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

"Wherefore I also, having heard of your faith in Christ Jesus, and of your love for all the saints, give thanks unceasingly to God for you, remembering you in my prayers, that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation unto the knowledge of him, and enlighten the eyes of your heart, that ye may know wherein is the hope of his calling, and what riches of His glorious inheritance are for the saints, and how immeasurable is the greatness of His power in us who believe, according to the work of His sovereign power, by which He worked in Christ, raising Him from the dead" (Ephesians 1:15-20). – The deprivation of the kingdom of heaven is worse than hell. – How and at what time one should approach the Communion of the Body of Christ. 1. There is nothing with which the apostolic benevolence can be compared, which would be similar to that sympathy and tender love with which Blessed Paul was filled, who in all his prayers commemorated entire cities and nations. "I thank God for you, remembering you in my prayers," – so he used to write to everyone. Imagine, then, how many he had in his thoughts! It was even difficult to remember – there were so many people for whom he prayed, thanking God for all, as if the greatest blessings (which they received) he himself received. "For this," he says, that is, for the sake of the future blessings that await the right of believers and those who live. However, we must thank God for all that He has done for the human race, both before and after that, and we must thank Him for the faith of believers. "Having heard," he says, "of your faith in Christ Jesus, and of your love for all the saints." Everywhere it unites and brings together faith and love, like a kind of wondrous duality; and of their love he speaks not only to the natives, but to all (Christians). "I thank God for you continually, remembering you in my prayers." What should he ask for, what should he pray for? That "the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation." He wants to teach them two truths, how they are called and how they are delivered from the original (evils). Meanwhile, he himself says that there are three of these (truths). How are there three of them? Let's start with the future. From the blessings prepared for us we recognize His ineffable and overflowing riches. And from the knowledge of what we are and how we believed, we learn His power and power to turn to God those who have been alienated for so long. "The weakness of God is stronger than men" (1 Cor. 1:25). By the same power with which He resurrected Christ, He also drew us to Himself. And His power was manifested not only in the resurrection, but also in much greater things: "And having seated at His right hand in heaven, above all principality, and authority, and power, and dominion, and every name that is named, not only in this world, but also in the world to come, and subjected all things under his feet, and set him above all things, the head of the church, which is his body, the fullness of Him who fills all in all" (vv. 20-23). He has made us participants in truly great and ineffable mysteries, sacraments that can be understood only by those who have partaken of the Holy Spirit and have been vouchsafed great grace. That is why Paul begins his prayer with the words: "The Father of glory," that is, (the Father) who has given us great blessings. He always calls Him according to the subject (of which he speaks), as, for example, when He says: "Father of mercy and God of all comfort" (2 Cor. 1:3), and as the prophet (said): "The Lord is my stronghold and my refuge" (Psalm 17:3). "Father of glory". (The Apostle) cannot find such a word (with which he could fully depict the blessings prepared by God), and everywhere he calls them glory, as a word denoting for us all kinds of greatness. See: (the Apostle calls God the Father) the Father of glory and the God of Christ. What then? Does the Son have less glory? No, no one, not even a madman, will say that. "He hath given unto you" (the spirit of wisdom), that is, He will exalt and open your mind, for otherwise it is impossible to know it. "The natural man receiveth not the things of the Spirit of God, because he thinketh them foolishness" (1 Cor. 2:14). This means that in order to understand the spiritual, to see the hidden, spiritual wisdom is also needed. The Spirit reveals all things and explains to themselves the mysteries of God. The knowledge of the mysteries of God belongs to the Spirit alone, who "searches even the depths of God" (1 Cor. 2:10), and neither angel, nor archangel, nor any other created power will give you, i.e., will not grant you this gift. But if this is the fruit of revelation, then all speculation is superfluous, because he who is immersed in (contemplation) of God and knows Him will not doubt anything, will not say: this is possible, and this is impossible; will not speculate how this or that could have happened. If we also knew God as we should, if we knew from Him from Whom we should know, from the Spirit Himself, then we would no longer doubt anything. For this reason (the Apostle) says: "To the knowledge of Him, and He has enlightened the eyes of your heart." He who has been taught that there is a God will not doubt the promises, nor will he reveal disbelief in what has already happened. That is why he prays for the gift of the spirit of wisdom and revelation. However, he himself (the Apostle), what is possible, also proves by means of reasoning, (borrowing the reasons for them) from what has already been done. As he intends to speak on the one hand of what has already been accomplished, and on the other of what has not yet been accomplished, by what is done he confirms faith in that which is not yet finished, as is evident from the following: "That ye may know," he says, "wherein lies the hope of his calling," (a hope) as yet unknown, he says, but not to the faithful, "and what riches of his glorious inheritance are to the saints." – also still unknown. What is known? That we believe that He resurrected Christ "by His power." To arouse faith in souls is much more amazing than to raise the dead. How so? I will try to make this clear. Listen, indeed: Christ said to the dead: "Lazarus! go away" (John 11:43), and (the dead man) immediately obeyed. Peter said to Tabitha, "Tabitha! arise" (Acts 9:40), and it did not contradict. The Lord will speak on the last day, and all will rise, and with such rapidity that those who are still alive will not warn the dead, and all this will be accomplished and will be completed in a very short time, in the twinkling of an eye. 2. But this is not the case in the matter of conversion to faith. And how? Listen again to what (the Lord) says: "Many will seek to enter in, and will not be able" (Luke 13:24). Now do you understand what is more difficult? For this reason (the Apostle by faith) proves everything. In fact, it is much more difficult, even for human reasons, to convince man's freedom than to create nature. The reason is that God wants us to voluntarily become good. Thus (the Apostle) quite rightly sees "and how immeasurable is the greatness of His power in us who believe." When the prophets did not help, when the angels and archangels, all visible and invisible creation – the visible, being brought to the stage, could not lead, and the invisible did succeed in many things – then it was the pleasure of appearing (God) Himself, showing that in the work (of conversion to faith) Divine power is needed. "The riches of the glorious," i.e., the ineffable glory. Indeed, whose word is able to represent the glory with which the saints will once be vouchsafed? Of course, it is a draw. In order to understand this, grace is truly needed – it is necessary to receive at least a small ray (of spiritual light). Something (of the Divine truths) was known before; but now He wanted to teach greater and more perfect knowledge. Do you see what He has done? He resurrected Christ; and this is already an important matter; but see what else (He did): He seated Him at His right hand. What word can depict this? He who is from the earth, He who was dumb than fish, who was a plaything (was tempted) by demons, He suddenly raised him up on high. Verily, command His power in abundance. And see where He has led Him. He seated Him "in heaven" above all created nature, above all principality and authority. "Above all," he says, "all rulers." Therefore, truly, the Spirit (of grace) is needed, an enlightened mind is needed to know Him – in a word, revelation is needed for this. Imagine how great is the distance between the human and divine natures; yet He raised Him from this (human) insignificance to that (Divine) honor. Not one, not two, not three degrees must be passed for this. For this reason (the Apostle) did not simply say, "Higher," but "Higher." God alone is above the highest powers. And it is there that He has raised Him who is from us, from extreme humiliation He has raised Him to an extreme degree of power, beyond which there is no other (higher) dignity. "Of every principality," he says, i.e. (above) not one or the other, but of every "principality, and authority, and power, and dominion, and every name that is named"; whatever is in heaven, He has become above all things. All this (said the Apostle) is about Him who rose from the dead, and all this is worthy of wonder, and not about God the Word. For what mosquitoes are to man, so is all creation to God. And what do I say: mosquitoes? If all people before God are nothing more than a drop and like a speck of dust on a weighing cup (Isaiah 40:15), then you can compare invisible forces with mosquitoes (in this case). Thus, it was not of God the Word that (the Apostle) spoke, but of Him Who is of us. It is truly great and wondrous that He raised Him up from the pit of the earth. If all nations (before God) are like a drop, then one person is only the smallest part of the drop. And yet God made Him above all "not only in this world, but also in the world to come" – which means that the names of some of the powers (heavenly) have not yet been revealed to us and are unknown to us – "and He has subjected all things under His feet." He did not merely say, "He made Him higher" (than all) in order to prefer them, – he did not use this word in the sense of comparison; but he made him as it were lord over the slaves. Oh, truly wondrous deeds! Through the fact that God the Word dwelt (in our nature), all created power became a slave to man. But perhaps there is someone higher (than Him) who, although he has no subordinates, yet who has greater dignity? Here, too, this does not apply: "and he subjected all things under His feet," not only subdued, but subdued to perfect submission, so that there can be no greater submission. For this reason (the Apostle) said: "Under His feet, and set Him above all things, the head of the Church." Oh, and the Church to which He has raised! As if by some kind of machine, having lifted it up, He raised it to a great height, and seated it on the same throne, because where there is a head, there is a body, there is no interval between the head and the body, and if (the connection between them) were broken, then there would be neither body nor head. "Above all," he says. What does "above all" mean? Either that Christ is above all that is visible and contemplated by the intellect, or that the highest of all the blessings bestowed by Him is that He made His Son the head, leaving no one higher, neither angel, nor archangel, nor anyone else. Not only has God honored us with the fact that He has raised up the sorrow of Him who is from us, but also because He has prepared that the entire human race in general should follow Him, that He should also inherit Him (glory). "Which is His Body." Lest thou, when thou hearest the word "head," take it only in the sense of authority, but in its proper sense, not consider Him only a ruler, but see in Him, as it were, a bodily (actual) head, (the Apostle) adds: "The fullness of Him who fills all in all." He considers (the title of the chapter to be insufficient) to show the kinship and closeness (of the Church to Christ), and what can we say? The Church is the fulfillment of Christ, just as the head is completed by the body and the body is completed by the head. You see what weapons the apostle uses, how he does not stop at any turn of speech to represent the glory of God. "Fullness," he says, i.e., as the head is replenished by the body, because the body is composed of all (its) members, and each member is necessary for the other. You see how (the Apostle) imagines that (for Christ, as the head) all members are needed in general, because if many of us were not – one hand, another foot, another some other member, then His body would not be complete. Therefore His body is made up of all (members). And this means: only then will the head be fulfilled, then the perfect body will be established, when we will all be united together and held together in the most firm way. 3. Do you see "the riches of the glorious heritage"? Do you see "the immeasurable greatness of His power in us who believe"? Do you see the "hope of calling"? Let us honor our Head; let us think about what kind of Head we are, the body, to which all things are subdued. In accordance with this model, we must be better than the angels themselves and higher than the archangels, as being more honored than all of them. God took on the nature of "not angels," as the Apostle says in the Epistle to the Hebrews, but "the seed of Abraham" (Hebrews 2:16). Not powers, not principalities, not dominions, not any other power, but ours He took on our nature and planted sorrow. And what do I say: planted? He made it His garment, and not only this, but also subdued everything under the feet of the Hundred. No matter how many times you yourself die, no matter how many times, even if you lay down your life, you will not say that you have done anything equal (to what Christ did). He performed two great deeds: He Himself condescended to the last degree of humiliation, and He raised man to a great height. (The Apostle) first spoke of His humiliation; here he speaks of a still higher, truly great and main deed. Even if we were not exalted (through His humiliation), it would be sufficient (what He has done for us); or if they had been honored (with such a high honor), but without His sacrifice (that too would have been sufficient). But when He has done both, then, to depict all this, the richest word remains insufficient and powerless. The resurrection itself does not seem so great when I think about it. Not of God the Word, but of Him (the humiliated Christ) he says: "The God of our Lord Jesus Christ." Let us honor the closeness of kinship; let us be afraid that no one will be cut off from this body, that he will not fall, who will not appear unworthy. If someone were to put a diadem or a golden crown on our heads, tell me, what would we not do to show ourselves worthy of these soulless stones? Here it is not the diadem that covers our head, but Christ Himself has become our Head, which is much higher – and yet we do not attach any value to this. Angels, archangels, and all the (heavenly) powers revere our Head, but shall we not honor Her body, but neither for Her humiliation, nor for our exaltation? What hope of salvation will we have after this? Impress this royal throne in your mind, always remember the abundance of honor. This, one might say, should frighten us more than hell. If there had been no hell, then for us, who have been honored with such great honor, and then found to be unworthy of it and evil, (deprivation of this honor) what punishment, what torment would there be? Imagine near whom your Head will sit – this alone is quite enough for everything – at whose right hand is it? Shall she sit above all principality, and power, and power: but shall Her body and demons trample underfoot? But let it not be! If it were so, then there would be no body.

If you are the body of Christ, then bear the cross, because He carried; endure spitting, bruising, piercing with nails; such was His body, although it was sinless: "He did not sin," it is said, "and there was no lie in His mouth" (Isaiah 53:9). His hands acted only for the benefit of the needy. His mouth did not utter anything unseemly; "Is there not a demon in Thee?" they said to Him, but even here He said nothing contrary (John 7:20). And since we speak of His body, those who partake of the bodies and drink of His blood – remember that we partake of a body that is not in the least different from the body that sits on the mountain, which the angels worship, which is near the incorruptible Power – this is what we eat. Oh, how many paths to salvation are open to us! He made us His body, gave us His body, and all this does not distract us from evil. Oh, the darkness! Oh, great humiliation! Oh, shamelessness! "Seek the things above," it is said, "where Christ sits at the right hand of God" (Col. 3:2); and yet some are concerned about wealth, others are captivated by passions. 4. Do you not see that if we have superfluous and unnecessary growths on our body, we cut them off and take them away? Especially useless for the body are ugly growths, necrosis, or rotten, from which, meanwhile, the whole body can become infected. But we do not dare to assert that our being consists of one body. If, however, the body, in spite of the fact that it is material, is nevertheless subjected to amputation, then what horrors must we experience if our spiritual side does not remain healthy? When our body does not take food, when the passages are closed, it dies; when the canals are clogged, it is damaged. So it is with the soul: when we close our ears (to hear the word of God), it is damaged. When we do not receive spiritual food, when certain evil inclinations, like spoiled liquids, fill us and begin to harm us, then all this produces illness, a cruel illness that ends in complete exhaustion. In this case, in order to be saved, it is necessary to resort either to cauterization or to amputation, because Christ does not allow anyone with such a (spoiled) body to enter His palace. If He brought out and cast out those who were clothed in unclean garments, then what will He not do, what measures will He not use against him who allows uncleanness in the body? I notice that many simply, as it happens, more by custom and routine than with discernment and consciousness, partake of the body of Christ. The time has come, they say, for the Holy Forty Days, or the day of Theophany, for all, no matter who they may be (according to their inner disposition), must partake of the mysteries. But time does not give the right to approach (to the sacrament), because it is not the feast of Theophany or the Forty Days that make those who approach worthy, but the brightness and purity of the soul. Always approach with these qualities; Without them, never. "For every time," says (the Apostle), "when you eat this bread and drink this cup, you proclaim the death of the Lord" (1 Cor. 11:26), i.e. you make remembrance of your salvation and of My good work. Remember with what fear one approached participation in ancient sacrifices. What did you not do, what did you not do beforehand? They were always cleansed beforehand; And you, approaching the sacrifices with which the angels tremble, determine the accomplishment of this deed at a certain time? How will you stand before the judgment seat of Christ after this, you who with unclean lips and hands pray to receive His body? You do not dare to kiss the king when you have a bad smell from your mouth: how then do you dare to kiss the King of Heaven with a fetid soul? Such an act is an insult to Him. Tell me, would you dare to approach the sacrifice with unwashed hands? I don't think so. On the contrary, you would rather decide not to proceed at all. Than (to approach) with unclean hands. And yet, stirring such circumspection in small things, do you approach and dare to touch (the great sacrifice), having an unclean soul? After all, it is in the hands only temporarily, and it completely penetrates the soul. Moreover, do you not see how cleanly the (sacred) vessels are washed and how brightly they shine? Our souls must be even purer, holier, and brighter. Why is that? Because the vessels are thus (washed and cleansed) for us; they do not absorb into themselves, do not feel what is in them; we are the opposite. How, then, do you, who probably would not want to use an uncleansed vessel (during the divine service), approach (the sacrament) with an uncleansed soul? I see a great incongruity here. At other times, when you are purer (in your soul), you do not commune; but on Pascha, even if a crime lies upon you, you commune. Oh, custom! Oh, superstition! In vain is the daily sacrifice offered, in vain do we stand before the altar of the Lord – no one partakes of it! However, I do not say this so that you may only partake of it; but so that you prepare yourselves for worthy communion. If you are not worthy of communion, then you are not worthy of participation (in the Liturgy of the faithful), and therefore in prayers. Thou hearest the deacon (χύρυξ) exclaiming: Ye who are in repentance (όσοι εν μετάνοία), come forth, all of you. Those who do not commune are in repentance; if you are also in repentance, then you should not commune, because he who does not partake of it is one of those who repent. Why then (the deacon) should he say: "Come out, you who are unable to pray, and you continue to stand shamelessly?" But you are not among them (the penitents), but those who are able to commune? And yet you do not pay any attention to this, and as if you consider this Cause to be insignificant? 5. Look, I beseech you: here is the royal table; angels serve a meal; the Tsar himself is present here. And you stand carelessly, you have no thought, and moreover, you are in unclean clothes. But are your garments clean? In that case, approach and commune. Himself (the King) will come every time to see those present here; he talks to everyone; And now in your conscience he says to you: Friends, how do you stand here without a wedding garment? He did not say (to him who did not have a wedding garment) (Matt. 22:12): Why did you lie down? – but he said that he was unworthy of being invited and (me) entering; He did not say, "Why were you invited?" He says the same thing now, addressing all of us who stand shamelessly and boldly. Anyone who does not partake of the Holy Mysteries stands shamelessly and boldly; For this reason, first of all, those who are in sins (penitents) are cast out. As during a meal in the presence of the master, the inferior servants are not allowed to participate in it, and they are sent out, so it must be here. When the sacrifice is worn out and Christ is offered as a sacrifice, this is the Lord's sheep; when you hear: let us all pray together; When you see that the veil is lifting, then imagine that the heavens are opened, and angels descend from above. Just as it is impossible for any of the unenlightened to be present, so it is impossible for the unclean, even if enlightened, to be present. If a person, being invited to a feast, were to consent to this, appeared, and had already begun to eat, but then did not partake of it, then, tell me, would he not thereby offend the one who called him? And wouldn't it be better for such a person not to come at all? In the same way you came, sang a song, as if acknowledging yourself together with all the worthy (of the Holy Mysteries), because you did not go out with the unworthy. Why then did you stay, and yet do not partake of the meal? I am unworthy, you say. It means: you are not worthy of communion in prayers, because the Spirit descends not only when (gifts) are offered, but also when (sacred) songs are sung. Haven't you seen how the pasha's servants first wash the table with a sponge, clean the house, and then put the dishes out? (In churches) this is accomplished by the prayers offered by the deacon (χύρυξ), with which, like a sponge, we wash the church, in order to make an offering in a clean church, so that there is not a single stain, not a single speck of dust. And indeed there are those in the church whom the eyes are not worthy to see (what is presented to the eyes here), whom the ears are not worthy to hear (what is proclaimed here). If the cattle touch the mountain, said (the Lord once), they will be stoned (Exodus 19:13). And (the Israelites) were not counted worthy to ascend (to the mountain), although afterwards they ascended and saw where the Lord stood; they could come and see afterwards. Be thou also departed, when (God) is present here, it is even more inadmissible for thee to be here than for the catechumen. For it is not all the same never to partake of the mysteries, and after having been vouchsafed them, to despise them, to insult them, and to make oneself unworthy of them. An even greater and more terrible thing could be said; but, in order not to burden your mind, this is enough. If this does not bring you to your senses, then the greater (will not succeed). Therefore, that no greater condemnation may come upon you, I beseech you, not that you should not come hither—no—but that ye may so that ye may be worthy to enter here and be present here. If any king were to command this, "Whoever does this or that will not be worthy of my table," tell me, would you not then do all things for the sake of this? (God) has called us to heaven, to the table of the great and wondrous King, and we refuse, delay, and are in no hurry to take advantage of this call? What hope do we have for salvation after this? You can't blame weakness for this, you can't blame nature. Carelessness is what makes us unworthy, as we have said. He who touches hearts and gives the spirit of tenderness, let him also touch your hearts and plant deep seeds (of piety) in them, so that you may receive them into your soul with fear, revive in yourselves the spirit of salvation, and have the boldness to approach (the sacrament of Communion). "Thy sons," it is said, "are like olive branches round about thy table" (Psalm 127:4). Let there be nothing old in us, nothing wild and coarse, nothing unripe! Only such new plantings are able to bear fruit, a wondrous fruit, I mean olive fruit, and can be present around the meal, and moreover, not just and not randomly gather here, but with fear and trembling. Then and there we will look to Christ Himself with boldness, and we will be worthy of the heavenly kingdom, which may we all receive through the grace and love of mankind 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 4

"And you, who were dead in your trespasses and sins, in which you once lived, according to the custom of this world, according to the will of the prince who dominates the air, the spirit who now works in the sons of disobedience, among whom we also once lived according to our carnal lusts, fulfilling the desires of the flesh and thoughts, and were by nature children of wrath, like the rest" (Ephesians 2:1-3) Refutation of the Manichaeans. "Without mercy it is impossible to enter the kingdom of heaven. 1. There is bodily death, there is also spiritual death. To be subjected to the first is not sinful or frightening, because it is a matter of nature, and not of good will; Appearing as a result of the first Fall, bodily death later became necessary for our nature, although it will soon be abolished. The other death is spiritual, because it comes from good will, it exposes one to responsibility and has no excuse. But see how Paul, having first shown in the clearest and most convincing way that it is much more difficult to heal a soul mortified (by sins) than to raise the dead, now speaks again of this great (work of God's love for mankind), and expounds it as follows. "And you," he says, "who are dead in your trespasses and sins, in which you once lived, according to the custom of this world, according to the will of the prince who dominates the air, the spirit that now works in the children of disobedience." Do you notice Paul's meekness with which he exhorts his listener without frightening him in the least? Having said that you have come to the utmost degree of evil (and this is what it means to be dead), he points out to them a helper (who has helped them to reach such a degree of evil) in order not to grieve them too much (since people are usually embarrassed if their former crimes are exposed to them, whether they are fatal crimes, or if they do not contain anything particularly dangerous), points them to a helper (who helped them to reach such a degree of evil). and on the helper of the strong; and he does this in order that they should not think that they alone are to blame for everything. Who is this assistant? Devil. The Apostle does the same in the Epistle to the Corinthians. Having said, "Be not deceived, neither fornicators nor idolaters," and then enumerating other sinners, and adding, "They shall not inherit the kingdom of God," then saying, "And such were some of you." He did not simply say, "there were," but, "there were some," that is, so you were once also. Here the heretics rise up against us, who assert that all this must be attributed to God, and, not restraining their unbridled tongue, assimilate to God that which is the work of the devil alone. With what shall we stop their mouths? In their own words. But you acknowledge (we say) that God is just; but if He did so, it not only does not testify to His justice, but on the contrary shows extreme injustice and lawlessness. And without a doubt, God could never be lawless. Why does (the apostle) call the devil the prince of this age? Because human nature has almost completely surrendered to him and everyone serves him voluntarily and intentionally. Christ, although He promises innumerable blessings, is not heeded by anyone; but to him, although he promises nothing of the kind, but on the contrary sends him to hell, "everyone obeys. He reigns in this age, he has more servants than God, and he, with the exception of a few, is more readily obeyed than God; And all this comes from our carelessness. "By the will of the prince," he says, "the spirit that dominates the air." This (the Apostle) speaks in order to show that (the devil) dwells in the heavenly places, that the spirits of the air are incorporeal forces, which help him in his actions. And that his (the devil's) power is a temporal power (ή αρχή αιώνιος), i.e., that it will cease with the present age, listen to what (the Apostle) says about this at the end of the epistle. "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world" (Ep. 6:12). In order that when you hear how (the Apostle) calls (the devils) the rulers of the world, you do not consider them uncreated, he adds: "The darkness of the world." Likewise, in another place, where there is no talk of creation at all, he calls the corrupt time "of the evil age" (Gal. 1:4). It seems to me that, being a ruler in the heavenly realm (before, before the fall), the devil did not lose this leadership even after the fall. "Who is active," he says, "now among the sons of disobedience." Do you see that it is not by force, not tyrannically, but through persuasion, that he draws to himself? Pointing to "resistance" (απείθεια), (the Apostle) seems to want to say that (the devil) draws everyone away with flattery and persuasion. And not only by this (the Apostle) he encourages, which points to their accomplice, but also by the fact that he places himself together with them. "Among whom," he says, "we all once lived"; "all", because it cannot be said that anyone is an exception. "According to our carnal lusts, fulfilling the desires of the flesh and thoughts, we were by nature children of wrath, like the rest," i.e., not thinking about anything spiritual. But lest anyone suspect that this is said with the intention of slandering the flesh, and lest he think that its guilt in this is already too great, see how (the Apostle) warns: "fulfilling," he says, "the desires of the flesh and thoughts," that is, being carried away by lusts and pleasures. We have irritated God, we have angered Him, we have become only the object of wrath (of God), and nothing else. As a human child, by its very nature, is a man, so we were children of wrath. "Like the others." That is, no one was free (from wrath), but all of us, according to our works, were worthy of wrath. "God rich in mercy" (v. 4); not simply to say, "merciful," but, "rich"; likewise, in another place it says: "according to the abundance of Thy mercy" (Ps. 68:17), and again: "Have mercy on me according to Thy great mercy" (Ps. 50:1). "According to his great love, with which he loved us" (v. 4). Here (the apostle) points to the source of (God's) love for us. All our deeds were not worthy of love, but of wrath and the cruelest punishment; it means: (if He loved us, it was only) by His great mercy. "And we, who were dead in sins, He made alive with Christ" (v. 5); again the mediator is Christ, and therefore this matter is quite true. If the firstfruits are alive, we will also live; if God has made Him alive, (to give life to) us also. 2. Do you see that all this (the apostle) spoke about Christ in the flesh? Do you see the overabundance of "the greatness of His power in us who believe"? He revived those who were dead, who were children of wrath. Do you see the "hope of calling"? "He raised up with him, and seated him in heaven" (v. 6). Do you see the glory of His inheritance? Yes, you will say; that He raised us up is clear; and how does (the apostle) prove that he "seated us in heaven in Christ Jesus" (v. 6)? By the same thing with which (he proves what He has raised). No one would ever have risen if the Head had not been resurrected; and when our Head is risen, we are also resurrected, just as when Jacob bowed down to Joseph, the woman also bowed down. In the same way, He planted us. When the Head sits, the body sits together. For this reason (the Apostle) added: "In Christ Jesus." Or, if we look at it from the other side, He raised us up through the font of baptism; how then did He sit down? "If we endure," says (the Apostle), "we shall also reign with Him" (2 Tim. 2:12). If we died together, we will live together. Truly, the gift of the Spirit and revelation are needed to comprehend the depth of these mysteries! Then, that you may not remain unbelieving, see what he adds: "That he may manifest in the ages to come the abundant riches of his grace in goodness to us in Christ Jesus" (v. 7). For before he had spoken all about Christ, and in all that he said there was nothing that directly applied to us, what, you will say, is really because Christ has risen? – then, having previously shown that this must apply to us – because the Saviour is united with us – now He speaks of what actually applies to us: "And we, who were dead in trespasses, He raised up with Him, and set us down." Therefore, as I have said, believe (that He has seated us with Him), being convinced of this truth by what has been said before, by what has been said about the Head, and by the fact that He wants to show us His goodness. How, in fact, can He manifest it, if this is not the case (i.e., if He did not sit us with Him)? And "to manifest in the ages to come." What is to be revealed? That the blessings prepared by Him are both great and completely worthy of faith. Now these benefits seem unrealizable to the infidels; And then everyone will know them. If you also wish to know how He seated us, listen to what Christ Himself said to His disciples: "Ye also shall sit down on twelve thrones, to judge the twelve tribes of Israel" (Matt. 19:28); and in another place: "But to let me sit on my right hand and on my left, it does not depend on me, but on whom my Father has prepared it" (Matt. 20:23). So, this is already prepared. And well did (the apostle) say, "In goodness to us in Christ Jesus." To sit at the right hand is the highest honor of all honor, for which there is no other. By saying this (i.e., "in kindness to us"), (the Apostle) shows that we also will be seated. To sit with Christ is truly an unspeakable riches, this truly abounding majesty of His power! If you had thousands of souls, would you not lay them down for this? If it were necessary to go into the fire, would you not have to be completely prepared for this test? Christ Himself says: "Whom Thou hast given Me, I would that where I am, they also should be with Me" (John 17:24; cf. 12:26). For such an honor, if every day had to be cut, then should not this also be endured with joy? Think where He sits? "Above all principality and authority." And with whom will you sit down? With him. But who are you? A dead man is by nature a child of wrath. What have you done right? No problem. Now, indeed, it is opportune to exclaim: "O the depth of the riches and wisdom and knowledge of God!" (Romans 11:33)! "For by grace," says (the apostle), "you are saved" (v. 8). In order that the greatness of your blessings may not overwhelm you, see how he humbles you, saying, "By grace you are saved." But in order not to destroy your participation, he also adds what is required of us ("through faith"). Then, again, as it were, he destroys this free participation of ours, when he says: "And this is not of you." And faith, he says, is not from us; if (Christ) had not come, if He had not called us, how could we believe? "How can we believe in Him," it is said, "of Whom have you not heard?" (Romans 10:14)? Faith, therefore, is not our possession: "God's," he says, "is not a gift of works" (v. 9). Faith, says (the Apostle), is not sufficient for salvation; but in order not to save us without any of our participation, God demands it from us. He said that faith saves, but (not by itself, but) through God; God wills, and faith saves. Tell me, how can faith save you without works? It itself is a gift of God, "That no one should boast" (v. 9), but on the contrary, everyone will become grateful to grace. And so, you ask, did (the Apostle) himself forbid to be justified by works? Not at all! He only says that works will not justify anyone, and he says this in order to show the grace and love of God. Those who have works behind Him (God) does not reject from Himself, but those who would perish even with works, He saves by grace, so that after this absolutely no one has the right to boast. 3. Then, so that when you hear that it is done not by works, but by faith (you will save us), you will not remain careless, see what (the Apostle) says next: "For we are His creation, created in Christ Jesus for good works, which God has ordained for us to do" (v. 10). Notice that he himself is preaching: he is alluding here to re-creation. Indeed, (our salvation is) the second creation: (through redemption) we are as if brought into being from non-existence. In the state in which we were before, that is, in the state of the old man, we were dead; but now they have become what they were not before. This means that this work is really a creation, and a creation much more excellent than the first. By this creation we are called to life, and by this we are made capable of a good life. "For the good works which God has ordained for us to do" – that is, we are required to have a constant virtue that lasts until the last hour of life. If, having undertaken a journey to the royal capital and having made the greater part of it, we suddenly became lazy and stopped without completing the journey, then such a journey would not be of any use to us. In the same way, the "hope of calling" cannot benefit us who participate in this hope if we do not walk worthily of Him who called. We, who are called to good works, must also abide in them until we have done all of them. Without a doubt, we are not called to do one good deed, but to do all. Just as we have the five senses and we must use all of them properly, so we must also perform all the virtues. If someone is chaste, but not merciful, or merciful, but covetous, or although he does not take what is not his own, he does not give away his own, – for such a person everything is in vain. Virtue alone will not give us the right to boldly stand before the throne of Christ; for this many virtues are needed, varied and heterogeneous, or rather, all virtues. Listen to what Christ said to His disciples: "Go ye therefore, and make disciples of all nations, teaching them to observe all that I have commanded you" (Matt. 28:19); and in another place: "Whosoever therefore breaketh one of these least commandments shall be called the least in the kingdom of heaven" (Matt. 5:19), i.e. in the resurrection. This means that such a person will not enter the kingdom, because He usually calls the time of resurrection the kingdom. "Whosoever therefore breaks," he says, "one of the commandments, shall be called the least of them." Therefore, we need to keep everything (commandments). Vide; Without mercy it is impossible to enter (into the Kingdom of Heaven), and we will depart into the fire if we do not have at least one of these virtues. "Depart from Me," the Saviour will say, "you cursed into everlasting fire, prepared for the devil and his angels" (Matt. 25:41). Why and for what is this? "For I was hungry, and ye gave me not to eat; I was thirsty, and ye did not give me to drink" (v. 42). Do you see, He accuses them of nothing else, and for this alone (lack of mercy) they perish? And the virgins were expelled from the palace for this alone; although they had chastity, but since they lacked mercy, they were not admitted to the palace. "Strive to have peace," it is commanded, "with all, and holiness, without which no one will see the Lord" (Hebrews 12:14). Remember, then, that without chastity it is impossible to see the Lord, although this is not always possible with chastity, because something else can hinder it. But (you will say): we have fulfilled everything, only we did not help our neighbor; Is it possible that for this alone we will not enter the kingdom? Where does this come from? (From the parable) about the slaves to whom the talents were entrusted. They fulfilled all the virtues, did not omit a single one; but since (one) was lazy, and did not care about multiplication, he was justly expelled for this. There is also an indication that for the mere backbiting they will be cast into hell. "Whosoever shall say," it is said, "to his brother, 'fool,' shall be liable to hell fire" (Matt. 5:22). Let one keep all the commandments, but be only a troublemaker, and such a one will not enter (into the kingdom of God). And let no one accuse God of severity because He deprives sinners of the heavenly kingdom in this way. For even among men, if someone does something illegal, it is no longer allowed before the king's eyes, even if he transgresses one decree – for example, if he pronounces an unjust sentence on someone in court, he loses his power; if he fornicates and takes him at the scene of the crime, he is already dishonored, and even if he has committed a thousand lawful deeds, he perishes; if he commits murder and is caught in it, this alone is quite enough to subject him to severe punishment. If human laws are so strictly guarded, are not the laws of God much greater? But God is good, you will say. Oh, how long will we utter these foolish words? What I call foolish here is not that we believe in the goodness of God; but the fact that we allow ourselves to abuse this faith – despite the fact that we have already spoken against it thousands of times. Listen to what the Scriptures say: "Do not say, 'His mercy is great, he will forgive the multitude of my sins' (Sir. 5:6). (Scripture) does not forbid us to say that "His mercy is great" – not at all – it does not encourage us to do so, on the contrary, it advises us to speak constantly about it – to this Paul directs all his speeches; but as is evident from what follows, (the Scriptures) rebuke when they marvel at the love of God for mankind in order to sin, and say: "His mercy is great, He will forgive the multitude of my sins." 4. And we talk so often and much about goodness, not in order to do (anything) in hope of it, because in that case goodness will be the cause of the loss of our salvation, but so that we do not despair of sins and bring repentance. "Does the goodness of God lead you to repentance?" (Romans 2:4), and not to become more stubborn in evil. If you remain evil for the sake of goodness, then through this you will slander it before people – and I see many who slander God's long-suffering in this way! – and you will give an account for having used (grace) improperly. God loves mankind, but He is also just; He forgives sins, but recompenses each one according to his deeds; to surpass iniquity, to take away iniquity, but also to execute judgment. Isn't this contradictory to one another? Not at all, if only we pay attention to the times. He will take away iniquities here and through the font of baptism and through repentance, and will punish all iniquities there with fire and torment. And so, perchance you will say after this: If even for a small evil, if even for one sin I am expelled and deprived of the kingdom, then why should I not do all kinds of evil in this case? These speeches are the speeches of an imprudent slave! But let's consider them. Do not do evil if you want to save yourself. All of us (if we do evil) will equally lose the kingdom; but we will not suffer punishment in hell all the same; and some have more, others less. If you or any one else has despised the commandments of God, and the one has despised more commandments than the other, both of you will not enter the kingdom alike. But if you did not despise them equally, but one more than the other, then in hell you will feel the difference. What does this mean, you will ask, why are there such rebukes on those who do not show mercy – why are they sent into the fire, and not just into the fire, but "into the everlasting fire, prepared for the devil and his angels"? What is this for and why? For nothing offends God as much as offending one's friends. We must also love our enemies; Wherefore he who abhors those who love him, and is thus worse than the Gentiles themselves, what shall he not be worthy of punishment? Thus, according to the importance of sin, such a one should justly depart (into hell) with the devil. Woe, it is said, to him who does not give alms. If it was so in the old testament, how much more so (so it should be) in the new; If where it was permitted to acquire, enjoy, and take care of (earthly things), so much attention was paid to helping the poor, how much more so here, where it is commanded to leave everything? In fact, what did the Israelites not do? Tithes were paid; then they gave other tithes to help orphans, widows and proselytes. Someone said to me with surprise: so-and-so gives tithes. Shame on us! We Christians wonder what was not surprising among the Jews. At that time it was dangerous not to distribute tithes: imagine how it is (i.e., is it not much more dangerous) now! Nor will drunkenness inherit the kingdom. But at the same time, what do most people usually say? (They say): well, if both he and I endure the same thing together, then this is no small consolation. What shall we say to this? First of all, it must be said that you and he will not be punished the same thing; And besides, there is absolutely no consolation here, because the sameness of suffering can only be a consolation when the misfortunes do not yet exceed measure, but when it exceeds it, when they plunge us into terror, then (no comparison of our own misfortunes with the misfortunes of others) can bring consolation. In fact, tell the condemned man at the burning, while he is already standing in the fire, that so-and-so also endures: you will not give him any consolation at all. Did not all the Israelites perish together? However, what comfort did this bring them? On the contrary, did it not grieve them more? That is why they cried out: "We are lost, killed, slain." So, is there any consolation in this? In vain do we console ourselves with such hopes. The only consolation is not to fall into this inextinguishable fire; but he who has fallen can no longer receive any consolation where there is gnashing of teeth, where there is weeping, where there is a worm that never sleeps, where there is an unquenchable fire. Moreover, being in such sorrow and distress, will you be able to understand any consolation? Will there be any presence of mind left in you? I beseech and beseech you, let us not deceive ourselves in vain, let us not console ourselves with this kind of reasoning, but let us do what can save us. You are to sit down with Christ, and meanwhile you give yourself over to such covetousness. If there were no other sin, then for these words alone what punishment should we be subjected to? We are so negligent, so lazy, so careless, that we make such speeches when we are offered such a great honor. Oh, how bitterly you groan when you hear that those who have lived godly will be called with honor into the kingdom of God; When you see that in the kingdom of glory there will be both slaves and people of low birth – people who have taken care of little here, and there will be participants in the royal throne! Will not such a sight be worse than any punishment? If even now, when you see that someone is blessed, although you yourself do not tolerate anything bad, you consider it worse than any punishment, and because of this alone you become upset, suffer, weep, and think that it costs a thousand deaths, then tell me, what will you have to endure? Let there be no hell: can not the mere thought of the kingdom (which you have lost and which others enjoy) strike you and upset you completely? And that it will really be so, life and experience can convince you of this. And so, let us cease to console ourselves in vain with such reasoning; let us rather be attentive and diligent to our salvation; let us be zealous for virtue and stir ourselves up to do good works, so that we may be worthy of such high honor in Christ Jesus our Lord.

CONVERSATION 5

"Remember therefore that ye who were once Gentiles according to the flesh, who were called uncircumcised, the so-called circumcised by the circumcision of the flesh by the hands, that ye were at that time without Christ, that ye were alien from the congregation of Israel, that ye were strangers to the covenants of promise, that had no hope, and were ungodly in the world." 2:11,12) What is the meaning of carnal wisdom. 1. There are many proofs of God's love for us: first, He Himself saved us, and He saved us in such a wondrous way; secondly, He saved us when we were in such a state (already dead and children of wrath by nature); thirdly, He has raised us (to an extraordinary height). All this contains the greatest proof of God's love for mankind, and all this Paul depicts in this epistle. Above he said that we, "dead in transgressions and children of wrath," (God) has saved; now He shows us to whom He has made us equals. "Remember," he says, "When we pass from great poverty into the opposite state, or are vouchsafed some greater honor, then, enjoying the glory of our new position, we usually do not remember the former one. With this in mind, (the Apostle) says: "Remember, therefore." What should be remembered? That we were created for good works. This is enough to motivate us to care about virtue. "Remember," because such remembrance can make us grateful to the Benefactor. "What are you, Gentiles of old." Notice how (the Apostle) destroys those advantages of which the Jews were proud, and marvels at the defects of the Gentiles, which, however, were not defects (which make it impossible for them to be saved in Christ), and for both he draws admonitions from their conduct and life. "Who were called the uncircumcised." Honor was only in words, and the advantage (of circumcision) was only in the flesh, because neither uncircumcision nor circumcision means anything. "Those who are so-called," continues (the Apostle), "circumcised by the circumcision of the flesh done with hands, because you were at that time without Christ, alienated from the congregation of Israel, strangers to the covenants of promise, having no hope, and being ungodly in the world." Only the Jews call you uncircumcision. But why, intending to show that in the communion of the Gentiles with the Jews the former is beneficence, does (the Apostle) not degrade the dignity of the latter, but on the contrary exalts it? Those qualities (of the Jews) that remain necessary (for them and for Gentile Christians) he exalts, and those that (pagans who converted to Christianity) could not have, he humiliates. That is why he goes on to say: "Fellow citizens with the saints, and of the household of God" (2:19). See how he doesn't humiliate. This, to speak, is indifferent. Do not think to say that there is any difference between not being circumcised and being uncircumcised; it is frightening (not this, but) this: to be without Christ, to be alienated from the life of Israel – and the first does not belong to the life – to be outside the covenant of promise, to have no hope for the future, and to be godless in this world, as the pagans were. (The Apostle had previously spoken of heavenly things; (now) speaks of earthly ones, because the Jews held them in very high esteem. In the same way, Christ, comforting His disciples, after saying: "Blessed are they that are persecuted for righteousness' sake, for theirs is the kingdom of heaven" (Matt. 5:10), adds the lesser (consolation) and says: "Thus they persecuted also the prophets who were before you" (v. 12). The latter encouragement is essentially less great; but in relation to bringing (to salvation), in relation to faith, it is both sufficient and great, and contains great power, since it is taken from life and experience. He did not say: excommunicated (χεχωριομένοι), but: alienated (άπηλλοτριωνοι) of life; nor did he say, "Those who do not hold to the promises" (ου προέχοντες), but "Those who do not have" (ουδέ μετέχοντες) and "Strangers" (ξένοι). There is a great difference in the meaning of these words, indicating also the great distance (between the Gentiles and the Jews). And the Israelites did not lead a truly good life, not because they were alienated (i.e., incapable), but because they were careless; and they fell from the promises, but not as strangers to them. "To thee," it is said, "and to thy seed I will give this land" (Bb. 12:7), and also something else was promised to them. "They had no hope," says (the Apostle), "and there were godless." Although the pagans worshipped gods, there were nevertheless godlessness, because idols mean nothing. "But now in Christ Jesus ye that were once far off have become near by the blood of Christ. For He is our peace, Who made both one, and broke down the barrier that stood in the middle, having abolished enmity in His flesh" (vv. 13, 14). It is also important to say (the Apostle) that we have come to the Jewish life. How is that? He is in charge of all things in heaven and on earth, and yet you speak of the Israelites? But, to speak, it is truly so! This must be accepted by faith; And this is justified by deeds. "And now in Christ Jesus ye who were once far off," he says, "have become near" in life, because to be far or near depends solely on freedom. "For he is our peace, which made of both one." 2. What does it mean: "one of both"? (The Apostle) does not show by this that God has granted us the same nobility as the Jews; but that He has raised us and them to a better state. However, the blessings (of God) to us are even greater; those (the Jews) were given promises and they were closer to God than we are, but we were not given any promises and we defended further. That is why it is said: "And to the Gentiles, out of mercy, that they may glorify God" (Romans 15:9). The Israelites received the promises, but they proved unworthy of them; but nothing was promised to us, we were strangers to promises; we had nothing in common with them, and He joined us together, not so that He joined us to them, but He joined us and them together. Let us imagine an example: imagine two statues, one of silver, the other of pewter; These two statues were melted and two golden statues were formed from them: these two became the same. Or let us take another example: let one be a slave, the other adopted; both of them were to serve Him (i.e., God); but the one was declared disinherited, the other fled and did not know the Father, and then both were made heirs and legitimate children. They were honored with the same honor, the two became one, with the only difference that one came from afar, the other from near, and that the nearest came first to the Father. "Who destroyed," he says, "the barrier that stood in the middle." What is to be understood by "the barrier that stood in the middle," he himself explains when he says, "having abolished enmity by His flesh, and the law of commandments by doctrine." Some say that the mediastinum was a law that did not allow Jews to mix with Gentiles. And I think that he understood under the mediastinum (not the law, but) the enmity of the flesh, which was, as it were, an intermediate wall separating us from God, as the prophet says: "But your iniquities have made a division between you and your God" (Isaiah 59:2)? And rightly so. Such a barrier as the enmity of the flesh was a barrier to God, both for the Gentiles and for the Jews, because the law not only did not destroy, but on the contrary increased (enmity): "For the law," says (the Apostle), "worketh wrath" (Romans 4:15). And just as in the words, "For the law produces wrath," the Apostle does not properly make the law the cause (of wrath), but our disobedience to it and its transgression, so here he calls the law the center, because he who transgresses it enters into enmity (with God). The law was also a hedge, a hedge for affirmation (in good), and it was called a hedge because it could protect (from evil). Listen to what the prophet says: "He hath enclosed him with a hedge" (Isaiah 5:2); and again: "Thou hast broken down her hedges, so that all who pass by the way cut her off" (Psalm 79:13) – here we speak of confirmation; and again: "I will take away his hedge, and he shall be laid waste" (Isaiah 5:5); and again: "Turn to the law" (Isaiah 8:20); and in another place: "The Lord doeth righteousness and judgment. He showed His works to the children of Israel" (Psalm 102:6,7). And the mediastinum existed not to protect, but to separate them from God. Such is the difference between the mediastinum and the fence. And showing what it is, he adds: "Having abolished enmity by His flesh, and the law of commandments by doctrine" (v. 15). How? (Abolished), having ceased and destroyed enmity (with God). And not only in this way did He abolish (the law), but also in that He Himself preserved it. What, then, you ask, as soon as we have got rid of the first crime, how are we again compelled to keep the law? This, of course, would have happened again, (but the fact is that He) destroyed the law itself. "Having abolished the law of commandments," he says, "by teaching." Oh, philanthropy! He gave us the law that we might keep it; then, when we did not keep it and were to be punished for it, He also abolished the law. (It is like) as if someone, having entrusted his child to the educator and then noticing that he did not obey, freed him and led him away from the educator. Oh, what a great love of humanity! What does it mean, "having abolished by doctrine"? (The Apostle) makes a great difference between the commandment (εντολή) and the scholars (δόγματα). By doctrine he calls either faith, because we are saved by faith alone, or definitions (of God), such as that of which Christ said: "For verily I say unto you, Be not angry utterly" (Matt. 5:12). This means that if you believe that God raised him from the dead, you will be saved. And again: "The word is near to you, in your mouth and in your heart" (Romans 10:8). 3. "Do not say in your heart, Who will ascend into heaven? Or who will descend into the abyss? that is, to raise up Christ from the dead" (Romans 10:6,7). Instead of life, He introduced faith, so that the work of salvation would not be wasted; He himself accepted punishment, and requires them to believe in dogmas. "That out of the two he might create in himself one new man" (v. 15). You see, the Gentile did not become a Jew, but both came to a new state. He did not abolish the law in order to transform one into the other, but in order to recreate both. And well (the apostle) uses the word "in order to create"; He did not say "change," in order to show the special power of this action, and that although this creation was accomplished in a visible way, it is still no less than the first creation, and finally, that we should not deviate from natural objects. "That of the two," he says, "he might create in Himself," that is, through Himself. He did not entrust it to anyone else; but by Himself, having previously melted, as it were, both (i.e., the Greek and the Jew), He created one wondrous (i.e., the Christian), Himself becoming the first creation of this kind, which is much higher than the previous creation. "In Himself" can also mean that He was the first to present us with a model and an example (of the new creation). At the same time, occupying the middle himself, He draws the Jew with one hand, the Greek with the other, and, having mingled them, and having destroyed everything that alienated them from each other, He transfigured them from above by fire and water, not by water and earth, but by water and fire. He transformed both the Jew, who was circumcised and under a curse, and the Greek, who was outside the law, "into one new man", superior to both – both Jew and Greek. "Making peace" (v. 15), both in relation to God and in relation to one another. If the Jews had remained Jews, the Greeks Greeks, they would never have united with each other; Without abandoning their own position, how could each of them come to a better condition? A Jew only draws near to a Greek, when he becomes faithful. Two wills occupy two separate chambers below, and have one common, beautiful and extensive room above: they cannot see each other until they go upstairs. "Making peace" – primarily with God, as is evident from the following. What exactly should he say next? "And in one body to reconcile both to God by the cross" (v. 16). He did not say: to reconcile (χαταλλάξη), but – "to reconcile" (άποχαταλλάξη), i.e. to reconcile again, showing through this that even before human nature was capable of reconciliation (with God), as with the saints even before the law. "In one body," he says, "His own "with God." How did He accomplish this? Himself, to speak, having borne the due punishment on the cross. "Having killed the enmity on it" (v. 16); It cannot be more impressive and accurate than these expressions. His death, says (the Apostle), killed, pierced, and destroyed enmity; not to another to whom He entrusted this matter, and not only acted Himself, but also suffered. He did not say, "having allowed," nor did he say, "having taken away," but he used the strongest expression, "having killed," so that (enmity) will never arise again. And how could it have rebelled? Perhaps because of our great malice. And as long as we remain in the body of Christ, as long as we are united with Him, it will not rise, but will lie dead. Properly speaking, it will never arise, and we can only produce another (enmity), but by no means the former one, which is killed and killed. And it means that you will already give birth to this other (enmity). "Carnal thoughts," it is said, "are enmity against God." If we do not philosophize anything carnal, then this new (enmity) will never be born, but there will always be "peace" (cf. v. 15). 4. Just think how terrible it is for us to enter into enmity with God again, after He has done so much to reconcile us, and has really reconciled us! This (enmity) awaits no longer the font of baptism, but hell, not forgiveness, but punishment. "Carnal thoughts" are intemperance, gluttony; "carnal thoughts" are covetousness and any sin in general. Why is it called carnal wisdom? After all, the body cannot do anything without the soul? (The Apostle) does not slander the flesh, just as he does not slander the soul when he says: "natural man"; but (he shows by this) that neither body nor soul by themselves, unless they receive help from above, are able to accomplish anything great and valiant. That is why he calls spiritual that which the soul does of itself; and he calls carnal that which the body does of itself, not because all this is by nature (φυσικά), but because, not having received protection from above, he is lost. In the same way, good eyes, but without light, cause much trouble; this does not depend on their nature, but on their weakness. If everything natural were evil, then we should not use it even for its proper purpose. On the contrary, there is no natural evil. What exactly is called the wisdom of the flesh? Sins. When it (the flesh), imagining itself, seizes power over the charioteer, then it produces an innumerable number of evils. The virtue of the flesh is to obey the soul, on the contrary, vice is to rule over the soul. As a good and strong-legged horse does not show merit when it does not obey the driver, so the flesh is only good when we restrain its impulses. However, the driver must also have knowledge of his business; and without knowledge he will cause much trouble Knowledge is everywhere necessary. The spirit that teaches this, making the charioteer stronger, thereby adorns both soul and body. As the soul, as long as it is in the body, gives it beauty, and when the soul ceases to give life to the body and flies away, then (there is a spectacle) similar to that which happens when a painter mixes his colours – namely, there is a great ugliness, every member tends to decay and destruction – exactly the same, or worse and greater ugliness, when the spirit leaves soul and body in vain. So, if the body is inferior to the soul, do not blame it for this. For I, too, take care not to defame the soul only because it can do nothing without the spirit. But if there is one thing to be said, it is that the soul is worthy of even greater accusation. The body without the soul would not be able to do anything wrong, and the soul can do much without the body. It does a lot even when the body is exhausted and the blood is no longer boiling in it. We see this in sorcerers, magi, potion makers, and envious people, whose bodies are for the most part emaciated. Even gluttony is not due to the needs of the body, but due to the carelessness of the soul; The body needs food, not overeating. If I want to rule the horse more firmly, I bridle it; but the body cannot force the soul to indulge in vices. Why then does (the Apostle) call (sin) the wisdom of the flesh? Because he belongs entirely to the flesh. When it takes power for itself, when it neglects the promptings of the mind and the power of the soul, then it sins. And the virtue of the body consists precisely in obedience to its soul, because the body itself is neither good nor bad. But can the body do anything by itself? According to the connection (arguments), if the body is good, then it is good only in relation to subordination (the soul); and in itself it is neither good nor bad, it is capable of both, it can incline to both sides. The body desires, but not fornication, or adultery, but copulation; the body desires, but not voluptuousness and gluttony, but food, not drunkenness, but drink. That drunkenness does not constitute the desire of the body, see: it does not restrain (i.e., throws back) when you overstep the measure and go beyond the boundaries of the body. Truly, everything else (except the necessary needs of the body) belongs to the soul; especially when it becomes carnal, and, so to speak, becomes numb. True, even a good body is still much lower than the soul; but, on the other hand, just as tin, although it is lower than gold, is still necessary for the adhesion (of the latter), so the body is needed for the soul. Or just as the noblest child needs a tutor, so the soul needs a body. Do not be surprised that we give such examples, that we say childish things, without applying themselves to the age (of the listeners): this is exactly what we should talk about the body. But it is possible, if we wish, not to be in the body, just as it is possible not to be on earth, but to be in heaven and in the spirit. "To be where" – this expression can be used to denote not only one abode, but also a state (mental). Of many people who have been to a certain place, we say that they were not, to put it: so-and-so did not come here. And why am I saying this? Often we say: you are beside yourself, or: I am beside yourself. What can be closer and more inseparable to everyone than himself? Meanwhile, we say that he is beside himself. Let us be in ourselves, in heaven, in the spirit; let us abide in peace and in the grace of God, so that, forsaking all things of the flesh, we may attain the promised good things in Christ Jesus our Lord, 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 6