"And when he came, he preached peace to you, far off and near, because through him both have access to the Father, in one Spirit. Therefore ye are no longer strangers, nor strangers, but fellowcitizens with the saints, and of the household of God, having been built upon the foundation of the apostles and prophets, having Jesus Christ Himself as the cornerstone, whereupon the whole edifice, being built up in order, groweth up into a holy temple in the Lord, upon which ye also are built into the habitation of God by the Spirit" (Ephesians 2:17-22). On the valor of Ap. Paul. It was not through anyone else, says (the Apostle), that God announced to us the oto, but Himself Himself. He did not send either an angel or an archangel for this, because only He Himself, appearing on earth, and no one else could correct so many evils and announce what had been done. The Lord took upon Himself the office of servant and almost slave, came and proclaimed, saying (the Apostle), "Peace be unto you, far and near," i.e., to the Jews, who were nearer to us (to God), and to the Gentiles, whom, as strangers to the covenants of promise, he calls far-off. "Because through Him both have access to the Father, in one Spirit. To reconcile both to God," he says, because (Christ) reconciled us (to God). Of this He Himself said: "Peace I leave with you, My peace I give unto you" (John 14:27); and in another place: "Be of good cheer: I have overcome the world" (John 16:33); and again: "If you ask anything in my name, I will do it" (John 14:14); also: "For the Father himself loves you" (John 16:27). All these are signs of peace for both of them. From whence can it be seen that for these as well? "For through Him" (δί αυτού) "both have access to the Father," it is said, "in one Spirit" (εν ένί Πνεύματι), not that you are less, and they are greater, but of one and the same grace. He destroyed enmity by death, and made us pleasing to the Father through the Spirit. Behold, behold, again the particles: εν (in), δια (through). Through Himself and through the Spirit, He has brought us to God. "Ye are therefore no longer strangers, nor strangers, but fellowcitizens with the saints." Do you see that we are assigned to the city not just of Jews, but of men great in their holiness, such as Abraham, Moses, and Elijah, and in this city we shall one day appear? "For those who speak thus" (i.e., those who call themselves strangers and strangers), it is said, "show that they seek a homeland" (Heb. 11:14); and you are already fellow citizens of the saints, and not strangers or strangers. Strangers are those who do not have heavenly blessings. "The Son," it is said, "abides forever" (John 8:35). "And of God's own," says (the Apostle). What the ancients acquired for so much labor, the grace of God grants you. "Having been established on the foundation of the apostles and prophets": this is the foundation of the hope of (our) calling! See how (the apostle) mixes all together: the Gentiles, the Jews, the apostles, the prophets, Christ; and, in order to show the close connection between all of them, he represents them all now as a body, now as a building. "Being established," he says, "upon the foundation of the apostles and prophets," that is, the apostles and prophets serve as the foundation of the building. And the apostles were placed first, although they were after the prophets, in order to show that both equally serve as the foundation, that everything constitutes one building and has one root. But remember that the pagans also had patriarchs as their foundation. By presenting this under the image of a building, the Apostle expresses (the idea of the union of Gentiles and Jews) much more clearly than if he had substituted it under the image of grafting. Then (the Apostle) adds: "having Jesus Christ Himself as the cornerstone," showing that Christ contains everything, since the cornerstone is called that which supports both walls and foundations. "On Whom the whole building is." Notice how the Apostle connects this: sometimes he represents Him from above as containing and ruling over the whole body, and sometimes bearing the whole edifice on Himself from below, the main foundation. (The Apostle) said above: "That He might create one new man" (Ephesians 2:15), in order to show that He Himself actually joined against the walls of the building, and, on the other hand, that in Him all were recreated. "He who is begotten," it is said (of Him), "is before all creation" (Col. 1:15), i.e., He bears all things. "On which the whole building is composed": so that whatever you point to, whether it is the roof, or the walls, or anything else, He bears it all. In another place he calls (Christ) the foundation: "For no one can lay any other foundation," he says, "except that which is laid, which is Jesus Christ" (1 Cor. 3:11). "On Whom" (εν ψ), he says, "the whole edifice is being put together." Here he accentuates and shows even more clearly that there is no other way to become (the temple of God) than by leading one's life with all attention. "It grows," he says, "into a holy temple in the Lord, on which you also are built." Very often (the Apostle) speaks of building: "into the holy temple, into the dwelling place of God by the Spirit." Why did this creation take place? In order for God Himself to dwell in this temple. Each one of you, and all of you together, is a temple, and dwells as in the body of Christ, dwells as in a spiritual temple. Therefore (the Apostle) did not say, "Entrance," but, "We have access" (v. 18), i.e., we did not come by ourselves, but were brought by Him. "No one," said (the Saviour), "cometh unto the Father, except through me"; and in another place: "I am the way, the truth, and the life" (John 14:6). "Being formed harmoniously, it grows into a holy temple." (The Apostle) again returns to the example he gave earlier and unites them with the (Old Testament) saints, and (the saints themselves in turn) does not allow them to be separated from Christ. This means that the economy of our salvation began even before the coming (of Christ); therefore, having this in mind, Paul said: "As a wise builder, he laid the foundation" (1 Cor. 3:10), and in another place: "For no one can lay any other foundation than that which is laid, which is Jesus Christ." Do you see that examples should not be understood simply, but should look for what is implied in them? (The Apostle) speaks here with the help of examples, as Christ did when He represented the Father as a farmer, and Himself as a root. "For this reason I, Paul, have become a prisoner of Jesus Christ for you Gentiles" (3:1). Formerly (the Apostle) spoke of the great providence of Christ, but now he speaks of his zeal, small and insignificant in comparison with His (providence), which in itself is sufficient to lead (to salvation). "For this reason I," he says, "am in chains, because if my Lord suffered crucifixion for you, how much more must I endure bonds. Not only was He Himself bound, but He was pleased that His servants should also suffer chains for you, the Gentiles. The great meaning (is contained in these words): not only do we not turn away from you, he says, but we also endure bonds for you, and I, by the way, have been vouchsafed such mercy. "As ye have heard of the economy of the grace of God which was given unto me unto you" (v. 2). Here (the Apostle) alludes to the prophecy proclaimed about him to Ananias in Damascus, when (the Lord) said: "Go, for he is My chosen vessel, to declare My name before nations and kings" (Acts 9:15). It is this revelation that He calls the providence of grace. The meaning is as follows: I did not learn from man; He vouchsafed me, when I was alone, a revelation concerning you, because he himself said to me, "Go; I will send you far away to the Gentiles" (Acts 22:21). And it is just (the Apostle) to call it looking; truly, it was a great providence, when one who could not be persuaded in any way was called from above, with the words: "Saul, Saul! why persecute me?" (Acts 9:4), and at the same time loses his sight from the ineffable light. "Because," he says, "a mystery has been made known to me by revelation (of which I have written briefly above)" (v. 3). Perhaps he announced this to them through someone, or perhaps a little earlier he himself wrote to them. Indeed, tell me, Paul himself, the great and wondrous Paul, versed in the law, brought up with diligence at the feet of Gamaliel, was he not saved by grace? Rightly (the Apostle) also calls it a mystery; It is truly a mystery how the Gentiles were suddenly brought to a greater nobility than the nobility of the Jews was. "Of what I have written briefly," he says, "briefly," that is, briefly, "you may see when you read" (v. 4); So, alas, he did not write about everything, and not even about everything that needed to be written. However, here it depended on the nature of the circumstances, while in other cases, such as in relation to the Jews and the Corinthians, it depended on their vices. "You, when you read," he says, "can see my understanding of the mystery of Christ" (v. 4), that is, (you can know) how I understood and how I understood, or the revelation of God in general, or the truth that He (the Son) sits at the right hand (of the Father). Then (the apostle) points out a special advantage, saying that God did not do this to every people. What kind of people is this, for whom God has done so much? (The Apostle) shows this by saying, "Which was not proclaimed to the former generations of the sons of men, as it is now revealed to his holy apostles and prophets by the Holy Ghost" (v. 5). Tell me, then, is there anything that the prophets did not know? How, then, did Christ say that Moses and the prophets wrote this about Me? And in another place: "For if you had believed Moses, you would have believed me also" (John 5:46). And again: "Search the Scriptures, for you think by them to have eternal life; but they bear witness of me" (John 5:39). (The Apostle), in saying this, indicates either that which was not revealed to all men, because he adds: "Which was not proclaimed to the former generations of the sons of men, as it is now revealed," or that it was not so manifested in their deeds and deeds: "Which was not proclaimed to the former generations of the sons of men, as it is now revealed." Think about it: Peter would not have gone to the Gentiles if he had not heard the Spirit's instructions. Listen to what he says: "If God hath given unto them" the Holy Ghost, "even unto us" (Acts 11:17). The words (of the Apostle Paul): "By the Holy Spirit" (εν Πνεύματι) mean that God through the Holy Spirit. He vouchsafed them a share in grace. The prophets also spoke of this, but (people) would never have known it with such clarity as they did when they heard the apostles, who surpassed all human intelligence and general expectations. "That the Gentiles also may be joint heirs, being of one body, and partakers" (v. 6). What does it mean to be joint-heirs, partakers of the promise, and stealers? The meaning of these words is high: they mean that (Gentiles and Jews) are united in one body, in a close union. That (the Gentiles) would be called was known before; but that they would be called to this, no one knew. For this reason (the Apostle) calls it "the mystery of the promise." The Israelites had been partakers of God's promise before; now the pagans are also made partakers. "In Christ Jesus by the gospel" (v. 6), i.e., (the Gentiles were made partakers of the promise) by being sent to them (evangelists), and they believed them. And so, not simply (made partakers of the promise), but through the gospel. However, this is still great and not important; (the Apostle) reveals to us a great and most important thing, namely, that not only men, but neither angels, nor archangels, nor any other created power knew this. It was quite a secret, unknown to anyone. "To see," he says, "my understanding" (v. 4). Perhaps by these words (the apostle) alludes to what he told them in Acts, to some of his conviction that the Gentiles also must be called; he expressed this understanding of the mystery above, saying that (Christ) "in order to create one new man out of two" (2:15). Both he and Peter were taught by revelation that they should not turn away from the Gentiles; (about revelation) he speaks in order to protect himself. "Whom I have become a minister, according to the gift of the grace of God, which hath been given me by the work of his power" (v. 7). Having said that he (for the Gentiles) endures bonds, (the apostle) again attributes everything to God, saying: "By the gift of the grace of God," since by the power of this gift he is worthy of this honor. But the gift would not be sufficient if the power (of God) were not put in with it. Truly, human zeal alone is not enough (for evangelism), but a higher power is needed. (The Apostle) introduced the following three qualities into the work of his evangelism: ardent and undaunted zeal, a soul ready to endure absolutely everything, reason and wisdom. But courage would not have been enough, an irreproachable life would not have been enough, if he had not received the strength of the Spirit. To do this, look at him himself, or rather listen to what he writes: "so that our "ministry" may not be reproached" (2 Cor. 6:3); Again: "For in our teaching there is neither error, nor impure motives, nor guile; nor any kind of gain" (1 Thess. 2:3,5). Do you see how blameless (the apostolic ministry) is? And again: "Take care of what is good in the sight of all men," and not in the sight of the Lord alone (Romans 12:17). Then note these words: "I die every day: I bear witness of this by your praise, brethren, which I have in Christ Jesus" (1 Cor. 15:31); and again, "Who shall separate us from the love" of Christ? "tribulation, or distress, or persecution" (Romans 8:35)? again: "In great patience, in tribulations," in persecutions, "in wants, in distresses" (2 Corinthians 6:4). Then, regarding his prudence, he says: "To the Jews I was as a Jew, to those under the law I was as one under the law, to those who were strangers to the law, as a stranger to the law" (1 Corinthians 9:20, 21). He exposes himself to dangers and performs innumerable (feats). But most importantly, the power of the Holy Spirit was always at work in him. "For I dare not," he says, "say anything that Christ has not done through me" (Romans 15:18); again: "For what do you lack before the rest of the churches" (2 Cor. 12:13)? again: "For I lack nothing against the higher apostles, although I am nothing" (2 Cor. 12:11). Without these qualities, he could not (have success). Therefore it was not by a sign that he converted to faith, nor were his miracles the cause of it, nor did he boast of them, nor did he boast of others and (his own qualities). (Evangelist) must be blameless in life, and wise, and ready for all dangers, and instructive; These qualities mainly distinguished his actions. If we had them, then there would be no need for miracles. Here we see that before He performed any sign, He had already performed innumerable feats of this kind. And now, having none of these qualities, we want everything to obey us. However, even if we had these qualities, but not all of them, they would not be useful to us. In fact, what is the use of your readiness to endure dangers, if your life gives rise to soaring? "If therefore the light that is in you is darkness," said (the Saviour), "what then is the darkness" (Matt. 6:23)? What good will the most irreproachable life do if you are careless and sleepy? "And whosoever taketh not up his cross, and follows me," says (the Saviour), "is not worthy of me" (Matt. 10:38). (He is not a good shepherd) who does not lay down his life for the sheep (John 10:11). What is the use of both these qualities, if they do not have the wisdom to know how to answer each one? If there are no signs in our time, then these qualities must be there. However, (the Apostle), having shown these qualities of his, attributes everything to grace: this is the sign of a grateful servant. And we would never have known about his exploits if circumstances had not made it necessary for him (to speak about them). After that, are we worthy to even remember Paul? He, in the name of the grace that came to him, did not think that this was enough, but exposed himself to a thousand dangers; But we, who do not have such boldness, from what source, tell me, shall we draw the hope that we shall preserve the souls entrusted to our care, and that we shall attract those who have not yet entered (into the Church)? (How can we hope for this) people who care only for pleasures, who always seek only one thing – rest, we cannot, or rather, do not want to be exposed to dangers even in sleep, which in wisdom we are as far removed (from Paul) as heaven is from earth? That is why our flock is so much lower than those of that time. The pupils of that time were better than the teachers of today: they were threatened among the people and tyrants, they had enemies everywhere, and yet nothing could bend and shake them, even for a short time. Listen to what (the Apostle) says in the Epistle to the Philippians: "For it has been given to you for Christ's sake, not only to believe in Him, but also to suffer for Him" (1:29). And again in the Epistle to the Thessalonians: "For you have become imitators of the churches of God in Christ Jesus which are in Judea" (2:15,16). And in the Epistle to the Hebrews he writes: "And the plundering of your goods was accepted with joy" (10:34). The following testifies about the Colossians in the Epistle to them: "For you are dead, and your life is hidden with Christ in God" (3:3); and of the many other dangers to which they were exposed, he left a testimony. To the Galatians he wrote: "Have you suffered so much in vain? Oh, if only it were useless!" (3:3). You see, at that time everyone thought only of doing good. That is why grace then acted with such power; That is why at that time they spent their lives in asceticism. But listen to what he writes to the Corinthians, whom he accused of innumerable crimes. Does he not speak of them with praise, speaking of their "diligence and desire" (2 Cor. 7:11)? Meanwhile, what he praises in the Corinthians, no one will notice even in the teachers of the present time. So, everything perished and was lost. The reason for this is that love has grown cold, and that those who sin do not suffer due punishment. Listen to what he wrote to Timothy: "Rebuke those who sin before all" (1 Tim. 5:20), and now (with sins) the rulers suffer. And when the head is unhealthy, can the rest of the body be healthy? Moreover, see what an unnatural order of affairs it is now. Those who live rightly and somehow still retain boldness (to God) occupy the tops of the mountains – they have withdrawn from our midst as a society alien and hostile to them, and not kindred. But the lawless, burdened with a thousand crimes, invaded the Church; the tax-farmers became abbots. From this come a thousand evils, and there is no one who would correct or enlighten them. On the contrary, this disorder has acquired a certain legal form and spreads freely. Has anyone sinned and is accused? Such a person does not try to prove his innocence, but how to find accomplices for his crimes. Oh, with what horror I imagine that hell threatens us! Believe me, if God had not prepared punishment for us there, we would have seen terrible sights every day, more terrible than the misfortunes endured by the Jewish people. What is really going on in our country? However, no one should be angry: I will not call anyone by name. If any one, having come into the church and stood in the midst of you who are now with us, were to make a test, or even not to do it now, but on the day of the Holy Passover, if he wanted to carefully test all those who came here and prepared to approach the mysteries – wished, I say, to test in order to know in detail all that they have done – then how many evils he would find, much more grievous than the iniquities of the Jews? He would find birds that tell fortunes by their flight and cries, resorting to charms, incantations, and refrains, fornicators, adulterers, drunkards, and blasphemers. I do not want to mention the covetous, lest I touch upon any of those who are standing here. What, then, if one were to examine all who came to the temples of the whole universe, what crime would he not encounter? He would have seen the rulers greedy for money, he would have seen that the offices had been acquired by them through purchase, he would have seen among them many envious, slanderous, vain, devoted to insatiable greed, subservient to money. With such great wickedness, all evil can be expected. And in order that you may know what punishment those who are devoted to these sins deserve, remember the ancient events. One soldier stole part of the sacred treasures, and everyone began to die. Do you know the story, no doubt? I am talking about Huria, who stole part of the spoils of war, dedicated to God (Josh. 7:22). The prophet once said that their country was full of sorcerers, as if it were a foreign country (Isaiah 2:6). Now everything and everywhere is full of evil, and no one is afraid! Meanwhile, it should be feared: God punishes the righteous together with the wicked, as was the case with Daniel, with the three youths, as it was with many others, as, finally, it happens now in wars. The righteous, through these calamities sent down upon them from above, cast off the weight of their sins that they have; but the wicked do not. As a result of all this, let us be attentive to ourselves. Do you not see the abuse? Do you not hear of calamities? Or does nothing already bring you to your senses? Nations and entire cities have perished and been destroyed; thousands were enslaved by barbarians. If Gehenna does not enlighten you, at least be enlightened by these calamities. Do you think that these are not (God's) rebukes, that they are just ordinary events? The dead suffered a great punishment; but we will suffer even more if we do not come to our senses at the sight of so many calamities. I know that my words are cruel; but if you delve into them, they will be useful. Although what has been said, of course, does not give you grace – this can never be expected – it is always able to humble and enlighten the soul. And this will serve as a pledge of future blessings, which may we all be vouchsafed by grace and love for mankind (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 7

"This grace has been given unto me, the least of all the saints, to preach to the Gentiles the unsearchable riches of Christ, and to reveal to all in this the economy of the mystery which was hidden from eternity in God, who created all things through Jesus Christ, that now the manifold wisdom of God may be made known through the church to the principalities and powers in heaven, according to the eternal decree which He fulfilled in Christ Jesus our Lord" (Eph. 3:8-11). Paul. – How one should love one's enemies. Whoever visits the asylum does not visit it simply, but with the intention of learning how to heal and how to use medicines. In the same way, having gathered here, we have not just gathered together, not to know the abundance of Paul's humility. What exactly? As you intend to speak of the greatness of the grace of God, listen to what he says, "To me, the least of all the saints, this grace has been given." He also showed humility in that he mourned his former sins, which had already been corrected, remembered them, and was modest to the point that he called himself a blasphemer, a persecutor and an offender; but nothing can be compared with (what he is saying now). Formerly, I was so-and-so, and calls myself a monster; but when now, having completely reformed, he still humbles himself and calls himself the least of all, this is truly great and extraordinary modesty. "To me, the least of all the saints." He did not say, "To the least of the apostles," so that he used the expression more derogatory than the latter. In another place he said: "And I am not worthy to be called an Apostle" (1 Cor. 15:9); but here he calls himself even the least of all the saints: "To me," he says, "the least of all the saints, this grace has been given." Which? "To preach to the Gentiles the unsearchable riches of Christ, and to reveal to all in what consists the economy of the mystery which was hidden from eternity in God, who created all things through Jesus Christ, that now the manifold wisdom of God may be made known through the church to the principalities and powers in heaven." Though this was not revealed to men, do you enlighten angels and archangels, principalities and powers? I enlighten, to speak, because in God it was hidden, in God, "who created all things by Jesus." And you dare to say it? Yes, I dare to speak. But how did the angels become aware of this? Through the Church. And moreover, he did not simply say: yes, (will be expressed) the different wisdom of God, but "diverse." So, what then? Did the angels really not know her? They did not know at all: if they did not know the beginning, how much more did the angels not know. Did not the archangels know either? Nor did they know: how could they know? Who could have opened it to them? When we found out, then they also learned through us. Listen to what the angel said to Joseph: "Thou shalt call His name Jesus, for He will save His people from their sins" (Μth. 1:21). He (Paul) was sent to the Gentiles, and they (the other apostles) to the circumcised. That is why his words are especially surprising and striking: "To me, the least, it is given." But even this was a work of grace, that the greatest truths were entrusted to the lesser, that he was their beneficiator, for he who became the evangelist of the greatest through this becomes great himself. "To preach to the Gentiles the unsearchable riches of Christ." If the riches (of Christ) remain unexplored even after His appearance, how much more unexplored is His being. If there is still a mystery here, how much more was it before it was known. But you call it a mystery (the riches of Christ's love) because it was known neither to the angels nor to anyone else. "And to reveal to all," he says, "what is the economy of the mystery which was hidden from eternity in God, who created all things by Jesus Christ." The angels knew only that "for His people are a part of the Lord" (Deut. 32:9). Moreover, in another place it is said: "The prince of the kingdom of Persia stood against me" (Dan. 10:13). Therefore, it is not surprising if they did not know this. If they did not know the things concerning the return (of the Israelites), how much more could they not know it (the riches of Christ's love), since it was revealed through the gospel. "He," he says, "will save His people Israel." Nothing is said here about the Gentiles; but the Spirit reveals them. Their calling was known, but that they would also sit on the throne of God, who could have expected, who could have believed it? "Hidden," he says, "in God." However, this "economy" (about the salvation of the Gentiles) is more clearly revealed in the Epistle to the Romans. "In God," he says, "who created all things through Jesus Christ." It was well for him to remember the creation and say, "By Jesus Christ." For he who created all things through Him also reveals it through Him: "And without Him," it is said, "nothing was made" (John 1:3). Having spoken of the beginnings and of the powers, he spoke both of the things above and of the things below. "From eternity". Now, to speak, it has been accomplished, but not now it has been determined, but it has been ordained of old. "From eternity in God, who created all things through Jesus Christ" – that is, according to the foreknowledge of the ages, knowing in advance the future, the ages to come, because he knew what would be, and determined it in accordance with it. "From eternity" – of course, those who were created by Jesus Christ, because through Christ "all things were made" (John 1:3). "In Whom we have," he says, "boldness and sure access through faith in Him" (v. 12). Not as captives, to speak, are we brought in, not as those who have been forgiven, not as sinners: "we have," he says, "boldness and sure access through faith," that is, with boldness (we hope). Why is that? By faith in Him. "Wherefore I beseech you not to be weary at my afflictions for your sake, which are your glory," v. 13. Why about them? And why (his afflictions) constitute their glory? Because God loved them so much that He gave His Son for them, and gave His servants (the apostles) over to suffering. Indeed, Paul was also in chains so that they might receive such blessings. So great is God's love for them! God says the same about the prophets: "He smote them with the words of My mouth" (Hos. 6:5). How did they "lose heart" when the other grieved? This means that they were afraid, embarrassed. About this he also writes to the Thessalonians, saying: "Lest any man be shaken in these afflictions" (Thess. 3:3). One should not only not grieve, but also rejoice. However, if you can be comforted by the prediction, we predict to you that we will experience tribulations here. Why? Because this is what the Lord commanded. "For this reason I bow my knees before the Father of our Lord Jesus Christ, from whom every fatherland in heaven and on earth is named" (vv. 14-15). Here (the apostle) shows the distinguishing feature of his prayer for them. He did not simply say, "I pray," but said, "I bow my knees," and thus expressed his fervent prayer for them. "From Whom every fatherland is named." It is no longer necessary to speak (of the fatherland, which was divided) "according to the number of the children of Israel" (Deut. 32:8), but of the One Who created both the tribes above and the tribes below, not such as those of the Jews. "May He grant you, according to the riches of His glory, to be firmly established by His Spirit in the inner man, that by faith Christ may dwell in your hearts" (vv. 16-17). See with what insatiability it is to ask for blessings for them, so that they do not hesitate. And how is this done? "By His Spirit in the inner man," your "by faith to dwell Christ in your hearts." How exactly? "That you, rooted and established in love, may comprehend with all the saints that breadth and length and depth and height are great, and understand the love of Christ which surpasses understanding." What (the Apostle) prayed for in the beginning, for that is also now. What did he talk about at the beginning? "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 lies the hope of His calling, and what riches of His glorious inheritance are to the saints, and how immeasurable is the greatness of His power in us who believe according to the work of His sovereign power" (Ephesians 1:17-19). And now to say the same thing: "That ye may be able to comprehend with all the saints that breadth and length and depth and height," i.e., (that ye may be able) to know with certainty the mystery of the economy of our salvation. By breadth and length and depth and height he calls the knowledge of the riches of God's love, how it has spread everywhere. He describes it with bodily features, adapting himself to human concepts; (to say) that she embraced both the upper and the lower and the one on the sides. We said it was not our word that could teach it, but the Holy Spirit. It is "strong," he says, "to be strengthened" against temptations and deceptions, because there is no other way to establish oneself in good than through trials and with the help of the grace of God. And as for how Christ dwells in hearts, listen to what He Himself says: "I and My Father will love him, and We will come to him and make our abode with him" (John 14:23). He dwells not simply, but in the hearts of believers, who are strengthened and do not waver in their love for Him. "That ye may be able," he says, that is, much strength is needed. And why this power is needed, explaining this, he adds: "That you, who are rooted and established in love, may be able to comprehend with all the saints that breadth and length and depth and height, and understand the love of Christ that surpasses understanding, that you may be filled with all the fullness of God" (vv. 18-19). This means: although the love of Christ is above all human knowledge, yet you will know it, if Christ dwells in you, and you will not only know, but "that you may be filled with all the fullness of God." By the fulfillment of God he either means the knowledge of how in the Father, and the Son, and the Holy Spirit. Worship of God is given to the Spirit, or induces to those feats through which it would be possible to be filled with such virtues as God is filled with. "But to him who by the power that works in us is able to do incomparably more than all that we ask or think" (v. 20). He said well, "by power," because it is proper for power to receive that which we never expected. And what (God) does for us more than we "ask or think" is evident from what he himself (the apostle) wrote. I, he said, prick; and even without my prayer He will make more of our petitions – and not just more or more abundantly, but "incomparably more than anything else" – an expression that shows the special greatness of the gift. Where can this be seen from? From the power, to speak, acting in us – because we never asked for it and did not expect it. "To him be the glory in the church in Christ Jesus throughout all generations, from everlasting to everlasting. Amen" (v. 21). He did well (the Apostle) to conclude his discourse with prayer and doxology: it is necessary to glorify and bless. Who has given us such blessings. It is also surprising that Jesus glorifies (Him) in Christ for the gifts we have received from God. It is also well said: "To Him be the glory in the Church," because it is known that the Church will always exist. And since it always remains, he wants us also to glorify God until the end of the world, which he explained when he said, "Unto all generations." It is also necessary to say, what is fatherland (πατριαί)? Here (on earth) the word fatherland (generation) means clans; But how will there be childbirth in heaven, where no one will be born of one another? Probably (the Apostle) here calls the heavenly hosts fatherlands, since in the Scriptures the generation of Merarino is called a host (Num. 4:33). He does not ask everything of God, but demands of them faith and love, and not just love, but love rooted in us and firm, such love that the winds would not shake and destroy anything else. (The Apostle) said that sorrows constitute glory; but if such are my afflictions, how much more are your own. Thus, sorrows do not yet serve as a sign that we have been abandoned (by God): he who has shown us such goodness, of course, will not forsake us. If (the Apostle) Paul needed the prayer and help of the Spirit in order that he might know the love of God, then who will then know the essence of Christ, guided only by reasoning? Is it really so difficult to know that God loves us? It is very difficult, beloved! Some do not even know this – which is why, as they say, thousands of evils happen in the world – and others do not know the measure (of this love). Paul does not seek this measure, nor does he want to measure it (love); And how could he do it? But to say that it is an excellent and great thing to know (the riches of love), and that he can prove this very thing by the knowledge which we have been vouchsafed. What is higher than having Christ in oneself "firmly" and "established"? Much, to speak, we ask (of God); but He can do much more for us than we ask for, that we not only love Him, but love Him dearly. Let us try, beloved, to know the love of God. This is important for us: nothing else is so useful to us, nothing elevates us so much. The knowledge of this love can affect souls more than the fear of hell. How do we know it? Both from what has been said and from what is done every day. Why was all this really created? For what need? Not for any. The reason for the existence of both heavenly and lower beings is one love (God's). But this love is especially evident from the fact that He does good to people, without receiving anything from them beforehand. Therefore, in imitation of Him, let us also do good to our enemies, and let us not reject those who hate us and turn away from us. This likens us to God. If, as it is said, you love a lover, what is the use? This is also what the Gentiles do (Μth. 5:46, 47). But what is the sign of true love? Love for the hater. I want to give an example, and, forgive me, not finding it in the realm of spiritual things, I borrow it from the carnal life. Do you see lovers? How much they endure insults from their mistresses, how much deceit, how much harm, how they are tormented and withered by them – and yet they love them more than their own souls, spending nights at their doors. Let us learn by this example, of course, not to love these profligate women, but to love our enemies in this way. Indeed, tell me, do not mistresses with those who are addicted to them act worse than all enemies? Do they not squander their possessions, inflict personal insults on them, and command them with more power than their slaves? However, (lovers) do not lag behind them. And no one has such an enemy as the lover has in his mistress, because the mistress is proud of him, and dishonors him, and often abuses him, and treats him the more contemptuously, the more she is loved by him. However, they love (lovers of their mistresses). However, now we will find such love also in spiritual (people) – not today, because it has now grown cold – but in ancient, great and wondrous men. Blessed Moses surpassed even those who have passionate love. How and how? First, having left the royal court with its luxury, honors, and glory, he preferred to be better with the Israelites. And this the other would not only not have done, on the contrary, would have blushed, if someone had caught him in kinship not only with slaves, but also with people who are considered criminals. Not only was he not ashamed of his kinship, but he showed himself to be the most zealous defender (of the Israelites), and for their sake he himself was in danger. How? Seeing that it is said that one offends the other, he defended the offended and killed the offender. But he did not do this for his enemies. True, this act is also great, but not in the same way as what happened afterwards. The next day he saw the same thing, and seeing that the one for whom he had avenged (the day before) was offending, he urged him not to offend. And this man, in his extreme gratitude, also said, "Who hath made thee ruler and judge over us?" (Exodus 2:3)? Who wouldn't be annoyed by such words? If the former deed had been done under the influence of anger and reckless irritability, then this man (Moses) would have been killed. The one for whom it would have been done would not have denounced him. But he, says (the Scripture), said this, because they were related to each other; on the contrary, being offended yourself, do not say anything like this: "Who made you ruler and judge over us?" The insult you have inflicted and your cruelty have made me a prince and a judge. But, notice, now some say this to God as well. They desire (God) to be cruel to those who offend them, and accuse Him of being long-suffering towards them, although they themselves do not do this when they offend others. What is more offensive than such words? However, even after this, when he was sent to the ungrateful and ungrateful, (Moses) went and did not refuse. Nay; when, after the signs and wonders he had performed, they intended to stone him, and he avoided their hands, but remained the object of their constant murmuring, (the prophet) loved them with such love that, after the people had committed a certain grievous sin, he said to God: "Forgive them their sin, and if not, blot me also out of Thy book, in which Thou hast written" (Exodus 32:32). It is better to perish with them, than to be saved without them. This is truly – not reasoning, some kind of passionate love! And what do you say? Don't you value the sky? I do not value it, to speak, because I love those who have sinned. Do you want to be blotted out? How could it be otherwise? I like to talk. Meanwhile, what followed next? Listen to what the Scriptures say in another place: "And Moses was angry for their sake, "and Moses suffered for them" (Psalm 105:82). How many times had they insulted him! How many times both he and his brother were abandoned! How many times did they want to return to Egypt! And after all this, he burned and burned (with love), and was ready to suffer for them. This is how one should love one's enemies! Being subjected to their attacks, torments, enduring deprivations from them, one should wish them salvation. And Paul, tell me, did he not wish to be cast into hell instead of them (the Israelites)? But it is impossible not to cite the example of the Lord Himself, as He did when He said: "He commandeth His sun to rise on the evil and the good" (Μt. 5:45). He (our Saviour) is to cite the Father as an example; and we will bring Him – Christ. He came to us – I mean His economy – He became a slave for our sake, humbled Himself, exhausted Himself, took on the form of a servant; When he came (to earth), although he himself did not go to the way of tongues, he commanded his disciples to do so, and not only did this, but also went around (various places), healing every sickness and every infirmity. What then? And they were all amazed, and in perplexity they said, Where did he get all these things? (Matt. 13:56)? And those who received good deeds from Him said: "He is possessed by a demon" (John 10:20), He is a blasphemer, a fool and a deceiver (Μ 9:3, 27:63). Did He drive them away from Him? No; on the contrary, hearing this, He did even more good, and went to those who intended to crucify Him, as if He were to serve them for salvation. And being crucified, what did He say? "Father! forgive them, for they know not what they do" (Luke 23:34). Both before and after that, enduring evil, He did everything for them until His last breath and prayed for them. And after being crucified, what did He not do for them? Did He not send the Apostles? Did He not show signs? Did He not also shake the earth for them? Thus should one love one's enemies out of imitation of Christ! Thus did Paul: being stoned, enduring thousands of sufferings, he did everything for them (his enemies). Listen to what he says: "The desire of my heart and prayer to God for salvation"; and again: "For I testify unto them that they have zeal for God" (Rom. 10:2); and again: "If thou, O wild olive tree, have been grafted in their place, and have become partakers of the root and juice of the olive tree" (Romans 11:17). With what tender love does he speak these words, with what benevolence? It is impossible to say, indeed impossible! This is how one should love one's enemies. Love for one's enemies is love for God, Who gave commandments and laws, is imitation of Him. Know that by doing good to your enemies, you do not do good to them, but to yourself, you do not love them, but obey God. Therefore, knowing this, let us be strengthened in mutual love, so that, having fulfilled it exactly, we may receive the promised blessings in Christ Jesus our Lord, with Whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 8

"Therefore I, a prisoner in the Lord, beseech you to walk worthy of the calling to which you have been called, with all humility and meekness" (Eph. 4:1). To be a prisoner for Christ is more glorious than to sit at His right hand. – Suffering for Christ is above all connections. – About the guard of the prison in which Paul was imprisoned. – Why did God allow those who guarded Peter in prison to perish? Fetters and sufferings served to glorify Paul. – Against those who are possessed by greed and covetousness. – About the Three Youths. The dignity of teachers does not consist in trying to acquire honor and glory from their students, but in leading them to salvation, and directing all their actions towards this goal. If any teacher cared only about the former (his honor and glory), he would not be a teacher, but a tyrant. And God has set you over them, not so that you may enjoy great honor, but so that, forgetting yourself, you may think only about what pertains to them. Such was Blessed Paul; he was a stranger to all pride and behaved on an equal footing with others, even as if he were less than others: he called himself their slave, and gave a great deal of instruction in the form of a request. Behold, and now he writes not in an imperative, authoritative tone, but meekly and humbly: "Therefore I, a prisoner in the Lord, beseech you," he says, "to walk worthy of the calling to which you have been called." Tell me, why do you ask? Is it in order for you to get something for yourself? no, to speak, but in order to save others. But whoever asks, asks for what is useful for himself? And it is useful for me to say, as I have written about it in another place: "For now we are alive while you stand in the Lord" (1 Thess. 3:8). Thus did He always wish for the salvation of His disciples! "Therefore I am a prisoner in the Lord." Truly, it is a great and important honor (to be in chains for the sake of the Lord) – it is higher than the royal, consular, and any other dignity. Of the same (his bonds) he speaks in the Epistle to Philemon: "As I, Paul, am an old man, and now also a prisoner of Jesus Christ" (Philemon 9). In fact, there is nothing so glorious as the bonds for Christ's sake, as the fetters laid upon these sacred hands. To be a prisoner for Christ's sake is more glorious than to be an apostle, teacher, and evangelist. Whoever loves Christ understands these words. Whoever irresistibly strives for the Lord and burns with love for Him, knows the power of bonds. Paul would rather be imprisoned for Christ's sake than live in heaven. His (chained) hands seemed to them (his disciples) brighter than any gold, any royal crown. It is not so much the bandage with precious stones that glitters on the head, as the iron fetters for Christ's sake. Then the prison is lighter than the royal palaces. What do I say – royal? Brighter than heaven itself, because it contains within itself a prisoner of Christ. Whoever loves Christ knows this dignity, knows this virtue, knows how many blessings imprisonment has brought to the human race for His sake. Perhaps the bonds for His sake are more glorious than sitting at His right hand, more honorable than sitting on twelve thrones. And what shall I say (after this) about human (goods)? I am ashamed to compare wealth and gold jewelry with bonds. But, having ceased to speak of the greatness of the bonds, (I will say) that if the bonds for Christ's sake were not rewarded in any way, then the reward would still be great, the reward sufficient in the very fact that these sufferings are endured for the sake of the beloved. These words are understandable to those who love, if not God, then people – those who rejoice more when they suffer for the sake of their beloved than when they receive honors from them. They were also understandable to the holy assembly of the Apostles. In fact, listen to what Blessed Luke says: "And they departed from the Sanhedrin, rejoicing that for the name of Christ they were counted worthy to receive dishonor" (Acts 5:41). Others find it ridiculous to consider dishonor a virtue and turn it into an object of joy. But those who know Christ's love consider this (dishonor) above all blessedness. If anyone were to give me either the whole heaven or these fetters, I would prefer them. If anyone wanted to place me either in the heavenly chambers with the angels, or with Paul in chains, I would choose prison. If anyone were to make me one of those powers that surround heaven and the throne (of God), or such a prisoner, I would prefer to become that prisoner. And rightly so, there is nothing more blessed than these shackles. I would now like to be in those places where, it is said, these bonds are still kept, to see them and marvel at the people who had such a strong love for Christ. I would like to see the fetters that are terrified and trembled by the demons, who are worshipped by angels. There is nothing better than suffering for Christ's sake. I do not so much praise Paul for being caught up into paradise as for being cast into prison. I do not so much praise him because I heard ineffable words, but because I was in bonds. I do not so much praise him because he was caught up to the third heaven, but because of his bonds. And that bonds are greater than all this, he knew it himself. Listen: he did not say: I beseech you, I have heard ineffable words. And what? "I, therefore, a prisoner in the Lord, beseech you." It is not surprising if he does not use these words in all his epistles, for he was not always in chains, but at times. It is more valiant for me to endure evil for Christ's sake than to receive honors from Him. This is a great honor, this is a glory that is higher than nothing. If He, having become a slave to me, and imputing glory to nothing, considered nothing so glorious to Himself as to be crucified for me, what should I not endure? Listen to what He Himself says: "Father, forgive them! glorify Thy Son" (John 17:1). What do you say? You, together with robbers and robbers, are being led to the cross, in order to subject you to a shameful death; Thou endurest beatings and spitting, and Thou callest this glory? I call, speak. Because I suffer for My loved ones, I consider (these sufferings) to be glory. But if He, having loved those who are pitiful and unfortunate, calls suffering glory; if for Him glory consisted not in being on the throne of the Father, not in glory, but in dishonor, and He preferred the latter to the former, how much more should I consider it glory. Oh, blessed bonds! Oh, blessed hands adorned with these bonds! Paul's hands were not so much honored when they put on their feet and gave the ability to walk to a lame man in Lystra (Acts 14), as when they were in chains. If I had lived in those times, I would have kissed them chiefly and applied them to my apples. I would constantly kiss the hands that have been vouchsafed to be in chains for the sake of my Lord. Do you wonder to Paul that the viper, having touched his hand, did nothing to him? Do not be surprised: she was afraid of the fetters; even the whole sea was afraid of them, because then he was in chains. If anyone had given me the power to raise the dead, I would not have chosen it, but fetters. If I had no worries about the church, and my bodily strength were weak, I would not have refused to make such a long journey, only to see Paul's fetters and the prison in which he was imprisoned. Though everywhere there are monuments of his miracles, they do not make such an impression as the monuments of his ulcers. And in the Scriptures he does not so much delight me when he performs miracles, as when he suffers, when he is beaten, dragged out. Handkerchiefs and towels, from which miraculous actions were performed, are justly revered – they are also worthy of wonder, but not like those (the apostolic sufferings). It is said: "Having smote him, and having given them many blows, they cast him into prison" (Acts 16:28); again: "the prisoners sang praises to God" (Acts 16:25); again: they "stoned" him "and dragged him out of the city, considering him dead" (Acts 14:19). If you want to know how much the fetters are imposed on the body of (His) servant for Christ's sake, listen to what Christ Himself says: "Blessed are you." When? When will you raise the dead? No. When? When will you heal the blind? And this is not the case. And when? "When they shall revile you, and persecute you, and say all manner of evil against you unrighteously for my sake" (Matt. 5:11). But if reproach alone brings so much bliss, then what will not suffering not do? Listen to what the blessed one (Paul) himself says in another place: "And now a crown of righteousness is prepared for me" (2 Tim. 4:8). But the bonds are more glorious than this crown. If only I could be worthy of them, I do not think about anything else. Without any recompense, suffering alone for Christ's sake is enough for me. Let me only be given the opportunity to say that I am fulfilling "the lack in my flesh of the afflictions of Christ" (Col. 1:24), and I need nothing more. And Peter was vouchsafed such fetters. He is said to have "slept between two soldiers, bound with two chains" (Acts 12:4-6). He was so calm in his bonds, and so little grieved over it, that he could have fallen asleep: he would not have fallen into a deep sleep if he had been in great anxiety. He slept among the soldiers, – "And behold, the angel of the Lord appeared, and the light shone on the prison. The angel pushed Peter in the side, and awoke him" (v. 7). If someone were to say to me, "What do you want to be, the angel who pushed Peter, or the saved Peter?" I'd rather be Peter, for whom an angel came. Those bonds would be sweet to me. And why, someone will say, does he pray (after being released from prison) as if he had been freed from the greatest misfortune? Do not be amazed at this. He prays because he was afraid of dying. He was afraid to die because he wanted to live for suffering. Listen to what Blessed Paul himself says about this: "I have a desire to depart and be with Christ, because this is incomparably better, and it is more necessary for you to remain in the flesh" (Phil. 1:23, 24). This he further called a gift: "For it has been given unto you for Christ's sake, not only to believe in him, but also to suffer for him" (v. 29). Thus the latter is greater than the former, because "it is given to you." Truly this is the greatest gift, and the greatest of all (other gifts) – both the gift to stop the sun and the moon, and the gift to move the world. It is more power over demons, or the power to cast out demons. They do not suffer so much when we cast them out by faith, as when they see that we suffer afflictions and are in chains for Christ's sake. This gives us greater boldness (to Christ). It is good to be in bondage for Christ's sake, not because it brings us the kingdom, but because it happens for Christ's sake. I do not please the bonds because they (as it were) open the way to heaven in advance, but because they are endured for the sake of the Lord of heaven. To know (to the apostle) that he endured chains for Christ's sake – how much consolation there is for him! What joy! What an honor! How much glory! I myself would always like to talk about this, I would like at least to touch these fetters; but since I am deprived of this happiness in practice, at least mentally, through sincere desire, I enclose my soul in them. As a result of the earthquake, it is said, the prison with Paul bound was shaken, "and the bonds of all were loosened" (Acts 16:26). Do you see the property of bonds to loose bonds? As the death of the Lord killed death, so Paul's bonds loosed the prisoners, shook the prison, and opened the doors. However, the natural power of bondage is not the same, but (completely) the opposite – to hold the prisoner firmly and not to break the walls (prison) before him. And that attribute (of which we speak) belongs not to simple bonds, but to bonds for Christ's sake. "The watchman trembled and fell down before Paul and Silas" (v. 29). This is not done by ordinary bonds, those who bind do not bring them to the feet of those who are bound, but on the contrary subordinate the latter first. And now the free man was at the prisoner's feet; The one who bound asked the bound one to free him from fear. Tell me, did you not bind him? Did you not lock him up in an inner prison? Didn't you put his stock on your feet? Why do you tremble? Why are you embarrassed? Why are you crying? Why did he draw his sword? Never, I say, have I ever knitted such (people); I did not know that such was the power of the prisoners of Christ. What do you say? They have received power to open the heavens: shall they not open the prisons? They loosed those who were bound by demons: will iron be stronger than they? You did not know these men, therefore you deserve an apology. The bound one is Paul, who is honored by all the angels, Paul, whose handkerchiefs and handkerchiefs drove away demons and healed diseases. And demonic bonds are much stronger and more indissoluble than iron bonds, because the soul is bound first, and the body is the last. So, could he not liberate the bound souls of his body? Would he who has broken the bonds of demons not have broken the iron bands? Who released those prisoners and freed them from the power of demons by means of his garments, would he not have freed himself by himself? He had been bound before; then He loosed those who were bound, in order to show you that the servants of Christ who were bound had much more power than those who were free from bonds. It would not have been so surprising if he had done so while being free from bondage. Bonds, then, were not the cause of weakness, but of greater strength. Thus the power of the saint is more brilliantly revealed when, even when he is bound, he commands those who are free from bonds, when the prisoner himself frees not only himself, but also other prisoners. What is the use of walls? What is the use of being cast into the inner prison, when he opened the outer prison? But why did this happen at night and with an earthquake? However, I have deviated from the apostolic words, I have occupied myself too much with apostolic affairs; but do not be so indulgent to me, and let me delight in Paul's bonds, and let me dwell on them still longer. I have taken hold of the bonds, and no one will bend me from them. I am now bound by love, than he was then bound by chains. No one will break these bonds, because he is from the love of Christ. Neither angels nor the kingdom of heaven can resolve them. Let us listen to what Paul himself has to say about this: "Neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, can separate us from the love of Christ" (Romans 8:38, 39). Why did this happen in the middle of the night, why with the earthquake? Listen to God's economy and be amazed. The bonds loosened and the doors opened. But this was done only for the sake of the prison guard, not to show (him the power of bonds), but for his salvation. The prisoners did not know that they were allowed, as is evident from Paul's exclamation. What exactly is being said? "But Paul cried with a loud voice, saying, Do not do any evil to yourself, for we are all here" (Acts 16:28). They would not all be (in prison) if they knew that the doors were open, and they themselves were freed from bonds. Those who break down walls, penetrate roofs and fences, and dare to do anything, being in chains, would not have remained when the bonds were loosed, and the doors were opened, and the jailer himself slept. But instead of iron bonds, they had the bonds of sleep on them. Thus it was arranged so that the deed would be accomplished, and no harm would occur from the miracle to the prison guard, who was to be saved. Moreover, prisoners are especially tightly bound at night, and not during the day. Therefore, they could be seen again connected with great effort and immersed in sleep. If this had been done in the daytime, there would have been great confusion. Why was the building shaken? In order that the prison guard might awaken and see what had happened, since he alone was worthy of salvation. Here, I beg you, look at the abundance of the grace of Christ. Speaking of Paul's bonds, it is opportune to remember the grace of Christ, especially since the bonds themselves are the work of God's grace. Some condemn the fact that the prison guard was saved, whereas in this case one should marvel at God's love for mankind. And no wonder. Such is the property of the weak that they condemn even the nutritious value of food that should be praised, and brass is called bitter. (People) are blinded by the light that should shine on them, although this does not depend on the natural quality of the light, but on the weakness of those who are unable to use it as they should. What do they say? Whereas it should be wondering that he (the apostle) saved a man who had fallen into extreme distress and made him better, they say, "How is it that he did not consider this to be a work of sorcery and sorcery, and still more did not guard them, and shouted at them?" But at the same time he understood many things: first, that he heard them sing praises to God – the sorcerers would not sing such songs, but he, it is said, heard them singing praises to God (Acts 16:25); secondly, that not only did they not run away, but they did not allow him to kill themselves. If they had done this for themselves, there would have been no prisons left, but the former would have been freed themselves. Great is also their love for mankind: they prevented the one who said them from killing themselves, as if saying to him: "You have guarded us very strongly, having locked us up in an inner prison and bound us with heavy fetters, so that you yourself may be freed from the most grievous bonds." Each (man) is bound by the bonds of his sins. These latter bonds are worthy of damnation, and t (bonds) are blessed and deserve to be asked for by great prayers. The Apostle showed in a sensual way how the latter (material) bonds free from the first (spiritual bonds). Did you see how they were freed from the iron bonds with which they were bound? You will see that you yourself have been released from other heavy bonds. These bonds – I do not mean Paul's, but those of prisoners – come from sinful bonds. There were two kinds of prisoners in the prison, and the guard himself was a prisoner. They were bound by a rod and sins, and he was bound only by sins. Paul released them for his assurance, because the bonds were visible. And Christ did the same, or better – the opposite. There was a twofold relaxation. Which one? Sinful and bodily. What does he do? "Be of good cheer," he says, "child! thy sins are forgiven thee" (Μt. 9:2). First he healed the soul from weakness, then he moved on to the body. Namely, when "some of the scribes said to themselves, He blasphemes. And Jesus, seeing their thoughts, said, Why do you think evil in your hearts? For what is easier to say, Thy sins are forgiven, or to say, Arise and walk? But that ye may know that the Son of Man hath power on earth to forgive sins, then saith unto the paralytic: Arise, take up thy bed, and go into thy house" (Μth. 9:4-6). He confirmed the mental with the sensual, with the corporeal he proved what pertained to the soul. Why did He do this? That it may be fulfilled that which is said, With thy mouth I will judge thee, O wicked servant. (Luke 19:22). What then do they say? "No one but God has the power to forgive sins," i.e., neither an angel, nor an archangel, nor any other created power. What did He have to say? If it is shown that I forgive sins, is it clear that I am God? But He did not say this, and what? "But that ye may know that the Son of Man hath power on earth to forgive sins, then saith unto the paralytic, Arise, take up thy bed, and go into thy house." And so, when I, speaking, make it more difficult, then, obviously, there should be no more unbelief and argument about what is much easier. That is why He performed spiritual healing before, because there were many contradictors. But here (the Apostle) came to the sensual from the intellectual. Thus, the faith (of the prison guard) was not frivolous. He saw the prisoners, and saw nothing or heard evil from them. He saw that the deed was not done by magic, for they were singing praises to God; he saw in what was happening the work of their great love for mankind, since they did not take revenge on him, although they could. They could have departed (from prison) having freed themselves as well as the other prisoners, and if not the prisoners, at least themselves; But they did not do this. And so he felt respect (for the apostle) not only for the miracle, but also for the very fact that he was told. How did he (Paul) exclaim? "Do no harm to yourself, for we are all here." Do you see how he really is devoid of vanity and pride, and how filled with love? He did not say that it happened for us, but surely one of the prisoners says, "For we are all here." If, however, they (Paul and Silas) had not been freed by a miracle, they ought to have kept silent and set all the prisoners free. And if they had been silent and had not stopped his hands with a loud appeal, he would have cut his throat with a sword. (The Apostle) and therefore made this proclamation, because he was imprisoned in the farthest part of the prison. You, I say, have done harm to yourself by throwing into inner prison those who will free you from danger. But they did not imitate what he did. And if he had killed himself, all the prisoners would have fled. You see that (the apostles) would rather remain in chains than see the death of the prison guard. Therefore he pondered with himself: if they were sorcerers, they would release all (the other prisoners), and they themselves would be freed from bondage. Probably, many of these (people) were thrown into prison. And he was surprised, because, although he often received sorcerers, he did not see anything of the kind. A sorcerer would not shake the foundations (of the prison): by this he can awaken the guards and make it more difficult for himself to escape. But let us finally turn our attention to the faith of the prison guard. "He demanded," it is said, "fire, and ran into the prison, and in trembling fell down before Paul and Silas, and having led them out, he said, My lords! What must I do to be saved?" (Acts 16:29, 30)? He had fire and sword in his hand, and said, "And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and all thy house" (v. 31). It is not in the nature of sorcerers, he says, to teach such a doctrine; In their words there is no mention of O demon. Do you see how worthy he was of salvation? Seeing the miracle and freed from fear, he did not forget the most important thing, and in such danger he was concerned about the salvation of his soul and approached the teachers as he should have approached – he fell at their feet. "And they preached the word of the Lord unto him, and to all that were in his house. And having taken them at that hour of the night, he washed their wounds, and immediately was baptized himself and all his household" (v. 32, 33). Do you see the fiery vomiting of this man? He did not postpone the work until the time came, did not say: "When the day comes, then we will see, we will think," but with true zeal he was baptized himself and all his house. He did not act as many do today, not paying attention to the fact that slaves, wives, and their children have not yet been sanctified (by baptism). Imitate, I beseech you, the jailer. I say this, not commanding, but expressing my desire. What is the use of commanding when even desire has no power? Yes, a coarse, cruel man, who lived with thousands of evildoers, who always had them before his eyes, suddenly became so compassionate, so caring! "He washed away their wounds," it is said. Pay attention again to Paul's fiery zeal: after imprisonment and scourging, he pleases. Oh, blessed fetters! What spawn they gave birth to that night! What children have been born! And of them it can be said: "whom I have begotten in my bonds" (Philem. 10). Do you see how he (the apostle) rejoices, and how he wants to give greater dignity to the children who are born? Do you see how great is the glory of bonds, when it illumines with its Radiance not only the prisoner, but also those born by him at that time? Those who are born of Paul in bondage have something more, not in relation, I say, to grace – grace is one and the same – and not in relation to the remission of sins – and remission is the same for all – but in the respect that from the very beginning they learn to rejoice and rejoice in such feats. "And having taken them," it is said, "at that hour of the night, he washed their wounds, and immediately was baptized himself." Finally, pay attention to the fruit. He immediately repaid them (for spiritual blessings) visible. "And having brought them into his house, he offered a meal, and rejoiced with all his house, because he had believed in God" (v. 34). And what would he not have done, when the open doors of the prison opened the heavens to him? He washed the teacher, offered him a meal and rejoiced himself. The fetters of Paul entered the prison and turned everything that was there into a church, made everyone the body of Christ, offered a spiritual meal, and gave birth to children, whom the angels rejoice. Have I not spoken the truth, then, when I called the prison lighter than heaven? After all, she was the cause of joy for heaven as well. If there is joy in heaven for one repentant sinner, if where two are gathered in the name of Christ, there He is in their midst, how much more was all this here, where Paul, and Silas, and the prison guard, and all his house, and such faith. See, indeed, what firmness of faith! But this prison reminded me of another prison. Which one? The one in which Peter was. But there was nothing of the kind here – he was "commanded four quaternaries of soldiers to watch over him" (Acts 12:3), and did not sing, did not watch, but slept, and although he did not suffer blows, the danger was greater. Everything has already been done there – they have already been punished – but not yet here. Therefore, here, although the blows did not cause pain, the expectation of the future was frightening. But look at the miracle here too. "And behold," it is said, "the angel of the Lord appeared, and the light shone on the prison. The angel pushed Peter in the side, woke him up and said, "Get up quickly." And the chains fell from his hands" (Acts 12:7). In order that Peter should not think that what had happened was only an act of light, (the angel) pushed him. No one saw the light, but only he, and considered it a ghost. So those who sleep do not feel the blessings of God! "And the angel said to him," it is said, "Gird thyself and put on thy shoes. He did so. Then he said to him, "Put on your garment and follow me." Peter went out and followed him, not knowing that what the angel was doing was real, but thinking that he was seeing a vision. And when they had passed through the first and second watches, they came to an iron gate that led into the city, which opened itself to them: and they went out, and passed through a certain street, and suddenly the angel was not with him" (Acts 12:8, 9, 10). Why wasn't it what happened to Paul and Silas? Because they were going to be released from their bonds, and therefore God did not want to release them in the same way as Peter did. As for Blessed Peter, he was sentenced to death. What, they say, would not be a greater miracle if, taken from prison and delivered into the hands of the king, he was delivered here without any harm from great dangers? In such a case, the soldiers would not have perished either. There are many incomprehensible things here. In what way, they say, did God save His servant with the punishment and destruction of others? What should we say to this? First, that (God) did not desire the destruction of others; secondly, that this (their destruction) did not come from the fact that it was predestined, but from the cruelty of the judge. How? God arranged the circumstances in such a way that not only would the guards not perish, but Peter would also be saved, as we see here in relation to the prison guard; But the judge did not take advantage of the circumstances properly. "At the coming of the day," it is said, "there was great anxiety among the soldiers about what had become of Peter" (Acts 12:18). What then? Herod makes an inquiry into what happened, and after examining the guards, "ordered them to be put to death" (v. 19). If he hadn't interrogated them, he would have had some excuse. Now he summoned them to court, examined them, and learned that (Peter) was in chains, that the prison was strong, that the guards were standing at the doors, that the wall was not broken, the door was not open, and there was no other sign of evil. After this he had no choice but to marvel at the power of God which had snatched (Peter) out of the midst of these dangers, and to worship Him who could do such a deed. He also "ordered them to be executed." How can we blame God after this? If He had torn down the walls and thus set (the apostle) free, it might have been considered the work of their negligence. If, according to the dispensation (of God), it was not a human evil deed that was seen in what happened, but a divine miracle, then why did he (the judge) do so? If (Peter) had wanted to flee, he would have fled as he was, in chains. If I had wanted to flee from fear, I would not have shown such foresight, I would not have taken my sandals, but left them. In the present case, however, the angel also said to him: "Put on your shoes," so that it would be known that he did not act here as one who planned to run away, but very calmly. Being in chains and between two soldiers, he would not have had so much leisure to loose the bonds, and at the same time being in the inner compartment of the prison. Thus the guards are punished by the injustice of the judge. Why didn't the Jews do this? Here I remember another prison, the first in Rome, the second in Caesarea, and the real one was in Jerusalem. Why did the bishops and Pharisees, when they heard from those whom they had sent into prison to bring Peter out of it, that "they did not find them in prison," but that the doors were locked, and the guards stood before the doors, did not kill the guards, but "wondered what this meant" (Acts 5)? If they, with all their desire to kill them, did not think of anything of the sort, how much more should you, who do everything to please them (the Pharisees and scribes). For this he (the judge) was soon punished. If you reproach (God) after that, then reproach Him also for the murders on the roads, for a thousand other unjust deprivations of life, and even for the children who were beaten for Christ's sake. After all, according to your words, Christ should be guilty of beating them. But, in fact, (the fault of their death was) not Christ, but rather the madness and cruelty of Herod's father. If you say, Why did not (God) snatch him out of Herod's hand? He could have done this too, but it would have been of no use. How many times did Christ escape from their hands? But did this bring any benefit to the ungrateful? And here from what has been accomplished comes great benefit to the faithful. When, in the existence of monuments about an event, it is also confirmed by enemies, then the testimony is not subject to any doubt. And so, both here and there, the mouths of the enemies are blocked by nothing else but the story of the strangers about what happened. Why did the jailer do nothing of the sort, when what he saw was no less than what Herod saw? If we pay attention to the astonishment of what happened, then to know that the prisoner went out when the doors were locked is no less than to see the doors open. The latter may seem more like a vision, and the former is not, if it is accurately told. Therefore he (the watchman), if he had been evil, would have killed Paul, as Herod had killed the soldiers. But he was not like that. If we wanted to refute those who say: why did God allow children to be beaten? – then our word to you would go beyond the limits assigned to him at first. Now, having given great thanks to Paul's bonds, because they have been the cause of so many good things for us, in conclusion of our discourse, we beseech you not only not to grieve if anyone has to suffer for Christ, but also to rejoice like the apostles, and to boast like Paul: "Wherefore I will much more gladly," he said, "boast in my infirmities" (2 Cor. 12:9). For this reason it was said to him: "My grace is sufficient for you." Paul boasts of his bonds, but do you exalt yourself in your riches? The Apostles rejoiced that they had been vouchsafed to receive wounds – and you are looking for bliss and luxury? How then do you want to receive the same (blessings) with them, when you are following a completely different path with them? "And behold, now," says (the Apostle), "I, being drawn by the Spirit, go to Jerusalem, not knowing what will meet me there; only the Holy Spirit testifies in all the cities, saying that chains and sorrows await me" (Acts 20:22, 23) Why then do you go, if troubles and sorrows await you? It is in order, he says, to be bound for Christ, to die for Him. I am prepared to accept not only bonds, but also death for the name of our Lord Jesus Christ. There is nothing more blessed than this soul! What does he boast of? Bonds, sorrows, chains, wounds. "I," he says, "bear the wounds of the Lord Jesus" (Gal. 6:17), as a great trophy, "on my body"; and again: "For because of the hope of Israel," he says, "I am bound with these chains" (Acts 28:20); again: "For whom I am fulfilling an embassy in bonds" (Εth. 6:20). What does this mean? Aren't you ashamed? How was it that thou wast not afraid, after thou hadst endured the bonds, to go round the world? How could you not be afraid that someone would call your God powerless? That therefore others will not want to have fellowship with you? Such, he answers, are not my bonds. They can shine even in the royal palaces. "So that my bonds," he says, "in Christ were made known to all the praetorium and to all the rest, and the greater part of the brethren in the Lord, being encouraged by my bonds, began to preach the word of God with greater boldness, fearlessly" (Phil. 1:13,14). Do you see that bonds have more power than the resurrection of the dead? They saw (the Apostle) in chains and received even more boldness. For where there are bonds, there must be something great. Where there is sorrow, there is certainly salvation, there is certainly rest, there are probably great deeds. Thus the devil, when he wants to strike, is himself smitten; when it binds the servants of God, then the word (of God) spreads still more. And look, it happens everywhere. He was in chains, and this is what he did in prison: "in" the very "bonds," he says, "mine" (Phil. 1:7). He was chained to Rome, and there he converted many to the faith. This is because not only he himself had boldness, but also many others received boldness through him. And being afraid, it is said, he sent him away, and he who bound him was not ashamed to receive from him who was bound the doctrine of things to come. In chains he sailed, did not die in a shipwreck and tamed the storm. While he was in chains, a poisonous animal touched him and, without doing him any harm, left him behind. He was a prisoner in Rome, and by preaching in chains, he attracted thousands to himself, offering (to his hearers) this very thing, that is, bonds. Now there are no occasions to be imprisoned in chains, but there are other kinds of fetters, if we so desire. What are they? This is to restrain one's hands so as not to be inclined to covetousness. Let us bind it with these fetters. Instead of iron, let the fear of God serve us. Let us loose those who are bound by poverty and sorrow. It is not the same thing to open the doors of the prison and give freedom to the souls of a person constrained by need. It is not the same thing to loose the chains of prisoners and "set free those who are afflicted" (Luke 4:18). The latter is greater than the former, because there is no reward for it, and for this there are innumerable rewards. Paul's fetters were long and detained us for a long time. And in fact they are long, and more beautiful than any gold chain. These fetters, like a machine, draw their prisoners to heaven, and like a golden chain stretching (to heaven), they drag them to heaven. And it is surprising that by binding the prisoners of the valley, they draw their grief. This, however, is not their natural property. Therefore, if God arranges it in this way (as we have just seen), then pay attention not to the natural property and order of things, but to that which is higher than both. Let us learn from here not to lose heart in sorrows and not to grieve. Look, indeed, at this blessed one. He suffered blows, and the blows were strong: "He gave them," it is said, "many blows" (Acts 16:23). He was put in chains, and in strong bonds: (the guard) "cast" him "into the inner prison" (v. 24), and into a very strong prison. However, even in such circumstances, at midnight, when, under the influence of sleep, this powerful bond, even those who are vigorously awakened sleep, they (Paul and Silas) sang and praised the Lord. What can be harder than these souls? They knew that the youths also sang in the fire and in the furnace. Perhaps they (Paul and Silas) thought: we have not yet suffered anything like this. But the word, developing correctly, has also led us to other bonds, to another prison. What to do? And I would like to be silent, but I can't. I found another prison that is more surprising and astonishing than this. And you arise, as if the word had just begun, and cling to it with lively attention. I want to interrupt the word, but I can't. As a drunkard does not tear himself away from the cup, no matter what is said to him, so I, having taken up the wondrous prison cup of the prisoners of Christ, cannot cease, cannot be silenced. If, indeed, he was not silent in prison, and at night, and in his wounds, – shall I be silent, sitting during the day, enjoying complete tranquillity for the conversation, – shall I be silent when those who were in chains, beaten with sticks, did not allow themselves to be silent at midnight? The youths were not silent in the furnace and in the fire: will we not be ashamed to be silent? And so, let us see the prison. And here they were imprisoned, but immediately at the very beginning it turned out that they were not to be burned, but as if they were to enter the prison. Why (otherwise) do you bind those who are to be burned? They were bound like Paul, hand and foot, bound with the same cruelty; and he (Nebuchadnezzar) cast them into the inner prison, and then commanded that the furnace be kindled violently. But let us look at what follows. As they sang (Paul and Silas), the prison shook and the doors opened. When these (youths) also sang, the fetters fell from their hands and feet, the prison was opened, and the openings of the furnace were opened, because the dew of the spirit burst forth noisily (Dan. 3:8). But I imagine such a multitude of subjects that I do not know what to talk about before and what after: therefore I ask you not to demand order from me. Both events have much in common with each other. Those who were with them (Paul and Silas) in bondage were freed from their bonds, and yet they slept. Here, instead, there was something else: those who threw them into the furnace were burned. But I wanted to say that the king saw them free from their bonds, and worshipped them (Dan. 3:95); And when he heard them singing, he saw four people walking, and he called them. And so, like Paul, who could, but did not come out of the prison, until he who had imprisoned him called him and brought him out, and the three youths went out until the king commanded them to go out. What do we learn from this? Do not rush to suffering, do not rush to accept sorrows and do not remain in them; when we are freed from them. The king bowed down to them; He could have entered the place where the saints were, but when he came to the opening, he stopped: he did not dare to enter into the prison, in which he had prepared for them to burn. And notice the words. He said: "Lord, what shall I do to be saved?" This, although not with such humility, nevertheless said no less pleasant words: "Shadrach, Meshach and Abednego, servants of the Most High God! Come out and come!" (Dan. 3:93). Great honor! "Servants of the Most High God! Come out and come up!" How will they come out, O king, when you have cast them bound into the fire, when they have been in the fire for so long? Even if they had been adamantine, if they had been made of metal, would they not have perished during the time they sang their whole hymn? But they were saved because they sang. The fire was afraid of their joy, and it was afraid of their amazing song, their hymn. What do you call them? "I said beforehand, 'Servants of the Most High God!' because with the servants of God all things are possible. If there are such servants among men who have no less power and authority in the affairs of their masters, no less in command than the masters themselves, then how much more is it possible for the servants of God." These are the most pleasant words for them. The king knew that with these words he would give them special pleasure. For if they went into the fire in order to remain servants of God, no other words were more pleasing to them than these. If he had called them kings, the rulers of the universe, he would not have made them as happy as He did, saying, "Come forth and come near." And what is surprising? Paul, when he wrote to a great city that possessed the universe, and was proud of its own merits, contrasted this (the dignity of the servant of God) as equal to his dignity, even as many, incomparably greater than the consulship, and the kingdom, and the dominion over the universe: he wrote: "Paul, the servant of Jesus Christ" (Romans 1:1). "Servants of the Most High God!" If they, say (the king), try so hard to be slaves, then let us convince them of this completely. Now look at the good humor of the youths. They were not indignant, they were not angry, they did not contradict, but they went out. If they considered it an offense to be thrown into the furnace, they would be indignant with the one who threw it. Here we see nothing of the sort: they came out (from the furnace) as if they had come down from heaven itself. He will not sin who would say about them what the prophet said about the sun: "He goes out like a bridegroom out of his bridal chamber" (Psalm 18:5). Why? Because they came out then with greater glory than the sun went out. The sun is a sensual light for the illumination of the earth, and they illuminate it in a different way, that is, spiritually. For their sake the king immediately sent an injunction in these words: "The signs and wonders which the Most High God has done upon me, it pleases me to declare to you. How great and how powerful!" (Dan. 3:99). Thus they came out (out of the fire), spreading from themselves the brightest rays, with which the countries themselves were illumined, and which were to spread everywhere by royal decrees and dispel all darkness. "Come out and come over." He did not command that the furnaces should be extinguished, and with such confidence that they could not only walk within it, but also come out of it, in spite of its burning flame, he did them special honor. But let us see, if you will, the words of the jailer. "Lord, what shall I do to be saved?" What is more pleasant than these words? They make the angels themselves rejoice. In order to hear such words, the Only-begotten (Son) of God became a servant. The first believers said the same words to Peter: "What shall we do to be saved? What did he say? "Believe and be baptized" (Acts 2:33). Because of the desire for the salvation and obedience of the Jews, Paul would gladly have descended into hell to hear such words from them. And see: he demands nothing for himself, but gives everything to them. The king does not say: that I may be saved; but more powerful than all words is that which he teaches (others). He immediately becomes a preacher. It does not need to be catechumenized, like the prison guard. But what? He glorifies God and confesses His power. "I fully see that your God is the God of gods and the Lord of lords, that He has sent His angel and brought you out of the furnace." And what's next? Not only one guard, but many are announced by the royal epistle, knowing what has happened. That the Tsar could not deceive is, of course, obvious to everyone. He would not want to testify to this about the captives and thereby humiliate his way of acting. He would not have taken upon himself the infamy of such folly, so that if the truth had not been very evident, he would not have written such an edict, especially since there were so many witnesses. Do you see how strong the bonds are? What is the power of singing during the tribulation? They did not give way to despondency from persecution, did not lose heart, but it was then that they were especially cheerful, and then they were especially complacent. And they did so justly. One more thing remains: why were the prisoners released in prison, and the servants of execution burned in the furnaces, when the king should have endured this? For it was not so much those who sinned, who put them in chains, and cast them into the furnace, as those who commanded them to do so. So, why did they die? There is no need to say much here (to explain the matter). Because they were wicked. For this reason it was arranged in such a way that the power of fire would be evident and the greater miracle would be greater. If, indeed, the fire devoured with such force those who were outside the furnace, how did it leave unharmed those who were in the furnace itself? (This is so that) the power of God may be more apparent. And let no one be surprised that I have compared the king with the jailer: he acted in the same way with the latter. The king was not more glorious than the guard: both benefited equally. But the righteous, as I have said, are especially cheerful in spirit when they are in sorrow, when they are in chains, because to suffer for Christ is more pleasant than any pleasure. Do I want to remind you of another prison? We need to move from these bonds to another prison. Which one do you want? Is it the one in which Jeremiah was imprisoned? Or to Joseph's prison? Or John? Thanks be to the chains of Paulen: how many prisons they have shown us! Do you want to hear about the prison in which John was imprisoned? And he was once in chains for Christ and for the (identical law. What is he? Did he remain idle in prison? Was it not from this imprisonment that he sent his disciples, saying to them, "Go and say to Christ, 'Are you the one who is to come, or are we waiting for another?'" (Μt. 11:3). And while he was there, he taught others, he was not negligent. And Jeremiah, in the performance of his duty, did he not prophesy (in prison) of the Babylonian captivity? And Joseph? Have you been imprisoned for thirteen years? However, even here (in prison) he did not forget about virtue. Let us speak of one more bond and conclude our discourse. Our Lord was also in chains, Who had freed the world from sins; their hands were tied, which had done an innumerable multitude of good: having bound him, it is said, "they brought him to Caiaphas" (Μth. 26:57). He was in chains Who performed so many miracles. Thinking about this, let us never grieve, but let us also rejoice in bonds. We, even without fetters, are still as if bound. Do you see what a blessing bondage is? Knowing all this, let us give thanks for all things to God, in Christ Jesus our Lord.

CONVERSATION 9

"Therefore I, a prisoner in the Lord, beseech you to walk worthy of the calling to which you have been called, with all humility and meekness and longsuffering, bearing with one another in love, striving to preserve the unity of the Spirit in the bond of peace" (Ephesians 4:1-4). The high dignity of Paul coming out of prison. – What does it mean to walk worthily to be called? – About love. – Mystery is a consequence of the cooling of love. 1. In these words the great and more brilliant power of Paul's bonds is revealed to us. And (Paul) does not show this power in vain, as it seems, and not without purpose, but in order to shame them more. What can he say? "I, therefore, a prisoner in the Lord, beseech you to walk worthy of the calling to which you have been called." How (to walk)? "With all humility and meekness and longsuffering, bearing with one another in love." This means that it is good to be a prisoner, but not simply, but for Christ's sake; wherefore he said, "a prisoner in the Lord," that is, for Christ's sake. Nothing can compare to this! But the bonds (of Paul), by distracting us from the real subject of the discourse, attract us (to themselves), and, being unable to resist this attraction, we speak of them as if involuntarily, or rather, both willingly and with prayer. Oh, if only it were always possible to talk about these ties! But be patient: I want to say something that is the subject of attention of many, and about which it is said thus: if sorrows are a good deed, then how can he, defending himself before Agrippa, say: "I would pray to God, that not only you, but also all who hear me today, may become like me, except for these bonds" (Acts 26: 29)? He said this not because he considered sorrows to be a humiliating thing for himself – no; if this were so, if they were really humiliating, then he would not have boasted of chains, imprisonment, or other calamities, and would not have said: "I will much more gladly boast of my infirmities" (2 Cor. 12:9). What does this mean? What he considered to be a great deed is imprisonment. But just as he wrote to the Corinthians: "I nourished you with milk, and not with solid food, for you were not yet able, and even now are not able" (1 Corinthians 3:2), so here (it happened that) they could not listen to his teachings about the beauty, greatness and benefits of imprisonment: therefore he said: "except for these bonds." On the contrary, he did not write to the Jews in this way, but advised them to share bonds with prisoners. Therefore he himself rejoiced for the bonds, gave himself up to chains, and was taken to custody with the prisoners. Great is the power of Paul's bonds! Instead of all the spectacles, this one thing is enough to see Paul bound and led out of prison. What can be greater than the pleasure of seeing him in chains and sitting in prison? How can I appreciate this pleasure? Do you not see kings and consuls riding in chariots dressed in gold, and their bodyguards, who also have all gold on them, golden spears, golden shields, gold-adorned clothes, horse blankets with gold? But how much more pleasant the first sight is than the last! I would rather see Paul coming out of prison with the prisoners than see them a thousand times accompanied by their spearmen. How many angels, do you think, preceded (Paul) when they brought him out in this way? That I am not lying can be confirmed to you by an example from ancient history. Elisha the prophet, whom you may know, during the war between the king of Syria and Israel, sitting at home, opened the court conferences of the king of Syria with his advisers, and made his actions unsuccessful by stating his secret intentions beforehand, and thus did not allow (the Israelites) to fall into the snare that this king set for them. This disturbed and frightened the latter, and he was greatly perplexed because he did not know who was discovering all his thoughts, following him, and making his plans unsuccessful. But when the king was in this ignorance, and was trying to find out the reason (for the failure of his undertakings), one of his bodyguards told him that there lived in Samaria a prophet named Elisha, and that it was he who was frustrating the king's plans by revealing them. The king thought that he had learned everything, but in fact nothing could be sadder than his situation. In fact, instead of honoring this man, wondering at him, and being frightened by the power by which he, being at such a great distance, knows, without anyone's transmission, all the secret plans of the king, instead he becomes irritated, and, carried away only by anger, gathers horsemen and soldiers and sends them to seize the prophet. Elisha had a disciple who was still on the threshold of prophecy, so to speak, and had not received such revelations as his teacher had received. The king's soldiers came to bind the prophet. We meet the bonds again! What should I do? From everywhere they are woven into our speech. Seeing a large number of troops, the disciple was frightened and, trembling with fear, ran to the teacher with the news of this, in his opinion, misfortune and said that they were in imminent danger. The prophet smiled at the fact that (his disciple) was afraid of what was not frightening, and advised him to be of good cheer; but the latter, as yet imperfect, was not convinced by his words and, amazed by what he saw, still trembled. What about the prophet? "Lord!" he says, "open his eyes so that he may see" that there is more on our side than on theirs. And suddenly he saw: the whole mountain on which the prophet lived was filled with fiery horses and chariots (2 Kings 6:17). And this was nothing but an angelic army. 2. If Elisha, for such an occasion only, was surrounded by an army of angels, what can be said about Paul? The Prophet David says: "The angel of the Lord encamps around those who fear Him" (Psalm 33:8), and again: "They will carry you up in their hands, lest you dash your foot against a stone" (Psalm 90:12). But what do I say about angels? Vladyka Himself was with him when he came out (from prison). Abraham did not see him either. He was not with Abraham either; but (now) He Himself made the promise: "I am with you always, even to the end of the age" (Μth. 28:20). Appearing to Paul, he said: "Do not be afraid, but speak and do not be silent, for I am with you, and no one will harm you" (Acts 18:9,10). And in a dream He appeared to him and said: "Make haste and come out of Jerusalem quickly, for here they will not receive your testimony about Me" (Acts 22:11). Thus the wondrous saints are always filled with great grace, and especially when they are in danger for Christ, when they are made prisoners (for Him). As it is pleasant to look upon a valiant soldier at all times, and especially when he stands and fights beside the king himself, so imagine Paul, who could be seen teaching and in chains. Here I will tell you what, by the way, has now come to my mind. And the blessed martyr Babyla was in chains for the same thing that John did – for denouncing the emperor of iniquity, and dying, he gave orders to put these bonds together with his body, to bury himself in chains, and now the fetters lie together with the dust: such was his love for chains for Christ's sake! "His soul entered into iron" (Psalm 104:18), said the prophet about Joseph. And women also happened to experience imprisonment. And we don't want to bind ourselves! I advise you not to accept this (Paul's imprisonment) – since now is not such a time – but you, without tying your hands, bind your mind. There are still bonds, and he who does not bear one will bear the other. Listen to what Christ says: "Binding his hands and feet" (Matt. 22:13). In order not to be subjected to this imprisonment, let us take upon ourselves those bonds. Wherefore (Paul) said, "I, therefore, a prisoner in the Lord, beseech you to walk worthy of the calling to which you have been called." And again: Christ is our head. He has resurrected us and seated us on the heavenly ones, despite the fact that we are so hostile to Him and have done so much evil. Great is this calling, and to the great (it is directed)! It is great not only because (He called us) from such a state, but also because He called us to such works and in this way. How is it worthy to walk (of this calling)? "With all humility." Whoever is such is worthy to pass (this calling): humility is the foundation of all virtue. If you have humility and remember who you are and how you are saved, then the remembrance of this serves as an incentive for you to virtue. You will not be proud of your bonds, or even of what I have said; but, knowing that all you have is the gift of grace, you will humble yourself. A humble person can be a servant who remembers good deeds and is grateful for them. "What hast thou," he says, "what hast thou not received?" (1 Cor. 4:7)? Listen also to what he says: "But I have labored more than all of them: not I, however, but the grace of God, which is with me" (1 Cor. 15:10). "With all," he says, "humility," i.e., not only in words and not only in deeds, but also in outward methods and tone of speech. Do not treat one humbly, and the other boldly; Preserve humility with everyone, whether he be your friend or enemy, noble or insignificant: this is what humility consists in. Likewise, observe humility in other matters, because Christ says: "Blessed are the poor in spirit," and this (blessedness) should be placed before others, For this reason (the Apostle) they said: "with all humility and meekness and longsuffering." In another there is humility, but he is hot and irritable: then humility does not benefit him; Often, under the influence of anger, he loses everything. "Condescending," he says, "to one another in love." How can one who is irritable and slanderous endure? (The Apostle) indicated the way: "by love," he says. If you have no patience with your neighbor, how will God tolerate you? If you are impatient with your fellow servant, how will the Lord tolerate you? Where there is love, everything can be transferred. "Trying," he says, "to preserve the unity of the Spirit in the bond of peace." Bind your hands with the bonds of meekness. Thus the bright word – bonds – illumined us again; we left it, and it came to us again. Those bonds are good, and these are good; but the former are the fruit of the latter. Unite yourself with your brother: everything is easy for people who are bound together by bonds of love. Bind yourself to him and him to you: then you will be master not only over yourself, but also over another, you will be able to make your friend anyone whom you will. Good-naturedly "trying": he makes it clear that this is not a simple or accidental matter. "Trying," he says, "to preserve the unity of the Spirit." 3. What is the unity of the spirit? Just as in the body the soul embraces everything and imparts a certain unity in a diverse way, proceeding from the difference of the bodily members, so it is here. But the soul is also given in order to unite (people) who are not the same with each other in origin and in way of life. An old man and a young man, a poor man and a rich man, a lad and an adult, a husband and a wife, and every creature endowed with a soul, is something one, and it is a unity greater than the unity of the body. The first affinity is higher than the last, the (spiritual) unity is more perfect. The spiritual union is the more perfect the simpler and more monotonous. And how is it preserved? "In the Union of Peace". It does not exist where there is enmity and division. "For if there be envy among you, contention, and dissension, are you not carnal? and do you not act according to human custom?" (1 Cor. 3:3)? As fire, falling on dry trees, turns them into one burning fire, but over wet trees it has no effect and does not unite them with each other, so it is here: coldness of the soul does not contribute to unity, but for the most part warmth. Hence the warmth of love. (The Apostle) wants to unite us all in the bonds of love. "Just as," he says, "if you wish to bind yourself to another person, you can do so only by binding him to yourself, and if you wish to make this union mutual, his affection for you is necessary, so here he wants us to be bound together not by one world, but by one love, but that we all have one soul. These are beautiful bonds: by these bonds we are united both with each other and with God. These bonds do not burden or constrain the hands bound by them, on the contrary, they give them greater freedom, open up more space for them to act, and make the prisoners more cheerful than those who are not bound. The strong, being in alliance with the weak, strengthens him and does not allow him to perdition, but he excites the careless to activity. "Brother from brother we help," says (the Most Wise), "as the city is strong." This union cannot be broken by distance, nor heaven, nor earth, nor death, nor anything else; it is higher and stronger than anything else. Proceeding from the unity of the soul, it can at the same time embrace many. Listen to what Paul says: "You are not cramped in us; but your hearts are cramped. For equal recompense," I say, as to children, "spread ye also" (2 Cor. 6:12,13). What destroys this union? Love of money, lust for power, ambition, and many other things weaken and divide the members of this union. How can this gap be bridged? If there are no these (passions), there will be no obstacles to love. This is what Christ says: when iniquity abounds, "the love of many will grow cold" (Μt. 24:12). Nothing is so opposed to love as sin – I mean not only love for God, but also for one's neighbor. How, it will be asked, do robbers live peacefully among themselves? But, tell me, when? At least when they don't lead a life of robbery. But if they do not observe justice in the division of the spoils, and do not give each of them the rightful portion, then they also are seen in enmity and war among themselves. Thus, it is impossible to find peace where there is an evil deed; but it is always to be found where they live justly and virtuously. What's more? Do rivals live peacefully among themselves? Not at all! Whom do you want me to point out? A miser with a miser can never have peaceful relations. If they had been just and accommodating, and had not done injustice to one another, there would have been no such people. As two wild hungry beasts, for want of prey, devour each other, so it happens in the society of (people) miserly and evil. Thus, without virtue there can be no peace. Let us form, if you will, a whole society of covetous people, let them all enjoy equality of honor, no one will offend them, and they themselves will be unjust to each other: can such a society exist? Not at all! Do fornicators live peacefully? You will not find two concordants with each other. And the reason is again the same – cooling, and the cooling of love is a consequence of the increase of iniquity. It leads to self-love, it tears and dissects the body, weakens and destroys it. On the contrary, from virtue proceed completely contrary actions. A virtuous person is above money. If an innumerable multitude (of people) lived in poverty, they could remain at peace with each other. And misers, even if only two have come together, they can never maintain peaceful relations with each other. 4. Therefore, if virtue is in us, then love will not perish, because virtue comes from love, and love comes from virtue. Let me explain how. A virtuous person does not prefer money to friendship, he does not remember evil, he does not do injustice to his neighbor, he does not offend him, and he himself endures everything generously. This is what love consists of. Again, he who loves has all these (qualities). In this way, one is created by the other. From this it is evident that love is from virtue, as (the Lord) pointed out when He said: "When iniquity abounds, "the love of many will grow cold." And what virtue comes from love, (the Apostle) says: "He who loves another has fulfilled the law" (Romans 13:8). Therefore, it is necessary to be one of two things: either to love intensely and be loved, or to be highly virtuous. Whoever has the one must have the other; On the other hand, he who has no love does evil, and he who does evil does not know love. Let us strive to acquire love: it will protect us from evil. Let us bind ourselves (with the bonds of love). Let us have neither deceit nor guile. None of this exists where there is friendship. A certain wise man said about this: "If you have drawn a sword against a friend, do not despair, for the return of friendship is possible. If you have opened your mouth against a friend, do not be afraid, for reconciliation is possible. Only reproach, pride, the discovery of a secret, and deceitful wickedness can drive away every friend" (Sir. 22:23-25). The disclosure of the secret, he says, removes him. However, if we all live amicably with each other, then there will be no need for mysteries. Just as no one has a secret from himself and cannot hide anything from himself, so also from his friends. And when there are no secrets, there will be no possible rupture because of them. Our mysteries are a consequence of the fact that we cannot rely on the faithfulness of everyone; secrets are the fruit of the cooling of love. Indeed, what secret can you have? Do you want to do injustice to your neighbor? Or to prevent him from receiving some good, and therefore you hide from him? Or is it nothing, but you are ashamed (to speak out)? Isn't that a sign that you don't trust him? With love, there will be no betrayal of the secret, nor reproach of it. Indeed, tell me, who and when blasphemes himself? And if this happens, it is for the good. We also reprimand children in order to correct them. And when Christ rebuked the cities (Chorazin and Bethsaida), saying: "Woe to you, Chorazin! woe to thee, Bethsaido!" – he (did this in order to) deliver them from disgrace. For nothing has such an influence on the soul, nothing is so capable of restoring it and correcting its inconstancy (as reproof). And it is not without intent that we rebuke each other. In fact, why will you reproach your neighbor? For money? You won't if you consider your own to be common property. For sins? But this is not a reproach, but rather a correction. "Insidious villainy," it is said. What, then, will anyone destroy and kill himself? No one. So, let us strive for love. It is not simply said: we will love, but we will pursue (love), i.e. we must make great efforts. (Love) soon disappears, quickly leaves us: so many obstacles it encounters for itself in this life. If we pursue her, she will not leave us so hastily, and we will soon attract her. The love of God has united heaven with earth; the love of God has placed man on the royal throne; the love of God has revealed God on earth; the love of God made the Lord a slave; the love of God has betrayed the Beloved for the enemies, the Son for the haters, the Lord for the slaves, God for the people, the Free for the slaves. But she did not limit herself to this, but called on us to do more. Not only has it freed us from our former evils, but it has also promised us a much greater blessing. Thanking God for all this, let us strive to acquire every virtue, and above all let us increase in love, so that we may be worthy of the promised blessings through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 10

"There is one body and one spirit, even as you were called to one hope of your calling" (Ephesians 4:4). The destructiveness of vanity. 1. When Blessed Paul wishes to dispose (Christians) to something especially lofty, then, being full of wisdom and spirituality, he urges them to do so by heavenly things – by the example of the Lord Himself. Thus, in one place he says: "And live in love, even as Christ also loved us, and gave Himself up for us" (Ephesians 5:2), and again: "For you must have the same feelings that were in Christ Jesus: He, being in the form of God, did not consider it a robbery to be equal with God" (Phil. 2:5, 6). He does the same here. When great examples are pointed out, a strong zeal and desire (to imitate them) are born in a person. So, what does he say, urging us to unity? "One body and one spirit, as ye were called to one hope of your calling; one Lord, one faith, one baptism" (v. 4, 5). What is "one body"? Faithful to all the vengeance of the universe, living, living and having live. Those who pleased (God) before the coming of Christ also constitute one body. Why? Because they, too, have come to know Christ. Where does this come from? "Abraham your father," it is said, "rejoiced to see my day; and he saw and rejoiced" (John 8:56); again: "For if you had believed Moses, you would have believed Me also, because he wrote about Me" (5:46). Indeed, they would not write about someone about whom they did not know what to say. If they knew, then without a doubt they revered it. That is why they also constitute one body. The body is not separated from the spirit, otherwise it would not be a body, because we usually say about objects that are united with each other and have a great connection: one body. In the same way, we ourselves in union constitute one body, with one head. With the unity of the two, although the body consists of different members, important and unimportant, yet neither the best of them is armed against the insignificant member, nor is the former subject to the envy of the latter. And although not all (members) have the same function, but each is subject to a certain requirement of necessity, nevertheless, for the very reason that everything is done by them out of necessity, or according to the demand of different needs, they are all equally worthy of respect. However, there are some higher and other lower among them, such as the head dominating the whole body, in it are contained all the senses and the very dominion of the soul, as a result of which no one can live without a head, while after the cutting off of the legs, many remain alive for a long time. Thus, the head is better than the others (members) not only in its position, but also in its activity and importance. But why do I say this? And in the Church there are many who have reached the same height as the head, who contemplate the heavenly things like the eyes in the head, who are very far from the earth and have nothing to do with it. Others take the place of their feet, trampling on the ground, which are healthy feet, however. For it is not that they trample down the earth, but that they deviate into the path of wickedness, that "their feet," as it is said, "run to evil" (Isaiah 59:7). Therefore, neither the eyes should despise the feet, nor the feet envy the eyes. Otherwise, each member loses its own dignity, and its proper use is difficult. And it is true: he who plots against his neighbor thereby first of all plots against himself. Thus, if the legs do not want to carry their heads when it is necessary to move from one place to another, then by their inactivity and immobility they harm themselves. In the same way, if the head did not want to have any care for the feet, it would first of all injure itself. But it (i.e., the head and legs), as it should be, are not hostile to each other, because they are so arranged by nature. How can a person not rebel against a person? No one (you will say) rebels against the angels, just as they do not rebel against the archangels; nor can animals get the better of me; And where is the nature of the same dignity, where there are the same gifts, and no one has more than the other, why should not one rebel against the other? But this very thing does not give you the right to rebel against your neighbor. If everything is common, and no one has anything greater against the other, then on what basis can one be exalted over another? We are endowed with the same nature, we are similar in soul and body, we breathe the same air and eat the same food: why then should we rebel (against each other)? True, the possibility of rising above the bodiless forces through a virtuous life can lead to a high opinion of oneself; But that would not be arrogance. After all, I rightly place myself high and very high in comparison with the demon. See how Paul also placed himself above the demon. When the demon said many wonderful things about him, he forced him to be silent, not yielding to the deceiver. Thus, when the maiden, who had an inquisitive spirit, said: "These men are servants of the Most High God, who declare to us the way of salvation" (Acts 16:17), he, after a strict rebuke, bound his shameless tongue to him. And in another place he writes the following words: "But the God of peace will crush Satan under your feet quickly" (Romans 16:19). Is this not a consequence of the difference of nature? 2. Do you not see that it is not the difference of nature that matters, but free will? Therefore, in free will, they (demons) are the worst of all. But against the angel, you say, I do not rebel, because there is a great distance between me and him.  But neither should you rebel against a man, nor against an angel. Just as an angel is different from you by nature, which, however, should serve him neither as praise nor as a blasphemy, so a person differs from another person not by nature, but by his inner mood, and becomes an angel among people. Therefore, if you do not arm yourself against angels, how much more (you should not arm yourself) against people, who in human nature become angels. In the presence of that man, he who is as virtuous as an angel is much better for you than an angel. Why? Because he has corrected his own nature by his own will, and also because the angel is far from you and dwells in heaven, and he lives with you and arouses competition in you. However, he is also far from you, even more than he: "Our dwelling," he says, "is in heaven" (Phil. 3:20). And (to convince you) that he is indeed far from you, listen to where his head dwells: on the royal throne, he says. But the farther this throne is from us, the farther it is from us. But you say: I see that he enjoys honor and this produces envy in me. Envy was the cause of innumerable disorders in all creation, both above and below, and not only on earth, but also in the Church itself. As a stormy and contrary wind, rushing to a calm harbor, makes it more dangerous than any rock and any navigation on the sea, so the love of glory, taking possession (of a person), destroys and throws everything into disorder. You have often been to the fire of large houses. We have seen how smoke rises to the sky, and how fire, little by little, destroys everything, because no one cares about how to put an end to misery, but everyone thinks only about himself. Often a whole city gathers, a multitude of people gather to look at the disaster; But there is no protection and help from anyone. At the same time, one can see how those gathered do nothing; each of them only stretches out your hand to point out to the newcomer either how the flames are constantly bursting out of the windows, or how the ceilings are collapsing, and whole walls fall from their foundations to the ground. There are, however, many people who are bold and fearful of danger, who are not afraid to come closer to burning buildings, not in order to help put an end to the calamity, but in order to enjoy the spectacle more, and to examine closely everything that is often not seen from a distance. If this calamity befell a famous and magnificent house, then it seems that the sight is worthy of special pity and great tears. For it is a sad sight to see the heads of the column reduced to ashes, and many of them shattered, some by the action of the fire, and others by the own hands of their builders (who do this in order not to give more food to the fire); (a sad sight) – to see the statues that served, under the protection of the roof, as a decoration of the building, after the fall of the roof, without protection, standing in the open air, in an extremely ugly appearance. What else? Who can count the riches contained in these buildings, the golden garments and the silver vessels? And where only one gentleman and his wife entered, where there was a storehouse for the many, clothes and perfumes, where there was a storehouse for precious stones, everywhere, as soon as the fire began, bath-attendants, garbage collectors, vagabonds, and all others like them entered. And then everything that was inside turned into water, fire, dirt, dust and burnt logs. But why did I spread this picture so wide before you? It is not just a house fire that I want to describe, but what need am I for it? – but I want to present to your eyes, as far as possible, the calamities of the Church. In fact, as if some kind of fire, or lightning, rushing from a height, rushed to the very roof of the Church, and yet it does not touch anyone! When our father's house is burning, we sleep a deep and unawakened sleep. Who has not been touched by this flame? What images that stood in the Church did he not touch? And truly, the Church is nothing but a house built for our souls. However, not everything that is included in this building is equal in its merit: of its constituent stones, some are brilliant and magnificent, while others are worse and darker, although still much better than the rest. Many of them can be seen here, and those that take the place of gold, the gold that adorns the roof: some, as we see, serve as much decoration as statues in houses; and many stand like columns. After all, it is customary to call people columns not only for their strength, but also because, the name of the golden headdress, they decorate (their place) with their beautiful appearance. And in the multitude of the people one can see, as it were, a large and extensive extension of the walls: a multitude of people takes the place of the stones from which the walls are built. 3. But we need to move on to a more brilliant picture. This Church is built not of (simple) stones, but of gold, silver, precious stones set in gold. But, alas, what a pity! All this has been burned by the dominion of vanity, that all-consuming flame, and no one has overpowered its actions. We stand and marvel at the fire, but we do not have the strength to extinguish the evil. And even if it is extinguished for a short time, two or three days will pass, and the spark smoldering in the ashes will pervert everything that it has not touched before. So here the same thing is done that usually happens in a fire. The reason for this is that when we had no supports for the church columns themselves, the fire engulfed (these columns), which supported the shelter and gave the fortress to the whole building; And through this, he had convenient access to the walls. If the flame is destroyed in the wooden parts of the building, then it rushes to the stone ones. But when he has destroyed and overthrown the columns, then he has no need to destroy the rest, because as soon as the pillars and supports of the upper parts (of the building) fall, the rest of its own accord, without any hindrance, suffers the same fate. And so it is now with the Church: fire has engulfed everyone. We seek honor from people, we are inflamed with love of glory, and we do not listen to the words of Job: "Otherwise I would fear great company, and the contempt of my fellow countrymen would frighten me" (Job 31:34). Do you see a virtuous soul? I was not ashamed, to speak, in front of a multitude of people, to tell involuntary sins. If he was not ashamed, how much more should we have done so. "Remember me," says (the prophet), "speak thou, that thou mayest be justified" (Isaiah 43:26). Great was the power of this evil: it perverted and destroyed everything. We have become slaves of honor, forsaking God. We cannot forbid this to our subordinates, being ourselves possessed by the same fever. We ourselves are in need of healing, although we have been appointed by God to heal others. What hope is there for salvation, when doctors themselves have need of the help of others? I have not said this without reason, and it is not in vain that I express my lamentation, but that all of us, together with our wives and children, sprinkled with ashes and put on sackcloth, may fast upon ourselves and ask God to show us help and remove danger from us. Truly our help is in His great and wondrous right hand. More is required of us than of the Ninevites. "Forty more days," it is said, "and Nineveh shall be destroyed" (Jonah 3:4). A terrible and very formidable announcement! And how was it not (for the Ninevites to be afraid) in the expectation that, at the end of three days, their city would become a sepulchre for them, and they would all perish from the same punishment? If it happened that two children died at the same time and in the same house, it was an unbearable disaster. And if it seemed to Job the most intolerable calamity – the destruction of all (his children) because the roof collapsed over them, then what would it be like to see not one house, not two children, but a whole nation, one hundred and twenty thousand, buried under collapsed roofs? See what a disaster! A similar threat has recently been directed against us, not by the voice of a prophet – we are not worthy to hear such a voice – but by some heavenly proclamation, which has sounded louder than any trumpet. Again I repeat what I have said: "Forty more days, and Nineveh will be destroyed." A truly terrible threat! But now it is not at all the same. It is not three days that have passed, and it is not the destruction of Nineveh that threatens us, but many days have passed since the time when the Church on earth was destroyed and thrown down, how all are equally enslaved to sin, especially those who bear the responsibility of stewardship. The greater the evil, the greater the need. So don't be surprised if I urge you to do more in some respects than the Ninevites did. I preach to you not only fasting, but also show you the medicine that has kept this city from falling. Why is that? Because when the Lord saw (the deeds of the Ninevites), "they turned from their evil way, and God was sorry for the calamity, which He said He would bring upon them, and did not bring it" (Jonah 3:10). We will do it too. Let us shun covetousness and love of glory, asking God to show us His help and restore our fallen brethren. We should not be afraid of that (which threatened Nineveh). Then stones and logs fell down, and bodies perished; Non there is nothing of the sort, but souls have to be given over to the fire of Gehenna. Let us call upon (God), let us glorify Him; let us ask His forgiveness for the past, and for the future we will pray to Him that, having been freed from this fierce and powerful enemy (sin), we may be worthy to send praise to the humane God and Father, with Whom to the Son with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 11

"One body and one spirit, as ye were called to one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, Who is over all, and through all, and in all of us. And to each one of us grace is given according to the measure of the gift of Christ" (Ephesians 4:4-7). Why in the church one receives more, and the other less. – Humility is necessary for the unity of the body of the church. – The bishop was ordained to be taught by the word. – To make divisions in the church is no less evil than to fall into heresy. 1. Paul demands of us such a love as would bind us together, making us inseparable from each other, and such perfect unity, as if we were members of one body, because only such love produces great good. With the words, "One body," he demands that we have compassion on one another, do not covet the good of our neighbor, and share in the joys of one another; He expressed all this together. Then he added very appropriately: "and one spirit," teaching that we should have one spirit with one body, since there can be one body, but not one spirit, when, for example, someone is a friend of heretics. Or by these words ("one spirit") he wanted to induce mutual agreement, as if to say: since you have received one Spirit and drank from the same source, there should be no strife among you. Or perhaps by the word "spirit" he here means disposition (προδυμίαν). Then he says (the Apostle): "As ye were called to the one hope of your calling." That is: God called us all to the same thing; he did not give anything else to anyone against another; He granted immortality to all, eternal life to all, unfading glory to all, brotherhood to all, inheritance to all, He became a common head for all, resurrected and imprisoned all. And so, having such equality in spiritual things, why do you be highly wise? Is it because so-and-so of you is rich and so-and-so strong? But isn't it funny? Tell me, indeed, if the king, having chosen ten men, clothed them all in purple, placed them all on the royal throne, and bestowed upon them all the same honor, would any of them dare to revile another, because he would be richer and more famous than he? Not at all! But by this comparison I have not yet expressed everything, since the distance here is not yet so great. Shall we, then, being equal in heaven, exalt ourselves above one another in earthly (differences)? "One Lord, one faith, one baptism." This is the hope of (our) calling. "One God and Father of all, who is over all, and through all, and in us all" is one and the same. Or was He called greater for you, and lesser for that? Have you been saved from faith, and he from works? Have you been forgiven (sins) in baptism, but not that one? Away (with such thoughts)! "One God and Father of all, who is over all, and through all, and in all of us. Who is above all," that is, above all; "and through all," that is, He provides for everything, governs everything; "And in all of us," that is, in all of us. The same is ascribed (in the Scriptures) to the Son: therefore this does not mean the minority of the Son: otherwise the same would not be said of the Father. "Grace is given to each of us." Why, they say, and why are the gifts different? This has always led them (the Ephesians), as well as the Corinthians, and many others, either to pride, or to faint-heartedness and envy. For this reason (the Apostle) points us everywhere to the example of the body. Wherefore he now offered this (example) because he wished to speak of the various gifts. However, he examines this in more detail in the Epistle to the Corinthians, since this disease was especially prevalent there. And here he has only hinted at it now, and see what he says. He did not say – according to the faith of each – so as not to plunge into sorrow those who did not receive great (gifts); But – what? "According to the measure of the gift of Christ." What is most important, that which is common to all, such as: baptism, you will save through faith, (the right) to have God as the Father, and to have communion with all in the same Spirit. But if someone has something greater in (his) gift, then do not be grieved by this, because he also has more labor; Remember also that from the one who received five talents five was exacted, and the one who received two, two also brought, and by no means received a reward less than the first. That is why here too he borrows consolation for the listener from the same proof: "Unto the perfection," he says, "of the saints, for the work of service, for the edification of the Body of Christ" (Eph. 4:12). For this reason he himself said: "Woe is me," as to everyone who has received the gift of apostleship, "if I do not preach the gospel!" (1 Cor. 9:16). But woe to him because he has received; and you are free from such danger. "In moderation". What does "in moderation" mean? That is, not for our merits, since (for merit) no one would have received what he received; but all of us (what we received, that) we received as a gift. 2. Why did one (receive) more, and the other less? This, he says, is of no importance, but it is a matter of indifference: each (of those who have received) contributes to creation. And therefore you show that it was not for the sake of his own dignity that one received more, and the other less, but for the sake of others, as much as He Himself (Christ) distributed to whom. So in another place he says: "But God arranged the members, each in the body, as it pleased Him" (1 Cor. 12:18). And not to speak of the cause (of such distribution), so as not to confuse the thoughts of the hearers. "Wherefore it is said, He ascended on high, and took captivity captive, and gave gifts unto men," v. 8. As if he were saying: "Why are you arrogant? Everything was the work of God. The prophet says in the psalm: "He received gifts for men" (Psalm 67:19); And he says, "He gave gifts to men." The latter is identical with the former. And so is the following: "And 'ascended, what does it mean, if not that He descended first into the lowest places of the earth? He who descended, He is also He who ascended above all the heavens, to fill all things" (vv. 9, 10). When you hear this, do not understand (under it) the passage. Here he does the same thing as in the epistle to the Philippians. As there, urging to humility, he points to the example of Christ (Phil. 2:5-9), so also here, saying: "He descended first into the lowest places of the earth." Otherwise, his words would be superfluous: "Being obedient even unto death" (v. 8). From the concept of ascent to the thought of descent. And the further countries of the earth he calls death in accordance with human concepts, as James said: "Ye shall bring my gray hair with sorrow into the grave" (Bb. 44:29); as it is also said in the Psalm: "He was likened to those who descended into the grave" (Psalm 142:7), that is, to the dead. Why is this (lower) country mentioned here? And what kind of captivity is he talking about? About the captivity of the devil. The Lord has taken this tyrant, I mean the devil, and death, and oath, and sin. Do you see the spoils and gain? "And what does 'ascended' mean, if not that He descended before"? This is directed against the followers of Paul of Samosata. "He who descended, He is also He who ascended above all the heavens, to fill all things." He descended, he says, to the deepest parts of the earth, beyond which there are no others. And he ascended above all, beyond which there is nothing else. This signifies His power and authority, because even before everything was filled with Him. "And he hath appointed some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints, for the work of ministry, for the edification of the body of Christ" (vv. 11, 12). What he says in another place: "For this reason God also exalted Him" (Phil. 2:9), he expresses the same here with the words: "He who descended, He is also He who ascended." His descent into the farthest regions of the earth did not harm Him in the least, nor did it prevent Him from being above the heavens. Thus, the more one humbles, the more he is exalted. As on water, the deeper one sinks into it, the more it lifts him up, and the more an arrow is shot from a (near) distance, the more surely it hits the target, so it is in humility. However, when we speak of the ascent of God, it is necessary first to imagine His descent; And in relation to a person, this is not necessary. Further, (the Apostle) points us to (divine) providence and wisdom and says: He Who has done so much, and has shown such power, and has not refused to descend for our sake, even to the farthest countries, would not have made such a division of gifts without reason. In another place he says that it was the Spirit who did it, namely, "in whom the Holy Spirit," he says, "has made you overseers, to shepherd the church of the Lord" (Acts 20:28). And while here he says that the Son (did it), in another place he says that it is God. And again: "And He made some apostles, others prophets," and in the Epistle to the Corinthians he says: "I planted, Apollos watered, but God grew" (1 Cor. 3:6). And again: "But he that planteth and watereth are one; but every man shall receive his reward according to his work" (v. 8). So it is here: what is it that you bear less? So much have you received (and gifts). The first (God appointed) the apostles, because they had everything. The second is the prophets, since some were not apostles, but were prophets, for example, Agabus. Thirdly, evangelists: these are those who did not go around all countries, but only preached, like Priscilla and Aquila. Then there were pastors and teachers, to whom all the people were entrusted. What then? Are pastors and teachers less than others? Of course, in comparison with those who went around the earth and preached, those were smaller, who sat (at home) and had work in one place, like Timothy, Titus. However, from this passage it is impossible to deduce such subordination and preference (of one to another), but (this is seen) from another epistle (1 Cor. 12:28). "He," he says, "has ordained": it is not contradictory. And perhaps he also calls those who wrote the Gospel evangelists. "For the perfecting of the saints, for the work of ministry, for the edification of the Body of Christ." 3. Do you see the dignity (of each)? Everyone creates, everyone arranges, everyone serves. "Until," he says, "shall we all come into the unity of the faith and the knowledge of the Son of God, a perfect man, unto the measure of the stature of the fullness of Christ" (v. 13). By age he calls perfect knowledge. As a man in adulthood is firm and constant in thought, and children are fickle, so it is with believers. "In unity," he says, "of faith," that is, until we all find ourselves having one faith. The unity of faith means when we are all one, when we all understand this union in the same way. Until then, you must work, if you have received the gift of edifying others. See that you do not turn away yourself, envying another. God has honored you and appointed you to lead others to perfection. For this purpose the Apostle was appointed, for this the prophet who prophesies and exhorts, for this the evangelist who preaches, for this he is not a pastor and teacher: all were entrusted with one task. Do not tell me about the difference in gifts: they all had one thing. When we all believe in the same way, this is unity (of faith). It is clear that he calls this (the age of) a perfect man. In another place, however, he calls us children even if we were perfect; but there he has something else in mind. There he called us children in relation to our future knowledge. Having said that we "now know in part," he added: "divination" (1 Cor. 13:12), and so on. And here he is not talking about this, but about constancy. And in another place he says: "But solid food is proper to the perfect" (Heb. 5:14). Do you see how he called the perfect ones there? See here also how he called them secretly, saying, "That we may not be babes any more," v. 14. He speaks of that small measure (of gift) which we have received, so that we may preserve it with all diligence, firmness, and constancy. "That we may be no more." By this expression he indicates that they were once like this, and even subordinates himself to the condition of correction, correcting others. For this reason, I say, there were so many builders that the building was unshakable and protected from everywhere, so that the stones were stacked tightly. Worrying, getting carried away and hesitating is characteristic of children. "That we may no more," he says, "be babes, tossed about, and carried about by every wind of doctrine, because of the craftiness of men, because of the cunning art of deceit" (v. 14). "Carried away," he says, "with every wind." He used this analogy in order to show in what danger every soul is in when it is given over to doubt. "By everyone," he says, "by the wind of teaching, by the craftiness (κοβεία) of men, by the cunning art of deception." Κυβευταί is the name given to those who play chess. These are cunning people, since they usually choose simple people for themselves. And they move and rearrange everything. (The Apostle) here touched upon worldly customs. "But by true love all things grew up into Him who is the head, Christ, from Whom," that is, Christ, "the whole body, which is formed and copulated by every bond which binds one to another, by the action of each member in its own measure, receives an increase for the building up of itself in love" (vv. 15, 16). He expressed his thoughts rather vaguely – because he wanted to express everything suddenly. This is what his words mean: As the spirit, when it comes out of the brain, does not merely communicate sensitivity through the nerves to all the members, but, according to each of them, to him who is able to receive more, and communicates more, and who is less, to him less (for the spirit is the root of life), so also is Christ. Since our souls are as dependent on Him as the members (on the spirit), His providence and the distribution of gifts, according to the measure of this or that member, produce the return of each. But what is "by means of all mutually binding ties"? That is, by means of sensation (αίσδηοιως). This spirit, distributed among the members from the head, touching each of them, thus produces its effect on them. It may also be said that the body, perceiving this influence (of the spirit) in proportion to its members, thus increases. Or in other words: the members, receiving a commensurate influence (of the spirit), thus increase. Or again: the spirit, pouring out abundantly from above, touching all the members and distributing itself among them, as much as each of them can receive into itself, thus grows. But why did he add the word "in love"? Because this spirit cannot communicate in any other way. For if the hands were to be separated from the body, the spirit (flowing) from the brain, seeking continuation, and not finding it there, does not break away from the body and pass over to the severed hand, but if it does not find it there, it is not communicated to it. The same thing happens here, if we are not connected with each other by love. 4. All this was said by him in order to inspire humility. What can I say about the fact that so-and-so got more? He received the same Spirit, sent down from the same head, acting in the same way, touching in the same way, "made up and copulated" (with the whole body), i.e., having great care for it. Not in any way, but in a very skilful way, the body must be arranged, so that if there is something in it that is not in its place, it is already in the wrong place. Thus, you must not only be united to the body, but also take your place there, otherwise if you violate this, you will not be united to it and will not receive the Spirit. Do you not see what happens when bones are moved, which is the result of some accident, when (one bone) leaves its place and has another, how this injures the whole body, and is often the cause of death? And it also happens that (the bone) is unfit to still hold (in the body): in such cases many cut it out and leave its place empty, because excess in everything is evil. And the elements (bodies), when they have lost their proportionality, become abundant to the point of excess, harm the whole. This is what is meant by "that which is composed and combined by means of all mutually binding bonds," that is, that everything (in the body) should take its place and not invade another that is not peculiar to it. Think about it as much as possible. You unite the members, and He disposes of everything from above. And just as there are certain receptive organs in the body, so also in the spirit, which is wholly the heavenly root (of life). It is the heart (is the root) of the spirit, the liver of the blood, the spleen of the bile, and the other organs of the other elements; But they are all dependent on the brain. In accordance with this, God also acted in vouchsafed man a special honor: not wishing to leave him, He Himself became for him the (final) guilt of everything, at the same time establishing co-workers for Himself, and entrusting to some of them this, and to others another. Thus, the Apostle is the most convenient vessel of the body (i.e., the Church of Christ), receiving everything from it. As if by means of veins and arteries, he contributes by means of the word to the communication of eternal life to all. The prophet foretells the future: he (the apostle) does the same. The one joins the bones, and this one gives them life – "for the perfection of the saints, for the work of service." Love recreates, unites, brings us closer and unites us with each other. Therefore, if we want to receive the Spirit from the Head, let us be in union with one another. There are two kinds of separation from the Church: one when we grow cold in love, and the other when we dare to do something unworthy of this body (the Church). In both cases, we separate ourselves from the whole. But if we are also entrusted with the task of building others, and we do not build, but are the first to make divisions ourselves, then why should we not suffer for this? Nothing can produce so much division in the Church as covetousness; nothing offends God more than divisions in the Church. Even if we have done a thousand good works, we will be condemned no less than those who tormented His body, if we tear apart the integrity of the Church. The first was done for the benefit of the whole world, though not with the same intention; and the latter does no one any good, on the contrary, it is a great harm. What I have said applies not only to superiors, but also to subordinates. A certain holy man said something that might have seemed impertinent if it had not been said to him. What exactly? He said that even the blood of a martyr could not atone for such a sin. Indeed, tell me, why do you accept torment? Is it not for the glory of Christ? And so, being ready to lay down your life for Christ, how dare you to destroy the Church, for which Christ laid down his life? Listen to what Paul says about himself: "He is not worthy to be called an Apostle, because he persecuted the church of God" (1 Cor. 15:9). The harm (from divisions) is not less than that caused by enemies, but much greater. There (the Church) is given even greater brilliance, while here she drops herself at the head of her enemies, when her own children fight against her. And this is because among them (enemies) it is considered a powerful proof of deception when those who were born into the Church, were brought up in it, and learned its secrets well, – suddenly, having changed, rise up against it as enemies. 5. What I have said is directed against those who indiscriminately pester people who are separated from the Church. If these latter contain dogmas that are contrary (to us), then one should not have communion with them oneself; but if they think the same way as us, then even more (we should avoid them). Why is that? Because this is the disease of covetousness. Do you not know what happened to Korah, Dathan, and Abiram? But were they the only ones who suffered? Were not their accomplices (perished) with them? "What say thou? They have the same faith, and they are also Orthodox." If so, why are they not with us? "One Lord, one faith, one baptism." If they are good, then we are bad; and if we are good, then they are bad. "Babes," he says, "tossed about and carried about by every wind." Tell me: do you consider it sufficient that they are called Orthodox, while the grace of ordination has become impoverished and perished among them? What is the use of all the rest, if they do not observe the latter? It is necessary to stand equally for both faith and for it (the grace of the priesthood). And if it is lawful for everyone, according to the ancient proverb, to fill his hands, to be a priest, then let all come near, and in vain is this altar built, in vain is the church order, in vain is the countenance of the priests: let us overthrow and destroy it. This, they say, should not happen. But don't you do this, and then say: it shouldn't be like this? What else do you say: it shouldn't be when it's really like that? I say this and testify, not with my own benefit in mind, but with yours to be saved. If anyone looks at this matter indifferently, let him (look more carefully) at it. If he does not care about it, then we do. "I planted," says (the Apostle), "Apollos watered, but God grew." How shall we endure the ridicule of the Gentiles? If they reproach us for heresies, then what will they not say about them (schisms)? If, they say, they have the same dogmas, the same sacraments, then why do they have one primate (of the church) attacking another church? Look, they say, everything among Christians is full of vanity. They have covetousness, they have deception. Take away the people from them, put an end to the disease, that is, the corruption of the people, and they will remain nothing. Do you want me to tell you what they say about our city, how they reproach us with frivolity? With them, they say, anyone who wishes can find people without firm rules, and they have never lacked such people. What a laugh! What a shame! But here is another thing – worthy of ridicule and serving to our shame. If someone among us is convicted of the most shameful deeds and they want to impose some kind of penance on him, then everyone is very anxious and afraid lest, they say, he will separate himself from us and stick to others. Let him separate at least a thousand times, and let him stick to them; I am not speaking only of those who have sinned, but at least of those who are completely sinless – if he wants to be postponed, let him postpone it. Though I grieve and suffer, grieve and torment inwardly, being deprived of my own member, as it were, in such a thing, I am not grieved so that the fear of all this could compel me to do anything undue. We do not command, beloved, your faith, nor do we despotically command you to do so. We have been appointed to instruct you by word, and not to rule and rule over you; it is our business to advise and exhort you. The adviser says what he ought to do, but does not force the listener, giving him complete freedom to accept or not to accept the advice. He will be guilty only if he does not say what he is entrusted with. That is why we say all this, we remind you of all this, so that you can no longer say on that (last) day: no one told us this, no one explained it, we did not know it and did not consider it a sin at all. Thus, I say and testify that it is no less evil to create divisions in the Church than to fall into heresies. Tell me, if a subject of a king, without passing to another king and without being transferred to the power of another, took his king's purple into his hands, and pulling it all down from the clasp, tore it into several pieces, would he be punished less than he who was handed over to another (king)? But what if, after this, he seized his king by the throat, stabbed him, and cut his body to pieces, what punishment should he be subjected to in order to repay his dignity? But if he who does this to a king, a slave like himself, commits a crime that surpasses all punishment, then what hell does he deserve who slays Christ Himself and cuts Him to pieces? Is it this one that threatens us? It seems to me that some other, even more horrible one. Tell you (women) what you are like here, for this vice is mostly noticed in women, tell this example to those who are absent, and arouse fear in them. But if anyone thinks to grieve us and take revenge on us in this way, let him know that he does it in vain. If you want to take revenge on us, then I will show you the way you can take revenge without harm to yourself, or better, not without harm, but at least with less harm: hit me in the face, spit in public, inflict wounds on me. 6. Do you shudder when you hear this? When I say, "Strike me," you shudder, and yet you torment your Lord without a shudder? Do you tear apart the members of the Lord and do not tremble? The Church is the father's home: "One body and one spirit." But if you want to take revenge on me, then rebel against me. Why, then, do you take revenge on Christ instead of me? Or better: why do you strike at the nails? And in general, it is disapproving in no case to take revenge; but, instead of the guilty one, to offend another is much worse. Have you been offended by us? Why, then, do you grieve someone who has done you no harm? This is extremely reckless. This is what I will say on this matter, and not jokingly, not simply, but how I think and how I feel. For I would that every one of those who hate us with you, and for this reason injure himself, by departing from us to others, would strike us in the very face, and strip us naked, and scourge us without pity, whether we should be justly or unjustly accused, and that he would rather vent his wrath on us than dare to do so. What is being decided now. If this were to happen, it would be of no importance, because it would affect an insignificant person who is not worth any price. On the other hand, having suffered injury and dishonor from you, I would pray to God for you, and He would forgive you your sins, not because I have such boldness, but because when a person who has been wronged prays for the offender, he receives great boldness. "If" a man "sins against a man," it is said, "they shall pray for him" (1 Samuel 2:25). If I could not do it myself, I would seek out other holy men and beseech them, and they would do it. And now whom should we ask when we have offended God? See how incongruous they (those who make schisms) are. Of those who do this in relation to the Church, some never come here at all, or once a year, and then without order and as it happens; others come more often, but also haphazardly for idle talk and petty chatter. Others appear to be zealous, these are those who produce such disasters (in the Church). Therefore, if you also show such diligence for this, it would be better for you to be among the negligent; and it would be much better if they were not negligent, and you were not. I am not speaking of you who are here, but of those apostates. Such a thing is, as it were, adultery. But if you do not want to hear this about them, then (do not listen to what they say) about us, for one of the two must be unlawful here. If you suspect us of this, then we are ready to cede our power to whomever you want, if only let the Church be united. But if we are lawfully ordained, persuade them to depose those who have unlawfully occupied the cathedra. I say this, not commanding you, but guarding and warning you. Since each of you is of age and gives an account of your actions, I ask you that you, laying everything on us, do not consider yourselves innocent, and thus in deceit do not unnecessarily harm yourselves. We will give you an answer for your souls, but only when something is omitted from our side, when we do not beseech you, we do not exhort you, we do not bear witness against you. After that, let me also say: "I am clean from the blood of all" (Acts 20:26), and "God will deliver" my soul (2 Tim. 4:18). Tell me what you want, give a just reason why you are retreating, and I will make excuses. But you don't say. Therefore I ask you to establish yourselves firmly here, and to bring those who have been laid aside, so that we may send unanimous thanks to God, to whom be glory forever. Amen.

CONVERSATION 12

"Therefore I say and adjure by the Lord, that you should no more walk as other nations do, according to the vanity of your minds, being darkened in your understanding" (Εth. 4:17). Money is vain when it is squandered on pleasures. "Against fire-worshippers. – Against faith in fate and in the transmigration of souls. 1. The teacher must edify and correct the souls of the disciples not only by advice and admonition, but also by fear and reminder of God. After all, when the words of a person, as a slave like him, are not able to affect the soul, then it is necessary to remind him of the Lord Himself. So does Paul. Having spoken of humility and unity, as well as of the fact that one should not rebel against another, listen to what (then) he says: "Therefore I say and adjure by the Lord, that you should no longer act as other nations do." He did not say, "That ye walk no more," because that might hurt them, but he pointed to others, although he expressed the same thing. He does the same in the Epistle to the Thessalonians, when he says: "And not in the passion of lust, like the rest of the Gentiles" (1 Thess. 4:5). You have forsaken, he says, their (pagan) beliefs; but this was entirely dependent on God; but I demand that which depends on you, namely, life and walk according to God. It's your duty; and I call the Lord to be a witness to my words, that I did not keep silent, but said how you should behave. "By worldliness," he says, "of his mind." What is the vanity of the mind? Occupation with vain subjects. And what is vain if not all that is real, of which Ecclesiastes says: "Vanity of vanities, all is vanity!" (Ecclesiastes 1:2)? But someone will say: if (this or that) is vain and leads to vanity, then why does it exist? If this is the work of God, then how can it be vain? And there are many objections to this subject. But listen, beloved! He did not call the works of God (Ecclesiastes) vain, – no; Heaven is not vain, nor earth is vain, no; not the sun, not the moon, not the stars, not our body. All this is "very good". What is vain? Let us listen to what Ecclesiastes himself says: "He planted vineyards for himself, made himself reservoirs, bought for himself herds and flocks, gathered for himself silver and gold, and had singers and singers. And I said in my heart that this also is vanity" (Ecclesiastes 2:6-11); again: "Vanity of vanities, – all is vanity!" Listen to what the prophet says: "He gathers (a man) and does not know who will get it" (Ps. 38:7). Therefore the vanity of vanities – magnificent buildings, abundance and abundance of gold, crowds of servants running noisily through the square, pride and vanity, arrogance and arrogance. All this is vanity, because it did not come from God, but was produced by men. Why, however, is this vain? Because it has no good purpose. Money is vain when it is squandered on pleasures; but it is not vain when it is used to help the poor. When you spend it on pleasures, let us see what the consequence is. Obesity of the body, belching, winds, an abundance of feces, headache, bodily relaxation, fever and exhaustion. Just as one who would pour water into a drilled vessel would labor in vain, so a person who indulges in pleasure pours water into a drilled vessel. Unrealizable ambitious plans are also called vain: they are really vain, unreliable, vain; In general, that which is not good for anything is called vain. Let us see, then, whether (the works) of men are not like this? "Let us eat and drink, for tomorrow we will die!" (1 Cor. 15:32) What is the consequence of this, tell me? Smoldering. We put on expensive clothes and finery: and what is the use of this? No. Some of the Hellenes also thought in the same way, but in vain. They led a strict life, but in vain, without any useful goal in mind, acting out of vanity, in order to gain respect from the crowd. But what is the honor that the crowd gives us? Nothing. If those who give us honor perish, how much more so is this honor. Whoever gives honor to another must first acquire it himself. If he did not acquire it for himself, then how could he deliver it to another? And yet we seek honor from inglorious and contemptible people, dishonorable and shameful: what kind of honor is this? 2. Do you see that all is vanity of vanities? Wherefore he said (of the Gentiles): "According to the vanity of his mind." But isn't that their faith? Indeed, do they not bow down to trees and stones? (God) created the sun to serve us as a lamp. Who then worships his lamp? The sun gives light from itself; but when it cannot shine, then the lamp shines. Why, then, do you not worship the lamp? Yes, some will say, I worship fire. One cannot refrain from laughing when one hears of such dishonor; And you are not ashamed? Again, why do you extinguish that which you worship? Why do you destroy, why do you kill your god? Why don't you let him fill your whole house? If the fire is a god, then bring your body to it, and do not put the god like a pot or a cauldron. Bring it into your pantry, bring it to where your silk garments are. But not only do you not bring it in, on the contrary, if it accidentally penetrates somewhere, you drive it away from everywhere, call everyone together, weep, moan, as if some beast had come to you; And when your God visits you in this way, you call it the greatest misfortune. I have God, and I do everything to receive Him in my bosom, and I consider it bliss for me not only when He visits my home, but also when I draw Him into my heart. Draw fire into your heart. It's ridiculous and vain! Fire is good for use, not for worship, for service and slavish obedience to me, and not for domination over me. He was made for me, not me for him. If you worship fire, why do you yourself rest on your bed, and force your cook to stand before your god? Take up cooking yourself, become a baker or, if you like, a blacksmith – nothing should be more honorable for you than these occupations; for your god himself is watching over them. Why do you consider it dishonorable to do so much of your god? Why do you entrust it to your slaves and do not reserve this honor for yourself? Fire is a good thing, since it was created by a good Creator, but it is not a god. It is called the work of God, but not God. Do you not see how indomitable he is, how, having embraced the house, he does not stop anywhere? If he gets into a continuous series of objects, he destroys everything until the hands of carpenters or other people have ceased his fury; He knows neither friends nor enemies, but treats everyone in the same way. So, such and such is your god, and you are not ashamed? Truly, well said (the Apostle): "According to the vanity of his mind." But, they say, our god is the sun. Tell me, why and why? That it gives much of itself to the light? But do you not see how it is overcome by the clouds, how it is subject to the law of natural necessity, how it is subject to eclipses, how it is covered by the moon and the clouds? Though the cloud is powerless than he, yet it often prevails; and it is also the work of the wisdom of God. God must be all-pleased, but the sun has need of many things; and this is not characteristic of God. Thus (the sun) needs air in order to shine, and subtle air at that, because too thick air does not allow rays to pass through it. It also needs water or something else that would limit its action, so that it does not cause a fire. If there were no springs, no lakes, no rivers, no seas, which, by means of the vapours coming out of them, produce some moisture, the sun could burn everything. Do you see, then, what kind of god is this? What madness! What laughter! Since, they say, it can harm, it is a god. On the contrary, it is not a god because in order to do harm it does not need anyone's assistance, and in order to be useful it needs many other things. It is not in God's nature to do harm, not at all, it is in His nature to do good. But if the opposite must be said of the suns, then how can it be a god? Do you not see that poisonous medicines produce harm, and (for this) they need nothing else; but in order to be useful, do they need much (other)? For you the sun was created both beautiful and at the same time powerless: beautiful, so that (by it) you may know the Lord, powerless, so that you do not call him your lord. But it is said to nourish plants and seeds. Is that why dung is also a god? After all, it also nourishes plants. Why not add to this the sickle and the hands of the farmer? Show me where the sun alone would bring forth (plants), but needing neither land, nor water, nor the labor of the farmer; let it sow seeds of its own accord, and having warmed them with its ray, bring forth ears of grain for us. If. It is not to depend on him alone, but also on the rain, so why is water not God? But that's not what we're talking about yet. Why is the earth not a god? Why are dung and spades not gods? Tell me, should all these things already be worshipped? What madness! And yet an ear of corn would rather grow without sun than without earth and water, as well as trees and everything else. Without land, there can be none (plants). But if someone pours earth into a clay vessel, as children and women do, and adds the necessary amount of dung to it, and places this vessel under the roof, then plants grow, although weak. Thus, earth and dung are of great importance, and they should be revered more than the sun. In order for the sun not to do harm, the sky is needed, the air is needed, so much water is needed to curb its wild power and not allow its ray, like some indomitable horse, to penetrate everywhere. But tell me again, where is the sun at night? Where is this god of yours hiding? It is not characteristic of God to be constrained and limited; this is peculiar only to bodies. But, they say, there is some kind of force in it and it moves. Tell me, then, is this power God? Why is it insufficient and does not restrain the fire? I repeat the same thing again. What kind of force is it? Is it a luminous force, or does it shine through the sun, without taking any part in it? In this case, the sun is more excellent than it. However, we have had enough of spinning in this labyrinth. 3. And water, they say, is it not a god either? Here is another argument, truly worthy of laughter! How is it not a god, they say, of water, when we have need of it in so many cases? The same is said about the earth. Those who say this are "because of the vanity of their minds, they are darkened in their minds." However, here (the Apostle) expressed himself in this way about their lives. The pagans give themselves over to fornication and adultery. And it is understandable: inventing such gods for themselves, they act in accordance with this in everything. If only they can hide (their actions) from the eyes of men, then there is nothing that can restrain them (from evil deeds). Can the doctrine of the resurrection really have any force for them, when they consider it a fable? And about the torment in hell? For them, too, these are fables; and note here the suggestion of Satan. When they are told about the debauchery of their gods, they do not call it fables, but believe it. And when they are told about punishments, they object: all this poets invent in order to upset the happy order of life everywhere. But philosophers, they say, have invented something quite worthy of attention and better than these (fables). What kind of philosophers are they? Are those who have invented fate and assert that everything exists without Providence, that there is no creative Providence, that everything is made up of atoms? But, they say, others have recognized God as a real being (οώμα). What are they, tell me? Those who produce human souls from the souls of dogs, and assure men that at a certain time one or the other of them was a dog, a lion, or a fish? How long do you not cease to talk idlely, "darkened in mind"? And truly, both in the discourse of dogmas and in regard to life, they all speak and act as if they were in darkness; A man surrounded by darkness sees nothing in front of him, he mistakes the rope for a crawling serpent, or, having entered a narrow place, thinks that he has been seized by a man or a demon. And how much fear and anxiety there is! Similar things are feared (even by the pagans). "There they will fear fear," it is said, "where there is no fear" (Psalm 13:5), and what they ought to fear, they do not fear. Just as children, being in the arms of their nurses, foolishly stretch out their hands to the fire, and boldly rush to the lighted lamp, and yet are afraid of a man in a robe of goat's hair, so these Greeks are real infants, as someone said of them: "Hellenes are always children." That which is not a sin, they fear, such as: bodily untidiness, funerals, hearses, hard days, and the like. And that which constitutes a real sin, such as voluptuous love for youths, adultery and fornication, they do not even think of considering as a sin. You can see how (the heathen) washes himself after the dead, but he is never washed from dead works. He makes great efforts to acquire money, and at the same time thinks that the singing of a rooster alone can solve everything (perplexity). So they "". Their souls are filled with many signs. For example, so-and-so, they say, was the first to meet me when I was leaving the house: a thousand troubles are sure to happen to me. Today, the hated servant, handing me shoes, brought me his left one in advance: there will be great troubles and misfortunes. I myself, leaving the house, stepped out of the threshold with my left foot: and this portends misfortune. These are home failures. When I left the house, my right eye blinked: there would be tears. In the same way, when the reed twigs strike the weaving shaft and make a sound, or they scratch themselves with the comb, they take it as a bad omen; again, when it touches the base on the crest And very strongly, then the upper bars, striking the shaft, make a sound from a tense blow, then this is also considered as a harbinger of misfortune, and thousands of other ridiculous (superstitious) among them. Whether an ass crows, or a rooster, or anyone sneezes, and in general, whatever happens, they all disturb them, so that, as I have said, they are as if they were bound by a thousand bonds, as if they were in darkness, they suspect (evil) of everything, and are much more enslaved than thousands of slaves. But we will not be like this, on the contrary, having ridiculed all such (superstitions) – as living in the light, as heavenly citizens who have nothing to do with the earth – we will consider only sin and offense to God to be terrible for ourselves. If all this is nothing, then let us laugh at it, as well as at the first culprit of it – the devil. Let us give thanks to God, and let us endeavour that we ourselves may never fall into such slavery, and if any of our friends should be taken captive, let us break his bonds, free him from this intolerable and shameful confinement, make him capable of ascending to heaven, straighten his drooping wings, and teach him wisdom concerning life and faith. Let us thank God for everything and beseech Him that we may not be unworthy of the gift entrusted to us; At the same time, let us take care of what depends on us, namely, that we may instruct others not only in words, but also in deeds. From this we will be able to receive innumerable blessings, which may we all be vouchsafed to 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 13