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.

How then do you, who overcome nature in beasts, betray both nature and the perfection of the will in yourself? If I had ordered you to make another person meek, you would not have considered my command impossible, although you could have objected to me that you are not the master of someone else's will, and that not everything depends on you. But now I command you to tame your own beast, over which you are a complete master.

9.

Even a lion and an echidna cannot tear at the entrails with such cruelty as anger constantly tears with iron claws. He not only harms the body, but destroys the very health of the soul, eating, tearing, crushing all its strength, and making it incapable of anything. Whoever has worms inside him cannot breathe, because all his entrails are eaten away. How can we give birth to anything noble, bearing within us such a serpent - I mean anger - devouring our intestines? How can we get rid of this ulcer? If we drink a drink that can kill the inner worms and snakes. But what drink, you ask, has such power? The precious blood of Christ, if it is accepted with hope. It can heal any disease. Then, attentive listening to the Divine Scriptures, and the alms that are added to it. All these means can kill the passions that weaken our soul. And then we will only live, and now we are no better than the dead. When the passions are alive, it is impossible for us to live, but we must perish. If we do not succeed in killing them here, they will kill us there. Or rather, even here before that death we will be subjected to the most severe punishment. Each of these passions is cruel, painful, insatiable, and eating us every day, it is not satisfied with anything. Their teeth are lion's teeth, and even more terrible than lions'. When the lion is full, he immediately leaves the body he has come across. And the passions are never satiated and do not lag behind, until the person caught by them is drawn to the devil. Such is the power of the passions that they demand from their captives the same slavery into which Paul gave himself over to Christ, despising both hell and the kingdom for Him. He who falls into carnal love, or love of money, or ambition, begins to laugh at hell and despise the kingdom, if only to fulfill the will of those passions. So let us believe Paul that he loved Christ so much. When there are people who are equally subservient to the passions, what is incredible in Pavlova's love? That is why our love for Christ is weaker, because all our strength is exhausted in vicious love, and we are predators, lovers of money, slaves of vain glory. And what can be more insignificant than this glory? If you become a thousand times more noble, you will be no better than unknown people. On the contrary, through this very thing you will become even more dishonorable. When those who glorify you and make you famous laugh at you for the very fact that you desire glory from them, will not your zeal produce something contrary to your desire?

10. These people act as accusers. Whoever praises the one who is given over to adultery or fornication and flatters him, thereby rebukes more than praises the lust. In the same way, if we all praise him who is partial to glory, we rebuke more than we praise him who loves glory. Why, then, do you care so much about such a matter, the effects of which are always contrary to your purpose? If you want to be famous, despise glory, and you will be the most glorious of all. Why should you be subjected to the same thing that happened to Nebuchadnezzar? He erected the statue, thinking to gain even greater glory from the tree and the senseless image, the one who has life wanted to be glorified through that which has no life. Do you see extreme madness? Thinking to honor himself, he dishonored himself more, showing that he had more hope in a soulless thing than in himself and his living soul, which is why he gave such a preference to wood. Is he not worthy of ridicule for seeking praise not in morals, but in boards? It is as if someone decided to boast more about the floor in the house, or the beautiful staircase, than about the fact that he is a man. Meanwhile, many of us now imitate Nebuchadnezzar. As he is with his image, so some of us think to surprise with clothes, others with houses, horses, chariots, columns in their houses. Having destroyed the dignity of man in themselves, they go about and seek for themselves a completely ridiculous glory in other things. The famous and great servants of God shone not in this, but in what was proper. They were captives, and slaves, and young men, and strangers; they had nothing of their own, but turned out to be much more honorable than the one who abounds in everything. Neither the huge statue, nor the nobles, nor the leaders, nor the innumerable armies, nor the abundance of gold, nor all the pomp could satisfy Nebuchadnezzar's passion to show himself great. And for the servants of God, deprived of everything, wisdom alone was enough. Having nothing, they turned out to be as brilliant as he who wears a diadem and purple and possesses everything, as the sun is more brilliant than pearls. Young men, captive slaves, were brought to the shame of the whole world, and as soon as they appeared, the king's eyes flashed with fire, they were surrounded by leaders, governors, officials, and all the host of demons; from everywhere the sound of flutes, trumpets and all kinds of musical instruments, rushing to the heavens, resounded their ears. The furnace burned to an immeasurable height, and its flame touched the very clouds; everything was filled with fear and terror. But nothing frightened the young men. On the contrary, having laughed as at a child's game, they showed courage and meekness, and cried out louder than those trumpets: "Let it be known to you, O king" (Dan. 3:18)! They did not even want to insult the torturer with a word, but only wanted to show their piety. Wherefore they did not go into words, but expressed them briefly, Our God, whom we serve, is able to deliver us from the furnace, v. 17. Why do you set before us a multitude of people? What do we need? Why sharp swords, terrible spearmen? Our Lord is higher and stronger than all this. Then, thinking that it might be pleasing to God, and He allowed them to be burned, so that in this case they would not be called liars, they added in conclusion: "But if this does not happen, then let it be known to you, O king, that we will not serve your gods."

11. If, supposing that God would not really deliver them, they would not have been believed. Therefore they are silent before the king about their sins, but speak of them in the furnace; there they remember all their sins. Nothing of the kind is said before the king, but only that they will not betray their piety, even though they should be burned. Not for rewards and recompenses, but out of love alone, they did everything they did; despite the fact that they were in captivity and slavery, they did not enjoy any benefits, they lost their homeland, freedom and all property. Do not tell me about the honors that are given to them at the royal court. Holy and righteous youths would be a thousand times more willing to collect alms in their own country, and enjoy the beauty of the temple, as David says: "I would rather be at the threshold in the house of God than dwell in the tents of wickedness; and one day in Thy courts is better than a thousand (Psalm 83:11). They would have been a thousand times more willing to be the last in their own country than to reign in Babylon. This is evident from what they say in the furnace about the hardships of being in Babylon. Although they themselves enjoyed great honors, they were cruelly tormented when they saw the misfortunes of others. Such is the pre-eminent property of the saints – to prefer neither glory, nor honor, nor anything else to the salvation of one's neighbors. See how they prayed in the furnace for all the people. And even in our reposing life we do not remember the brethren. In the same way, when they tried to explain dreams, they did not have in mind their own benefit, but the benefit of many. That they despised death, they proved afterwards by many experiments. They are ready for anything, if only to propitiate God. And since they admit that they are incapable of this, they have recourse to the fathers, and say that they themselves can bring nothing but a contrite spirit. Let us also imitate them, for before us stands the golden image, the tormenting power of mammon. But let us not heed the tympanums, trumpets, harps, and other delights of wealth; and though we should fall into the furnace of poverty, let us prefer this poverty, rather than worship an idol, and there will be a rustling dew in the midst of the furnace. Therefore, let us not be afraid, hearing about the furnace of poverty. And then those who were cast into the furnace became brilliant, but those who worshipped the idol were killed. But then everything happened at the same time, and now one thing is being fulfilled here, and another in the future life, and another here and there. Those who have chosen poverty not to bow down to mammon will shine here and there; but those who are unjustly enriched here will suffer the most severe punishment there. Lazarus also came out of this furnace, shining no less than three youths; but the rich man, belonging to the number of those who worshipped an idol, was condemned to torment in hell. One serves as an image of the other. As here those who were cast into the furnace suffered nothing, and those who stood outside were instantly burned, so it will be then. The saints, crossing the fiery river, will not feel anything unpleasant, but will seem to rejoice; but those who worship the idol will see that fire attacks them more ferociously than any beast and draws them into hell. If anyone does not believe that there is hell, when he sees the Chaldean furnace, let him be convinced of the future through the present, and fear not the furnace of poverty, but the furnace of sin. Sin is flame and torment, and poverty is dew and coolness. In the furnace of sin there is the devil, and in the furnace of poverty there are angels who reflect the flame.

12. Let the rich hearken to this, who kindle the flames of poverty! They will not do any harm to the poor, because the dew falls on them; but they will make themselves a victim of the flame which they have kindled with their own hands. Then the angel descended to the three youths, and now we will descend to those who are in the furnace of poverty, and by alms we will produce dew, we will repel the flames, so that we also may receive crowns together with them, so that the flame of Gehenna may be dispersed for us also at the voice of Christ: "Ye have seen Me thirsty, and have given me to drink" (Matt. 25:37). This voice will then be for us the dew that roars in the midst of the flames. Therefore let us go down with alms into the furnace of poverty, let us look at the wise who walk in it and trample on the coals; let us look at a new and strange miracle, at a man singing in the furnaces, at a man in the fire giving thanks, bound by extreme poverty and giving great praise to Christ. Whoever endures poverty with thanksgiving is equal to three youths, because poverty is more terrible than fire, and usually scorches more strongly. However, the youths were not scorched by the flames, and their bonds were instantly loosened, as soon as they gave thanks to the Lord. So it is now: if you, having fallen into poverty, give thanks, then the bonds will be loosed, and the flame will be extinguished. And if it is not extinguished, then an even greater miracle will take place - the flame will become a source, as it happened then. In the middle of the furnace they cooled themselves with pure dew, which, although it did not extinguish the flame, prevented the fire from burning those who were thrown there. The same can be observed in the wise: they are also freer from fear in poverty than the rich. Therefore, let us not stand outside the furnace, that is, without mercy for the poor, lest we suffer the same thing that happened to those who were near the furnace at that time. If you go down to the youths and stand with them, the fire will do you no harm; but if you stand above, and look at those who are in the fire of poverty, the flame will burn you. Therefore, go down into the fire, lest you be burned by the fire. Do not stand outside the fire, lest the flame carry you away. If fire overtakes you with the poor, it will depart from you; and if he sees you shunning them, he will immediately attack you and carry you away. Therefore, do not depart from those who are cast down, and when the devil commands those who do not worship gold to be cast into the furnace of poverty, then be among those who do not cast down, but those who are cast down, so that you may be among those who are saved, and not burned. Not to submit to the passion of love of money and to live in association with the poor is the most abundant dew. Whoever trampled on the passion for wealth is the richest of all. As the youths who then despised the king became more brilliant than the king, so you, if you despise all worldly things, will be more precious than the whole world, like those saints whom the whole world was not worthy of (Hebrews 11:38). Therefore, in order for you to become worthy of the heavenly things, despise the present. Then here too you will receive great glory, and you will enjoy the blessings to come, according to the grace and love of our Lord Jesus Christ, to whom be glory and dominion forever and ever. Amen.

CONVERSATION 5