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PREFACE

Ephesus is the main city of Asia Minor. It was dedicated to Artemis, where she enjoyed special respect as the highest goddess. And the reverence of her worshippers was so great that they did not want to discover the name of him who had burned her temple; And he was burned. Blessed John the Evangelist lived here for a long time, who was exiled here (to imprisonment), and died here. The Apostle Paul left Timothy behind him, as he says in his Epistle to him: "I asked you to abide in Ephesus" (1 Tim. 1:3). There were also many philosophers, especially those who were famous in Asia. It is said that Pythagoras was also here, because Samos, from where he came, was the island of Ionia. The same can be said about Parmenides, Zeno and Democritus; and even now you can still find many philosophers there. We note this not without purpose, but in order to show that (the Apostle) Paul needed much diligence when he wrote his epistle to them (the Ephesians). It is said that when he was still (orally) announcing them, he had already entrusted them with the deepest truths (of faith). At least, the epistle itself is full of sublime contemplations and dogmas. It was written from Rome, where (Paul) was in bonds, as he himself says: "Pray for me, that the word may be given to me, that with my mouth it may be openly and boldly proclaim the mystery of the gospel, for which I am fulfilling an embassy in bonds" (Ephesians 6:19). It is filled with very sublime and immense contemplations; in it he explains what he almost never said, for example, when he says: "that now the manifold wisdom of God may be made known through the church to the principalities and powers in heaven" (Ephesians 3:10); and in another place: "And raise us up with Him, and seat us in heaven" (Ephesians 2:6); and again: "Which was not proclaimed unto the former generations of the sons of men, as it was now revealed unto His holy apostles and prophets by the Holy Spirit, that also the Gentiles might be joint heirs, being one body, and partakers of His promise in Christ Jesus" (Ephesians 3:5,6).

CONVERSATION 1

"Paul, by the will of God (δία δελήματος θεού) Apostle of Jesus Christ, who are at Ephesus holy and faithful in Christ Jesus: grace to you and peace from God our Father and the Lord Jesus Christ" (Ephesians 1:1,2). What is required for holiness. – Goodness is the source of grace. 1. Behold, (the Apostle) also adds to (God) the Father: δια (through). What then? Shall we call Him the lesser? Not at all. "To the saints," he writes, "who are in Ephesus, and faithful in Christ Jesus." Behold, he calls men saints who have children, wives, and servants. And that he means them here is evident from the end of the epistle, where he says: "Wives, be subject to your husbands" (Eph. 5:22), and in another place: "Children, obey your parents" (Eph. 6:1), and again: "Servants, obey your masters" (Eph. 6:5). Let us think what carelessness reigns now, how much zeal for virtue has weakened, and how many virtuous there were then, if the laity were also called holy and faithful! "Grace to you and peace from God our Father and the Lord Jesus Christ." He spoke of grace and called upon God the Father, because this (invocation) is a sign (of giving) grace. How? Listen to what he says in another place: "And because you are sons, God has sent into your hearts the Spirit of His Son, crying out, Abba, Father!" (Gal. 4:6). "And the Lord Jesus Christ," because for us Christ was born and appeared in the flesh. "Blessed," he writes, "is the God and Father of our Lord Jesus Christ." Behold, He is the God of the incarnate, or in other words, the Father of God the Word. "Who blessed us in Christ with every spiritual blessing in heaven" (v. 3). (The Apostle) here alludes to the blessing of the Jews, because this is also a blessing, but not a spiritual one. What was really said to them? "God bless you. He will bless the fruit of thy womb" (Rev. 7:13), and will bless thy entrance and thy departure. It's not like that here. How so? "With every spiritual blessing." What else do you lack? Thou hast become immortal, free, son, righteous, brother, co-heir; thou shalt reign together, thou shalt be glorified together; all things have been given to you: "How is it with Him," he says, "that He does not give us all things?" (Romans 8:32). Thy greatness is glorified by angels, cherubim, and seraphim. What else is missing? "By every spiritual blessing": nothing is said here about bodily things. On the contrary, in order to turn us away from all bodily things, and to direct us to spiritual things, (even the Saviour) said: "In the world ye shall have tribulation" (John 16:33). Just as those who possess the corporeal cannot hear of the spiritual, so those who seek the spiritual cannot attain it until they first abandon the corporeal. What does it mean, "a spiritual blessing in heaven"? It means that they are not earthly (good things are promised to them), as they were promised to the Jews (to whom it was promised), that they will eat up the good land, that they will inherit the land boiling with honey and milk, and that God bless their land (Isa. 1:19; Ex. 33:3; Ps. 84:13; Deut. 15:4). There is nothing (promised) here. What then? "Whoever loves Me will keep My word," and I and the Father "will come to him, and make our abode with him" (John 14:23). "Whosoever therefore heareth these words of mine, and doeth them," I will liken "unto a wise man, who built his house upon a rock; and the rain fell, and the rivers overflowed, and the winds blew, and rushed upon that house, and it did not fall, because it was founded on a rock" (Matt. 7:24,25). What else does this stone mean if not heavenly objects that are not subject to any change? "Whosoever therefore shall confess Me," says the Saviour, "before men, him will I also confess before My Father which is in heaven"; and "whosoever shall deny me, him will I also deny" (Matt. 10:32,33); and in another place: "Blessed are the pure in heart, for they shall see God"; and again: "Blessed are the poor in spirit, for theirs is the kingdom of heaven"; and again: "Blessed are they that are persecuted for righteousness' sake: for great is your reward in heaven" (Matt. 5:8, 3, 10, 12). Do you see that the heavens are everywhere, and nowhere is there any earth, nor that which is on earth? And again: "Our dwelling is in heaven, whence we also await the Saviour, our Lord Jesus Christ" (Phil. 3:20); and again: "Set your mind on things above, and not on earthly things" (Col. 3:2). "In Jesus Christ," i.e., through Christ Jesus, and not through Moses, is a blessing; wherefore not only in quality, but also in intermediary (of blessing) we are superior to the Jews, as he also says in the Epistle to the Hebrews: "And Moses is faithful in all his house, as a servant, to bear witness to that which ought to have been declared; but Christ is as the Son in His house; but we are His house" (Hebrews 3:5,6). "For," he says, "He chose us in Him before the foundation of the world, that we should be holy and blameless before Him" (v. 4). These words mean: "Through whom He blessed us, through Him He also chose." So He Himself is here to give us all these things; he himself will be a judge and will say: "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. 25:34); and in another place: "I will that where I am, they also should be with me" (John 17:24). 2. And in almost all the Epistles (the Apostle) tries to show that it is not news that has been done for us; but that it was foretold of old, and not because of a change of purpose (of God), but just so it was foreordained and predestined. And this is the work of great care (of God). What does it mean, "I have chosen in Him"? It means that Christ, through faith in Him, did this before we were born, or better, before the world was formed. And he beautifully called (the Apostle the creation of the world) addition (καταβολή – casting down from on high), showing that the world was as it were cast down from some great height. Truly, great and ineffable is the height of God, not in relation to place, but in relation to the boundlessness of nature (Divine), and great is the distance between creation and the Creator. Let the heretics be put to shame when they hear this! Why did he choose? In order that we may be holy and blameless before Him. And lest you, when you hear what He has chosen, think that faith alone is sufficient, (the Apostle) points also to life: for this, he says, He has chosen us, and that we may be holy and blameless. He once chose the Jews as well. How? This people, it is said, I have chosen from among the nations (Deut. 7:6; 14:2). But if people choose the best when choosing, how much more so does God. And the election is to serve as a testimony on the one hand to God's love for mankind, and on the other hand, to the virtue of the elect. Without a doubt, He has chosen those who deserve it; He has made us holy, but it is necessary that we also be worthy to be holy. Holy is everyone who partakes of the faith; but blameless is he who leads a blameless life. And He does not demand simple holiness, not simple chastity, but such as would appear to Him just like that. For there are saints and blameless ones, who are revered as such by men, but in reality they are likened to fallen graves, or (wolves) walking in sheep's clothing. But He does not choose such, but those of whom the prophet says: "And according to the cleanliness of my hands" (Psalm 17:25). What (holiness) does He seek? Holiness "in His eyes", i.e. such as the eye of God sees. Having spoken of their virtues, then again to grace and say, "In love, having predestined to adopt us as sons" (v. 5), because this (election) is not only for good works, but for love (for us), and not only for love, but also for our virtue. If love alone were enough, Then all would have to be saved; but if, on the other hand, our virtue is sufficient, then His (the Son of God's) appearance in the world would be superfluous, and His entire economy would be superfluous. Thus, this is done not only for love and not only for our virtue, but under the condition of both together. "He has chosen us," says (the Apostle); but he who chooses knows that he chooses. "In love," he says, "predestinating to adopt us." If it were not for love (God's), virtue would not save anyone. Tell me, how much would Paul have gained, how much would he have done, if he had not been called from above, and if He who loved him had not drawn him to Himself? Or in other words: the bestowal of such great blessings is the fruit of love (of God for us), and not of our (only) virtue. To be virtuous, to believe, and to draw near (to God) is the work of the One who called, but it is also ours. And to vouchsafe so many honors to those who approach them, in order to transfer them from the state of enmity to the state of adoption, is truly a work of abounding love. "In love," he says, "having predestinated us to be adopted as sons through Jesus Christ" (v. 5). Do you notice how nothing is without Christ and nothing without the Father? This one has foretold, He will bring. And this he affirms, exalting the things that have been, as he says in another place: "And these things are not enough, but we also glory in God through our Lord Jesus Christ" (Romans 3:11). Great ones, of course, are bestowed with blessings, but they become much more valuable because they were given through Christ, because God sent not one of the slaves to us, the slaves, but His Only-begotten. "By good pleasure," he says, "of His will" (κατά την εϋδοκίαν τού θελήματος αυτοΰ), that is, because He had a strong desire, or, if you like, because it was His chief desire. Εύδοχία (benevolence) everywhere means the main desire (the basis of other desires). There are other desires as well, the first, for example, that sinners should not perish; secondly, that those who have become sinners may perish, because they will be tormented not by necessity, but by the will (of God). This can also be seen in Paul, for example, when he says: "For I desire that all men should be like me" (1 Cor. 7:7); and in another place: "I desire that the young should marry, bear children" (1 Tim. 5:14). Thus, by ύδοχία he means the first desire, a strong desire, a desire with lust, a habit. I will not refuse to use even a vulgar expression, if only to make it clear to the simple; Thus we, meaning an irresistible desire, say κατά τό πείσμα ημών (according to our habits). Thus, what has been said (i.e., by the grace of His will) means that He strongly desires, strongly desires our salvation. Why does He love us so much, and where is the source of such love? (Source) is His goodness alone, because grace is from goodness. For this reason He predestined us to adoption, desiring and desiring that the glory of His grace might thereby be revealed. "By good pleasure," he writes, "to the praise of the glory of his grace, whereby he hath graced us in the Beloved" (v. 6), i.e., to show the glory of his grace, by which he has made us pleasing to himself in the beloved. 3. If, therefore, He "graced to the praise of the glory of His grace," that is, to manifest His grace, then let us also try to abide in it. "In praise of glory." What does this mean? Is it that anyone should praise Him? So that someone glorifies? We, the angels, the archangels, and all creation? What is it? No! The deity does not need anything. So, why does He want us to praise and glorify Him? In order to make our love for Him warmer. He does not require of us any service, or glorification, or anything else; He desires only one thing – our salvation, and He does everything for this. In fact, he who praises and reveres the grace manifested in Him will be more attentive and diligent (to his own salvation). "By which He hath given us grace," he did not say: (grace) which He freely gave (έχαφίσατο), but by which He has graced us (έχαρίτωοεν ημάς), i.e. not only has He delivered us from sins, but has also made us pleasing to Himself. Let us imagine: if someone took an itchy man, covered with sores, oppressed by sickness, old age, poverty, and hunger, and suddenly transformed him into a handsome youth, whose beauty would attract all people, his cheeks would shine, his eyes, at every wave, would throw the sun's rays; then, if He had left him forever at this flourishing age, and moreover clothed him in a scarlet robe, a diadem, and all the royal adornments, it is in this way that (God) has transfigured our soul, making it beautiful, and attractive, and amiable, so that angels, archangels, and all other (heavenly) powers desire to look upon such a soul. Thus He made us lovable and desirable to Himself: "And He will," it is said, "the King of Thy beauty" (Psalm 44:12). Notice what bitter (speeches) we have spoken before, and what grace-filled ones we now speak! We marvel not at the treasures of the earth, not at what is here, but at the heavenly treasures, at what is in heaven. Of a child who, with a beautiful face, still knows how to speak pleasantly, do we not say: what a sweet child he is! Such are the faithful. Listen to what they say when they partake of the sacraments. What can be more desirable than those lips which, uttering wondrous speeches, with great brilliance and boldness, with a pure heart and undefiled (lips) partake of the mysterious meal? What is more desirable than those words by which we deny the devil and unite ourselves to Christ, that confession – before the font and after the font? Let us think how many have corrupted (the grace of) baptism, and in repentance let us sigh, so that we may receive it again. "In the Beloved," he says, "in whom we have redemption through His blood" (v. 7). It is not only surprising that He betrayed His Son, but also that the Beloved was slain. Great abundance (of love)! Betrayed the Beloved for the hateful. See how He appreciates us! If, when we hated Him and were enemies, He betrayed the Beloved, then why will He not do when we are vouchsafed, through grace, to be reconciled to Him? "The forgiveness of sins," says (the Apostle). Descend from the highest to the lowest. Having spoken beforehand about adoption, holiness and chastity, then to speak about suffering, without diminishing or reducing speech from important to small things, and ascending from small to great. In fact, there is nothing so great as the shedding of the blood of God for us; that God did not spare His Son is more important than adoption and other gifts. The remission of sins is undoubtedly a great deed, but it becomes even greater when it is accomplished by the blood of the Lord. And that this is far above all things, see how strongly (Paul) expresses himself here, saying, "According to the riches of His grace, which He hath given us in abundance." And that is wealth, but it is much more. "Which He has given in abundance," he says, "to us." There was wealth, and He increased it even more, i.e. He poured it out inexpressibly (abundantly). It is impossible to imagine in words what has been done for us. Riches have been given to us, immense riches, riches not human but divine, so that words are utterly powerless to express them. Wishing to show how He gave (grace) in abundance, He adds: "In all wisdom and understanding, having revealed to us the mystery of His will," that is, He made us wise and prudent by true wisdom and true understanding. 4. Oh, what love! He has told us His mysteries – "of His will", or, in other words, He has revealed to us what is in His heart. Such a mystery, indeed, is full of all wisdom and understanding. What will you call equal to such wisdom? He sought us, worthless ones, to raise us up to riches. What can be compared with such ingenuity? He who was an enemy, a vile (creature), suddenly a grief is erected. And this is not only wisdom, but also in what is done at such a time, and in what is done through the cross. It will take a long time to explain how much wisdom is revealed in this, and how He has made us wise again through this. "According to His good pleasure," continues (the Apostle), "which He had first laid in Him" (v. 9), i.e., it was His strong and heartfelt desire to somehow tell us the mystery (of His will). Which one? That He wants to plant grief on man. This (desire) is fulfilled. "In the dispensation of the fulness of times, that all things in heaven and on earth may be united under the head of Christ" (v. 10). The heavenly and the earthly were torn away from each other and did not have one head. In relation to creation there was one God, but in relation to unification this was not the case, because when the pagan charm was poured out, people were torn away from obedience. "In dispensation," he writes, "the fulness of times." He called the fulfillment of the times itself (economy). Notice how clearly he expresses himself. Showing that the beginning (of our salvation), the offer, the desire, and the first striving are in the Father, and its fulfillment in practice is through the Son, he nowhere calls Him (the Son) a servant. He chose, he says, "us in Him before the foundation of the world, having predestined us to be adopted as sons through Jesus Christ, to the praise of the glory of His grace, in Whom we have redemption through His blood, which He first laid in Him, in the dispensation of the fulness of times, that all things might be united under the head of Christ," and nowhere did He call Him a servant. If you say that the particles εν (in), δια (through) indicate (the title of) a servant, then note how it is used here. At the very beginning of the Epistle (the Apostle) said: "By the will of the Father" (δια τοΰ δελήματος τοΰ Πατρός). The Father, he says, willed, the Son (willed) fulfilled. Here it is not that the Son was deprived of action because the Father willed, or that the Father was deprived of will because the Son acted; the Father and the Son have everything in common. "And all that is mine is thine, and thine is mine," says (the Son) (John 17:10). The fulfillment of the times was His coming. And so, when He had done all things through the angels, the prophets, and the law, and had no time at all, on the contrary, He was still in danger (of repenting) that He had created man in vain, that He had brought (into being) in vain one who (had) too much (to succeed) in evil; when all perished indiscriminately, and perished in greater numbers than in the flood, then He found the economy by grace, so that He did not create it foolishly or in vain. This fulfillment of the times he also calls wisdom. Why? Because people were saved then, when they could die the most. To lead, he writes. What does it mean: to lead (άνακεφαλαιώσασθαι)? It means: to unite. However, let us try to be as close as possible to the truth itself. With us, the table of contents (άνακεφαλαίωσις) is usually called the presentation in brief expressions of what needs to be talked about for a long time, or an abbreviated exposition of everything about which it has been spoken at length. Thus, this word can also mean the following: He headed the economy (of our salvation) that had been arranged for such a long time in Himself, i.e. He shortened, or, in short, with the observance of the truth, and then embraced and added the new. This is what the table of contents means! But there is something else which is also signified. What is it? In Christ according to the flesh, God laid down one head for all, for angels and men, i.e. He gave one (supreme) principle to both angels and men, to the one (Christ) according to the flesh, to the other God the Word. As if someone said of a house that one thing was rotten and another was strong, and rebuilt the house, that is, made it stronger by laying a stronger foundation, so here also he brought everyone under one head. Only then is unity possible, only then will there be this perfect union, when everything, having some necessary connection with the mountain, will be brought under one head. Thus, having been vouchsafed such a gift, such an honor, such love for mankind, let us not shame the Benefactor, let us not make such grace in vain, let us show the angelic life, angelic virtue and model of life. I ask and pray that all this may not be for us in judgment and condemnation, but in the receipt of blessings, which may we all be vouchsafed by the grace and love 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 2

"In Him also we have become heirs, having been ordained according to the decree of Him who doeth all things according to the purpose of His will, that we might serve to the praise of His glory unto us, who formerly trusted in Christ. In Him also you, having heard the word of truth, the gospel of your salvation, and having believed in Him, are sealed with the promised Holy Spirit, who is the earnest of our inheritance, for the redemption of His inheritance, to the praise of His glory" (Ephesians 1:11-14). – Sin is not a matter of necessity. "Virtue is in accord with nature, and vice is contrary to nature. "You don't need oaths. "Greed is useless. 1. Paul tried everywhere as much as he could to show God's unspeakable love for us. What he was not able to show in its entirety, listen to how he himself says: "Oh, the depth of the riches and wisdom and knowledge of God! How unfathomable are His destinies, and how unsearchable are His ways!" (Romans 11:38)! However, he shows as much as he could. What should he say? "In Him also we have become heirs, having been predestined for this." Above he said: "He has chosen us"; Here he says: "We have become heirs" (έχληρώδημεν from χληρόω I receive the inheritance by lot). But since the lot is a matter of chance, and not of free will or merit, cannot be foreseen, and depends on the concurrence of circumstances, so that it is not uncommon for virtuous people not to be vouchsafed, but for those who do not deserve any attention to be brought to the stage, note how (the Apostle) adds to this: "having been predestined for this," he says, "according to the decree of Him who does it," i.e., we are not simply "made heirs," just as it was not easy for Him to choose us. Since he who has chosen is God, it does not happen that we are obliged to choose; since God is God who created us heirs, it follows that we have received an inheritance (not by chance), but by sight. And in the Epistle to the Romans, discussing this, he says: "For whom He foreknew, he also predescribed. And those whom He predestined, He called, and those whom He called, He also justified; and those whom He justified, He also glorified" (Romans 8:29,30). Having previously said that there are those who are called by foreknowledge, and at the same time desiring to show something more concerning others, he also speaks of inheritance by lot, so as not to take away (from God) autocracy. Thus he affirms that which is especially blessed: for inheritance by lot is not a reward for virtue, but, so to speak, a matter of chance, as if one were to say, He chose us by casting lots. In fact, everything here was done deliberately, that is, having chosen those who were called before (by sight), He separated them for Himself, because He foresaw us before He made us heirs. Amazing is the divine foresight, which sees everything before its fulfillment! In addition, note how (the Apostle) everywhere tries to explain that all these works (were arranged) not because of repentance, but that they were predestined from ancient times, and that everything was done by Him in accordance with this (predestination), so that in this case we are no less than the Jews. But how, you will say, Christ Himself says: "I was sent only to the lost sheep of the house of Israel" (Matt. 15:24); and He also said to the Apostles: "Go not into the way of the Gentiles, and enter not into the city of the Samaritans" (Matt. 10:5); and Paul himself again said: "You should have been the first to be preached the word of God, but because you reject it, and make yourselves unworthy of eternal life, behold, we turn to the Gentiles" (Acts 13:46)? All this is said so that no one thinks that this is done in the form of an unnecessary increase. "By definition," he says, "He who does all things according to the purpose of His will," i.e., He predestined all things from the beginning, and besides this He did nothing. In this way He acted to the end according to the counsel of His will. And so He did not call the Gentiles because the Jews did not obey Him; He was not led to this or forced to do so by the latter. "That we might serve," he says, "to the praise of His glory unto us, who formerly trusted in Christ. In Him," that is, through Him, "and you, having heard the word of truth, the gospel of your salvation." Note, Everywhere he presents Christ as the true author of all things, and nowhere does he call Him a subordinate or a servant. Likewise, he says in another place, namely in the Epistle to the Hebrews: "God, who spoke many times and in many ways to the fathers in the prophets, in these last days spoke to us in the Son," that is, through the Son. "The word of truth," he says, "but not of image or likeness. "The gospel of your salvation." And he well calls this gospel (the gospel) of our salvation, pointing on the one hand to the law, and on the other to the future punishment. In fact, what else does preaching mean if not the gospel of salvation, i.e., that He no longer destroys those worthy of perdition? "and having believed in Him, they were sealed with the Holy Spirit promised, Who is the earnest of our inheritance." Again, the great providence shows this sealing – not separation, not only inheritance, but precisely – you will seal it. As if someone had marked those who had been given to him by lot (with a certain sign) in order to recognize them afterwards, so God also set apart for the acceptance of faith in Him, and sealed them as an inheritance of future (blessings). 2. Do you see how (God) makes them wondrous in the course of time? As long as they were only in foresight, until then they were known to no one; and when they received the seal, they became famous, but not like us, because they will be known, excluding the few. The Israelites also received sealing, but through circumcision, like cattle and dumb ones; we also are sealed, but as sons, by the Spirit. What does it mean, "by the Holy Spirit promised"? It means that we received Him according to the promise. There were two promises, one through the prophets, the other from the Son. (I said): by the prophets; listen to what Joel says, "I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy; your old men shall have dreams, and your young men shall see visions" (Joel 2:28). Listen then to what Christ also says: "Receive power when the Holy Spirit has come upon you; and ye shall be witnesses unto me in Jerusalem, and in all Judea and Samaria, and even unto the uttermost part of the earth" (Acts 1:8). Although it was necessary to believe Him as God, He does not insist on this very much, but to conduct an investigation, as if (He spoke) about a person. As in the Epistle to the Hebrews he says, "That in two immutable things, in which it is impossible to lie to God, we may have sure consolation," so here also that which has already been given is presented as a proof of the fulfillment of the promise of the future. That is why he calls (the Holy Spirit) "pledge" (pledge of our salvation). A pledge can be a security for everything. He bought us our salvation, and so far he has only given us a pledge. Why did He not grant everything at once? Because we, for our part, have not yet fulfilled everything. We believed, this is only the beginning, and He gave the pledge. And when we show faith in deeds, then present everything to us. He distinguished us in another way, by giving us his own blood, and promised us another honor. As nations give hostages to one another in war, so God has given us His Son, the pledge of peace and reconciliation, and from Him (τό εξ αυτού) the Holy Spirit. Those who have partaken of the (grace) of the Spirit undoubtedly know that this is the pledge of our inheritance. Such was the case of Paul, who here still anticipated what was there (i.e., in heaven), who longed and desired to leave this world, and sighed, because he, having moved his whole mind there, looked with different eyes. You do not justify (faith) by works, – by this you exclude yourself from the words (promises). If we were all to partake of the Spirit properly, then heaven would also see its future state there. The "pledge" of what? "redemption, inheritance." The perfect deliverance will be accomplished in the life to come, because now we live in the midst of the world, and many human things come into us, and we deal with the wicked. But when there are no sins or human passions, when we are not mixed with everyone (the wicked together with the saints), then complete redemption will come; and now (tribute only) pledge. However, even now we must shun earthly things, because our fatherland is not on earth; And now we must be free from what is here, because we are still strangers. "To the praise of His glory," he constantly repeats; For what purpose? In order to fully convince the listeners. If He had redeemed us for pain, as the Apostle would say, then our temptation would not have been certain. But if He did this for Himself, that is, to show His goodness, then this is already a foundation, or as a guarantee, that what was promised will come to pass as promised. We see that the Israelites often find similar expressions: "Do with me for Thy name's sake" (Psalm 108:21). In another place, God Himself says: "For my own sake I do this" (Isaiah 48:11). And Moses (cries): "Do for Thy name's sake," if for nothing else. Thus he most effectually convinces and reassures his hearers, teaching them that (God), for the sake of His own goodness, will fulfill all that He promises. But let us not indulge in carelessness because of this. Of course, He does everything for His own sake; but, nevertheless, it requires (appropriate actions) from us. If He says that "I will glorify those who glorify Me, but those who dishonor Me will be put to shame" (1 Samuel 2:30), then we must understand that nothing is required on our part either. The praise of His glory is to save His enemies, but these enemies, after they have become friends, must also remain friends; but if they return to their former state of enmity, then everything will be useless and vain for them. 3. There is no other bath of the Genesis Pack; nor is there a second casting; but there is "a certain dreadful expectation of judgment, and the fury of the fire, ready to devour the adversaries" (Heb. 10:27). This is precisely what awaits us, if we, who have always been at enmity with Him, being worthy of forgiveness, do not cease to be at enmity even after that, but continue to give ourselves over to lusts and become worse than before; if we remain blind even after the coming of the Sun of righteousness. Do you want to perceive the ray that enlightens your eyes? Make them pure, healthy and sharp-eyed. He has shown you the true light; But if you, fleeing from the light, rush into darkness, then what justification, what forgiveness will you find? Truly, none, because it is to reveal in you an unspeakable hatred. If you, not yet knowing God, were at enmity with Him, then you would still have some excuse. And now, when you have tasted favor and sweetness (divine), and, leaving them, return to your vomit, you thereby reveal nothing but signs of great hatred and contempt. It is not true, you will say, that nature compels me (to sin); I love Christ, but nature makes me compelled (to sin). If you really sinned under compulsion and against your will, there would still be leniency for you; but if you fall through negligence, then there can be none. However, let us consider this, i.e., what is the cause of sins: need and bondage, or laziness and complete carelessness? It is said, for example: "Do not kill." What is the necessity, what kind of violence to do this? On the contrary, in order to kill, one must use violence (against oneself). Who among us (without violence against ourselves) would dare to plunge a sword into the throat of a neighbor and stain his hand with blood? No one. Do you not see that, on the contrary, in order to commit this sin, a great deal of coercion and violence is needed against oneself? God has given our nature the power to love others. "Every living thing," it is said, "loves that which is like itself, and every man loves his neighbor" (Sir. 13:19). Look, for virtue nature herself has given seeds; but vices are contrary to nature, so that if they are more dominant over us, then this very thing is a sign of great laziness on our part. And what about fornication? What necessity does it entail? Of course, they will say, the tyranny of lust. How so, tell me? Is it not possible to have a wife of one's own, and thereby destroy this tyranny? But some (passionate) love, someone will say, has taken hold of me for the wife of my neighbor. This is not yet a necessity, because love is not a matter of necessity; no one loves out of necessity, but according to his own will and good will. To have copulation may be a necessity; but to love one or the other is no longer a matter of necessity. And (adultery) is not the consequence of the desire for copulation, the consequence of vanity, sensual irritation and excessive voluptuousness. Tell me, what is more in accordance with reason: to have a wife of one's own, the communicator of childbearing, or to seek some unknown one? Do you not know that habit breeds friendship? Thus, fornication is not a matter of nature. I do not accuse lust, but lust is given to us for marriage and for procreation, and not for debauchery and corruption. And the laws of citizenship, as you know, are lenient towards involuntary crimes. But there is not a single sin that actually stems from necessity – they all depend on a corrupt will. God did not create nature in such a way that it was necessary to sin; if this were so, then there would be no punishment about what is really done out of necessity and compulsion, we do not even speak, and God will not punish for it, because He is loving to mankind and good. What then? Isn't stealing a matter of necessity? Yes, it will be said, poverty compels him. No, poverty is more likely to force you to work than to steal. Thus, poverty produces the opposite; theft comes from laziness; and poverty usually gives rise not to laziness, but to industry. Thus, it (theft) is the consequence of negligence. Notice this! Moreover, tell me, which is more difficult, what is more disagreeable, is it to spend nights without sleep, to break through fathers, to wander in darkness, to be constantly anxious and prepare to kill, to tremble and die of fear, or to devote oneself daily to work, and enjoy security with contentment? Of course, the latter is easier. And since it is easier, the majority of people decide on it better than on the former. 4. Do you see that virtue is in accordance with nature, and vice is contrary to it, just as sickness and health are contrary to each other? Again: what, for example, is the necessity that compels one to lie and worship? There is no need, no bondage; But we do it of our own free will. They don't believe us, you will say. They don't believe because we want to; for we ought to gain confidence more by our conduct than by oaths. Why, tell me, do we not believe some even when they swear, and consider others to be trustworthy even without an oath? This means that there is no need for oaths. The words of so-and-so, you say, I believe without oaths, but I do not believe you, in spite of your oaths. This means that oaths are superfluous, and are more indicative of distrust than of trust. Whoever is inclined to oaths cannot be said to do honor to his nobility. And whoever resolutely uses an oath on every occasion never has an urgent need of it; but he who never resorts to an oath can benefit from it. Maybe the oath is needed to reassure (others)? Not at all! We see that those who do not swear enjoy great confidence. Again, is there any need to annoy others? Of course you will. The inner heat is excited, inflamed, and does not give the soul peace. No, man, it is not from inner heat that vexation comes, but from cowardice. If (vexation arose) from the fervor of the heart, then all people would annoy (one another), and they would constantly annoy each other. We have fervor (zeal) in our hearts, not in order to annoy our neighbors, but in order to convert sinners, in order to rise up ourselves (after the fall), so as not to be lazy. Inner heat is embedded in us, like a kind of sting, so that we gnash our teeth against the devil, so that we rush at him, and not so that we rebel against each other. We have a tool, but in order to fight with ourselves, and in order to use it in the war with the enemy. Are you angry? Be such in relation to your sins, beat your soul, scourge your conscience, be a strict judge and a formidable punisher of your own sins. This is the benefit of anger; for this God put it in us. Again, is covetousness the result of necessity? No! What need, what power, tell me, compels you to plunder? Poverty, you will say, also compels fear (not to have) the most necessary things. But for this reason you should not be covetous; this kind of wealth is not durable. You do the same as if someone who was asked why he was laying the foundation of a house on the sand, he answered: (to shelter) from the cold and from the rain, but for this reason it would not be necessary to build (houses) on the sand, because rain, storms, and wind will soon destroy it. Therefore, if you want to get rich, then do not covetousness; if you want to leave wealth to your children, acquire honest wealth, if there is such a thing. Such wealth is firm and durable; others soon perish and are destroyed. Tell me: do you want to get rich, and for this purpose do you take what belongs to others? But this is not wealth; Rich is the one who uses his own, but he who has someone else's in his hands is not rich. Otherwise, those who sell silk clothes, borrow the clothes of others, would be considered the richest and most abundant of all. However, despite the fact that things are in their hands, we do not call them rich. Why? Because they have someone else's. Even if the garments belong to them, the money that the garments are worth is not theirs, and if the money is theirs, then even this does not constitute their wealth. If, then, what is borrowed does not make one rich, because it may soon be demanded back, how can one be rich from covetousness? If you want to get rich at all costs (because this is not a matter of necessity), what would you especially like to use? Is it not a longer life? But such (robbers) are for the most part short-lived; they often receive, as a punishment for theft and covetousness, an untimely death, and thus not only do they not enjoy riches, but they depart (from the world) in order to receive hell; often they also perish, receiving illnesses either from voluptuousness, or from labor, or from unnecessary cares. At the same time, I would like to know why people care so much about wealth? After all, God has assigned to nature a measure and limits, so that we have no need to seek wealth. He commanded, for example, to dress the body with one or two garments, and then the extra garment is not needed for protection (of the body). What is the purpose of thousands of garments, this prayer? There is also a measure in the intake of food, and what is consumed more than this measure necessarily harms every living creature: what are these herds, pastures, and accumulations of meat for? We need only one shelter: what are these mansions, these valuable dwellings for? That kites and jackdaws should dwell in them, while poor people are deprived of all shelter? What hell does this not deserve? many often erect magnificent buildings of granite pillars and expensive marble in places they have never seen (what can they not invent?); but neither they nor anyone else uses them. The desolation of the place does not allow living in these buildings, which thus remain unused. Do you see that they are not erected out of necessity? But the cause of all this is foolishness, foolishness, and vanity, which, I beseech you, let us avoid, that we may avoid other evils, and be counted worthy of the good things promised to those who love Him in Christ Jesus our Lord.

CONVERSATION 3