Therefore, if you also wish that your good deeds should be great, then do not consider them great, and then they will be great. Thus the centurion said: "I am not worthy that Thou should come under my roof" (Matt. 8:8), and through this I became worthy, and deserved the wonder of all the Jews. Thus Paul also said: "He is not worthy to be called an Apostle" (1 Cor. 15:9), and through this he became the first of all. Thus John also said: "From Whom I am not worthy to untie the strap of my shoe" (Luke 3:16), and for this I was the friend of the Bridegroom, and that hand, which He considered unworthy to touch the boots, Christ laid on His head. Thus Peter said: "Depart from me, O Lord! for I am a sinful man (Luke 5:8), and for this I became the foundation of the Church. Truly, nothing is so pleasing to God as if someone considers himself among the greatest sinners. This is the beginning of all wisdom: the humble and contrite will never be vain, or angry, or envious of his neighbor, in a word, he will not nourish a single passion in himself. A broken hand, no matter how hard we try, cannot be lifted up; If we crush the soul in this way, then even if a thousand passions exalt it, it will not rise in the least. If he who weeps over the affairs of life banishes all mental illnesses; then he who mourns his sins much more will become wise. Who, you will say, can so crush his heart? Listen to David, who was especially famous for this, look at the contrition of his soul. When, having already accomplished many feats, he was in danger of losing his homeland, his home, and his very life, and in the very moment of misfortune he saw that a low and contemptible soldier was mocking his misfortune and revile him, not only did he himself not answer with curses, but he also rebuked the military commander who wanted to kill him, saying: "Leave him, for the Lord has commanded him" (2 Samuel 16:11). And on another occasion, when the priests asked him for permission to carry a nod after him, he did not agree, but what did he say? Return the ark of God to the city. If I find mercy in the eyes of the Lord, He will bring me back and let me see him and his dwelling place. And if He says thus, "I have no favor with you," then here I am; let him do with me what pleases Him (2 Samuel 15:25, 26) And what he did in relation to Saul, not once, not twice, but many times, what does he show the height of wisdom? Such behavior was above the Old Law, and approached the commandments of the Apostles. Therefore, he accepted everything from the Lord with love, not investigating what was happening to him, but trying only to always obey and follow the laws given by Him. And after accomplishing such great feats, seeing the kingdom belonging to him in the hands of a torturer, a parricide, a fratricide, an oppressor, a demon-possessed, he was not only not tempted by this, but said: "If it is so pleasing to God that I should be persecuted, wander and flee, and my enemy should be honored, then I accept it with love, and I thank him for the innumerable misfortunes." He did not act like many shameless and impudent people, who, not having accomplished even the slightest part of his feats, hardly see anyone in a prosperous state, and themselves, even in a small sorrow, destroy their souls with innumerable blasphemy. David was not like that, but he showed meekness in everything. Therefore God also said: "I have found David the son of Jesse, a man after my own heart" (Psalm 88:21). Let us also try to have such a soul, and whatever happens to us, let us endure with meekness, and here, until we receive the kingdom, let us gather the fruits of humility. Learn of me, says the Lord, for I am meek and lowly in heart, and you will find rest for your souls (Matt. 11:29). Therefore, in order that we may enjoy peace both here and there, let us with all diligence implant in our souls the mother of all good things, that is, humility. With the help of this virtue, we will be able to cross the sea of real life without worry, and reach a quiet harbor, through the grace and love of humanity of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

CONVERSATION 4

1. The Evangelist divided the whole genealogy into three parts, wishing to show that the Jews did not become better with the change of government; but in the time of the aristocracy, and under the kings, and in the time of the oligarchy, they indulged in the same vices: under the rule of judges, priests, and kings, they showed no success in virtue. But why did the Evangelist omit three kings in the middle part of the genealogy, and in the last, having placed twelve families, he said that there are fourteen of them? I leave the first to your own research, not deeming it necessary to decide everything for you, so that you do not become lazy; Let's talk about the second. It seems to me that he counts the time of captivity and Jesus Christ Himself among the generations, copulating Him with us everywhere. And by the way, he mentions the captivity, showing that the Jews did not become more prudent even in captivity, so that the necessity of Christ's coming was evident from everything. But it will be said: Why does not Mark do the same, and does not set forth the genealogy of Jesus, but speaks of everything briefly? I think that Matthew wrote the Gospel before the others, which is why he expounds the genealogy with exactness, and dwells on the most important circumstances, while Mark wrote after him, which is why he observed brevity as telling of what had already been retold and made known. And why does Luke also set forth the genealogy, and moreover even more completely? Because he, having in mind the Gospel of Matthew, wants to give us more information than Matthew. Moreover, each of them imitated the teacher, one Paul, who overflows like a river, and the other Peter, who loves brevity. And why did Matthew at the beginning of the Gospel not say, following the example of the prophets: "The vision which I saw" (Ezekiel 11:24), or: "And the word of the Lord came to me" (Ezekiel 37:15, 38:1)? Because he wrote to well-meaning people, and to those who were very attentive to him. And the former miracles confirmed to him what was written, and the readers were filled with faith. In the time of the prophets, however, there were not so many miracles that would confirm their preaching, on the contrary, there appeared a multitude of false prophets, to whom the Jewish people listened more willingly, which is why they had to begin their prophecies in this way. And if there were any miracles, they were for the Gentiles, so that they would turn to Judaism in greater numbers, and for the manifestation of the power of God, when the enemies who subdued the Jews thought that they had conquered them by the power of their gods. This happened in Egypt, from whence came a great number of people after the Jews; such were the same afterwards in Babylon - a miracle in the furnaces and dreams. However, there were miracles in the wilderness, when the Jews were there alone, as it was with us; and we have many miracles when we have come out of error. But later, when piety was implanted everywhere, the miracles ceased. If the Jews did have miracles afterwards, they were not in great numbers and occasionally, such as when the sun stopped, and another time when it receded. Again we can see the same: in our time, too, many miraculous things have happened to Julian, who surpassed all in impiety. When the Jews undertook the rebuilding of the temple in Jerusalem, fire came out from under the foundation and interfered with the work; and when Julian madly attempted to mock the sacred vessels, the keeper of the treasures and the uncle of Julian, who was named after him, the first died, eaten by worms, and the other fell in half. And it was a very important miracle that during the offering of sacrifices there the springs dried up, and that during the reign of Julian the cities were overtaken by famine.

2. God usually performs signs when evil abounds. When He sees that His servants are oppressed, and His opponents are immeasurably reveling in torment over them, then He shows His own dominion. This is what He did to the Jews in Persia. Thus, from what has been said, it is evident that the Evangelist, not without reason and not accidentally, divided the ancestors of Christ into three parts. Notice, then, with whom he begins, and with whom he ends. Beginning with Abraham, he traces his genealogy to David; then from David to the migration of Babylon, and from the last to Christ himself. As at the beginning of the whole genealogy of both David and Abraham he placed them side by side, so he also mentioned both at the end of the genealogy, because, as I said before, promises were given to them. Why, then, when he mentioned the migration to Babylon, did he not mention the migration to Egypt? Because the Jews were no longer afraid of the Egyptians, but the Babylonians were still trembling, and because the former happened a long time ago, and the latter recently; moreover, they were not taken to Egypt for sins, but to Babylon for iniquities. If anyone wishes to delve into the meaning of the names themselves, then here too he will find many objects for contemplation, much that will serve to explain the new testament; such are the names of Abraham, Jacob, Solomon, and Zerubbabel, because these names were not given to them without intention. But in order not to bore you with the duration, let's keep silent about it and deal with what is necessary. Thus, when the Evangelist enumerated all the ancestors and ended with Joseph, he did not stop there, but added: Joseph, Mary's husband, showing that for Mary he mentioned Joseph in the genealogy. Then, lest you, when you hear of Mary's husband, think that Jesus was born according to the general law of nature, see how he removes this thought by further words. Thou hast heard, he says, of the man, thou hast heard of the mother, thou hast heard of the name given to the child; now hear also how He was born. The Nativity of Jesus Christ was like this. Tell me, what kind of birth are you talking about? You have already told me about the ancestors. I wish, says the Evangelist, to speak also about the manner of birth. Do you see how he aroused the attention of the listener? As if intending to say something new, he promises to explain the manner of birth. And notice what an excellent order in the story. He did not suddenly speak of birth, but first reminds us who Christ was (in the order of generations) from Abraham, who was from David and from the migration to Babylon; and by this he induces the hearer to carefully examine the time, wishing to show that He is the same Christ Who was foretold by the prophets. In fact, when you count the births and know by time that Jesus is exactly the Christ, then you will have no difficulty in believing the miracle that took place in the birth.

And if anyone wants to calculate the years that the angel determined for Daniel by the number of weeks, from the building of the city to the birth of Jesus, he will see that the time of His birth is in accordance with the prediction. So, tell me, how was Jesus born? On the betrothal of His Mother Mary. He did not say: Virgin, but simply: Mother, so that speech would be more understandable. But having first brought the listener to expect to hear something ordinary, and having kept him in this expectation, he suddenly amazes him with the addition of the extraordinary, saying: "Before they were united, it turned out that She was with child of the Holy Spirit." He did not say, "Before she was brought to the house of the bridegroom, she was already living in his house, since it was the custom of the ancients to keep the betrothed for the most part in their own house, of which we can still see examples even today." And Lot's sons-in-law dwelt in Lot's house. And so Mary lived in the same house with Joseph.

3. But why did She not conceive in the womb before the betrothal? So that, as I said at the beginning, the conception would remain a mystery for some time, and the Virgin would avoid all evil suspicion. He who ought to be more jealous than any other, not only does not send her away from him and does not dishonor her, but receives and renders her services during pregnancy. But it is evident that, not having been firmly confirmed of conception by the action of the Holy Spirit. I would not keep her with me and serve her in everything. Moreover, the Evangelist said very emphatically: "It turned out that She was with child," as is usually said about special events, occurring beyond all expectation and unexpected. Therefore, do not stretch out further, do not demand anything more than what has been said, and do not ask: how did the Spirit form the Child in the Virgin? If it is impossible to explain the method of conception by natural action, how can it be explained when the Spirit worked miracles? In order that you might not trouble the evangelist and trouble him with frequent questions about this, he freed himself from everything, naming him who performed the miracle. I know nothing more, he says, but I only know that the event was accomplished by the power of the Holy Spirit. Let those who try to comprehend a supernatural birth be ashamed!

Nor do you think that you have learned everything when you hear that Christ was born of the Spirit. Having learned about this, we still do not know much, for example: how can the incomprehensible be contained in the womb? How is the all-containing carried in the womb of a woman? How does a virgin give birth and remain a virgin? Tell me, how did the Spirit build this temple? How is it that He did not take all the flesh from the womb, but only a part of it, which He then grew and formed? And what exactly came from the flesh of the Virgin, the Evangelist clearly showed it with the words: From Whom he was born; and Paul with the words: "Who was born of a woman" (Gal. 4:4). From the woman, he says, "by shutting the mouths of those who assert that Christ passed through Mary as through a certain trumpet. If this is true, then was a virgin's womb also necessary? If this is true, then Christ has nothing to do with us; on the contrary, His flesh is different from ours, not of the same composition as it. And how then can we call Him descended from the root of Jesse? Rod? The Son of Man? How can Mary be called Mother? How can we say that Christ came from the seed of David? Did he perceive the sight of a slave? That the Word was made flesh? Why then did Paul say to the Romans: "From them is Christ according to the flesh, who is God over all" (Romans 9:5)? From these words and from many other passages of Scripture it is evident that Christ came from us, from our composition, from the virgin's womb; but in what way it is not seen. Therefore, do not seek either, but believe what is revealed, and do not try to comprehend what is silent. But Joseph, Her husband, being righteous, says the Evangelist, and not wishing to make Her public, wanted to secretly send Her away (Matt. 1:19). Having said that (that which is born of the Virgin) is of the Holy Spirit and without carnal copulation, he gives a new proof of this. One might ask: how do we know this? Who has seen, who has heard that anything like this has ever happened? But so that you do not suspect the disciple that he invented this out of love for the Teacher, the Evangelist introduces Joseph, who, by the very thing that happened in him, confirms in you faith in what was said. The Evangelist seems to say here: if you do not believe me and suspect my testimony, then believe your husband. But Joseph, he says, is her husband, being righteous. Here he calls righteous the one who has all the virtues. Though to be righteous is not to appropriate to oneself what is not theirs; but righteousness is also called the totality of virtues. It is in this special sense that the Scriptures use the word righteousness, when, for example, it says: "This man is blameless, just" (Job 1:1), and again: "Both of them were righteous" (Luke 1:6).

4. So Joseph, being righteous, that is, good and meek, wanted to secretly let her go. For this reason the Evangelist describes what happened during the time of Joseph's ignorance, so that you would not doubt what happened after you have learned. Although the suspect not only deserved to be disgraced, but the law even commanded that she should be punished, yet Joseph delivered Her not only from the greater, but also from the lesser, that is, from shame - not only did he not want to punish, but he did not want to disgrace her. Do you not recognize in him a wise man, and free from the most painful passions? You know what jealousy is. For this reason, one who was fully aware of this passion said: Jealousy is the wrath of a man, and he will not spare in the day of vengeance (Proverbs 6:34). Jealousy is as fierce as hell (Song of Songs 8:6). And we know many who would rather lose their lives than be driven to suspicion and jealousy. And here was no longer a simple suspicion: Maria had been exposed by clear signs of pregnancy; and yet, Joseph was so alien to passion that he did not want to cause the Virgin even the slightest grief. Since it seemed contrary to the law to keep Her with Him, and to discover the case and bring Her to trial meant to deliver Her up to death, he does neither, but acts above the law. Truly, after the coming of grace, many signs of lofty wisdom were to appear. As the sun, not yet showing its rays, illuminates the greater part of the universe with light from afar, so Christ, rising from the virgin's womb, before He appeared, enlightened the whole universe. That is why, even before His birth, the prophets rejoiced, and the women foretold the future, and John, not yet coming out of the womb, leaped in the womb. And Joseph showed great wisdom here, did not accuse or blame the Virgin, but only intended to let Her go. When he was in such a predicament, an angel appears and resolves all perplexities. Here it is worthy of investigation why the angel did not come before, while the man had not yet had such thoughts, but comes when he has already thought. But when he had thought this, says the Evangelist, an angel came; meanwhile, the Virgin is preached the gospel even before conception, which again leads to a new perplexity. If the angel did not speak to Joseph, then why did the Virgin, who heard from the angel, keep silent, and seeing her bridegroom in confusion, did not resolve his perplexity? So why didn't the angel tell Joseph before he was troubled? First of all, the first question must be settled. Why didn't he tell me? So that Joseph would not reveal unbelief, and the same thing would not happen to him as to Zachariah. It is not difficult to believe a deed when it is already before one's eyes; and when there is no beginning thereof, then the words cannot be so easily accepted. That is why the angel did not speak at first; for the same reason the Virgin was silent. She thought that she would not convince the bridegroom by informing him of the extraordinary deed, but on the contrary would upset him by suggesting that she was covering up the crime committed. If She Herself, hearing of such grace given to Her, judges according to human beings, and says: How will this be, since I know no man? (Luke 1:34), then Joseph would have doubted much more, especially hearing this from his suspected wife.

5. That is why the Virgin does not speak to Joseph at all, but the angel appears when circumstances demanded. Why, it will be said, was not the same done to the Virgin, why was it not announced to Her after conception? To protect Her from confusion and greater confusion. Not knowing the matter clearly, She could naturally decide to do evil to Herself, and, unable to endure shame, resort to a noose or a sword. Verily, the Virgin was worthy of wonder in everything; and the Evangelist Luke, depicting Her virtue, says that when she heard the greeting, she did not suddenly give herself over to joy and believed what was said, but was troubled and pondered: What kind of greeting would this be (Luke 1:29)? With such strict rules, the Virgin might have lost her mind with sorrow, imagining shame and seeing no hope that anyone would believe Her words that Her pregnancy was not the result of adultery. So, in order to prevent this from happening, the angel came to her before conception. It was necessary that she should not be confused, into whose womb the Creator of all things had ascended; so that the soul that has been vouchsafed to be a servant of such mysteries may be free from all confusion. That is why the angel announces to the Virgin before conception, and to Joseph during Her pregnancy. Many, in simplicity and misunderstanding, found a disagreement in the fact that Ev. Luke mentions the gospel to Mary, and St. Matthew mentions the gospel to Joseph, not knowing that both were there. The same must be observed throughout the narrative; In this way, we will resolve many seeming differences. So, the angel comes to the confused Joseph. Hitherto there had been no apparition, both for the reason mentioned above, and in order that Joseph's wisdom might be revealed. And when the matter is nearing fulfillment, the angel finally appears. But when he thought this, behold, an angel of the Lord appeared to Joseph in a dream. Do you notice the meekness of this man? Not only did he not punish him, but he did not tell anyone, not even the suspect herself, but he thought only with himself, and tried to hide the cause of his embarrassment from the Virgin herself. The Evangelist did not say that Joseph wanted to drive Her out, but to let Her go: he was so meek and modest! But when he thought this, the angel appeared in a dream. Why not in reality, as it appears to the shepherds, Zechariah and the Virgin? Joseph had much faith; He did not need such a phenomenon. For the Virgin it was necessary to have an extraordinary appearance before the event, because what was preached was very important, more important than what was preached to Zechariah; And for pastors, a manifestation was needed, because they were simple people. Joseph received the revelation at conception, when his soul was already seized with evil suspicion, and together he was ready to pass on to good hopes, if only someone would appear and show a convenient way to do so. For this reason the gospel is preached after the suspicion has arisen, so that this very thing may serve as proof of what was said to him. What he did not tell anyone, but only thought in his mind, to hear from the angel was an undoubted sign that the angel had come and spoke from God, because it is proper for God alone to know the secrets of the heart. See how many goals are being achieved! Joseph's wisdom is revealed; the timeliness of what is said helps him in faith; the narration itself becomes indubitable, since it shows that Joseph was exactly in the position in which he should have been.

6. In what way does the angel assure him? Listen and marvel at the wisdom of what is said. When the angel came, he said to him, "Joseph, son of David! do not be afraid to receive Mary your wife. He immediately brought to his memory David, from whom Christ was to come, and did not allow him to remain in confusion, reminding him by the name of his ancestors of the promise given to the whole family. Otherwise, why should he be called the son of David? Don't be afraid. In other cases, God does not do so; and when someone plotted against Abraham's wife that he ought not to do, God used the strongest expressions and threats, although even there the cause was ignorance. Pharaoh took Sarah to him out of ignorance, yet God made him afraid. But here God acts more leniently, because a very important thing was being done, and there was a great difference between Pharaoh and Joseph, which is why there was no need for threats. And when he said, "Do not be afraid," he shows that Joseph was afraid to offend God by keeping in the house a woman suspected of adultery, because if this had not been the case, he would not have thought of letting her go. From all this, then, it is revealed that the angel came from God, discovering and retelling all that Joseph was thinking about, and wherein his mind was troubled. Having pronounced the name of the Virgin, the angel did not stop there, but added: "Thy wife, by what name He would not have called, if Her virginity had been corrupted." And here he calls the betrothed woman a wife: so the Scriptures usually call those who are betrothed before marriage sons-in-law. What does it mean: to accept? To keep her in her house, because Joseph had already let the Virgin go in her mind. This one who has been released, says the angel, keep with you; it is entrusted to you by God, not by your parents. He entrusts her not for marriage, but to live together; He delivers, announcing it through me. As Christ afterwards entrusted Her to His disciple, so now She is entrusted to Joseph. Then the angel, hinting at the reason for his appearance, kept silent about Joseph's evil suspicion; and meanwhile he destroyed it more modestly and decently, explaining the reason for the conception and showing that for this very reason Joseph feared and wanted to let Her go, he must receive and keep Her with him, and thus completely freed him from anxiety. Not only is she pure from lawless confusion, says the angel, but she also conceived in her womb in a supernatural way. Therefore, not only lay aside fear, but also rejoice: For that which is born in Her is of the Holy Spirit. A strange thing, surpassing human understanding and exceeding the laws of nature! How will Joseph, who has not heard of such events, be convinced of this? The discovery of the past, says the angel. For this reason he discovered all that was going on in Joseph's mind, by which he was indignant, what he feared, and what he had dared to do, in order to convince him of this also. It is more correct to say that the angel assures Joseph not only of the past, but also of the future. "And he shall bring forth a son," he says, "and thou shalt call his name Jesus," v. 21. Although that which is born is of the Holy Spirit, do not think of yourself as being excluded from the ministry of the incarnation. Though thou dost not contribute to the birth, and the Virgin remained inviolable, yet what belongs to the father, without harming the dignity of virginity, I leave unto thee, that is, thou shalt give a name to him that is begotten, and thou shalt call His name. Though he is not thy son, thou shalt be to him in the place of his father. And so, beginning with the naming, I assimilate thee to the one who is being born. Then, lest anyone conclude from this that Joseph is a father, listen to the caution with which the angel speaks further. And he will give birth," he says, "a son. He did not say, "He will give birth to you," but he expressed himself indefinitely, "He will give birth," since Mary did not give birth to him, but to the whole universe.

7. For this reason the name was brought by an angel from heaven, to show that what is born is miraculous, because God Himself sends the name through the angel to Joseph. Verily, it was not just a name, but a treasure of innumerable blessings. That is why the angel explains him, inspires good hopes, and thus leads Joseph to faith. We are usually more inclined to good hopes, and therefore more willing to believe them. And so, having confirmed Joseph in the faith in all, both past and future, and present, and the honor bestowed upon him, the angel, by the way, quotes the words of the prophet, who confirms all this. But, not yet quoting his words, he proclaims the blessings which will be given to the world through the begotten. What are these benefits? Deliverance from sins, and their annihilation. He, says the angel, will save His people from their sins. And here something wonderful is announced; the gospel is delivered, not from sensual battles, not from barbarians, but, what is much more important, liberation from sins from which no one could previously absolve. Why, it will be asked, did He say: His people, and did not add - and the Gentiles? So as not to suddenly amaze the listener. He gave to the intelligent listener to understand also about the Gentiles, because His people are not only Jews, but also all who come and receive knowledge from Him. See, then, how He has revealed His dignity to us, calling the Jewish people His people. By this the angel shows precisely that the one who is born is the Son of God, and that he speaks of the heavenly King, since, apart from this one Being, no other power can forgive sins. Therefore, having received such a gift, let us take all measures not to mock such a great beneficence. If our sins were worthy of punishment even before such an honor, how much more worthy are they after such an ineffable blessing.

And I say this now not without reason. I see that many after baptism live more carelessly than those who have not been baptized, and do not even have any sign of a Christian life. For this reason, neither in the marketplace nor in the Church, it is not quick to distinguish who is a believer and who is an unbeliever; Only during the celebration of the sacraments can you see that some are exiled, while others remain in the church. Meanwhile, it would be necessary to differ not in place, but in disposition. External virtues are usually recognized by external signs, but our virtues must be recognized by our souls. A believer should be seen not only by the gift, but also by the new life. The believer must be a lamp for the world and salt. And if you do not shine for yourself, if you do not prevent your own rottenness, then why should we recognize you? Is it because you immersed yourself in the sacred waters? But this can lead you to punishment. The greatness of honor for those who do not want to live according to this honor increases the punishment. A believer should shine not only with what he has received from God, but also with what is actually his own; it is necessary that it be visible in everything - in the step, and in the look, and in the appearance, and in the voice. I say this in order that we may observe decency, not for the sake of show, but for the benefit of those who look at us. And now, from whatever side I try to recognize you, I find you everywhere in the opposite state. If I want to conclude about you in its place, I see you in the horse lists, in the spectacles, I see that you spend your days in iniquity, in bad gatherings, in the market, in the company of depraved people. If I want to conclude about you by the appearance of your face, I see that you are constantly laughing and absent-minded, like a depraved harlot whose mouth never closes. If I judge you by your clothes, I see that you are no better dressed than a comedian. If I judge you by your companions, I see that you lead idlers and flatterers after you. If I judge you by your words, I hear that you do not say anything sensible, useful, useful for our life. If I judge you by your table, there are even more reasons for condemnation.

8. Tell me, then, why can I know that you are faithful, when all that I have counted assures me of the contrary? And what do I say - faithful? Even if you are a man, I cannot know for sure.

How, indeed, shall I call you a beast? After all, every animal has one of these vices. And you, having combined all the vices in yourself, far surpass them in your foolishness. Shall I call you a demon? But the demon does not serve the torment of the belly, does not love money. And when there are more vices in you than in beasts and demons, tell me, how can you be called a man? If we cannot call you a man, then how can we call you faithful? And what is saddest of all, being in such a bad state, we do not even think about the ugliness of our souls, we have no idea of its vileness. When you sit by the barber and cut your hair, then, taking a mirror, you look at the hairstyle with all your attention, ask those standing nearby, and the one who cut it, whether it fits well on your forehead. Being an old man, you are often not ashamed to indulge in youthful dreams to the point of frenzy. And that our soul is not only ugly, but even bestial, and has become a scylla or chimera, mentioned in pagan fables, we do not feel in the least, although here too there is a spiritual mirror, which is much better and more useful than the material one, because it not only shows ugliness, but even, if we wish, transforms it into incomparable beauty. Such a mirror is the memory of good men, and the narration of their blessed life, the reading of the Scriptures, the laws given by God. If you want to look at the images of those saints one day, you will see the vileness of your heart; and when you see it, you will have no need of anything else to get rid of your ugliness. That is why this mirror is useful to us; it makes it convenient to transform. Therefore, let no one remain in the form of the dumb. If a slave does not enter his father's house, how can you enter the vestibule of the house as a beast? And what do I say - a beast? Such a person is worse than any beast. The beast, although wild by nature, is often made meek by human art.