a well-fed soul tramples down the honeycomb” (Prov. 27:7). Do you see how something can easily be formed from a little, and even from everything, but this is in no way? If we do not take honey, then what, finally, could be pleasant for us? If that which is sweetest of all cannot give pleasure, then what will be able to bring it to us? Therefore, if we are looking for pleasure, then we will rather find it in moderation. How is it not a matter of extreme foolishness to avoid a meal that contains pleasure and health, and all blessings, and a God-loving one, but to arrange another, filled with countless misfortunes, and unpleasant, and sad, and unhealthy, and, most of all, annoying our God? husbands? If in the Old Testament this was prohibited with great severity, and the prophet uses a strong blow against those indulging in luxury, although he indicated a type of luxury that is not too wasteful and, in fact, not luxurious: “you shall eat the best kids of the herd and bulls fed with milk, drink strained wine, anoint yourself with the best ointments, lie on ivory beds and luxuriate on your beds” (Amos. 6:4,6), - If this is reprehensible, when everything was carnal, and when there was no concept of heaven, when the Jews and their affairs were under the guidance of a mentor, then what could we say about the present luxurious life? If he condemns as living a luxurious and refined life those who eat kids and milk-sucking calves, then what could we say about people who explore the most remote corners of the sea and the extreme limits of the earth and from everywhere collect for themselves various catchers of birds and fish? If those who drink strained wine are condemned, what could you say about those who, because of wine, undertake overseas journeys and use everything in their business so that no kind of grape remains unnoticed, as if they should suffer punishment or be condemned in the most extreme way if they do not fill themselves excessively with every kind of wine? If it is worthy of reproach to use an ivory bed, then what forgiveness could those who line the beds with a large amount of silver, or better yet, forge them from silver alone, not only the bed, but also the footstools, and basins, and vessels, and chamber pots, receive? What little or great things will they be able to say during those trials? I add to this what is the most painful of all: that this was collected thanks to the misfortunes of others, although the prophet did not note this, but only condemned luxury. When there is a guilt more painful than luxury, then who will rescue those who do such things from extreme punishment? Which Noah will intercede, which Job, which Daniel? There is no one like that. But in relation to those we can say: “My anger will burn like smoke” (Is. 65:5). Is it not natural, I ask, to be filled with anger and truly extreme indignation and to be torn when another does not even enjoy the necessary food, and you uselessly and in vain forge so much silver for something that should not be used, not even for show? However, even for this last thing you will not benefit, but a change will occur in the opposite direction. You do this in order to become famous and famous, but the opposite happens. You are not any kind of glorious or famous person, but everyone condemns you for cruelty and greed and extreme vices. How great is the envy, how great is the dislike, how great is the hatred on the part of everyone, how great is the passionate desire of everyone to change your position! I leave aside those slander against God that is generated by such riches, although this is the most painful of all: no matter what happens and no matter what you say, you will not find anything worse than this. But there is no meal proportionate and moderate, such as ours, which is not ridiculed by the prophet, not condemned by man, not condemned by God, not punished by fire, no one disdains, does not hate, does not speak ill of, which, on the contrary, is approved by God, in which angels take part, which is praised by people and accepted by heaven. These meals welcomed angels; Christ is present with these, and not with those. Such were the meals of the prophets, such were the apostles, such were the righteous. And those - tyrants and people who viciously enrich themselves on earth, those - with dancers and others from among those living for the destruction of humanity, those meals - robbers and sorcerers, and robbers of graves. When you offer such a meal, the angel quickly runs away, and God gets irritated, and the leader of the demons rejoices; It is not only enemies who abhor and hate and languish, but even those who seem to be friendly people, more consumed by envy than enjoying what is near them. When someone offers that meal, modest and proportionate and not having anything that excites lust, then it will be most pleasant and pleasing to all friends and to God, and angels, and people; The Only Begotten Son of God is also present with her, because, just as He shirks from arrogance and from every arrogant person, and from all troubles, in the same way He is a friend for a humble person and is always with him, and protects him from everything and protects him from everywhere. And when Christ is present, one should not look for anything else. So, knowing this, beloved, let us flee from it, let us pursue it, so that we may receive both present and future blessings, according to the grace and love of our Lord Jesus Christ, with whom be glory and honor to the Father, with the Holy Spirit, now and ever, and to the ages of ages. Amen. One of the Parks, spinning, according to the idea of ​​a tongue. mythology, threads of human life. Fury, avenging goddess, according to Greco-Roman mythology. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” You might be interested in: