"This Moses, whom they rejected, saying, Who hath made thee ruler and judge? this God sent through an angel who appeared to him in the thorn bush as a ruler and deliverer" (Acts 7:35). The madness of the Jews. 1. This is very closely related to the subject proposed (by Stephen). "This Moses," he says. What – "this"? Him who was in danger of perishing, whom (the Jews) despised, whom they rejected, saying: "Who made you ruler and judge over us?", just as they said of Christ: "We have no king but Caesar" (John 19:15). This God sent as a ruler and deliverer through an angel, who said to him: "I am the God of your father, the God of Abraham" (Exodus 3:6). By this he shows that the miracles that took place (in the time of Moses) were performed by Christ. "This," i.e., Moses (see how Stephen depicts his glory), "brought them out, doing signs and wonders in the land of Egypt, and in the Red Sea, and in the wilderness, for forty years. This is the same Moses who said to the children of Israel, "The Lord your God will raise up a prophet for you from among your brethren like me; Hear Him" (Acts 7:36,37), i.e., Whom they will also despise and persecute. After all, Herod wanted to kill Him (Christ), but He was saved in Egypt, just as he was persecuted in childhood. "This is he who was in the congregation in the wilderness with the angel who spoke to him on Mount Sinai, and with our fathers, and who received living words to deliver to us" (v. 38). Again (this happened when) there was neither a temple nor a sacrifice. "With the Angel," he says, "received living words to deliver to us." By this he shows that (Moses) not only did signs, but also gave the law, just as Christ did. And as he first does the signs, then gives the law, so is Christ. But (the Jews), accustomed never to submit, did not listen to him even after the signs and wonders that had occurred for forty years. And not only did they not listen, but did the opposite, to which Stephen pointed out, and added: "To whom our fathers would not be obedient, but rejected him, and turned their hearts to Egypt, saying to Aaron, Make us gods who would precede us; for we do not know what happened to Moses, who brought us out of the land of Egypt. And they made a calf in those days, and offered sacrifice to an idol, and rejoiced before the work of their hands. And God turned away, and left them to serve the army of heaven, as it is written in the book of the prophets, O house of Israel! have you offered me sacrifices and sacrifices for forty years in the wilderness? Ye have received the tabernacle of Molech, and the star of Remphan your god, images which ye have made to worship them: and I will carry you beyond Babylon" (vv. 39-43). "Turned away and forsaken" here means: allowed. "The tabernacle of testimony was with our fathers in the wilderness, as He who spoke to Moses commanded it to be made after the pattern which he had seen" (v. 44). Though there was a tabernacle, there were no sacrifices yet. And that they were not, the prophet clearly says: "Did you offer Me sacrifices and grain offerings?" (Amos 5:25) The Tabernacle of the Witness was, but it did them no good, and they perished. Neither did the signs before or after bring them any benefit. "Our fathers, having taken it, brought it into their possessions" (v. 45). Do you see that this place is holy where God is present? That is why he said, "in the wilderness," in order to compare one place with another. Then (followed) a beneficence. "Our fathers with Jesus took it, and brought it into the possessions of the nations which God had driven out before our fathers. That was until the days of David. This one found grace with God, and prayed that he might find a dwelling place for the God of Jacob" (v. 45, 46). David the great and wonderful prayed for the building (of the temple), but did not receive what he asked for; but it is created by the rejected Solomon. Therefore (Stephen) says: "Solomon built Him a house. But the Most High does not dwell in temples made with hands" (vv. 47, 48). This has already been proved by the preceding words; but it is also confirmed by the voice of the prophet; and how, listen further: "As the prophet says, Heaven is my throne, and earth is my footstool. What house wilt ye build me, saith the Lord, or what place of my rest? Did not My hand create all these things?" (vv. 49, 50) Do not be surprised, he says, that Christ does good also to those who reject His kingdom: so it was in the time of Moses. He did not just bring (the Hebrews) out, but after they had been in the wilderness. Do you see that those signs were also for them? Whoever conversed with God, was saved in a miraculous way, did so much and had such power, his prophecy, proves (Stephen), must certainly be fulfilled, and he cannot contradict himself. However, let us turn to the above. "This is he," he says, "Moses, who said, The Lord God will raise up a prophet for you like me." It seems to me that Christ also pointed to this saying when He said: "For salvation is from the Jews" (John 4:22), meaning Himself. "This is the one that was in the congregation in the wilderness, with the Angel speaking to him." Here again he points out that (Christ) gave the law, since He was with him (Moses) in the congregation – in the wilderness. Here he also reminds us of the great miracle that happened on Mount (Sinai). "And who received living words." Moses is wonderful in everything, but especially when it was necessary to give the law. What does "living words" mean? He understands those whose fulfillment was revealed in his words, or prophecies. Then follows the accusation of the forefathers, who, after signs and wonders, and after receiving the words of the living, "did not want," he says, "to be obedient." Well did he say, "living words," showing that there are also non-living words, which Ezekiel also mentions when he says, "And he allowed them to be unkind institutions" (Ezekiel 20:25). In contrast to such words, he added, "alive." "But they rejected him, and turned their hearts to Egypt," where they groaned, where they cried, whence they called upon God. "And he said unto Aaron, Make us gods to precede us." 2. Oh, madness! "Do it," they say, "that would have preceded us." Where to? To Egypt. Do you see how reluctantly they parted with the customs of Egypt? What are you saying? Do you not want to wait for the one who brought him out, but refuse the beneficence and run away from the benefactor? And watch how they insult him. "Moses, who brought us up out of the land of Egypt." Nowhere is the name of God mentioned, but everything is attributed to Moses. When it was necessary for them to be thankful, then they accuse Moses; and when it was necessary to fulfill the law, then they no longer remember Moses. He told them that he was going up (to the mountain) to receive the law: but they did not wait forty days. "Make us gods." They did not say, "God," but "gods"; they were so furious that they themselves did not know what they were saying. "And they made a calf in those days, and offered sacrifice to an idol." Have you seen extreme madness? Where God appeared to Moses, they make a calf and offer it a sacrifice. "And they rejoiced," he says, "before the work of their hands." What was to be ashamed of, they rejoiced. And what wonder if you do not acknowledge Christ, when (you did not acknowledge) either Moses or God, who was revealed in so many signs? But not only did they not recognize them, but they insulted them in another way, making them idols. "But God turned away, and left them to serve the host of heaven." Hence these customs; hence these sacrifices. First they offered sacrifice to idols, which they pointed, and David says: "And they made a calf at Horeb, and worshipped the image" (Psalm 105:19). Since there was no mention of sacrifices before, but living commandments and "living words," there were no (sacrificial) rites anywhere, but only miracles and the appearance of signs. "As it is written in the book of the prophets." Here (Stephen) gave testimony not without purpose, but in order to show that there is no need for sacrifices. And see what he says: "The house of Israel! have you offered me sacrifices and sacrifices for forty years in the wilderness? You have received the tabernacle of Moloch and the star of your god Remphan, images which you have made to worship them." He spoke in the form of a rebuke; and his words mean this: "You cannot say that you have sacrificed to idols, as you have offered them to Me; and this was in the wilderness, when God was especially guiding them. "You have received the tabernacle of Moloch." From it (received) the beginning of sacrifice. "And I will carry you farther than Babylon." In the same way, captivity is the punishment for wickedness. But why, it will be said, is the tabernacle called "the tabernacle of testimony" (μαρτυρίου)? Because it was so that they might have God as a witness (μάρτυρα). That was the only reason it existed. "According to the pattern which was shown to you on the mountain" (Exodus 25:40). Consequently, its model was shown on a mountain, and it was carried in the wilderness, and did not stand still. But the tabernacle of testimony is called nothing else but miracles and commandments. However, neither she nor they had a temple. And the very model of it was shown, therefore, by the angel himself. "So it was until the days of David," says. Consequently, until that time there was no temple, although the (pagan) nations were expelled, of whom he says: "expelled by God from the presence of our fathers." He said this again in order to prove that there was no temple at that time. But what do I say: there have been so many miracles, and there has not yet been a church? There was the first tabernacle, but there was no temple yet. David prayed to find grace before God, but he prayed and did not build (the temple). Consequently, the temple was not of any importance, although some considered Solomon great for building the temple, and even for this they placed him above his father. But that he was not better than his father, nor even equal to him, but only seems so in the opinion of the multitude, he explained, adding: "But the Most High does not dwell in temples made with hands, as the prophet says: Heaven is My throne, and earth is My footstool." And even these (heaven and earth) are unworthy (to be the dwelling place of) God, as creatures, as the works of His hand. See how he convinces them little by little. From the prophet he proves that even these (creatures) cannot be called worthy (to be the dwelling place of) God. Why, it will be said, does he speak so accusatorily afterwards? He had great boldness, as one who was ready to die; I think he knew this by revelation. "Stiff-necked! people with uncircumcised hearts and ears!"; and this also comes from the prophet, and not his own words; "Ye always resist the Holy Spirit, both your fathers and you" (v. 51). When God did not want there to be sacrifices, you offered sacrifices; but when he wills, you do not bring them; when He would not give you commandments, you demanded them; and when they did, they did not care about them. And again, when the temple existed, you served idols; but when it pleases Him that you should serve Him without a temple, you do the opposite. Behold, he did not say, "Resist God," but, "The Spirit"; so he does not make any difference (between Them). And even more He says, "As your fathers are, so are you." In the same way Christ rebuked them, because they always boasted too much of their fathers. "Which of the prophets did not your fathers persecute? They killed those who foretold the coming of the Righteous One." He says: "The righteous," in order to bring them to their senses. "Whom you have now become traitors and murderers" (v. 52). He rebukes them for two things: that they did not recognize (the prophets) and that they killed them. "You who received the law in the ministry of angels, and did not keep it" (v. 53). 3. What does it mean? Some assert that, according to him, the law was drawn up by angels; But this is unjust, because when did the angels appear to make up the law? But he says "they received the law in the ministry of angels," i.e. by the angel given to Moses, who appeared to him in the bush, since it was not a man. Therefore it is not surprising, he says, if you have done this, when you have done that; if you have put to death those who proclaimed, how much more could you put Him to death. Here he represents them as disobedient to God, and to the angels, and to the prophets, and to the Spirit, and to all, as in another place the Scripture says: "Thy altars have been destroyed, and Thy prophets have been slain" (1 Kings 19:10). They, pretending to defend the law, said: "He spoke blasphemous words against Moses" (Acts 6:11); and he shows that they themselves utter even more blasphemy not only against Moses, but also against God, and that they have done so from ancient times; that they themselves have violated customs that are no longer necessary; that they, accusing and calling him resisting Moses, themselves resisted the Spirit, and not simply, but even with the commission of murder, and that from ancient times they were enmity (against God). Do you see how he proves that they resisted both Moses and everyone, and did not keep the law? Moses said: "The Lord will raise up a prophet for you" (Deuteronomy 18:15), and others foretold of His coming; likewise, the prophet says: "Where then will you build a house for me" (Isaiah 66:1)? And again, "Have you offered me sacrifices and grain offerings in the wilderness for forty years?" (Amos 5:25) Such is the boldness of a man who bears the cross (of Christ)! Let us also imitate him; Although there is no warfare now, there is always time for boldness. "And he spoke," says (David), "of Thy testimonies before kings, and was not ashamed" (Psalm 118:46). Therefore, if we meet with the Greeks, we will thus stop their mouths, but without anger, without bitterness. If we begin to do this with anger, then it seems that it will no longer be boldness, but passion; but if it is meek, then this is true boldness, because both virtue and vice cannot be together at the same time. Daring is a virtue, and anger is a vice. Therefore, if we want to have boldness, we must be clean from anger, so that no one ascribes to it words (ours). If you speak the truth, but with anger, then you have destroyed everything, whether you rebuke, or admonish, or do anything else. Look at this man (Stephen), how he converses without anger; for he did not offend them, but only reminded them of the prophetic word. And that he was not angry, he himself showed when he was tortured, and he prayed for them and said: "Lord! do not impute this sin to them" (v. 60). Thus he said this, not being angry with them, but pitying and grieving for them. And of his face therefore he said, "They saw his face as the face of an angel" (Acts 6:15), so that it also could attract them. Let us be clean from wrath. The Holy Spirit does not dwell where there is anger. The angry one is subject to damnation. And it is impossible for anything to be sound where anger comes from. As in a storm at sea there is great confusion and a great cry, and no one has time to engage in reasoning, so also in anger. But if the soul wants to say or assimilate something wise, then it must first be in a (quiet) harbor. Do you not notice how, when we want to discuss something necessary, we choose places far from the noise, where there is peace and quiet, so that we do not entertain ourselves? If external noise entertains us, then how much more so is the inner turmoil. And if anyone prays, he prays in vain, if he does it in anger and irritation; if he speaks, it will be ridiculous; if he becomes silent, again too; if he eats, then he will hurt himself; whether he drinks or not, whether he sits or stands, walks or sleeps, he imagines the same thing in his dreams. And what is not disorderly with such (people)? The eyes are disgusting; mouth – crooked; the limbs of the body are tense and shaking; the tongue is not bridled, and spares no one; the mind is insane; indecent clothing; (in everything) a great disgrace! Look at the eyes of those who are mad, drunk and raging (from anger): how do they differ from each other? Isn't madness everywhere? But this always happens only for a while, doesn't it? True, he who rages is possessed (by anger) for a time. But what could be worse than that? And they are not yet ashamed to justify themselves: I did not realize, they say that I said. Why did you, a rational creature with reason, not realize this? Why do you act like irrational animals, like a wild horse carried away by anger and rage? This is an excuse worthy of condemnation. It is desirable that you know what you have said. These are words of anger, you say, not mine. How – anger? Anger has no power unless it comes from you. It is as if someone were to say, These are the wounds of my hand, and not mine. Where, it seems, is anger needed more than in war and during battle? But even there, if anything is done with anger, then everything will be corrupted and destroyed. Those who are at war in particular should not be angry; Attackers in particular do not need to be irritated. But, you say, how else can we fight? Reasonably, calmly. A battle is the standing of one side against the other. Do you not see that wars themselves are subject to law, order, and time? And anger is nothing but insane irritation; but a madman cannot do anything reasonable. 4. So he (Stephen) also said this, and was not angry. And Elijah said, How long shall ye limp on both knees? (1 Kings 18:21), but he was not angry. And Phinehas committed murder, but he was not angry. Anger does not allow you to see, but as if during a night battle, closing everything, both eyes and ears, leads where it wants. Let us deliver ourselves from this demon, let us crush him when he attacks us, let us put the sign (of the cross) on the forehead, as if we were a kind of bridle over him. Anger is a shameless dog; but let him learn to obey the law. If the dog in the flock is so fierce that he does not obey the orders of the shepherd and recognize his voice, then all is lost and ruined. He grazes with the sheep; but when he begins to bite sheep, he becomes harmful, and he is killed. If the dog learns to obey you, then feed him: he is useful by his barking against wolves, robbers and thieves, and not against sheep or domestic. But if he does not obey, then he harms in everything, and if he does not pay attention to commands, then he destroys everything. Therefore, let not thy meekness be exhausted, but let wrath itself preserve and nourish it; but he will preserve and shepherd her in perfect safety when he destroys impure and vicious thoughts, when he drives the devil away from everywhere. Thus, meekness is observed when we do not think anything evil against our neighbor; In this way we become worthy of respect when we do not learn to act shamelessly. Nothing makes one so shameless as a vicious conscience. Why are harlots shameless? Why are virgins bashful? Aren't the first from sin? And are not the latter from chastity? Nothing makes one so shameless as sin. On the contrary, it will be said, does it produce shame? True, in him who is conscious of himself; but he makes the shameless even more impudent; he who is not conscious of himself becomes impudent. "With the coming," says (the Most Wise), "the wicked also come contempt" (Proverbs 18:3). The shameless can be impudent, and the insolent can be desperate. Do you want to know when meekness is exhausted? When it is crushed by vicious thoughts. But if it happens that this dog does not stand and bark loudly, then even then he should not despair. We have a sling and a stone – you know what I am saying – we have a spear, and a fence, and a shutter, where we can keep our thoughts pure. If the dog is affectionate to sheep, but barks at strangers and is not sleepy, then these are good qualities of the dog. When he is hungry, he does not bite the sheep, when he is full, he does not spare the wolves. Such is anger. When he is irritated, he should not depart from meekness; and when he is not irritated, (he must) rebel against his evil thoughts, even if they strike him, do not forsake him, but recognize him, and give no mercy to strangers, even if they caress him. The devil often caresses like a dog; but let everyone know that he is a stranger (to us). In the same way, let us love virtue, even though it causes us sorrow; but from vice, even if it gives us pleasure, let us abhor it. Let us not be worse than dogs that do not flee (from their yard), even though they are beaten and tortured; but a stranger, even if he feeds them, is rather harmed. In the same way, anger is useful when it rebels against strangers. What is the meaning of the saying: "He that is angry with his brother without cause" (Matt. 5:22)? The same as: do not avenge yourself and do not repay evil. If you see another perishing, lend him a helping hand; Anger will no longer take place when you are free from self-attachment. David caught Saul, but was not angry, nor plunged his spears, having an enemy in his hands (1 Samuel 26:7); but he took revenge on the devil (by his meekness). Moses, seeing that a stranger was offending (the Jew), killed him; but when he was his own (offended his own), he did not do it; but he wanted to reconcile the brethren, and divided them (Exodus 2:12). Although the Scriptures call him the meekest man (Numbers 12:3), nevertheless, anger was sometimes aroused in him. But we are not; when it is necessary to show meekness, we are more ferocious than all the beasts; but when we are angry, we are the laziest and most careless of all. Thus, by employing our energies for something other than we ought to do, we also waste our lives in vain, just as shells, when used one instead of another, all deteriorate. Thus, for example, if someone who has a sword does not use it when it is necessary to use it, but acts with his hand, he will not succeed; and on the contrary, if he uses the sword where it is necessary to act with the hand, he will spoil everything. Likewise, a doctor, if he does not cut off where it is necessary, but cuts off where it is not necessary, then he spoils everything. Therefore, I beseech you, let us use this instrument (anger) in due time. Anger is not the time to help ourselves; and if it is necessary to correct others, then it must be especially used to save others. Thus, guarding ourselves everywhere from wrath, we will become like God and be vouchsafed future blessings through the grace and love of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 18

"When they heard this, they were torn with their hearts, and gnashed their teeth against him" (Acts 7:54). Why did those who were baptized by Philip not receive the Holy Spirit? – The wickedness of Simon. – What benefits were received from the death of Stephen. – Churches in the villages. 1. It is surprising that they, not finding in the words (of Stephen) a pretext for killing him, are still mad and seek this reason. Thus there are always evil (people) who act unrighteously. Just as the chief priests were perplexed and said, "What shall we do with these people?" (Acts 4:16), so they are tormented. It seems that he should have been indignant, as having done nothing unjust, and yet having suffered the fate of unrighteous people and slandered. But it is by this that the slanderers are more denounced; And so it is true that I have always said that to do evil is to suffer. And he did not utter any slander, but spoke the truth. Thus, when we are reviled for what we are not aware of as ourselves, we do not tolerate anything from it. They wanted to kill him; but they do not (suddenly) do this, but still wish to find a plausible reason for their evil deed. How? Was not reproof a plausible cause? But this was not his own denunciation, but a prophetic one; or they deliberately postponed (the killing) in order to show that they had killed him not for rebuking them, as was the case with Christ, but for impiety. Meanwhile, his words were words of piety. Therefore, intending to damage his glory along with the deprivation of life, they "tore on," because they feared that something new would happen because of him. Then, what they did to Christ, they do to Stephen. As there, when He said, "See the Son of Man sitting at the right hand of power" (Matt. 26:64), they called it blasphemy and called the people to witness, so it is here. There they tore their clothes; here they plugged their ears. "And Stephen, being filled with the Holy Spirit, looked up into heaven, and saw the glory of God, and Jesus standing at the right hand of God, and said, Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. But they cried out with a loud voice, and stopped their ears, and with one accord rushed upon him, and led him out of the city, and stoned him" (v. 55-58). And even if he were to tell a lie, he should have been sent away as if he were in a frenzy. But he said it in order to convert them. Since he spoke only about the death (of Christ), and said nothing about the resurrection, it is now opportune to add teaching on this subject as well. He says that (Christ) appeared to him in the way he relates, in order to dispose them to receive his words; to say that he sits (at the right hand of God) would be intolerable to them; therefore he preaches only about the resurrection and says that Christ stands (at the right hand of God). I think that his face was glorified by this (vision). God, the lover of mankind, wanted to call them to Himself, for which they were indignant, if there had been nothing more. "And having led him out of the city, they began to stone him." Again death outside the city, as with Christ, and at death the confession and preaching are proclaimed. "And the witnesses laid their garments at the feet of a young man named Saul, and stoned Stephen, who was praying, saying, 'Lord Jesus! receive my spirit" (vv. 58, 59). By this he shows and teaches them that he does not perish. "And kneeling down, he cried out with a loud voice: Lord! do not impute this sin to them" (v. 60). As if to prove that what he had said before did not come from anger, he says: "Lord!"; or in this way he wanted to convert them: for to forgive anger and rage (extending) to murder, and to show a soul that had no part in passion – this could dispose them to accept his word. "And Saul approved of killing him. In those days there was a great persecution against the church in Jerusalem" (Acts 8:1). It is not by chance, it seems to me, that this persecution took place, but according to the dispensation (of God). "And all except the apostles were scattered to various places in Judea and Samaria" (v. 1). Do you see how God again allows temptations to occur? But look here, please, how things are arranged. They were the object of wonder because of the signs; being scourged, they did not grieve in the least; remained in place; the sermon spread; but then (God) allowed a great obstacle: there was not a small persecution, but such that together they had to flee (and they were feared as having become more bold), and it became evident to all that those who feared and fled were men. But lest you say afterwards that they did everything only by grace, and when they were persecuted, they proved to be more timid, and they more bold. And "all," says (the writer), "were scattered, except the Apostles." Therefore I have not said in vain that this persecution was according to the dispensation (of God); if it had not existed, the disciples would not have dispersed. "And Stephen was buried by men of reverence, and made great mourning for him" (v. 2). They mourn him either because they were not yet perfect, or because he was worthy of love and respect. At the same time, both this sorrow and weeping, in addition to fear, show that they were people. 2. And who would not weep when he saw this meek lamb stoned and lying dead? The Evangelist left a tombstone inscription worthy of him, saying: "And kneeling down, he cried out with a loud voice; and they made a great mourning for him." But let us turn to the above. "And Stephen, being filled with the Holy Spirit, looked up into heaven, and saw the glory of God, and Jesus standing at the right hand of God, and said, Behold, I see the heavens opened." And "they stopped their ears, and with one accord rushed at him." What is there that is worthy of condemnation? But in spite of this, they took (the man) who had done such signs, who had conquered all with his word, and thus spoken, and satisfied their wrath against him as they wished. "And the witnesses laid their garments at the feet of the young man, whose name was Saul." See how thoroughly (the writer) narrates what concerns Paul, in order to show you the work of God that was done to him afterwards. And now he not only does not believe, but betrays Stephen into the hands of innumerable murderers; To which (the writer) points out, and says: "But Saul approved of killing him." The blessed one (Stephen) prays not simply, but attentively: "bowing," he says, "kneeling." Therefore his death was Divine; and until that time the souls were destined to dwell in hell. "And they were all scattered to different places in Judea and Samaria." Those enter into communion with the Samaritans without fear who have heard: "Go not into the way of the Gentiles" (Matt. 10:5). "Except," he says, "the Apostles," showing that they, wishing to convert the Jews on this occasion, did not leave the city; or they wanted to be models of boldness for others. "But Saul tormented the church, entering into houses, and dragging men and women, and giving them up to prison" (v. 3). A great frenzy, both because he was alone and because he entered houses: to such an extent did he give his life for the law! "Dragging out," he says, "men and women." Look at boldness, and anger, and frenzy. He subjected all those who came into contact with him to innumerable calamities, as if after this murder (Stephen) he had become more audacious. Thus, "in the meantime, those who were scattered went about and preached the word. Thus Philip came to the city of Samaria and preached Christ to them. The people unanimously listened to what Philip said, hearing and seeing what miracles he performed. For unclean spirits came out of many who were possessed by them with a great cry, and many of the paralytic and lame were healed. And there was great joy in that city. And there was in the city a certain man named Simon, who had previously sorcered and amazed the people of Samaria, pretending to be someone great. And all hearkened unto him, from the least to the greatest, saying, This is the great power of God" (vv. 4-10). Notice, I beg you, another temptation, i.e. from Simon. "And they listened to him because he had amazed them for a long time with sorcery. But when they believed Philip, who preached the gospel of the Kingdom of God and the name of Jesus Christ, both men and women were baptized. Simon himself believed, and having been baptized, he did not depart from Philip; and when he saw great powers and signs taking place, he was amazed. The Apostles who were in Jerusalem, hearing that the Samaritans had received the word of God, sent Peter and John to them, who, having come, prayed for them, that they would receive the Holy Spirit. For He had not yet come upon any of them, but only they had been baptized in the name of the Lord Jesus. Then they laid their hands on them, and they received the Holy Spirit. And Simon, when he saw that the Holy Ghost was given by the laying on of the hands of the apostles, brought them money, saying, Give me also this power, that whomsoever I lay my hands on may receive the Holy Ghost" (vv. 11-19). How, it will be said, did they not receive the Spirit? They received the Spirit of remission (of sins); but they have not yet received the Spirit of signs. And that it is so, that they did not receive the Spirit of signs, is evident from the fact that Simon, when he saw this, came to ask Him. The persecution then intensified especially, but God again delivered them, protecting them with signs. Since the death of Stephen did not tame the rage (of the Jews), but increased it even more, the teachers are scattered so that the teaching may spread more widely. But behold, their circumstances again become favorable, and they receive joy. "And there was," says (the writer), "great joy in that city" (v. 8), although (formerly) there was great mourning. This is what God usually does, combining joys with sorrows, in order to be even more worthy of wonder. The illness had been in Simon for a long time. For this reason he is not freed from it even at this (baptism). How was he baptized? Just as Christ chose Judas. Seeing the signs taking place, he was amazed, but he did not yet dare to ask for the grace of signs, since he saw that the others had not yet received it. Why did they not take his life, like Ananias and Sapphira? Because even in ancient times he who gathered wood (on the Sabbath) was deprived of life for the instruction of others, but no one else was subjected to the same thing. And so now Peter does, and having punished them, he does not punish them, but says to him: "Let your money perish with you, because you have thought to receive the gift of God for money" (v. 20). 3. And why did they not receive the Holy Spirit after baptism? Either because Philip did not communicate (Him), perhaps giving honor to the apostles, or he himself did not have this gift, because he was one of the seven (deacons); the latter can be said with greater probability. From this it seems to me that this Philip was one of the seven, second only to Stephen. When he baptized, he did not communicate the Spirit to those who were baptized, since he did not have such authority: this gift belonged to the twelve (apostles) alone. And note, These (the apostles) did not go out, but according to the dispensation (of God) those went out (from Jerusalem) who did not have this grace, because they had not yet received the Holy Spirit. They received power to do signs, but they did not receive (the power to) communicate the Spirit to others. Therefore, it belonged exclusively to the apostles. That is why we see that this is done by the supreme (apostles), and not by someone else. "And Simon, when he saw," says (the writer), "that the Holy Spirit was given by the laying on of the hands of the apostles." He would not have said that if something had not happened that was subject to feeling. Thus also Paul expressed himself, when (testified that) they spoke in tongues, Have you seen the wickedness of Simon? He brought money, although he did not see (the apostle) doing it for money; therefore it was not the work of ignorance, but the work of one who tempted and wanted to subject (him) to condemnation. Wherefore he heard, Thou hast no part or lot in this, for thy heart is not right in the sight of God, v. 21. Again (Peter) reveals the hidden things in his soul, although he thought to hide them. "Repent therefore of this thy sin, and pray unto God, that perhaps the thought of thy heart shall descend unto thee; for I see thee full of bitter gall, and in the bonds of iniquity. And Simon answered and said, Pray ye to the Lord for me, that none of the things which ye have spoken may come upon me" (vv. 22-24). It was necessary to repent from the heart, it was necessary to weep, but he only hypocritically does this. "Perhaps it will come down to you." This (Peter) did not say in the sense that he would not be forgiven if he wept, but so the prophets usually only threaten, and do not say, "If you do this, it will be forgiven you; but (they say) that punishment will surely follow. But behold, I beseech you, how they do not abandon even in times of calamity, but continue to preach: and just as in the time of Moses (true) miracles were recognized by comparison (with false ones), so also here. There was sorcery, but these signs were clearly different; there should not be a single demoniac there, where (Simon) worked on them for a long time by sorcery; but since there were many demon-possessed and many paralyzed, then his (miracles) were not true. Philip led them (to faith) not only by signs, but also by words, conversing about the kingdom and about Christ. "Simon," says (the writer), "having been baptized, did not depart from Philip," – he did not abide for faith, but in order to become the same himself. "And when they came, they prayed for them, that they might receive the Holy Ghost. For He has not yet descended upon any of them. Then they laid their hands on them, and they received the Holy Ghost." Do you see, it was not easy, but great power was needed to communicate the Holy Spirit? After all, it is not all the same whether to receive remission (of sins), or to receive such power. "And Simon, seeing that the Holy Ghost was given by the laying on of the hands of the apostles, brought them money." Did he see others do this? What (did) Philip? Did he think that they did not know with what thought he was approaching? Wherefore Peter well calls it a gift, saying, "Let thy money perish with thee, for thou hast thought to receive the gift of God for money." You see, how they had nothing to do with money. "Thou hast no part or lot in this, for thy heart is not right before God." So he did everything wrong, but he should have been simple. "Repent, therefore: for I see thee full of bitter gall, and in the chains of iniquity." These are expressions of intense anger. However, he does not punish him so that faith does not arise from necessity, so that it does not seem to be a cruel deed, so that there is room for repentance; or because reproof was sufficient to correct him, that it was enough to discover (hidden) in his heart for him to confess that he was caught. With the words: "Pray for me," he is aware of this and confesses it together. See how he, although he was wicked, nevertheless believed when he was rebuked, and now became humble when he was rebuked again. "When he saw great powers and signs taking place, he was amazed," showing that everything (his works) was a lie. It is not said, "I approached," but, "I was amazed." Why didn't he do it before? He thought that he could hide himself; I thought it was a matter of art. But since he could not hide from the apostles, he approached. "Unclean spirits out of many, possessed by them, came out with a great cry." This (voice) was a clear sign that they were emanating, and the actions of the Magi, on the contrary, bound (the mouth) even more. "Many paralytic and lame were healed." There was no deception here; for (those who were healed) had to walk and act. "Everyone listened to him, from the least to the greatest, saying, This is the great power of God." Here is fulfilled what Christ said: "false Christs and false prophets shall arise" in My name (Mark 13:22). But why did they not immediately rebuke him? They contented themselves with the fact that he had denounced himself; And it was instructive. When he could not resist, he is hypocritical, like the Magi, who said: "This is the finger of God" (Exodus 8:19). And so that he might not be expelled again, for this reason he stayed with Philip, and did not depart (from him). 4. Look, I beg you, how many consequences occurred from the death of Stephen. They are scattered throughout the countries of Judea and Samaria; they preach the gospel, preach Christ, perform signs; little by little they receive the gift (of the Holy Spirit). Here was a special sign: to give them, and not to give to him (Simon) – this is the greatest sign. "And they, having testified and preached the word of the Lord, went back to Jerusalem, and preached the gospel in many villages of Samaria" (v. 25). It is well said, "having testified." They testify, perhaps, that (Simon) should not be deceived, that they should be safe, that through inexperience they should not be often carried away. "Let's go back to Jerusalem." Why do they go again to where there was persecution, where there was the beginning of disasters, where murderers were especially present? As military commanders act in battle, rushing to that part of the army that is weakening, so do they. See again: the disciples do not come to Samaria first, but as a result of persecution, as in the time of Christ, and then the apostles are sent from among the Samaritans to those who believe. "The apostles who were in Jerusalem," says (the writer), "when they heard that the Samaritans had received the word of God, sent Peter and John to them" (v. 14). For what purpose are they sent? In order to deliver them from sorcery, to remind them of the teaching that they heard from Christ when they believed in the beginning. On the contrary, (Simon) should have asked in order to receive the Holy Spirit himself; but he, not caring for Him for himself, asks that (have the power) to communicate Him to others. And they (the seven deacons) did not receive Him in such a way as to communicate it to others; but he wanted to become more glorious than Philip, being among his disciples. "Let thy silver perish with thee." These are the words of one who is not put on, but of one who teaches. Since he did not use the silver for what he ought to use, let it, he says, be with you, such a (wicked) one. Or as if to say: let it perish along with your intention, because you think so low about the gift of God, considering it a completely human matter. That is not the gift. If he had come as he should, he would have been accepted, or at least not rejected like a contagion. Do you see how he sins purely who thinks low of lofty things? Therefore (the Apostle) commands him two (deeds): "Repent and pray, perhaps the thought of your heart will descend to you." Thus he conceived a vicious deed; Wherefore (the Apostle) said to him, "Perhaps it shall be brought down to thee," knowing that he was incorrigible. He, for his part, was afraid of the people and did not dare to repent. If he had not been confused, he would have said, "I did not know, I acted lightly; but he was amazed, firstly, by the fact that signs were performed before him, and secondly, by the fact that the hidden things in his soul became manifest. That is why he went far away, to Rome, where the apostle had not yet reached. "And in many," he says, "in many villages of Samaria they preached the gospel." See how they did their work during the journey itself; They did not travel in vain. Such journeys should be made by us. But what do I say: travel? Many have villages and villages, but do not care about them and do not care about them at all. They care a lot about how to arrange a bathhouse, how to increase income, how to arrange courtyards and dwellings; but not at all about how to cultivate souls.

Many people build markets and baths, but they do not build churches, and they would rather do everything than that. Therefore, I persuade, beseech and ask as a favor, or better, I even establish a law, so that no one has a village without a church. Do not say to me: (the church) is near, with the neighbors; (with her) there are many expenses, not much income. If you have anything to give to the poor, then use it for her; it is better for this than for that; support the teacher, maintain the deacon and the priestly rank. As you do when you take a wife or a bride, or give away a daughter, do the same with the church. Give her a dowry. In this way, your village will be filled with blessings. What benefits will not be there? Is it not important, tell me, that the threshing floor (yours) will be blessed? Is it not important that of all thy fruits God will receive the portion and the firstfruits before all others? This is good for the world of farmers. Then the priest will be respected, and for the village it will serve for salvation. There (will be performed) for you constant prayers, hymns and celebrations, and an offering (of the bloodless sacrifice) on every Sunday. What is more praiseworthy, that others build magnificent tombs, that after them they may say, "So-and-so built them," or that thou hast erected churches? Think that having erected an altar to God, you will have a reward until the very coming of Christ. 5. Tell me, if the king commanded you to build a house for him to live in, would you not do all things? But the building of the church is the royal abode of Christ. Do not look at the expenses, but think about the fruit. They till the land, and thou shalt cultivate their souls; they bear fruit for you, and you raise them up to heaven. Whoever lays the beginning is the author of all the rest. In the same way you will be the author (of the salvation) of those who are catechumens there and in the nearest villages. Baths make farmers very pampered, taverns very incontinent; but yet you build them for glory. Markets and gatherings (make them) shameless; And here everything is the opposite. What is it to see a priest walking like Abraham, whitened with gray hair, girded, tilling the land and working with his hands! What is more desirable than such a village? Here the virtue is much greater. There is no debauchery here: it is rejected; there is no drunkenness and gluttony: they are cast out; there is no vanity: it is extinguished; here cordiality shines more from simplicity. What it is like to go out and enter the house of God and realize that you yourself have built it, to lie down to rest and after bodily rest to be present at the evening and morning prayers, to invite a priest to your table, to talk with him, to receive a blessing, to see how others go there! This is the wall, this is the security of the village. This is the field of which it is said: "This is the smell of the field which the Lord has blessed" (Gen. 27:27). If the village is already good because of the peace and tranquility that prevails in it, then when it will have this, what can it compare with? Truly, a village that has a church is like the paradise of God. There is no shouting, no noise, no different enemies, no heresies: all are friends professing the same dogmas. Silence disposes you to wisdom; the priest, beginning with this wisdom, will easily heal you. Here everything we say is scattered in the marketplace; and there, what you hear (from him), you will firmly impress on your soul, and therefore in the village you will be a different (person). He will also guide them (the villagers) and will be their watchman, both by their very sojourn (among them) and by their admonition. And what are the expenses, tell me? First you build a small house in the form of a temple; someone after you will build a porch, and another after him will add something else, and in this way everything will be imputed to you. You give little, but you receive recompense for everything. Therefore, make a beginning, lay a foundation, or rather, persuade each other, compete with each other in this matter. Places where chaff, rye, and the like should be stored are arranged with all conveniences; and where it is necessary to gather spiritual fruits, they do not care about it at all, but force themselves to go through thousands of stages and undertake long journeys in order to come to the church. And how good it is when a priest comes to church with complete calmness to approach God and pray every day for the village, for the creator (of the church)! Is it not important, tell me, that your name will be constantly commemorated in the sacred rites, and every day prayers to God will be made for the village? How much it will benefit you in other ways! It happens that some of your neighbors have patrons; None of them will even want to come to you, the poor one, but perhaps they will invite the priest and sit at the table with them. Do you see how many good things can come from this? The village will be free from any bad reproach; no one will accuse him of murder, theft, or anything of the sort. (The villagers) will have another consolation from this, when illness or death befalls someone. It is not without benefit and not as it happens, that those who visit one another will make friends there; and the meetings will be much more pleasant than at (popular) festivals. And not only the congregations, but the elders themselves will be more respected for the priest's sake. Thou hast heard, of course, that Jerusalem was revered by the ancients more than any other city, and not without reason, but because piety prevailed at that time. Where God is worshipped, there is nothing evil; but on the contrary, where He is not revered, there is nothing good. So there will be great prosperity both in relation to God and in relation to people. Therefore I exhort you, not carelessly, but diligently take up this work. "If thou shalt extract the precious from the insignificant, thou shalt be as my mouth" (Jeremiah 15:19), then he who brings benefit and salvation to so many souls who now exist and who will still be until the coming of Christ, what favor will not be vouchsafed by God! Build a stronghold against the devil: this is the church. From thence let the hands (of the villagers) stretch out to work; First let them stretch them out to prayers, and then go to work. In this way, they will have bodily strength, and agriculture will be successful, and all calamities will be alien to them. It is impossible to express in words the pleasure that comes from it until it has been experienced in practice. Do not look at the fact that the church does not bring any income. If you look at it this way, then it is better not to get down to business at all, if you do not think to receive an income higher than any village. If you do not think so, then do not do it, if you do not consider this matter above all. What is higher than this acquisition – to raise souls to the granary of heaven? It's a pity that you don't know how important it is to acquire souls. Listen to what Christ says to Peter: "Simon Jonah! Do you love Me? Peter said to Him, "Yes, Lord! You know I love You. Jesus saith unto him, Feed my sheep" (John 21:16). If, seeing that the king's sheep or horses (wander) were outside the hermitage and were in danger, you yourself built a shutter and a stable for them, or even assigned a shepherd to them, how would not the king reward you? Here you gather the flock of Christ and assign a shepherd to it, and do you think you are doing an unimportant work? But what am I saying? If he who offends even one (man) is threatened with such punishment (Luke 17:2), then he who saves so many people, tell me, will he not be saved? Without a doubt, he will be saved. What sin will he have? And if there is, will he not be forgiven? From the punishment of the offender, know the recompense of the saver. If God did not desire the salvation of even one soul, then its destruction would not be subjected to His wrath. Therefore, knowing this, let us take up this spiritual work; Let each (of you) invite me too, and together we will arrange it if possible. And if there be three owners, let them do it together; and if there is one, then let him persuade the other neighbors to do the same. Only, I exhort you, try to do this, so that, pleasing God in all things, we may be vouchsafed eternal blessings, according to the grace and love of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 19

"And the angel of the Lord said to Philip, Arise and go at noonday, on the road that goes from Jerusalem to Gaza, on that which is empty. He arose and went" (Acts 8:26,27). The Prudence of the Eunuch. – Why did Paul's conversion take place after the resurrection of Christ? 1. It seems to me that (Philip) received this command while he was in Samaria, because from Jerusalem (to Gaza) it is not necessary to go to noon, but to the north, and from Samaria to noon. "Which is empty." This is said so that he would not fear an attack from the Jews. And he did not ask: for what? – but "he got up and went." "And behold," says (the writer), "a man of the Ethiopians, a eunuch, a nobleman of Candace, queen of Ethiopia, the keeper of all her treasures, who came to Jerusalem to worship, returned and sat in his chariot, and read the prophet Isaiah" (v. 27, 28). Much praise has been said about him in these words; despite the fact that he lived in Ethiopia, was busy with so many things, was in a superstitious city, and there was no feast, he came to worship in Jerusalem. His great zeal (is evident) also from the fact that, sitting on the chariot, he read. "The Spirit said to Philip, Come and harbor to this chariot. And when Philip came near, and when he heard that he was reading the prophet Isaiah, he said, Do you understand what you read? He said, "How can I understand, unless someone instructs me?" (vv. 29-31). Here is another commendable quality. What? What he, without understanding, read. But then, after reading, he tries to understand. "And he asked Philip to go up and sit down with him. And the passage of the Scripture which he read was this: Like a sheep he was led to the slaughter, and as a lamb before his shearer is silent, so he does not open his mouth. In His humiliation His judgment was accomplished. But who can explain His generation? for His life shall be earthed from the earth. And the eunuch said to Philip, I beseech thee to say, Of whom does the prophet say this? About yourself, or about someone else? Philip opened his mouth, and beginning with this Scripture, preached to him the gospel of Jesus" (vv. 31-35). Do you see how his work (conversion) is arranged? At first he reads and does not understand; moreover, he reads the passage where the suffering, resurrection, and gift (of the Lord) are narrated. "Meanwhile, continuing their journey, they came to the water; And the eunuch said, Behold the water; What hinders me from being baptized?" (v. 36) Have you seen the willingness? Have you seen diligence? "And he commanded the chariot to be stopped, and they both went down into the water, Philip and the eunuch; and baptized him. And when they came up out of the water, the Holy Spirit came upon the eunuch, and Philip was caught up by an angel of the Lord, and the eunuch saw him no more, and went on his way, rejoicing" (v. 38, 39). Why, you will say, did the Spirit of the Lord rapture Philip? Because he had to go to other cities and preach; and this was done so that he himself, later, being amazed at this, would not consider what happened to him to be the work of man, but God's. "And Philip was in Ashdod, and as he passed, he preached the gospel to all the cities, until he came to Caesarea" (v. 40). And from this it is evident that he was one of the seven (deacons); and afterwards he found himself there in Caesarea. It was not without purpose that the Spirit raptured him; otherwise the eunuch would have asked him to accompany him, and Philip would have grieved him by not agreeing and refusing, since the time had not yet come. Have you seen how the angels assist in preaching, not by preaching themselves, but by calling them (the apostles)? And here something worthy of wonder is revealed: what used to happen rarely and hardly happened, happens here very often. Moreover, this incident was a certain omen that (the apostles) would also convert the foreigners. A testimony worthy of probability could have disposed others who learned of it to the same zeal. For this reason the eunuch went "rejoicing"; and if he had not known, he would not have rejoiced. But what, you say, prevented him from knowing all this well while sitting in a chariot, and especially in the wilderness? That it wasn't clear. But let's turn to what we read above.  "And behold, an Ethiopian man, a eunuch, a nobleman of Candace, queen of Ethiopia." From this it is evident that (the Ethiopians) were ruled by her; in ancient times, women also ruled; such was their law. Thus Philip did not know why he had "went" into the wilderness, for it was not the angel (before) but (after) that raptured him. The eunuch does not see any of this, either because he has not yet been perfected, or because it is not the work of the bodily, but of the spiritual eyes, and does not yet know what Philip teaches him. And why doesn't the angel appear to him and bring him to Philip? Perhaps because then he would not listen, but would only be amazed. Look at the wisdom of Philip: he did not reproach, did not say, "You do not know, I will teach you; He did not say, "I know this well; He did not flatter or say, "Blessed art thou who readeth." Thus, his words were alien to both arrogance and flattery, but more expressed solicitude and philanthropy. He himself had to ask, he himself had to wish. By saying, "Do you understand what you read?" he expresses that he knows that he knows nothing, and at the same time shows that the great treasure is contained (in what he reads). 2. But see how wisely the eunuch answers, "How can I," he says, "understand, unless someone instructs me?" – he did not reproach, he was not vain, he did not say that he knew, but confessed that he did not understand; therefore he receives instruction. He shows the wound to the doctor; He understood that (Philip) both knew this and wished to teach. He noticed (him's) humility, because he was not in shining clothes. Such was his desire to hear and heed his words, that the words (of the Scriptures): "He who seeks finds" (Matt. 7:8) were fulfilled in him. "And he asked," it is said, "Philip to go up and sit down with him." Have you seen diligence? Did you see the desire? "He asked Philip to come up and sit down with him." He did not yet know what he would say to him, but he was just thinking of hearing something about the prophecy. It is also a great honor (to Philip) that (the eunuch) not only imprisoned him, but "asked". "Philip came and heard what he was reading." Approaching shows (in Philip) the desire to speak, and reading is a sign of diligence (in the eunuch). He read at a time when the sun produces the strongest heat. "And the place of the Scripture which he read was this: He was led like a sheep to the slaughter." And this serves as a proof of his wisdom, that he held in his hands such a prophet who is higher than others. Wherefore he does not speak with vanity, but calmly, and he does not speak in this way before he was questioned, when he asked him. In the same way he goes on to say, "I beg you to say, Of whom does the prophet say this?" or, if not, he did not know that they were speaking of themselves in another person. We will be ashamed, both poor and rich, of this keeper of treasures! Then, "continuing their journey, they came to the water; And the eunuch said, 'Here is the water.'" This is (the sign of) a strongly flaming soul. "What hinders me from being baptized?" He does not say, "Baptize me," and is not silent; but he says something in between, expressing both desire and reverence: "What prevents me from being baptized?" for prophecy contained everything: the Incarnation, the Suffering, the Resurrection, the Ascension, and the Judgment to come; it was this in particular that produced in him a strong desire (to be baptized). Be ashamed of you who are still unenlightened! "And he commanded the chariot to be stopped." He spoke, and at the same time commanded, before he heard (the answer). "And when they came up out of the water, Philip was caught up by an angel of the Lord." It is well (done) that it may be evident that what is happening is the work of God, and that (the eunuch) may not think that (Philip) is a simple man. "And he went on his way, rejoicing." This (the writer) said, expressing that he would be saddened if he knew (about the departure of Philip); so from great joy, after receiving the Spirit, he did not even notice what was happening around him. "And Philip," he said, "ended up in Azot." And Philip benefited greatly from it. What he had heard of the prophets, of Habakkuk, of Ezekiel, and so forth, he saw fulfilled in himself, being instantly a long journey; "and he found himself in Azotus," he stopped where he was supposed to preach. "And Saul, still breathing threats and murder against the disciples of the Lord, came to the high priest and begged of him letters to Damascus to the synagogues, that whomsoever he might find who followed this teaching, both men and women, he might bind and bring to Jerusalem" (Acts 9:1,2). Opportune (the writer) tells about Paul's jealousy, in order to show that he was carried away by jealousy. Not yet satiated with the murder of Stephen and not satisfied with the persecution and dispersion of the Church, he came to the bishop. Here are fulfilled the words of Christ spoken to the disciples: "Whosoever killeth you shall think that he thereby serves God" (John 16:2). That is what he did, but not like the Jews – let it not be! He acted out of zeal, as is evident from the fact that he also went to foreign cities; but they did not care about what was happening in Jerusalem, but sought only one thing – to enjoy honor. Why did he go to Damascus? It was a large metropolitan city; he was afraid that the believers would penetrate there too. And look at his diligence and zeal, how he acted according to the law. He does not come to the ruler, but to the bishop. "He came to the high priest and begged of him letters to the synagogues in Damascus, that whomsoever he might find who would follow this teaching." The "followers" (the writer) calls believers, whom everyone then called so, perhaps because they walked the path leading to heaven. Why did he not receive authority to punish them there, but leads them to Jerusalem? In order to execute punishment here with greater authority. And behold, exposing himself to such danger, he, however, fears lest he suffer something evil; therefore he takes others with him, perhaps out of fear, or because he has gone against many, he also takes many, in order to be bolder, "whom he finds to follow this teaching, both men and women, having bound, he will bring to Jerusalem." On the other hand, by this journey he wanted to show all of them that all this was his (business); and they did not care about it. And notice, he had thrown (into prison) before. So, what they could not, he could do out of jealousy. "As he walked and approached Damascus, suddenly a light from heaven shone upon him. He fell to the ground and heard a voice saying to him, "Saul, Saul! why persecute me?" (vv. 3, 4). 3. Why did this not happen in Jerusalem? Why not in Damascus? So that others could not tell about it in any other way, but that himself, who went with such a goal, would tell and be worthy of probability. This is what he tells in his defense before Agrippa (Acts 26:10-18). He suffered with his eyes, because excessive light usually blinds, but sight has its own measure. It is said that even excessive sound deafens and amazes; but he (the Lord) only blinded him, and quenched his wrath with fear, so that he heard the words: "Saul, Saul! Why do you persecute me?" He did not say to him, "Believe," and nothing of the kind; but he reproaches, and in reproach as if he says: "For what offense do you do this from Me, great or small?" "He said, Who art thou, Lord?" Here he acknowledges himself a slave. "And the Lord said, I am Jesus, whom thou persecutest" (v. 5). As if he were saying: do not think that you are waging war with people.  "And the men who went with him stood in a daze, hearing Paul's voice, and seeing no one" (v. 7), to whom he answered. Naturally, because they were worthy to hear less. If they had heard that voice (of the Lord), they would not have believed even then; and when they saw Paul answering, they were amazed. But "arise and go into the city; and it shall be said unto thee what thou shalt do" (v. 6). See how (the Lord) does not immediately reveal everything to him, but only softens his soul; and commanding him what he should do, at the same time he gives him a good hope that he will again receive sight. "The people who went with him stood in a daze, hearing the voice, but seeing no one. Saul got up from the ground, and with his eyes open, he saw no one. And they led him by the hand, and brought him to Damascus" (v. 7, 8). They bring in the spoils (taken away) from the devil, his vessels, as if after the capture of some city or capital. And it is truly surprising that the enemies and adversaries themselves introduced it before the eyes of all. "And for three days he did not see, nor eat, nor drink" (v. 9). Has there ever been anything like this? Paul's conversion is a consolation to compensate for his grief for Stephen, who, though she had something comforting in her own right, that he had departed in this way, had now received that also; likewise the villages of Samaria brought great consolation by their conversion. Why, you say, did this happen not at the beginning, but after? To show that Christ has truly risen. Whoever persecuted Him, did not believe in His death and resurrection, and persecuted His disciples, how, tell me, would he have believed, if the power of the Crucified One had not been great? Let us suppose that they (the disciples) acted out of devotion to Him; But what can you say about this? On the other hand, he was converted after the resurrection, and not at the same time, in order that his enmity might be more clearly revealed. He who raged to the point that he shed blood and threw him into prison, suddenly believes. It was not enough that he did not treat Christ; but it was fitting that he should persecute the believers severely, and that he should reach the utmost frenzy and be the cruelest of all. But when he has lost his sight, then he will know the signs of His power and love for mankind. Or (it was) so that someone wouldn't say that Saul was pretending. How could one pretend who thirsted for blood, went to the priests, exposed himself to danger, persecuted and punished even outside (Jerusalem)? And after all this, he acknowledges the power (of Christ). But why did not the light shine on it, not within the city, but in front of it? For (then) many would not only not believe, but would even begin to mock, just as there, when they heard a voice descending from above, they said: "This is thunder" (John 12:29); And they should have believed him when he told about what had happened to him. And they led him bound, though not with the bonds laid upon him, they led him who himself hoped to lead others. But why didn't he eat or drink? He repented of his deeds, confessed, prayed, and asked God. But if anyone says that it was a matter of necessity – for Elymas also suffered (John 13:11) – we will say: yes, he also endured, but remained as he was. Consequently, did he not act in this way without compulsion? What could be more striking than the earthquake that occurred at the resurrection (of Christ), the soldiers who proclaimed (it), other signs, and that they saw Him risen? But this was not coercion, but suggestion. Otherwise, why would not the Jews have believed when they heard of all this? Obviously, he acted sincerely. He wouldn't have been converted if it hadn't happened, so everyone had to believe him. He was no less than those who preached about the resurrection (of Christ), even more reliable than they, (as) he was suddenly converted. He had no dealings with any of the believers, but was converted in Damascus, or rather, it happened to him before Damascus. I ask the Jew, Tell me, why did Paul convert? He had seen so many signs, and had not been converted. His teacher (Gamaliel) was converted, but he was not converted. Who convinced him? Or rather, who suddenly aroused in him such jealousy that he himself desired to be excommunicated for Christ's sake (Romans 9:3)? The truth of the matter is obvious. However, (let us remember) what I have spoken, and let us be ashamed of the eunuch who is enlightened and reads. Do you see what power he had, what wealth, and yet he did not rest on the way? What was he like, then, at home, if he did not allow himself to be idle during the journey? What was it like at night? 4. You who are distinguished by honors, listen and imitate humility and godliness. Although he was returning home, he did not say to himself: I am returning to my homeland, there I will receive a bath (baptism) – as many would say indifferently. He did not demand signs, did not demand miracles, but only from the prophet did he believe. For this reason Paul, grieving for himself, says: "But for this reason I have received mercy: He hath counted me faithful, having appointed me to the ministry, I, who formerly was a blasphemer, and a persecutor, and an oppressor, but was pardoned because I did so in ignorance, in unbelief" (1 Tim. 1:13,16). And truly, this eunuch is worthy of wonder. He did not see Christ, he did not see signs; and he saw Jerusalem still standing, and believed Philip. Why did he become like this? He had care for his soul, he listened to the Scriptures, he exercised himself in reading (them). For the thief saw the signs, and the wise men saw the star; but he saw nothing of the kind, and believed: how profitable is the reading of the Scriptures! What about Paul? Did he not also learn the law? But it seems to me that he was deliberately left (in this state) for what I have said above, by the will of Christ, who wanted to draw the Jews to Himself by all means. If they had a mind, nothing would benefit them so much as this (reading the Scriptures). For it could attract them (to Christ) more than signs and anything else, just as nothing usually tempts coarser people so much. And so, see how even after the dispersion of the apostles God works signs. the Jews accused the apostles and threw them into prison; but God does signs. And look what they are. The deliverance from prison was His sign: the bringing of Philip was His sign; Paul's conversion was His sign; the appearance to Stephen was His sign. And note what honor is given to Paul, and what honor to the eunuch. Here (Paul) even Christ Himself appears, perhaps because of (his) hardness and because otherwise he would not have believed. By heeding these miracles, we too will make ourselves worthy. But now many do not even come to church and do not know what is read; and the eunuch in the street, and sitting in the chariot, read the Scriptures attentively. But you are not; none of you has the Bible in his hand, and would rather take everything else than the Bible. And why does he meet Philip not before (visiting) Jerusalem, but after that? He should not have seen the apostles persecuted, because he was still weak; And it would not have been so convenient before as it was when the prophet instructed him. So also now, if any of you would like to give heed to the prophets, he will have no need of signs. But, if you like, let us consider the very prophecy that it says. "Like a sheep he was led to the slaughter, in his humiliation his judgment was accomplished." From this he learned that (Christ) had been crucified, that His life had been taken from the earth, that He had committed no sin, that He could have saved others, that His race was inscrutable, that the stones had been torn asunder, that the dead had risen from their tombs; or rather, Philip told him all this, only on the occasion of (reading) from the prophet. Truly, it is the reading of the Scriptures that is important. Thus was fulfilled what Moses said: "Sitting in thy house, and walking by the way, and lying down and rising, remember the Lord thy God" (Deuteronomy 6:7). Especially on the way, in the wilderness, when no one hinders, we are more capable of thinking. And the eunuch believed on the way, and Paul on the way; but it was not someone else who attracted him (Paul), but Christ Himself. This is more important than what the apostles did; more important because, while the apostles were in Jerusalem, and not one of them was in Damascus, he returned from there to believe; and those who were in Damascus knew that he was coming from Jerusalem as an unbeliever, since he carried letters to bind believers. As an excellent physician (uses medicine) when the fever is still in full force, so Christ (at that time) gave him infirmity, because it was necessary to restrain him in the midst of his frenzy. Then it was better for him to humble himself and repent of his cruel undertakings. But again we need to address the word to you. Tell me, for what purpose are the Scriptures? If it depended on you, then they would all be destroyed. What is the Church for? Bury the book in the ground: perhaps not such (will befall you) condemnation, not such punishment. If someone had buried them in the mud and not listened to them, he would not have insulted them so much as he does now. What, tell me, is offensive there? That someone buried them. And what is here? The fact that we don't listen to them. Tell me: when does someone offend the most, is it when he does not answer the one who is silent, or when he does not answer the speaker? Of course, when the speaker. So it is now, a greater insult, a greater despise, when you do not listen to the speaker. "We do not hear from you," said the Jews of old to the prophets (1 Samuel 8:19, Jeremiah 44:16); but you do worse, saying: do not speak, we will not do it. They restrained the prophets, so that they would not speak, as if out of some reverence for their words; and you, out of extreme negligence, do not do this either. Believe me, if you had stopped our mouths by putting your hands on them, you would not have insulted us so much then as you are now. Tell me, is he who listens and disobeys more despised, or he who does not even listen at all? 5. But let us examine this subject concerning insult. If one restrained the reproacher and stopped his mouth, sensing his reproaches, and the other did not care in the least and did not pay attention to him, then which of them would show more contempt? Isn't it the last? For he shows that he feels the blow; and this one seems to stop the mouth of God Himself. Were you horrified by what was said? But listen to how it happens. The mouth through which God speaks is the mouth of God. Just as these lips are the mouth of our soul, although the soul itself does not have lips, so the lips of the prophets are God's. Listen and be horrified. The deacon, in the presence of all, stands and, shouting loudly, says: Let us hear; And this is often. This voice that he utters is the common voice of the Church, but no one listens. After him, the reader begins: the prophecies of Isaiah, and again no one listens, although the prophecy does not contain anything human. Then he declares in the ears of all: "This saith the Lord," and neither does anyone hearken. But what am I saying? Something terrible and terrible is read; But even so, no one listens. And what do many people say? They always read the same thing, they say. This is what especially destroys you. If you knew all this, how much more should you not despise it; and in the spectacles it is always the same, and yet you do not know (in them) satiety. What "one and the same" do you dare to speak of, when you do not even know the names of the prophets? Are you not ashamed to say that you do not listen because you always read the same thing, when you do not even know the names of those you read, although you always listen to the same thing? You yourself confessed that it reads the same thing. If I were to say this to (your) condemnation, then you should have turned to another justification, and not to (the one that serves) to your own condemnation. Tell me, do you not admonish your son? But if he said that it was always the same, would you not take it as an insult? Then it would be possible not to say the same thing, when we knew it and showed it by our deeds; or better, and then reading (the same) would not be superfluous. What can be equal to Timothy? But, nevertheless, Paul said to him in his epistle: "Be occupied with reading, with instruction, with teaching" (1 Timothy 4:13). It is impossible, never impossible, to exhaust the meaning of the Scriptures. It is a source that has no limit. They say: I have learned, and that is enough for me. But do you want me to show that not everything is the same? How many do you think have spoken about the Gospels? And they all said something new and special. The more one studies the Scriptures, the more clearly he sees, the more he contemplates the pure light. How much more can I say? What is a prophecy, tell me? What are the narratives? What is the clergy? What is allegory? What is the image? What is a symbol? What are the Gospels? Tell me only what is clear: why are the Gospels so named? Although you have often heard that the gospels (ευαγγέλια) should not contain anything sorrowful, yet there is much that is sorrowful in them. "Where their worm does not die," they say, "and the fire is not quenched" (Mark 9:44); also: "And he shall cut him in pieces, and subject him to the same fate as the hypocrites" (Matt. 24:51); also, "And then I will declare unto them, I never knew you; depart from me, you workers of iniquity" (Matt. 7:23). Let us not deceive ourselves, imagining that they are so called (only) by us in Greek, or that all this does not apply to us. But you are dumb, and as if amazed, you stand with the valley bowed. The gospels should not contain any of the (rules of) action, but only express what is favorable; and, nevertheless, they contain many rules of activity, as, for example, the following: "Whosoever hateth not his father and mother, he cannot be my disciple" (Luke 14:26); and again: "I have not come to bring peace, but a sword" (Matt. 10:34); and again: "In the world ye shall have tribulation" (John 16:33). Beautiful (suggestions); But these are not evangelisms. The gospel would be the following: it will be good for you, as people usually say to each other. What can you say to me? Your father will come, your mother. And they don't say: do this. Tell me again, how do they differ from the prophetic books? Why are they not called Gospels, although they also contain gospels, as, for example: "The lame shall leap up like a deer" (Isaiah 35:6); "The Lord has given the word to those who preach the gospel with great power" (Psalm 67:12); "I am making a new heaven and a new earth" (Isaiah 65:17). Why are they not called Gospels, or are they prophecy? But if you, not knowing what the Gospels are, so neglect the reading of the Scriptures, what shall I say to you? I will also ask about something else: why four Gospels? Why not ten, why not twenty? Why did not many begin to compile the Gospels? Why not one? Why disciples (of Christ)? Why not those who were not disciples? Why are (the holy books called) Scriptures at all? Meanwhile, on the contrary, the Old Testament says: "I will make a new covenant with the house of Israel and with the house of Judah" (Jeremiah 31:31). Where are those who say that it is always the same? If you knew that even if a man lived for thousands of years, and then (for him) it would not be the same thing, then you would not say this. Believe me, I will no longer tell you anything about this, either privately or publicly; but if anyone asks, I will not refuse (to answer); if not, then I will leave it. And then we have already caused you sorrow, always speaking about everything directly and not forsaking what is necessary. You have heard enough questions: consider and tell the reason: why are the Gospels (so called)? Why not prophecies? Why do the Gospels have rules of action? If one is perplexed, then let the other think, and communicate your (thoughts) to each other. And then we will be silent. If what has been said has not benefited you, how much more (it will be useless) if we had added something else. Verily, we would pour (water) into a leaky barrel; and for this reason a greater punishment would have befallen you. Therefore, we will be silent. And to prevent this from happening, it depends on you. If we see your zeal, then perhaps we will again begin to say that you also may prosper more and more, and we may rejoice in you, glorifying in all things the God and Father of our Lord Jesus Christ, to whom be glory, dominion, majesty, and honor, together with the Father without beginning and His Holy Spirit, now and ever, and unto the ages of ages. Amen.

CONVERSATION 20

"In Damascus there was a certain disciple, whose name was Ananias; and the Lord said to him in a vision, "Ananias! He said, "I, Lord." And the Lord said to him, Arise and go into the street, which is called the Straight Street, and ask in the house of Judah for a man of Tarsus, whose name was Saul; he now prayed, and saw in a vision a man named Ananias, coming to him and laying his hand on him, that he might see" (Acts 9:10-12). A Christian should be concerned about the salvation of others. 1. Why did not one of the chief apostles be called and sent (by the Lord) to catechumenize Paul? Because he should have been brought (into the Church) not by men, but by Christ himself; and this (Ananias) taught him nothing, but only baptized him. Upon baptism, he (Paul) immediately received the great grace of the Spirit, for his zeal and great zeal. However, Ananias was also one of the most famous, this is evident both from what (the Lord) appeared, and from what he answered in the words: "Lord! I have heard from many concerning this man, how much evil he has done to thy saints in Jerusalem" (v. 13). If he contradicted the Lord, how much more would he have sent an angel. For this reason, even before that, the future was not revealed to Philip, but only an angel appeared to him, and then the Spirit commanded him to come and stand by the chariot (Acts 8:26,29). Here, first of all, (the Lord) frees from fear, and as if He says: behold, he is praying, he is blind, and you are afraid? Thus Moses feared (Exodus 3:11); but these are the words of the fearful, not of the unbeliever. Listen also to the very words: "I have heard from many about this man." What are you saying? God speaks, and you doubt? So they did not yet know the power of Christ. "And here he hath authority from the chief priests to bind all that call upon thy name" (v. 14). How do we know this? Probably, they, being in fear, found out. He says this (Ananias) not because Christ did not know it, but because he wondered how, under such circumstances, it was possible to fulfill (the commandment). In the same way, at other times, the disciples say: "Who then can be saved?" (Mark 10:26) But see what has been done so that Paul will believe the one who comes (to him); he saw in a vision (the man who) foretold him. He prays, says (the Lord); Therefore, do not be afraid. Why does He not tell him about the change that has taken place (in Paul)? In order to teach us not to talk about our virtues; and more because he sees him in fear. Nor did he say, "He will believe you; But what? "Get up and go." "And he saw in a vision a man laying his hand on him." "In a vision" because he was blind. And this great miracle did not convince the disciple: he was so afraid! But in spite of this, through him God restored the sight of Paul, who was blind. "But the Lord said unto him, Go, for he is my chosen vessel, to declare my name before the nations, and kings, and the children of Israel. And I will show him how much he must suffer for my name's sake" (vv. 15, 16). Not only will he be a believer, he says, but he will also be a teacher, and with great boldness he will speak "before the nations and kings." Thus, he says, this teaching will increase, that both the nations and all the kings will submit to it. "Ananias went and went into the house, and laying his hands on him, said, 'Brother Saul! The Lord Jesus, who appeared to you in the way that you walked, sent me, that you might see and be filled with the Holy Ghost" (v. 17). Immediately he wins him over to himself by the name (brother). "Jesus, who appeared to you on the way," says. Christ did not tell him this; but he learned it from the Spirit. "And straightway it was as if scales fell from his eyes, and suddenly he regained his sight; and he arose, and was baptized, and having eaten, he was strengthened" (v. 18, 19). As soon as he laid his hands on him, the scales immediately fell from his eyes. These (scales), some say, were the cause of his blindness. And why did not (the Lord) blind his eye? And it was more surprising that he did not see with his eyes open; in the same state he was under the law, until the name of Jesus was laid upon him. And immediately "he was baptized, and having eaten, he was strengthened." He was exhausted both from the journey and from fear, as well as from hunger and sorrow. And wishing to increase his sorrow, (the Lord) allowed him to remain blind until Ananias came. And lest anyone think that his blindness was only imaginary, for him it was scales. Consequently, he had no need of any other teaching; But what happened was a lesson. "And Saul was with the disciples a few days in Damascus. And straightway he began to preach in the synagogues about Jesus, that he is the Son of God" (vv. 19, 20). Behold, immediately he became a teacher in the synagogues; he was not ashamed of change, he was not afraid to destroy that for which he was formerly famous; And he was not just a teacher, but also in the synagogues. Such was the man who in the beginning caused death and was disposed to kill! Do you see what a manifest sign was made in it? By this he amazed everyone, as he shows, adding: "And all who heard were amazed, and said, Is this not the same who persecuted in Jerusalem those who call on this name? and here also he came to bind them and lead them to the chief priests. But Saul was strengthened more and more, and confounded the Jews who dwelt in Damascus, proving that this is the Christ" (v. 21, 22). As one experienced in the knowledge of the law, he stopped their mouths and did not allow them to speak. They thought that by freeing themselves from Stephen, they had got rid of such contests, but they met another stronger than Stephen. 2. But let us turn to what has been said above about Ananias. He did not say to him, "Speak and instruct him," for if He did not persuade him with the words, "He is now praying, and saw in a vision a man, and laid his hand on him," how much more so if He had said this. "I saw," he says, "in a vision," and therefore he will not disbelieve you; do not be afraid, but go. So not everything was suddenly revealed to Philip then. "For he is my chosen vessel." With these words (the Lord) completely drives away the fear (of Ananias) and inspires him with boldness, (imagining) how (Paul) will be devoted to Him to the point that he will endure much. By the word, "vessel," he shows that his wickedness was not natural: he adds, "chosen," to show that he is pleasing to Him, since we choose what is pleasing. Hearing this, let no one think that Ananias says this because he does not believe what is said, or thinks that Christ does not know the truth, let it not be; but when he heard the name of Paul, in fear and trembling, he did not heed what was said; so fear took possession of his soul at the name (of Paul), although after he heard that (the Lord) had blinded him, he should have been bold. "And here," he says, "has authority from the chief priests to bind all who call on Thy name." As if he were saying: "I am afraid that he will somehow take me to Jerusalem; Why then dost thou cast me into the lion's mouth? Why do you betray me to him? He is afraid, and speaks in such a way that we may fully know the virtue of this man. If this was said by the Jews, it is not at all surprising; and if they do so, and moreover with such fear, then this serves as the greatest testimony to the power of God. "Brother Saul." Here is great fear and even greater obedience after fear. Then, lest after the words, "Chosen vessel," you should say that all this is the work of God, (the Lord), removing such a thought from you, adds the following: "To declare My name before the nations, and kings, and the children of Israel." Ananias heard what he greatly desired, that (Paul) would oppose the Jews also; therefore, it is filled not only with joy, but also with boldness. "And I will show him," says (the Lord), "how much he must suffer for My name's sake." These words are both prophesied and exhortation: if the one who has raged so much is ready to endure everything, then how can he not want to baptize him, "so that he may see"? "Well," says (Ananias), "let him remain blind; he is now meek, because he is blind; why then dost thou command me to open his eyes? Is it not that he may bind (the believers) again? But do not be afraid of what will be, (the Lord answers); he will use his sight not against us, but for us; To "that he may see," it is necessary to add this. Do not be afraid: he will not do you any harm, but he himself will suffer a lot. And it is surprising that he will suffer first, and then go into danger. "The Lord Jesus, who appeared to you in the way that you walked, sent me." He did not say, "He who blinded," but, "He who appeared to you." So he expressed himself humbly, and did not say anything vain. In like manner Peter said of the lame man, "Why do you look at us, as if by our own power or godliness we had made him walk?" (Acts 3:12); Likewise, he, "Who appeared to you on the way," said this, laying on his hands, and the sheer blindness was resolved. But when (the writer) says, "And having eaten, he was strengthened," he shows that he was faint from grief because of blindness, and from fear, and from hunger. He did not want to take food until he was baptized and at the same time received great gifts. (Ananias) does not say: Jesus crucified, the Son of God, working signs; But what? "He who appeared to you in the way" – that which Paul knew, – just as Christ did not add anything more and did not say: "I am crucified, resurrected," but: "Whom you persecute." He did not say, He whom you persecuted, lest he appear angry and mocking. "He who has appeared to you," he says, "is on the way." He himself was not visible, but he appeared in deeds. Wishing to soften the harshness of these words, he immediately added: "I have received my sight and am filled with the Holy Spirit." I came and said, not to rebuke what had been, but to give a gift. It seems to me that he (Paul), like Cornelius, immediately after uttering these words, was vouchsafed the Spirit, although the teacher was not one of the twelve. Thus, everything that concerned Paul was not human and did not happen through man, but God himself was the finisher. And at the same time (God) teaches him humility by not leading him to the chief apostles, and shows that there is nothing human in it. He was not vouchsafed the Spirit that did signs, that his faith might be manifested through this, since he did not work miracles. "And straightway," says (the writer), "he began to preach in the synagogues about Jesus, that he was the Son of God." He did not preach that He was risen, or that He lived; But what? He very accurately expounded the dogma: "that He is the Son of God." And they, hearing this, remain in unbelief, whereas they ought not only to believe, but also to be terrified. And why do they say not only that he was a persecutor, but that he "persecuted in Jerusalem those who call on this name?" And they did not say, Jesus, not wishing to even hear that name out of hatred: so hardened were they! "And I came here for that." We cannot say, they say, that he had previously dealt with the apostles. 3. See how many testimonies that Paul was one of the enemies (of Christ)! Not only was he not ashamed of it, but he boasted. "Saul strengthened himself more and more, and caused the Jews to be confounded," he stopped their mouths, did not allow them to say anything (contrary), proving "that this is the Christ," and teaching this, because he immediately became a teacher. "And when the time had passed, the Jews consented to kill him" (v. 23). The Jews again resort to cruel design; but they no longer seek slanderers, accusers, and false witnesses, they no longer want to have them; And what? Finally, they act of their own accord. They saw that the work was increasing; therefore they do not make judgments. "But Saul knew of their design. And they watched day and night at the gate to kill him" (p. 24). Why? Because it was more intolerable to them than all the signs that had already been before, with five thousand, with three thousand (converted to Christ), and all in general. And look, now he is saved not by grace, but by human wisdom, so that you may understand the virtue of this man, who was glorified even without miracles. "And the disciples took him by night, and let him down the wall in a basket," v. 25. And so it was necessary that the case would not be noticed. What then? Having escaped such danger, does he remain (calm)? No, but he goes where he could excite them even more. It still seemed incredible to many that he had definitely believed. That is why it happened, after quite a few days. What does this mean? Probably, at first he did not want to leave there, as many, perhaps, asked; but when he knew (of the plan of the Jews), then he allowed his disciples (to let him down); And he already had disciples. Pointing to this, he himself said: "In Damascus, the regional governor of King Aretas guarded the city of Damascus in order to seize me; and I was lowered out of the window along the wall in a basket, and escaped his hands" (2 Corinthians 11:32). And see how the evangelist says nothing vain, nor praises Paul, but only that they stirred up the king to do so. So they let him down alone, and no one with him. This, too, was not in vain, so that he himself could appear to the apostles in Jerusalem; or rather, they let him down so that he might then seek salvation for himself; but he did the opposite, going straight to the raging ones. So he caught fire, burned so hard! And see how he follows (Christ), from the first day keeping the commandment which the apostles heard: "And whosoever taketh not up his cross, but follows me" (Matt. 10:38). The very fact that he came after the others made him more zealous, and in fact what was said was fulfilled here: "To whom little is forgiven, he loves little" (Luke 7:47), so that the later he came, the more he loved. Therefore, condemning his former life and often reproaching himself, he considered nothing sufficient to make up for the past. And look, they do not say to him, "You were a persecutor, why have you changed?" They were ashamed (to say this); instead, they consulted among themselves. Otherwise he would have said to them much more justly: "This is what you should especially understand," as he defended himself before Agrippa (Acts 26:9-20). Let us, I exhort you, imitate him, and be ready for all dangers. How, it will be said, did he take to flight? This he did not do out of cowardice, but saved himself for preaching. If he had been afraid, he would not have gone to Jerusalem, he would not have taught immediately, he would have given up zeal. But he acted not out of fear, but out of prudence. He was taught by the suffering of Stephen. Therefore, he did not consider it great to die for preaching, if it was not combined with great benefit. This is a man who did not even want to see Christ, Whom he would now most of all like to see, when the service of his people had not yet been fulfilled. Such should be the soul of a Christian! 4. Paul's character was expressed from the very beginning and from the first step of his career; or rather, even before that. And what he did not according to reason, he did according to human reasoning. If, after so much time, he did not want to depart (from life, without benefit for others), then even more so at the beginning of his activity, when he had just left the harbor. Christ does not deliver him from danger, but allows it, because He desires that many things should be accomplished by human prudence; on the other hand, He allows in order to teach us that they were also people, and that grace did not always do everything. After all, if this were not the case, then it would be possible to liken them to just trees. Therefore, they themselves did many things (by their) actions. Let us do the same, and let us also care for the salvation of the brethren. This is not inferior to martyrdom, i.e., not to deny any suffering for the salvation of many; nothing is so pleasing to God. I will say again what I have often said; I will say it because I really want it. Christ did the same, teaching forgiveness (of offenses); He said: "When you "pray," then "forgive," if you have anything against anyone (Matt. 5:23; 6:14; 8:35); and again, conversing with Peter, he said: "I say not to you, up to seven times, but up to seventy times seven" (Matt. 18:22); and by His very deed He forgave all that had been done against Him. In the same way, knowing that this is the goal of Christianity, we constantly talk about it. There is nothing colder than a Christian who does not care about the salvation of others. Here you cannot excuse yourself with poverty; she who has put in two mites will rebuke you (Luke 21:2); and Peter said: "Silver and gold I have not" (Acts 3:6). But Paul was so poor that he often starved and did not have the necessary food. You cannot excuse yourself by ignorance; and they were of no nobility, and not of the nobility. You cannot point out ignorance; and they were unlearned. Even if you are a slave, even if you are a fugitive, then you can do your job; Such was Onesimus, and yet see what Paul calls him to, and to what dignity he exalts him: "If thou hast fellowship with me," he says, "in my bonds" (Phil. 1:10,17). You cannot excuse yourself with infirmity; so was Timothy, who often suffered from illnesses. And that he was weak, listen: "Drink a little wine, for the sake of your stomach and your frequent infirmities" (1 Timothy 5:23). Everyone can be useful to his neighbor if he wants to do what depends on him. Do you not see barren trees, how strong they are, how beautiful, how tall, how smooth and high? But if we had a garden, we would rather have fruitful pomegranate or olive trees than them, because they give pleasure and not benefit, although they are of some small use. Such are those who care only for themselves, or worse; they are fit only for burning, while those (trees) are fit for building and for storing things in them. Such were those virgins, though pure, adorned, and chaste, but benefiting no one; therefore they are condemned to be burned (Matt. 15:1-12). Such were those who did not feed Christ; note, none of them is condemned for their own sins: neither for adultery, nor for perjury, nor for anything at all, but for not being useful to another (Matt. 15:41-46). Such was the one who buried the talent in the ground, irreproachable in his life, but useless for another (Matt. 25:18-28). And how can such a person be a Christian? Tell me, if leaven mixed with flour does not impart its quality to the whole (mixture), is it leaven? Likewise, if myrrh does not impart incense to those who are approaching, can we call it myrrh? Do not say: it is impossible for me to help others; If you were a (true) Christian, it would be impossible not to be. Just as that which constitutes a property (of a thing) cannot be contrary to it, so it is here, because it constitutes the property of a Christian. Do not offend God. If you had said that the sun could not shine, you would have offended Him; if you say that a Christian cannot be useful, then you will offend God and call (Him) a liar, because the sun would rather neither warm nor shine than a Christian will not enlighten; the light will soon become darkness than this. Do not say that it is impossible; the opposite is impossible. Do not offend God. If we do well what depends on us, then, without a doubt, this will also happen, as a natural consequence. The light of a Christian cannot be hidden; A lamp so bright cannot be hidden. Let us not be negligent. Just as virtue benefits both for us and for those who are beneficent to us, so from malice comes great harm, both for us and for those who are embittered by us. For example, let a simple man suffer from another an innumerable multitude of evils, and let no one avenge him, but even let them do him good: what instruction will not be stronger, what words, what exhortations? What rage will this not soften and extinguish? Knowing this, therefore, let us love virtue, because it is impossible to be saved otherwise than by leading the present life in such good deeds as to be worthy of future blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 21

"Saul came to Jerusalem, and sought to join the disciples; but everyone was afraid of him, not believing that he was a student. And Barnabas took him, and came to the apostles, and told them how he had seen the Lord on the way, and what the Lord had spoken to him, and how he had preached boldly in the name of Jesus in Damascus" (Acts 9:26,27). Reconciliation of Paul's sayings. – Peter's visit to the faithful. – Peter's meekness and humility. – Alms benefit the dead. – An offering for the dead. 1. Here it is justly (possible) to be perplexed: in the Epistle to the Galatians (Paul) says: "And I did not go to Jerusalem to the Apostles who preceded me, but went to Arabia, and returned again to Damascus. Then, after three years, I went to Jerusalem to see Peter, and stayed with him fifteen days. But I saw none of the Apostles" (Galatians 1:17-19); but here, on the contrary (it is said) that Barnabas led him to the apostles. He says either that he did not go to (Jerusalem) in order to stay; there he says: "He did not then consult with flesh and blood, neither did he go up to Jerusalem to the Apostles who preceded me" (Galatians 1:16,17); or that the plot (against him) in Damascus occurred after his coming from Arabia, and then, on his return from thence, the journey (to Jerusalem) followed. Thus, he did not come to the apostles, but "tried to join the disciples" as a disciple, and not as a teacher. Consequently, he did not come to go to his foremost (the apostles), because he learned nothing from them. Or he does not mention this journey, but is silent, so that it was as follows: he went to Arabia, then came to Damascus, then to Jerusalem, then to Syria; or again: he came to Jerusalem, then he was sent to Damascus, then to Syria, then again to Damascus, then to Caesarea, and then, after fourteen years, perhaps (came again to Jerusalem), when he brought the brethren with Barnabas (Galatians 1:1-4). Or, if not, then here we are talking about another time. The writer shortens and connects different times in many ways. See how he does not conceit himself and does not expand on the story of this vision (Paul), but briefly narrates. And then he begins again and says thus: "Saul came to Jerusalem and tried to join the disciples; but they all feared him, not believing that he was a disciple" (v. 26). And from this again Paul's fervent zeal is revealed, not only from Ananias and those who were amazed at him there (in Damascus), but also from what happened in Jerusalem, since this (his conversion) was accomplished beyond human expectation. And look: out of humility he does not come to the apostles, but to the disciples, as a disciple, because they did not yet believe him. "And Barnabas took him, and came to the apostles, and told them how he had seen the Lord on the way" (v. 27). This Barnabas was an obedient and meek man; His name means: Son of Consolation; therefore he was loved by Paul. And that he was very kind and gentle is evident both from the present circumstance and from what happened to John (Mark, Acts 15:37). Hence he is not afraid, but tells "how he" (Paul) "boldly preached in the name of Jesus in Damascus" (v. 27). He must have heard about what had happened to him back in Damascus. Therefore, when this was done beforehand, then (Paul) confirmed by works what was said.  "And he dwelt with them, going in and out, in Jerusalem, and preaching boldly in the name of the Lord Jesus. He also spoke, and contended with the Hellenists" (v. 28, 29). Since the disciples feared him, and the apostles did not believe him, he thereby dispels their fear. "He also spoke and contended," says (the writer), "with the Hellenists." Hellenes he calls those who spoke Hellenic; and this (Paul did) was very reasonable, because the rest of the inveterate Jews did not even want to see him. "And they tried to kill him," which shows the strength and complete victory (of Paul), and also that they were very displeased with what had happened. "When the brethren heard of this, they sent him to Caesarea" (v. 30). They do it out of fear. Fearing that the same thing as Stephen would happen (to him), they sent him to Caesarea. "And they were escorted to Tarsus." They send him away, both out of fear, and at the same time that he may preach and be safe in his own country. And notice, I beg you, how not everything is done by grace, but God allows them to arrange many things with their own wisdom, in a human way. If this was the case with him, how much more so with those (the disciples); but He allows it so that the negligent have no excuse.  "And the churches throughout all Judea, Galilee, and Samaria were at rest, edified and walking in the fear of the Lord; and when they were comforted by the Holy Spirit, they were multiplied" (v. 31). (The writer) intends to speak about Peter and his journey to the saints. Therefore, lest anyone think that this (did Peter) out of fear, he first tells about the state of the churches, and shows that when there was persecution, (Peter) was in Jerusalem, and when the church was everywhere safe, then he left Jerusalem. He was so zealous and firm! He did not think that if there was peace, then his arrival was not necessary. Why, you will say, does he do this and go in the time of peace and after Paul's departure? Because they (the apostles) were more noticed, as they were often and were the object of wonder for the people, but they were despised and rebelled against them more. 2. Have you seen how peace follows battle? Or rather, did you see what that battle did? It scattered the creative world. In Samaria Simon was ashamed; in Judea there was an incident with Sapphira. And while there was peace, (their) deeds were not in vain, but this peace was such that consolation was needed (during it). "And it came to pass that Peter, going round about all, came also to the saints who dwelt in Lydda" (v. 32). He walked around the ranks, as if he were a military leader, observing which part was closed, which was in all its armament, and which needed his presence. Look how he manages to be everywhere and is the first. When it was necessary to choose an apostle, he was the first; when to converse with the Jews that (the apostles) were not drunk with wine, when to heal a lame man, when to speak to the people, he is before the rest; when it was with the rulers, when it was with Ananias, when the shadow was healed, he was there. Where there was danger and where prudence was required, there he was; and where everything was in the world, there they were all together: so he did not seek greater honor for himself. Again, when it was necessary to work miracles, he appears before the others, and here also he himself takes up the labor and makes the journey.  "There he found a certain man, named Aeneas, who had been lying in bed for eight years in paralysis. Peter said to him, "Aeneas! Jesus Christ heals you; Get up from your bed. And straightway he arose" (v. 33, 34). Why didn't he expect this man's faith, and didn't even ask if he wanted to be healed? Especially because the miracle was performed for the consolation of many. Listen, what is the benefit. "And all saw him," continues (the writer), "those who dwelt in Lydda and in Sharon, who also turned to the Lord" (v. 35). It was not in vain that he said so; Aeneas was a well-known man; Moreover, he also presented a proof of the sign, taking the cot. (The Apostles) not only healed from diseases, but along with health they also imparted strength. On the other hand, up to that time they had not yet shown their (miraculous) power, and therefore rightly did not demand faith from this man, just as they did not demand faith from the lame man. Just as Christ, when He began the signs, did not require faith, so neither did they. In Jerusalem, faith was rightly required of them first; thus, according to the faith, some, possessed by illnesses, were placed on the roads, so that at least the shadow of Peter passing by would overshadow one of them, because there were many signs; and here it is the first thing that happens. And some of the signs were performed for the conversion of those who did not believe, and others for the consolation of believers. "In Joppa there was a certain disciple, whose name was Tabitha, which means: "chamois"; She was full of good deeds and did many almsgiving. It happened in those days that she fell ill and died. They washed her and laid her in the upper room. And when Lydda was near Joppa, the disciples, when they heard that Peter was there, sent two men to him to ask him not to delay in coming to them" (vv. 36-38). Why did they wait for her to die? Why did they not trouble Peter before? In their wisdom they considered it unworthy to trouble their disciples for such deeds and to distract them from preaching; wherefore (the writer) says that (Peter) was not far away, in order to show that they had asked for it as if by chance, and Tabitha was a pupil, but not deliberately. "Peter arose, and went with them; and when he had arrived, they brought him into the upper room" (v. 39).  They do not ask, but leave it to him, so that he may grant her life of his own accord. Thus is fulfilled what is said: "Alms delivereth from death" (Tob. 12:9). "And all the widows stood before him with tears, showing the shirts and dresses which Chamois had made while she lived with them" (v. 39). They bring Peter to where the dead woman lay, perhaps thinking to present him with some kind of edification. Have you seen what addition has been made (to the name of this woman)? It is not without purpose that her name is mentioned, but so that we may know that she corresponded to this name, was as attentive and active as a chamois. Many names are given with special meanings, as we have often told you. "She was," says (the writer), "full of good deeds and did many almsgiving." It is a great praise for a wife if she has done both in such a way that she is "filled" with both; and beforehand, as it seems, she took care of the former, and then of the latter. "What did Gazelle do," he says, "living with them." Great humility! Not like us; but they were all together, taking great care of almsgiving. "Peter sent them all out, and kneeling down, he prayed, and turning to the body, he said, 'Tabitha! Get up. And she opened her eyes, and when she saw Peter, she sat down" (v. 40). Why does he send everyone away? In order not to be embarrassed by tears and not to lose calm. "And kneeling down, he prayed." This is a sign of intense prayer. "Giving her hand," he said, "my hand." He separately shows here how life and then power were returned, the one through the word, and the other through the hand. "He gave her his hand, and lifted her up, and called the saints and the widows, and set her alive before them" (v. 41), some for comfort, for they had again received a sister and saw a miracle, and others to help. "This became known throughout all Joppa, and many believed on the Lord. And he tarried a few days in Joppa with a certain Simon the tanner" (v. 42, 43). 3. Look at the humility and meekness of Peter: he does not dwell with her (Tabitha) or with any other nobleman, but with a tanner, inspiring humility with all (his actions), and not allowing the poor to be ashamed, nor the great to be exalted; He decided to go around (the churches) because the believers had need of his instruction. But let us turn to the above. "And he strove" (Paul), says (the writer), "to cling to the disciples." He did not come with pride, but humbly. And he also calls disciples those who were not among the twelve, because at that time all were called disciples because of their great virtue, which was a clear distinction of the disciples. "But all," he says, "were afraid of him." See how they avoided danger, and how strong the fear was. "And Barnabas took him, and came to the apostles, and told them." It seems to me that Barnabas was close to Paul before; therefore he tells everything about him, but he himself says nothing about it; I think that he would not have spoken about it in front of others afterwards, if he had not had some need to do so. "And he dwelt with them, going in and out, in Jerusalem, and preached boldly in the name of the Lord Jesus." This gave the rest of us cheerfulness. Do you see that both here and there others are taking care of and arranging his journey, but he himself has not yet received Divine inspiration? This also shows his jealousy; and it seems to me that he traveled not (only) by land, but also by sea. And all this was for the good purpose that he should preach there as well. Therefore, both the attempts against them and the journey to Jerusalem were for a good purpose, so that there would be no more doubt about it. "He also spoke and competed with the Hellenists. And the churches throughout all Judea, Galilee, and Samaria were at rest, edified and walking in the fear of the Lord," i.e., they multiplied and had peace among themselves, true peace. And it is good, because the external warfare has caused them much harm. "And when they were comforted by the Holy Spirit, they multiplied." The Spirit comforted (all) them with miracles and works, and, moreover, each one separately. "It happened that Peter, going from all around, came also to the saints who dwelt in Lydda. There he found a certain man, named Aeneas, who had already been lying in bed for eight years in paralysis. Peter said to him, "Aeneas! Jesus Christ healeth thee." This is not a word of vanity, but of conviction that it will be so.  And it seems to me beyond doubt that the sick man believed this word and (therefore) became healthy. And that (Peter) was a stranger to pride is evident from what follows. He did not say, "In the name of Jesus; but as if it tells (only) about the sign itself. "And all who dwelt in Lydda and in Sharon saw him, and they turned to the Lord." Therefore it is not in vain that I have said that miracles were performed for persuasion and consolation. "There was a certain disciple in Joppa, whose name was Tabitha. It happened in those days that she fell ill and died." Have you seen signs performed everywhere? Tabitha did not die suddenly, but after an illness; but they did not invite Peter until she was dead.  "And when Lydda was near Joppa, the disciples, when they heard that Peter was there, sent two men to him to ask him not to delay in coming to them." Notice, through other messengers they are invited; but he obeys and comes, not considering such an invitation an offense. Such a great blessing is sorrow; it unites our souls. There (was) no weeping, no sobbing. "They washed her and laid her in the upper room", i.e. they did everything that (is done) over the dead. "Peter arose, and went with them; and when he arrived, they led him into the upper room, kneeling down, praying, and turning to the body, he said, "Tabitha! Get up." God does not allow all signs to be performed with the same ease. This was beneficial for themselves (the apostles). He was concerned not only with the salvation of others, but also with them. For this reason he who healed many with (one) shadow now uses such (effort) for resurrection. However, sometimes the faith of those who approached also helped. Thus, the first (Peter) raises her from the dead, calling her by name. As if awakening from a dream, she first opened her eyes; then, immediately seeing Peter, she sat down, and finally, with the touch of her hand, she was strengthened. Notice again, I beg you, what is the benefit, and how the fruits (of this) did not serve (the satisfaction of) vanity. That is why he sends everyone away, imitating the Teacher in this as well. Where there are tears, it is impossible for such a sacrament to be performed; or better: where there are miracles, there should be no tears. Listen, I exhort: even over the present dead there is performed a great mystery, though not such. Tell me: if the king had sent someone to us sitting (here) to call someone to his royal dwelling, would it have been necessary to weep and weep? And here are angels descending from heaven, sent from the King himself to summon a servant like them, and you are weeping? Or do you not know what a mystery is taking place here, how terrible and terrible, but truly worthy of singing and joy? 4. Do you want to understand and make sure that this is not the time for tears? This is the greatest mystery of God's wisdom. The soul, as if leaving some house, hastens (from the body) to its Lord; Are you crying? Therefore, it would be necessary to do the same at the birth of a child; for this also is birth, (only) better than that. It appears in another light; he is freed as if from some imprisonment; comes out as if from the field. Yes, you will say, it is fair to speak thus of virtuous people. But what does it make to you, man, when you do not do the same to the virtuous? Tell me, what could you accuse a little child of? Why do you mourn for him? Why do you mourn for the newly-enlightened? And he is in the same condition. Why do you weep for him? Do you not know that just as the sun rises pure, so the soul that leaves the body with a clear conscience shines brightly? One should not look with such silence at the king entering the city as at the soul leaving the body and departing with the angels. Imagine in what state the soul is then, in what amazement, in what amazement, in what joy! Why do you weep, tell me? You do not only do this to sinners, do you? Oh, if only it were (only for sinners)! Then I wouldn't stop the tears. Oh, if only that were their goal! This is the apostolic lamentation, this is the lament of the Lord Himself. And Jesus wept for Jerusalem. By this rule I would like to distinguish between the (different) kinds of weeping. When, mourning (the dead), you make speeches, (mentioning) both habit and care, then you do not weep for this, but (only) pretend. Weep and weep for the sinner, and I will shed tears; and I (will weep) the more, the more he is subject to punishment; and I will weep for this purpose. For such (the dead) it is not only you who should weep, but also the whole city and (all) who meet, as (they weep) for those who are led to death. The death of sinners is truly a cruel death. But (with us) everything is perverted. Such weeping is a lament full of wisdom and great edification, and that is (a sign of) faint-heartedness. If we all wept like this, we would correct them in our lifetime. Just as if you had the opportunity to deliver a remedy that does not allow bodily death, you would do it, so now, if you were to mourn this death (of sinners), you would not allow it either in yourself or in another. And now, it is not clear what is being done: having the opportunity to prevent this death from befalling us, we admit it; and when it happens, we cry. Truly worthy of tears (sinners); when they stand before the throne of Christ, what words they will hear, what torments they will suffer! They lived in vain; or better, not in vain, but to the detriment (of oneself). And it is proper to say of them: "It would have been better for that man not to have been born" (Mark 14:21).

Shall we not weep for him, tell me? Shall we not try to steal him away from danger? There is, indeed there is a possibility, to alleviate his punishment if we wish. Thus, if we make frequent prayers for him; if we give alms, then, although he himself was unworthy, God will hear us. If for Paul's sake He saved others, and for the sake of others He has mercy on others, will He not do the same for our sake? From his own possessions, from yours, from whatever you want, render help; pour (on it) oil, or at least water. Can't he show his own works of mercy? Let them be at least related. Does he have no perfections of himself? Let them be (committed) for him. In this way, the wife can intercede for him boldly, presenting for him what is necessary for salvation. The greater his sins are guilty of, the more necessary alms are for him. And not only for this reason, but also because now it no longer has such power, but much less. It does not matter whether someone creates it himself, or for him. Thus, the less it is, the more we must increase it in quantity. We will not care about monuments, not about tombstones. Gather the widows together—that is the best monument! Tell (them) the name (of the deceased); let everyone pray and supplicate for him. This will incline to the mercy of God, although it is not he himself, but another who does alms for him. This is in accordance with God's love for mankind. Widows standing around and weeping can save if not from present, then from future death. Many have benefited from the alms done for them by others. If they were not completely (pardoned), they at least received some consolation. Otherwise, how would children be saved, who are nothing of themselves, and everyone is parents? And often wives were given children who did not represent anything of themselves. God has given us many paths to salvation; If only we ourselves were not negligent! 5. But what, you say, if someone is poor? Again, I will say that the worthiness of alms is judged not only because it is given, but also because of diligence. But give only less than you can, and you will do everything. And if someone, you say, is lonely, a stranger and has no one? And why does he have no one, tell me? For this very reason he is punished, because he has no one so close, so virtuous. Therefore, if we ourselves are not virtuous, then we should try to have virtuous companions and friends, a wife and a son, in order to receive some benefit through them, however small, benefit. If you try to marry a wife who is not rich, but pious, you will have this consolation. In the same way, if you try to leave behind you not a rich, but a pious son and an honest daughter, then you will have this consolation. And if you take care of this, then you yourself will be like that. It is characteristic of virtue to have such friends, and a wife, and children. Offerings for the dead are not in vain, prayers are not in vain, alms are not in vain. All this was established by the Spirit, desiring that we should benefit each other. See: he receives benefit through you, and you receive benefit for his sake. You have spent your possessions by deciding to do a good deed, and you have become the author of salvation for him, and he has become the author of alms for you. Do not doubt that this will bring good fruit. It is not in vain that the deacon exclaims: For those who have fallen asleep in Christ, and for those who commemorate them.  It is not the deacon who utters these words, but the Holy Spirit; I mean (His gift). And what are you saying? The sacrifice is in the hands (of the priests) and all that is prepared is set before them; Angels and archangels stand before them; the Son of God is present; everyone stands with such trepidation; they stand, shouting in the midst of general silence; And you think that it is in vain? In this case, all the rest is in vain: the offerings for the Church, and for the priests, and for all (Christians). But, let it not be! On the contrary, all this is done with faith. Why, do you think, are there offerings for the martyrs, and they are called at this hour? Though they are martyrs, though they are offerings for martyrs, it is a great honor to be remembered in the presence of the Lord, at the time of such a death, a terrible sacrifice, and an ineffable sacrament. Just as in the presence of the sitting king everyone can ask what he wants, and when he rises (from his seat), then whatever he says, he will speak in vain, so here, while the sacraments are before him, it is the greatest honor for all to be worthy of commemoration. Look: here is proclaimed that terrible mystery that God gave Himself up for the universe. Along with this secret action, those who have sinned are also remembered in good time. Just as at the time when the victories of kings are celebrated, those who participated in the victory are glorified, and those who are in bondage at that time are released, and when this time is over, he who has not had time to receive receives nothing, so also here; This is the time of triumph. "For every time," says (the Apostle), "when you eat this bread and drink this cup, you proclaim the death of the Lord" (1 Corinthians 11:26). Let us not approach lightly and think that this is done in this way, without a purpose. And together let us commemorate the martyrs, and, moreover, with faith that the Lord did not die; and that He was dead is a sign of the mortification of death. Knowing this, let us remember what consolations we can bring to the dead – instead of tears, instead of weeping, instead of tombstones of almsgiving, prayers, offerings – so that both they and we may be vouchsafed the promised blessings, according to the grace and love of mankind of the Only-begotten Son, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 22

"In Caesarea there was a certain man, named Cornelius, a centurion of the regiment called the Italians, pious and fearing God with all his household, doing much alms to the people, and always praying to God. In a vision he clearly saw about the ninth hour of the day an angel of God, who came to him and said to him, "Cornelius! And he, looking at him, and being afraid, said, "What, Lord? The angel answered him, Thy prayers and thy alms have come as a memorial before God" (Acts 10:1-4). About almsgiving. 1. Cornelius was not a Jew and did not live according to the law (of the Jews), but already followed our way of life. Consider the two believers, who were both dignitaries, the eunuch from Gaza and this one, and how great was (God's) care for them. But do not think that this is for their rank. No, not for that – let it not be! – but for piety. For this reason it was noted about the rank, so that their piety would be more evident. When someone is like this in the midst of wealth and power, it is more worthy of wonder. Great praise to the former, that he undertook such a journey, that on the way, when the time was not favorable, he engaged in reading, that he sat in a chariot and invited Philip to him, and for very many other things; great (praise) and to the last, that he did alms and prayers, and was pious in such a commanding position. Therefore, it is natural (the writer) to mention the office of this man, lest anyone should say that the narrative of the Scriptures is not accurate. "From the regiment," he says, "called the Italian." "He who is godly and fears God with all his household."  He says this so that you do not think that what happened to him was done for the sake of (his) rank. When it was necessary to convert Paul, it was not an angel who appeared, but the Lord Himself; and he sent him, not to any of the twelve, but to Ananias. And here, on the contrary, he sends the supreme (apostle), like Philip to the eunuch, condescending to their weakness and teaching how to deal with such (people). And Christ Himself often comes to those who suffer grievously and cannot approach (Him). Notice, I beseech you, here also a new praise of almsgiving, as there (in the legend) of Tabitha. "He who is godly and fears God with all his household" (v. 2). Let those of us who do not care about the household hear this. He also took care of the soldiers and "did much alms to the people." In this way, both his concepts and his life were arranged. "He saw in a vision about the ninth hour of the day an angel of God, who came to him and said to him, 'Cornelius!'" (v. 3). Why does he see an angel? This is for the assurance of Peter, or better yet, not of him, but of the rest of the weakest. "About the ninth hour of the day," when he was free from cares and not occupied with business, and meanwhile (gave himself up) to prayer and contrition. "And he looked at him, and was afraid, and said," v. 4. See: the angel does not immediately say what he said, but first dispels fear and lifts up the thoughts of Cornelius to grief. The vision produced (in him) fear, but the fear is moderate, only to make him attentive. Then the words (of the angel) dispelled this fear, or rather, the praise contained in them softened the unpleasant (feeling) of fear. Listen to the words themselves. "Thy prayers and thy alms have come to remembrance before God. Therefore send men to Joppa, and call for Simon, who is called Peter" (v. 4, 5). In order that they should not come to another, for this purpose he indicates not only the nickname, but also the place of residence of this man. "He is a guest of a certain Simon the tanner, whose house is by the sea" (v. 6). Have you seen how the apostles, loving solitude and silence, sought remote places in cities? But what if it happened to be another Simon and also a tanner? For this another sign was given – residence near the sea; but it was impossible to coincide with the three (attributes) together. He did not say (the angel) why (to send), so as not to embarrass Cornelius, but, having aroused in him a desire and desire to hear (Peter), he left him. "When the angel that spoke to Cornelius had departed, he called two of his servants, and a godly soldier of those who were with him, and having told them all things, sent them to Joppa" (v. 7, 8). Do you see that it is not in vain that (the writer) says this, but in order to show that those who served under Cornelius were the same (like him)? "And having told them all things." See how proud he is. He did not say, "Call Peter to me; but he told everything in order to convince him that he was so prudent! He did not want to summon him by his own authority; That is why he says: this man was so meek, although he could not imagine anything lofty about the man who lived with the tanner!  "On the morrow, as they were going and approaching the city, Peter, about the sixth hour, went up to the top of the house to pray" (v. 9). See how the Spirit puts the times together, and arranges that it didn't happen sooner or later. "About the sixth hour Peter went up to the top of the house to pray," i.e., in solitude and silence, in a heavenly place. "And he felt hungry, and wanted to eat. And while they were being prepared, he was in a frenzy, and saw heaven opened" (v. 10, 11). What is "frenzy"? A spiritual vision occurred in him, he says; the soul, so to speak, has renounced the body. "And he saw the heavens opened, and a certain vessel descending to it, as it were a great cloth, tied at the four corners and lowered to the earth; in it were all four-legged earthly creatures, beasts, reptiles, and birds of the air. And a voice came to him, saying, Arise, Peter, kill and eat. But Peter said, "No, Lord, I have never eaten anything filthy or unclean." Then another time a voice came to him: "What God has cleansed, do not consider unclean." It was three times; and the vessel went up again into heaven" (vv. 11-16). 2. What does it mean? This vision means the entire universe. Cornelius was uncircumcised and had nothing to do with the Jews. Therefore, considering that everyone will accuse him as a transgressor (of the law) – and this meant a great deal to them – (Peter) is necessarily disposed to say, "I never ate," without arousing such a fear in himself. – but, as I said, being disposed by the Spirit to have for him as an excuse against the accusers, that which he even reproached; and they were very concerned about the observance of the law. He was sent to the Gentiles. Therefore, as I said above, this is done so that the Jews do not accuse him. And so that it would not seem like some kind of phantom, he said: "No, Lord, I have never eaten anything filthy or unclean. Then another time a voice came to him: "What God has cleansed, do not consider unclean." This seems to be said to him, but it all refers to the Jews. If the teacher receives such a suggestion, then how much more so are they. Thus, the shroud is the earth; the animals in it were pagans; the words: "kill and eat" – which should be addressed to them also; and the threefold repetition signifies baptism. "No, Lord, I've never eaten anything filthy or unclean." Why, it will be said, did he object? Lest anyone say that God tempted him, like Abraham when He commanded him to sacrifice his son, or Philip when Christ asked him, "How many loaves of bread do you have?" (Mark 6:38), not in order to find out, but by tempting him (John 6:5). Moreover, in the law Moses separately indicated the clean and the unclean (animals), both terrestrial and sea. But he, however, did not understand this. "And when Peter was perplexed in himself what the vision which he had seen would mean, behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and cried out, and asked, 'Is Simon, who is called Peter?' (vv. 17, 18). When Peter was amazed in himself and perplexed, those men come and resolve the perplexity in due time; so also Joseph (God) first allows him to be troubled, and then sends an archangel (Matt. 1:20). The soul, which was previously perplexed, easily accepts the resolution (of perplexity). Thus his perplexity did not last long, and did not begin before, but about the time of dinner. "While Peter was meditating on the vision, the Spirit said to him, Behold, three men seek thee; arise, come down, and go with them, without the slightest doubt; for I have sent them" (vv. 19, 20). This again serves to justify Peter before his disciples, so that they would understand that he also doubted and was then taught not to doubt at all. "For I," he says, "sent them." See what the power of the Spirit is. What God does is called the work of the Spirit. Not so (saith) the angel; but having said beforehand, "Thy prayers and thy alms," then he says, "Have come," to show that He has been sent from above. But the Spirit, as a sovereign one, (says): "I have sent them." "Peter went down to the people sent to him from Cornelius, and said, I am he whom you seek; What business did you come for? And they said, Cornelius the centurion, a virtuous man, and God-fearing, and approved by all the people of Judah, hath received from the holy angel a command to call thee into his house, and to hear thy words" (vv. 20-22). They praise (Cornelius) to assure him that an angel appeared to him. And having summoned them, establish them (v. 23). Do you see with whom (the conversion) of the Gentiles begins? From a pious man, who has appeared worthy of it by deeds. If, however, the Jews are offended, what would they not say if it were otherwise? "Then Peter invited them, and entertained them." Look, what confidence there is in him! In order that they may not suffer anything unpleasant, he invites them to his place, and then without any fear he eats with them. "And the next day he arose, and went with them, and some of the brethren of Joppa went with him. The next day they came to Caesarea" (v. 23, 24). There was a famous man (Cornelius) and lived in a famous city. Wherefore all these things happen to him, and from Judea begins the work (of the conversion of the Gentiles); but the vision came to him not when he slept, but when he was awake, during the day, about the ninth hour: so awake did he behave! But let us turn to the above. "The angel answered him, Thy prayers and thy alms have come as a memorial before God." From this it is evident that when the angel called him, then he saw him, so that if he had not named him, he would not have seen it, so he was absorbed in the work he was engaged in! "And call upon Simon, who is called Peter." He only revealed that he would invite Peter to a good deed; but for what good, he has not yet (revealed). In the same way, Peter does not express everything. Everywhere (their) utterances are only partially (clear) in order to arouse the attention of the hearers. In the same way, Philip (the angel) only sends into the wilderness. "About six o'clock Peter went up to the top of the house to pray. He went into a frenzy and saw the sky open and a certain vessel descending to it, like a large cloth tied at the four corners and lowered to the ground." Note that even hunger did not compel him to approach the shroud. And so that he would not remain any longer perplexed, he heard a voice saying: "Get up, Peter, kill and eat." Perhaps he was on his knees when he beheld the vision, and it seems to me that he saw it for (the success of) preaching (the Gospel). And that this event was divine is evident from the fact that (Peter) saw the vessel descending from above, and that he, the apostle, was in a frenzy. Likewise, the fact that a voice was heard from there, that it was repeated three times, that the heavens were opened, that (the vessel) was lowered from there and taken there again, is a great proof of the divinity of this event. 3. What is the purpose of such an event? For the succeeding generations, to whom it was to be told; and he himself (Peter) heard (the commandment): "Go not into the way of the Gentiles" (Matt. 10:5). Don't be surprised at this. If Paul considered circumcision and sacrifices necessary, how much more did they seem necessary at the beginning of the sermon, when (among the believers) there were still the weakest. "Behold, the men sent by Cornelius, having inquired about the house of Simon, stopped at the gate, and cried out, and asked, 'Is Simon, who is called Peter?' As before a poor house, they inquired below (before its gates), and did not inquire of their neighbors. "While Peter was meditating on the vision, the Spirit said to him, Behold, three men seek thee; arise, come down, and go with them, without the slightest doubt; for I have sent them." See that he did not say, "For this reason the vision appeared to you," but, "I sent them," suggesting that this is how one should obey (God), without asking the reasons. For perfect conviction, it is enough to hear from Him: do this, say that, and demand nothing more. "Peter went down to the people sent to him from Cornelius, and said, I am he whom you seek." Why did he not immediately receive them, but asked? He saw soldiers in the visitors: therefore he did not simply ask, but first identified himself, and then learned the reason for his arrival, so that it would not be thought that he asked because he wished to hide. He asks in order that, if they demand, he should immediately go with them; if not, then take them to yourself. And why do they say, "Call thee into their house"? For so commanded them (Cornelius); or perhaps they, apologizing for him, say as it were: do not condemn (him) in the least, because he did not send it out of disdain, but so he was commanded. "And Cornelius waited for them, calling together his relatives and close friends" (v. 24). And so it should be; it would be unjust not to gather relatives and friends; and on the other hand, being present here, they could listen to him (Peter) more. Have you seen the power of almsgiving, both from the previous conversation and from the present one? There she delivered from temporal death, here from eternal death, and opened the gates of heaven. See how much was done to make Cornelius believe: the angel was sent, the Spirit worked, the chief of the apostles was called, such a vision was manifested, and nothing was left at all. How many centurions, commanders of thousands, and kings were there, and not one of them was worthy of what he was? Listen, all you who belong to the army, who are before the kings. He was "godly," says (the writer), and "fearing God," and what is more, he was so "with all his household." He was so devoted and well-disposed to this that he not only behaved well, but also directed his household in the same way. Not like us, who do everything to make the servants fear us, but nothing to make them godly. But he did not fear God with all his household, being as it were a common father not only to all who were with him, but also to the soldiers who were under his power. Listen to what else they say, for it is not in vain that they add, "Approved by all the people of Judah," but that no one should say, "What is the matter, if he was uncircumcised?" And they, they say, bear witness to him. or rather, so great is the power of this virtue when it comes from pure treasuries! As that which comes from the unrighteous is like a fountain that pours out impurities, so that which comes from the righteous is like a clear and pure stream in the garden, pleasant to look at, delightful to the taste, and refreshing and cool at noon. Such is almsgiving! At this spring grow not poplars, pines, or cypresses, but other, much better than these great plants: the love of God, praise from men, glory before God, favor from all, blotting out of sins, great boldness, contempt for wealth, mercy, which nourishes the tree of love. Usually, nothing nourishes love so much as almsgiving. It spreads its branches in height. It is a better source than paradise, not dividing into four "rivers" (Gen. 2:10), but reaching to heaven. It pours out that "water springing up into eternal life" (John 4:14); Death, touching it, vanishes like a spark in a fountain: thus, wherever it flows, it produces great blessings! It quenches that river of fire like a spark; it destroys that worm like nothing; whoever has it will not know the gnashing of teeth (Matt. 25:30). From its water, if even a drop falls on the bonds, it breaks them; and if it falls in the furnace, it completely extinguishes them. 4. Just as the fountain of paradise is not such as to pour out streams and then to dry up, in which case it would not be a fountain either, but flows constantly, so let ours always pour out very abundant streams, especially for those in need of alms, so that it may remain a fountain. This brings joy to the receiver; this is almsgiving, when a stream pours out not only abundantly, but also constantly. If you want God's mercy to rain on you as if from a spring, then you also have a spring in your place. Nothing can compare to it. If you open this fountain, the fountain of God will be opened in such a way that it will surpass every abyss. God expects from us only an excuse to pour out good things from His treasuries. When (who) spends, when he endures, then he becomes rich, then he abounds. Great is the source of this source; Its stream is pure and transparent. If you do not block it, then you will not (block) that (the source of God). Thou shalt not plant any barren tree near it, lest it consume its moisture. Do you have an estate? Do not plant poplars there; such is luxury: it destroys many things, but it does not bring anything, but (only) destroys the fruit. Do not plant pine, linden, or the like, which require much, but are of no use: such is luxury in clothing, only pleasant to look at, but useless for nothing. Grow vines, plant all kinds of fruitful trees that you will, in the hands of the poor. There is nothing more fruitful than this land. Although the capacity of the hand is not great, the tree planted here reaches to the very sky and stands firm. This is what it means to plant. And what is planted on the earth, if not now, then in a hundred years, will perish. Why then do you plant trees that you will not use, and before you use them, death will come and snatch you away? And this tree, when you die, will bear fruit for you. If you plant, do not plant it in an insatiable womb, so that the fruit will not be cast out; but plant it in the womb of the hungry, that the fruit may reach heaven. Comfort the suffering soul of the poor, so that your weary one may not grieve. Do you not see how trees that are watered excessively rot from the roots, and those that are watered moderately grow? In the same way, do not overwater your belly, lest the root of this tree rot; Give water (belly) that thirsts that it may bear fruit. That which is watered in moderation does not rot from the sun, but immoderately (watered) rots: such is the natural action of the sun. Immoderation is evil everywhere. Therefore, let us abstain from it, so that we too may receive what we ask for. The springs, they say, originate in very high places. Let us also become exalted in soul, and immediately alms will flow (from us). It is impossible for an exalted soul not to be merciful, and for a merciful soul not to be exalted. Therefore, whoever despises possessions is above "the root of all evil" (1 Timothy 6:10). The springs are mostly in deserts; and we will bring the soul out of (worldly) vanity, and alms will flow from us. The more the springs are purified, the more abundant they become; so the more we give, the more good things will grow. He who has a source is a stranger to fear; so we, too, if we have a source – almsgiving, let us not be afraid. For drinking, for irrigation, and for the construction of buildings – this spring is useful to us for everything. There is nothing better than such drinking: it does not produce intoxication. It is better to have such a source than sources that deliver gold. The soul that bears this gold is better than any gold-bearing land. It accompanies us not to this kingdom, but to the heavenly. This gold serves as an adornment of the Church of God. From this gold is prepared the sword of the Spirit (Ephesians 6:17), the sword with which the serpent is cut. From this spring come the precious stones that adorn the head of the King (Rev. 4:3). Let us not despise such riches, but let us give alms generously, so that we may be worthy of the mercy of God, according to the grace and mercies of His Only-begotten Son, to whom be all glory, honor and dominion, with the Holy Spirit, forever and ever. Amen.

CONVERSATION 23