In the third year of Cyrus king of Persia, there was a revelation to Daniel, who was called by the name of Belshazzar; and truly was this revelation of great power. He understood this revelation and understood this vision. In these days I, Daniel, have been in mourning for three weeks of days. I did not eat delicious bread; flesh and wine did not enter into my mouth, and I did not anoint myself with ointment until the three weeks of the days were fulfilled (vv. 1-3). Why is he grieving again? If the first year of the reign of Cyrus has come, what has he been weeping about, and all these days, when it was only possible to mourn for one day? Again, he hears nothing about what he is praying for. He prays, it seems to me, that the calamities may cease; but God says nothing of the sort, but expresses the same thing more clearly as before. The prophet prays that all the Jews will return, although great calamities awaited them, and although God wanted to reject their homeland. And here God says it more clearly and precisely. Note that Daniel is always honored with a vision, only after fasting. When it was necessary to know the dream (of Nebuchadnezzar), fasting preceded; when Gabriel appeared, there was again fasting, ashes and sackcloth; When an angel now appears, there is again fasting and prayer. But look how he almost justifies himself before Daniel. And on the twenty-fourth day of the first month I was on the bank of the great river Tigris, and I lifted up my eyes, and behold, behold, a man clothed in linen, and his loins girded with gold from Uphaz. His body is like topaz, his face is like the sight of lightning; his eyes are like burning lamps, his hands and his feet are like shining brass, and the voice of his words is like the voice of a multitude. And only I, Daniel, saw this vision, and those who were with me did not see this vision; but great fear fell upon them, and they fled to hide. And I was left alone and looked at this great vision, but there was no strength left in me, and the appearance of my face changed exceedingly, there was no cheerfulness in me. And I heard the voice of his words; And as soon as I heard the voice of his words, I fell on my face in a daze, and lay with my face to the ground. But behold, a hand touched me, and set me on my knees, and on the palms of my hands. And he said to me, "Daniel, man of desires! Consider the words that I will speak to you, and stand upright on your feet; for to you I have been sent this day." When he said these words to me, I stood up trembling. But he said to me, "Do not be afraid, Daniel; From the first day that thou hast disposed thy heart to understand and humble thee before thy God, thy words have been heard, and I would have come according to thy words (vv. 4-12). Do you see how I said that he almost justifies himself before the prophet? From the first day, he said, I was sent. Why did he delay? But the prince of the kingdom of Persia stood against me twenty-one days, v. 13. Have you heard that when the Most High gave inheritance to the nations and dispersed the sons of men, then He set the boundaries of the nations according to the number of the children of Israel (Deuteronomy 32:8)? Every nation has a patronizing angel who wants to be stronger than others. I, Daniel, saw this vision, because it was not enough to listen to the words that were spoken. Do you see that the prophets were instructed in other ways? And great power. Truly great, if weak people have overcome that Antiochus who has won so many victories. And this revelation was true. This is said because they could not believe it. Which was called by the name of Belshazzar. The prophet reminds us of previous events in order to be reliable. So he also broke the Passover, since the Passover occurs in the first month, and he fasted until the twenty-fourth day of this month. His fast begins on the fourteenth day and lasts from the fourteenth to the twenty-first, and two more days. Look at how the provisions of the law are already being repealed. Was it not fear that made you flee, Daniel? No, he says. Notice where he sees the vision: in the wilderness, like Moses, because the cities are full of noise and confusion. In the same way, Christ is transfigured on the mountain. Behold, Michael, one of the chief princes, came to help me, and I remained there with the kings of Persia. And now I have come to tell you what will happen to your people in the last times, for the vision is of distant days." When he spoke these words to me, I fell on my face to the ground and was dumb. But behold, one who looked like the sons of men touched my mouth, and I opened my mouth, and began to speak, and said to him who stood before me, My lord! because of this vision my inward parts turned in me, and there was no strength in me. And how can the servant of such a master of mine speak to such a master of mine? for there is no strength in me, and the breath is still in me." Then that human form touched me again and strengthened me and said: "Do not be afraid, man of desires! peace be upon you; And as he spoke to me, I strengthened myself, and said, "Speak, my lord; for thou hast strengthened me." And he said, "Do you know why I have come to you? Now I will return to fight the prince of Persia; and when I go out, behold, the prince of Greece will come. Nevertheless, I will declare to you what is written in the true scriptures; and there is no one to support me in this, except Michael your prince (13-21). And a man clothed in linen clothing, perhaps a priest's garment. Seeing him is like a kind of lightning. How did he appear to them in lightning? Why does this angel appear in this way? Is it not in order to impress the people? But what is the use of this? He appears in order to persuade the prophet not to grieve over the fact that he is repeatedly told the same thing: the angel testifies to the power of the future; or to assure the prophet. And the voice of his words is like the voice of a multitude of people, so that even with this he may frighten. Daniel loses his senses and then during the conversation he is exhausted again: probably the angel only allows this, and does not make him powerless himself, because before he said: be of good courage, and he got up. Do you see what the angel's appearance was like? Do not think that Daniel saw copper or gold. Who could be so struck by the sight of them? And here there is light everywhere. Since I have been sent, he says, I warn you only that you have not lost grace. Thy words have been heard, and I would have come according to thy words. What did he ask for and pray for? But the angel does not tell him about this or anything like that. Perhaps he wanted to know exactly the time (of deliverance), what would follow it. The prince of the kingdom of Persia stood against me. Is it not of an earthly ruler that he speaks? No, because in another place he says: "Behold, the prince of Greece will come." It seems to me that this prince is not one of the chiefs or rulers of the people, but of the higher powers. Then, when the other angels could not stand against him, he told the prophet about it. The Jews, he says, are set free. What more do you ask for? And behold, Michael, one of the chief princes, came to help me, and I remained there with the kings of Persia. And now I have come to tell you what will happen to your people in the last times. Why did Michael not come earlier than twenty days? It seems to me that he wants to show the prophet that he asks for what is forbidden, illegal, and difficult, as if he were putting the angels in difficulty. That is why Michael does not come to the rescue immediately, not at the very beginning, but later, in order to impress upon him that the return (of the Jews) who lived after was unworthy of return. The angels are offended by this. And I stayed there, either to persuade or to hinder. But what angel would resist when he heard that God bestows grace? I think that here the matter is presented in a sensual image, just as in another place it is said: "Who would carry away Ahab" (2 Chronicles 18:19); and again: "Leave Me therefore, that My wrath may be kindled against them, and I will destroy them" (Exodus 32:10). The prophet restrains God, as it were, but He does not tolerate hindrance or compulsion. The same is true here. And in another place it says: "Let me go, for the dawn has risen" (Gen. 32:26); and again about the angel and the donkey: "If it had not turned away from me" (Num. 22:33); and again, "Only his face will I receive" (Job 42:8). Consequently, this does not show that the angel resists God, but only that the angels are offended. Such was the power that Daniel had! And I have come to tell you what will happen to your people in the last times. See how he, having abandoned the necessary work, justifies himself before the prophet. Daniel is again exhausted, and again the angel lifts him up and says, "Now I will return to fight with the prince of Persia; and when I go out, behold, the prince of Greece will come. Perhaps he was going to fight with one of those who opposed him for the future, for example, those who acted against Macedonia; However, he is not yet sure of this. Do angels struggle and compete for people? Yes, because they care a lot about people. He was not yet sure, and as if he had said so: I have to fight with him.

Chapter 11.

And so, from the first year of Darius the Mede, I became his support and strength. Now I will tell you the truth (vv. 1, 2). I am he, he says, who even then saved (the Jews). Lest anyone say, Why are you fighting? "What if you don't win?" — he says: no; And then I defended them. And there is no one to support me in this, except Michael your prince (Dan. 10:21). He says this in order to convince the prophet that he is not his enemy or adversary, but that the prophet demands what is not lawful; and not because he says that he needs helpers. What then? Obviously, he was not one of the princes. Then he talks about everything in detail and indicates where the defeats will come from. Then he proclaims the salvation and glory of his people in the future.

Chapter 12.

And I heard a man in linen, standing over the waters of the river, lifting up his right and left hands to heaven, swearing to Him who lives forever, that at the end of time, and times, and half a time, and after the power of the holy people had been completely overthrown, all these things would come to pass. I heard this, but I did not understand, and therefore I said: "My lord! And he answered, "Go, Daniel; for these words are hidden and sealed until the time of the end. Many will be cleansed, made white, and refined in temptation; but the wicked will do wickedness, and none of the wicked will understand it, but the wise will. From the time of the cessation of the daily sacrifice and the setting up of the abomination of desolation, one thousand two hundred and ninety days will pass. Blessed is he who waits and reaches one thousand three hundred and thirty-five days. But thou shalt go to thy end, and thou shalt rest, and rise up to receive thy lot at the end of days" (vv. 7-13). But you, he says, go, for it will be after a long time. Consequently, the prophet does not weep for the return, but after the return he weeps for those who have returned.

Chapter 13.

King Astyages was gathered to his fathers, and Cyrus the Persian received his kingdom. And Daniel dwelt with the king, and was more glorious than all his friends, v. 1, 2. Daniel wrote us a story about Bel. Don't you think that Bel is an inanimate god? Do you not see how much he eats and drinks every day?  (v. 6) Alas, this is the proof and sign of the divinity: he eats and drinks much! Daniel did not object, "Is this God, tell me?" "Because the king was weak, but he won a complete victory. He did not say, "I speak to you of God, who created heaven and earth; and you represent to me an insatiable belly; this is not at all characteristic of God; God does not hunger or grow weary. But the prophet wants to conquer not by reasoning, but by deeds. The tsar himself imposed a punishment. Why does Bel eat not in front of the eyes of those present, but at night? How did not the priests realize that they would be exposed through their own cunning? When God arranges, then do not be surprised at anything. And the king commanded to be put to death, says the prophet (v. 22). What else does he say about the serpent? Does anyone worship the beast? And he killed him. Do you see how foolish and weak the kings of Persia were? He was compelled to betray (v. 30). Why had he betrayed him, after such a brilliant victory? The angel of the Lord said to Habakkuk, "Take this supper which you have to Babylon to Daniel," v. 34. Look at the miracle. Was it not possible to bring him food from some other place than from Judea? Thus it pleased the prophet, that he should not act as in the case of a eunuch, and should not suffer hunger, considering the food to be defiled. How did he recognize Habakkuk? By similarity of speech. Habakkuk was to become the herald of the greatest miracle for those who were in Judea. How was man not afraid of beasts? He ate, and they fasted. Let them not touch the body of the righteous man; But why did they abstain from food? As if some muzzle or bridle restrained them.

A discourse spoken in the great church, after (the bishop) had said a little on the Gospel, on the words: The Son is nothing He cannot create of Himself, unless He sees the Father creating (John 5:19).

spoken in the great church, after (the bishop) had said a little on the Gospel, on the words: "The Son can do nothing of Himself, except He see the Father doing" (John 5:19). Oh, violence! Oh, compulsion! The teacher who spoke before me, having a full cup, gave us a drink only with the tips of our lips; This he did not do for lack of learning, which usually flows in his streams, but, as I have said, he wanted to show the compulsion of your love, which you tried to bring to our humility; therefore, he soon fell silent and finished his speech, wishing to satisfy your desire and entrust the payment of the entire debt to us. If, however, he also allowed us to continue our speech, and I see you waiting for our conversation, then it is already necessary to go out on podvigs; however, you will also help me, and stretch out your hand, enlivening our tongue with your prayers and facilitating the work of learning with reasonable attention. After all, the prophet requires not only a counselor, but also a wise listener (Isaiah 3:3). And today we have before us an important podvig, which requires many prayers, great vigilance on the part of the listeners, and great zeal on the part of the speaker, so that what will be said will be said with accuracy and firmly implanted in the soul of your love. I wish you not only to listen, but also to be edified, not only to learn, but also to teach, not only to receive yourself, but to pass on to others. Then the spectacle will be more brilliant and the congregation will be greater, when you will be able to attract others by listening. Thus, in the former assembly I proposed the following Gospel saying: "My Father worketh hitherto, and I work" (John 5:17), and having proved from this the equality (of the Son of God) with the Parent, which the Evangelist also expressed before in the words: "The Jews persecuted Jesus, and sought to kill Him, because He did such things on the Sabbath, but because He not only violated the Sabbath, but I also called God His Father, making Myself equal to God (John 5:16,18), and with this I ended the conversation. Now it is necessary to consider what the heretics object to this. Though we strive in the midst of friends, yet we must act with such circumspection that the word on all sides is unmistakable and imperceptible, as if it took place among enemies; and I desire, as I have already said, that you not only listen, but also admonish others. Therefore, with all diligence I try to clothe us with spiritual weapons, so that not a single member will be exposed or mortally wounded. With us, the word replaces weapons, protecting one's own and defeating one's opponents together, defeating not in order to overthrow, but in order to restore those who are lying down. Such is precisely the nature of this struggle: it erects a trophy for the salvation of the combatants. Therefore, in order to achieve this, listen to me with intense attention, abandoning all worldly cares, excite your mind, turn to me with a keen eye. Let not the rich be relaxed by carelessness, and the poor not tormented by the care of poverty, but, leaving behind all such worldly inequalities, let everyone appear as a ready listener, because now we have before us no small subjects. And therefore I often say this, because I know the abyss through which we will go. However, do not be dismayed when you hear about the abyss, because, under the guidance of the Spirit, these waters will not be dark, but will be of great convenience, if only you walk the path that I command you to walk. Do not be dismayed and do not be troubled. True, the questions now proposed may at first confuse the inattentive listener and lead to bewilderment; but if he waits for the end and sees the proper resolution, he will feel a pleasant calm and will be able to bring his soul to an undisturbed harbor. Therefore, in order to achieve this, do not be troubled or anxious, but with all patience and firmness follow the path that the teaching of the word indicates. What objections are offered to us by heretics? The Son can do nothing of Himself, they say, unless He sees the Father creating (John 5:19). These are the words of Scripture. Why then do they present this as an objection? They do not give it in the sense that the Scriptures say. What, you ask, do they want to prove by this? Do you see, they say, how the Son of God rejected the idea of equality (with the Father)? Since the Jews, they say, began to think that the Son makes Himself equal to God, He said in refutation of this: The Son can do nothing of Himself. 2. Was it not in vain that I said that such words might confuse you, and that what was said might at first perplex the hearer? But wait, and you will see how the heretics will be beaten with their own weapons. First of all, let us note that what was said was not the thought of the Jews, as we have proved with all clarity in the former conversation, to which, in order not to repeat the same thing again, we refer the listener; and now let us try to resolve the objection and show that Christ, in saying this, does not reject this idea, but affirms and confirms it with great accuracy, and presents us with proof of the closeness, great affinity, union and agreement (of His with the Father). I boldly point to this saying, and say that these words are especially proof of His kinship with the Father and unity in essence. Do not be confused by heretical judgments. After all, swords, spears, and arrows painted on the walls cannot intimidate the enemy, with a formidable and keen gaze. Whatever weapons are here, they are shadows and images, and not real objects. Such are the judgments of heretics. In order to rebuke them, let us go closer to that saying, examine it in detail, and in the meantime ask them how they want to interpret this saying. Reading alone is not enough. If one reading were enough, why did Philip say to the eunuch, "Do you understand what you read" (Acts 8:30)? Consequently, when he read, he did not understand what was written at all; Wherefore he said, I beseech thee to say, Of whom does the prophet say this? About yourself, or about someone else? (Acts 8:34).

Just as he who eats food but does not digest it will not live, so he who reads but does not understand what he reads in the least will not attain the truth. Therefore, do not present me with the Gospel saying, but also explain it. This I require of them, so that, when I have refuted their rotten judgments, then I may lay the foundation of the truth. And so do the stewards: they do not lay the foundation of buildings until they have cleared the place of rot, in order to build safely. Let us imitate them too. Say, then, is it true that the Son cannot do anything by Himself? He did not say that He can create men, but He cannot create angels, or that He can create angels, but He cannot create archangels, but He said, "Nothing." Therefore, does this word mean weakness? If, in your opinion, He cannot, then He is subject to compulsion and necessity, that is, if He does not create anything in Himself, unless He sees the Father doing. These are the consequences of such a teaching, which are alien to that incorruptible, immortal, inexplicable, ineffable, and incomprehensible Being. And what do I say about Christ? Even of me, small and insignificant and created from the earth, this cannot be said, that is, that I can do nothing of myself, nor of you, nor of any other man. For if this were just, Gehenna, and punishment, and torment, and crowns, and rewards, and blessings, would be in vain, because if we do nothing of our own accord, then, when we sin, we will not be exposed to the former, and if we do good works, we will not receive the last. Awards are assigned not just for deeds, but for favor. For example, when someone does a good deed by himself, then he is crowned and glorified not simply for what he does, but for doing it according to his disposition and will. And so that you may be convinced that this is true, the Evangelist says: there are eunuchs who have been castrated by men; and there are eunuchs who have made themselves eunuchs for the Kingdom of Heaven (Matt. 19:12). Here he calls eunuchs not those who cut off their limbs, but those who cut off a vicious and depraved thought, using for this purpose not an iron knife, but thought and wisdom, and with the help of God. Here are the two kinds of eunuchs: some have their limbs cut off by people, while others, out of piety, have cut off their own vicious thoughts. But, although they have not been castrated in the same way, yet both equally abstain from communion with women — equally, I said, not in disposition, but in the essence of the matter, because neither a eunuch can communicate with a woman, nor a monastic who (mentally) castrated himself. The action is one, but the goal is not one. Therefore, having said of the former that they had been castrated by men, Christ did not assign them any reward for this, since this is a matter of nature, and not of asceticism, but, having mentioned the latter, He crowned them with a kingdom, saying: for the Kingdom of Heaven. Although neither one nor the other has communion with a woman, yet the former out of necessity, and this one performs the podvig of his own volition, has made up his mind and fulfills it. But if men can do this by themselves, and can do and be wise, and speak, and do an innumerable multitude of other things, then is it possible that the Lord of the angels cannot by Himself accomplish either small or great? And who will allow this? Do you not hear Paul, who says, "In a great house there are vessels not only of gold and silver, but also of wood and clay; and some in honorable and others in low use. Whosoever is therefore pure from these things will be a vessel in honor, sanctified and useful to the Lord, fit for every good work (2 Timothy 2:20,21)? 3. Do you see how they also correct themselves? This is the meaning of the words: who shall be clean from this? So, what does this saying mean? If our word applied only to our own, then I would already offer permission; but since it refers to enemies and enemies, it is still necessary to refute their thoughts; Therefore, let us again quote the said saying, and explain it. Our conversation has sufficiently shown that we can both do and speak on our own behalf; otherwise we would not be crowned by doing good works. Let us ask the heretic again: what does it mean: the Son can do nothing of Himself, unless He sees the Father doing? By this saying, I say, and not by its interpretation, or better, not by the saying, but by the perverse interpretation of the heretics, it is necessary to admit a certain double creation. How and how? If he does not see the Father doing, it is said that he cannot create. Consequently, it is entirely necessary that there should be, on the one hand, works done by the Father, and on the other hand, other works of the Son, which He, looking at them, created Himself, because if He does not see the Father doing, it is said, He cannot create, but in order to see them, works are necessary. Tell me, then, we see one sun, and can you not show me two, so that I may see in the one the creation of the Father, and in the other the creation of the Son? Will you not show the two moons, and the two earths, and the two seas, and also all the rest? But you cannot assert this: the sun is one. How, then, does (the Son) not create, if He does not see (the Father) creating? Whose business do you want to consider the sun? Father? Where is the sun of the Son? Or a son? Where is the Father's sun, which the Son beheld and created another like it? And how will the following saying stand, "And without Him was not anything made that was made" (John 1:3)? If everything is through Him, then at what time could this separation take place? Do you see what the thoughts of heretics are, how they confuse themselves, how falsehood exposes itself? Behold, having given their interpretation, I have shown how it is refuted by itself. But I would gladly ask them the following question: Who took on our flesh and entered into the virgin's womb? Say, Father, or Son? Does not everyone know that the Only-begotten Son of God is? Thus Paul also says: "You must have the same feelings as in Christ Jesus: He, being in the image of God, did not consider it a robbery to be equal with God; but He humbled Himself, taking the form of a servant (Phil. 2:5-7). And again: God sent His Son [the Only-begotten], Who was born of a woman, and was subject to the law (Galatians 4:4). And all the Scriptures, both Old and New Testament, are full of such testimonies, and the works themselves proclaim that the Only-begotten was incarnate, and not the Father. So, having seen the Father incarnate, did the Son become incarnate? Apparently, He would not have become incarnate if He had not seen the Father incarnate, because He cannot create of Himself unless He sees the Father creating. When could He see the Father do this? You are not able to say. Meanwhile, do not think that this event is unimportant. The incarnation of the Only-begotten, His condescension, is the head of our salvation. Before He became man, evil reigned, the deepest night covered everything, everywhere there were altars and pagan temples, stench, smoke and streams of blood, not only of sheep and oxen, but also of men, because they sacrificed their sons and their daughters to demons (Psalm 105:37); and this was done by a people who had prophets, received the law, were vouchsafed to behold God, and were brought up by so many miracles. If these people were like that, then imagine the state of the other parts of the universe, where people were driven into a frenzy by demons, indulged in vices, fawned over all passions, served forests, worshipped stones, mountains, hills, wooded valleys, trees, lakes, springs, and rivers. But why speak of the rest? And on the basis of the vices that prevailed among the Jews, I can judge of their excessiveness among other nations. They are fattened horses: each of them neighs at the wife of the other (Jeremiah 5:8). The ox knows his master, and the ass knows his master's manger; but Israel does not know Me, My people do not understand (Isaiah 1:3). They are all dumb dogs, unable to bark (Isaiah 56:10). Thou hadst the forehead of a harlot, thou hast cast away shame (Jeremiah 3:3). Is there one who understands or seeks God? All have deviated, all have become utterly worthless (Psalm 13:2,3). Still another says, "The refiner has melted in vain, for the wicked have not been separated" (Jeremiah 6:29). Still another: oaths and deceit, murder and theft, and adultery are extremely widespread, and bloodshed follows bloodshed (Hosea 4:2). Still another: if the Ethiopian can change his skin and the leopard his spots, then this people will be able to do judgment, having learned evil (Jeremiah 13:23). Still another: there are no merciful ones on earth, there are no righteous among men; all build snares to shed blood; every man lays a snare for his brother (Micah 7:2). God also says: I hate, I reject your feasts, and I do not smell the sacrifices during your solemn assemblies (Amos 5:21). And Elijah, The children of Israel have forsaken Thy covenant, they have destroyed Thy altars, and they have slain Thy prophets with the sword. I am left alone, but they seek my soul to take it away (1 Kings 19:10). And again God: I have forsaken my house; He hath forsaken my inheritance; the most pleasing thing to my soul he has given into the hands of his enemies (Jeremiah 12:7). And again, David: they sacrificed their sons and their daughters to demons. And they shed innocent blood, the blood of their sons and daughters (Psalm 105:37-38). 4. Do you see the dominion of evil? They became dogs and horses, madder than donkeys, more insensible than oxen, and raged against nature itself. But after the incarnation of Christ, what does the Scripture say? Our Father who art in heaven (Matt. 6:9). And before that, the Scripture said: "Go to the ant, you sluggard, and see his actions, and be wise" (Proverbs 6:9). And after that we were vouchsafed to be adopted by God, and were inscribed in heaven, and rejoiced together with the angels, and took part in their hymns, and competed with the bodiless powers. The hills are destroyed, the temples are destroyed, the stone is turned into stone, the tree is turned into wood, the plants are plants, the springs are springs, because the Sun of righteousness has shone and revealed the nature of things, which was formerly hidden by the night of error and the deep darkness of ignorance, which darkened the sight of the deceived. When the thick cloud of error was dispelled by the ray of the Sun of righteousness, then everywhere there was light and day, a brilliant and constant noonday. Now the Persians, who married their mothers, observe virginity; and those who did not know their sons and killed them became the humblest and meekest of all; Wolves became as tame as sheep, or rather, those that were worse than wolves, because the wolf does not sin against nature, he recognizes his offspring, and people were fiercer than they were. And after the incarnation and dispensation of the Only-begotten, they, abandoning ferocity, returned to their nobility, or rather, were exalted to the virtues of the angels. Formerly, even the cities were filled with wickedness; and now the wilderness is full of wisdom, and on the mountains and in the forest valleys are the huts of monks who imitate the life of the angels and have renounced the real life. However, why use so many words, when deeds cry out and the sun point more clearly to the blessings which, after that wondrous and spiritual birth of the Son of God from the Virgin, after His dispensation and Incarnation, the whole world received? But, nevertheless, such a great and so important work He accomplished by Himself. In the same way Paul cries: He, being in the image of God, did not consider it robbery to be equal with God; but He humbled Himself, taking the form of a servant (Phil. 2:6-7). Do you hear, heretic, that He has exhausted Himself? And in another place: just as Christ also loved us, and gave Himself for us as an offering and sacrifice to God, for a sweet aroma (Ephesians 5:2). And He was crucified of Himself and slain of Himself; therefore He Himself said: No one takes it away from Me, but I Myself give it away. I have power to give it up, and I have power to receive it again (John 10:18). What will you say here, heretic, who distorts the Gospel saying: "The Son can do nothing of Himself"? Here He Himself says: "No one takes it away from Me, but I Myself give it away" (John 10:18). This saying is not unimportant, but very great. And it is said of the Father that He has power over life and death. Do you see how you got into the net? What can you say about this saying? No one takes it away from Me, but I Myself give it away. How then did you say that He does nothing by Himself? However, as I have said, if my word applied only to heretics, now, having put them in difficulty and in a snare, I would retire when a sufficient victory has already been won, a brilliant trophy has been acquired, and the greatest proof of their folly has been presented. But since I wish not only to shut the mouths of our adversaries, but to teach those who are with us, and to make our members wiser, I shall not end the discourse with this, but will try to go further, to point out another matter, which exposes the shameless contradictions of the heretics. What does the Scripture say? The Father does not judge anyone, but has given all judgment to the Son (John 5:22). 5. I ask the heretic: if the Father judges no one, but the Son judges, then how does He judge? If He cannot do anything of Himself, if He does not see the Father doing, and the Father does not judge, but the Son judges all, then how can He do what He has not seen? And do not ignore this, because this is not unimportant, but it shows the greatest power. In fact, imagine what a great thing it is to bring on that day all those who lived from Adam to the end of time, pagans, Jews, heretics, who are in the Orthodox faith and who have sinned, and to discover the secret deeds of all, the words of deceit, malice, secret thoughts, without the instructions of witnesses, without evidence, without images, without proofs, without any such means, but by one's own power to accomplish this denunciation. And yet He Himself does such a great and important work, without seeing in advance the Father who also did it, and then imitating Him, because the Father does not judge anyone. See how He does everything with authority in other cases, both in miracles, and in legislation, and in everything else. After He went up to the mountain and began to give the New Testament, He said, "You have heard that it was said to them of old time, Thou shalt not kill, but whoever kills shall be liable to judgment." But I say unto you, that whosoever is angry with his brother without cause shall be liable to judgment; Whoever says to his brother, 'Raka,' shall be liable to the Sanhedrin; but whoever says, 'fool,' is subject to hell fire. You have heard that it is said, An eye for an eye, and a tooth for a tooth. But I say unto you, Resist not evil. But whosoever smites thee on thy right cheek, turn to him also the other (Matt. 5:21, 22, 38, 39). What is this? He who does nothing of Himself, corrects the works of the Father, and improves the commandments? However, when I say, corrects, do not suspect anything blasphemous, as if the Father were powerless than the Son. If the former legislation was inferior, it is not because of God, but because of those who made the law. But the Old Testament is the work of the Only-begotten, and the New Testament is the work of the Father. How, tell me, does He do nothing by Himself, Who makes additions to the Old Testament, and manifests such authority? What can be weaker than heretics? And the Jews were amazed that He taught them thus, He taught them as one who had authority, and not as the scribes and Pharisees (Matthew 7:29), the Jews bore witness to His authority; but these prove that He can do nothing of Himself. And they did not say, "As one who has received power," but, "As one who has power," because the power was not afterwards given to Him, but was already perfect, and had no need of anything. Therefore, when asked about the kingdom, He answered: "For this I was born" (John 18:37). Likewise, when they brought to Him the paralytic, then, having healed his sins, He said: "But that ye may know that the Son of Man hath power on earth to forgive sins," then He said to the paralytic, "Arise, take up thy bed, and go into thy house" (Matt. 9:6). The people said that He did all things as one who had authority; and He Himself said that the Son of Man has power on earth to forgive sins, and again: I have power to give it, and I have power to receive it again (John 10:18). He legislates with authority, absolves sins with authority, has power over life and death; and how then do you say that He does nothing by Himself? What could be clearer than this victory? 6. But, if you like, we will finally leave the heretics and give permission to the above saying, first of all, explaining to you that the expression "cannot", used about God, does not mean weakness, but strength. Although these words are new, we will nevertheless present a clear proof of them. If I say that God cannot sin, I do not accuse Him of weakness, but testify to His greatest power. If I say that God cannot lie, I am again pointing to the same thing. Thus also Paul said: if we endure, we will also reign with Him; if we deny it, He will also deny us; if we are unfaithful, He remains faithful, for He cannot deny Himself (2 Timothy 2:12,13). Do you see that the expression cannot serve as a sign of power? But what can we say about God? I will turn my speech to sensual, material objects. If I say that a diamond cannot be torn apart, then by this word, "Can I not bear witness to its weakness, or to its greatest strength?" And so, when you hear that God cannot sin and cannot lie, nor can He deny Himself, then by this word He cannot be understood not as weakness, but as the greatest power, i.e. that His being accepts no evil, is inaccessible to it, pure and above it. Thus, having discussed this, let us turn to our subject. The Son cannot do anything of Himself. What does it mean: from Himself? If you understand this accurately, you will know His great closeness to the Parent, the inseparateness of Their essence, that He has the same essence as the Father. What does it mean: He cannot create of Himself? He cannot do anything different from the Father, he cannot do anything alien to the Father, separate, different, different from what the Father does: what the Father does, He does also. Thus, the saying: "He cannot create of Himself" is not a denial of freedom and not the destruction of power, but a proof of oneness of mind, a testimony of agreement, a sign of complete intimacy and non-separateness. When He broke the Sabbath, and they accused Him of iniquity, saying, "God has ordained some things, and Thou dost do other things," then He, wishing to restrain their shamelessness, said, "I have done nothing that the Father does not do; I am neither His adversary nor His enemy. But if He did not say so, but used a more human-like and more sensual expression, then remember what He said to the Jews, who considered Him an opponent of God. Therefore, so that no one should think anything of the kind, He immediately added: "For what He does, the Son also does also" (John 5:19). If He does nothing of Himself, then how does He do the same? It is not important to create; the apostles also did: they raised the dead, cleansed the lepers; but they did not do as He does. And how did they create? Why are you amazed at this, or why do you look at us, as if by our own power or piety we have made him walk? (Acts 3:12). And how did Jesus create? The Son of Man has power on earth to forgive sins (Mark 2:10; Luke 5:24). Likewise about the resurrection of the dead: as the Father raises the dead and gives life, so the Son gives life to whom He wills (John 5:21). Although the word "also" would have sufficed, He, wishing to expose the shamelessness of those who wanted to contradict Him, added, "Whom He will," that is, with all authority. Wherefore he says, What he doeth, that the Son doeth also; He did not say, "Such also the Son doeth," but whatsoever He doeth the Son also doeth, for all things were made through Him, and without Him was not anything made that was made (John 1:3). Do you see how He directs His speech to express perfect unity, affinity, and closeness? Not such, he says, but what He does, the Son also does as the Father. That is why, of course, in the words that followed, in defining His attitude to the Father, He used a very cautious expression. He did not say, "What shall he not learn from the Father," that thou shouldst not present Him to the learners; nor did he say, "That it was not commanded, that thou shouldst not appoint Him among the servants," but, "Unless he see the Father doing." These very words, spoken in this way, express His great closeness to the Father. If the Son can see the Father creating and know how the Father creates, then He is one and the same being with Him. And before we have often proved that no one can see the essence of God clearly and know for sure who is not of the same nature with God. A person cannot even see an angel in his pure being, even if it is Daniel, adorned with lofty virtue. Therefore, Christ considered this to be the exclusive property of His nature, when He said: "No one has ever seen God; The only-begotten Son, who is in the bosom of the Father, He hath manifested (John 1:18). And again, it is not that anyone has seen the Father, except Him who is of God; He saw the Father (John 6:46). Of course, many others have seen Him, prophets, forefathers, righteous men, angels, but He speaks of accurate knowledge. Let us not, therefore, say that the Son creates when He sees the Father creating; otherwise what would be the meaning of the words: "all things were made through Him, and without Him nothing was made" (John 1:3); and again: "For what He does, that also does the Son do" (John 5:19)? If He creates in the same way, how can it be said that He does when He sees the Father creating beforehand? According to your words, it will be necessary that the Father also creates, seeing another doing; And this is extremely insane and meaningless. 7. But in order not to enlarge the discourse in denouncing these weak and absurd thoughts, let us say the following: since Christ spoke to the Jews, who called Him an adversary of God and an enemy of the Lawgiver, and inferred this from His actions, He gave His words a more human-like and more sensual appearance, allowing the prudent listener to understand the God-worthy thought, and correcting those who think in a more sensual way; wherefore he said, For whatsoever he doeth, the Son doeth also. He does not wait until he sees the Father doing so that He Himself can do it later, and he does not need to be taught; but sees His essence and knows this being clearly. As the Father knows Me, He says, so do I know the Father (John 10:15). He does everything and does things with His proper authority, with knowledge and wisdom inherited by Him, having no need to learn or to see. Why does He, Who is the most perfect image of the Parent, create everything in the same way as He does, and with the same power? He spoke of power when He added the following: "I and the Father are one" (John 10:30). And so, knowing all this and understanding what has been said, let us turn away from the assemblies of heretics, constantly hold fast to the true faith, and lead a life that is correct and in accordance with dogmas, so that we may receive future blessings, through the grace and mercy of our Lord Jesus Christ, to whom be glory and dominion, with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

Discourse on Melchizedek.

1. Today I want to offer you the apostolic table, and I am preparing to turn my speech to the sea of Paul's sayings. But what will happen to me? I am perplexed and afraid that we, having left the harbor and entered the depths of apostolic thoughts, will not suffer the dizziness that inexperienced swimmers experience. They, having left the earth and seen the sea on both sides of the ship, and seeing nothing else but the sea and the sky, are invulnerable, and imagine that the ship revolves around them with the sea. But dizziness does not arise from the properties of the sea, but from the inexperience of the sailors. Other swimmers with naked bodies throw themselves into the waves and experience nothing of the kind, but, having plunged into the deepest depths, they spend their time safer than those who sit on the ground, and, having received the sea water with their lips, eyes, and whole bodies, they do not feel unpleasant. So great and such is the evil of inexperience; and such is the blessing of experience. This one inspires us to despise even the terrible; and she makes you fear and fear even the harmless. Some, sitting on the deck of a ship, feel dizzy at the mere sight of the sea; and others are not dismayed even among the waves. The same thing happens with our soul. And it is often overwhelmed by waves of passions, fiercer than the waves of the sea, such as the storm of anger that overthrows the heart, the breaths of vicious lust that produce great confusion in the mind. The inexperienced and careless, at the onset of a storm of anger, is immediately confused, becomes confused and confused; sees the soul drowned by passions and shipwrecked. And an experienced and attentive person courageously endures all this. He, like a helmsman at a feeder, having placed his mind above the passions, does not cease to use measures until he leads the ship to the quiet harbor of wisdom. What happens on the sea and happens to the soul, also necessarily happens in the interpretation of the Scriptures; Sometimes we must be perplexed and confused, just as when we go out to sea, not because the sea is frightening, but because we are inexperienced swimmers. That it is true that sometimes speech, which is by nature easy, is difficult because of the inexperience of the hearers, I will present to you Paul as a witness. Having said that Christ was a high priest after the order of Melchizedek, and inquiring who this Melchizedek was, he added: "Of this we ought to speak much; but it is difficult to interpret, because you have become incapable of listening (Hebrews 5:11). What say thou, Paul? Is it difficult to interpret for you, who possess spiritual wisdom, who have heard the ineffable, who have been raptured to the third heaven? If this is difficult for you to interpret, then for whom is it comprehensible? For me, he says, it is difficult to interpret not because of my own weakness, but because of the inability of my listeners. Namely, when he said, "It is difficult to interpret," he added, "Because you have become incapable of hearing" (Hebrews 5:11). Do you see that it was not the quality of the speech, but the inexperience of the listeners that made the easy difficult? And the same reason made not only difficult, but also a long short speech. For this reason he said that this was not only difficult to interpret, but also a great deal, representing the dullness of hearing as the cause of both the duration and the difficulty of speech.

However, although we should have said much about this, it was difficult to interpret, but the Apostle did not deprive the listeners of the teaching about Melchizedek. By the words, it is difficult to interpret, he awakened their zeal, so that they would not be too negligent in listening; and by offering them a meal, he rewarded their desire. 2. We will do the same. Though we are not able to penetrate into this sea and into the depths of these thoughts, yet we dare to set out into the sea, trusting not in our own strength, but in the grace bestowed upon us from above; let us go to sea, not of our own boldness, but for your benefit, and in imitation of Paul. That he did not deprive his hearers of the doctrine of Melchizedek, listen to the following. Having said, "Of these things we ought to speak much; but it is difficult to interpret, he added: for Melchizedek, king of Salem, priest of the Most High God, he who met Abraham and blessed him, returning after the defeat of the kings, to whom Abraham also set apart the tithe from all things, first, by the sign of the name, king of righteousness, and then king of Salem, that is, king of peace, without father, without mother, without genealogy, having no beginning of days, nor at the end of his life, being likened to the Son of God, he remains a priest forever (Hebrews 7:1-3). Did he not strike your ears when he spoke of man, and said, "Without father, without mother, without genealogy"? And what do I say about man? If this were said about the Son (of God), would not there be many questions? If He is without the Father, then how is He the Son? And if without a mother, then how – the Only-begotten? A son must have a father; otherwise he would not be a son. And yet, the Son of God is without a father and without a mother: without a father by earthly birth, without a mother by heavenly birth; He had no father on earth and no mother in heaven. No genealogy. Let those who examine His essence hear this. Some think that this expression, without genealogy, refers to the heavenly birth. The heretics do not want to allow this either; they explore and strive to know this heavenly birth as well; and the more moderate of them, leaving this, think that the words: without genealogy are spoken of earthly birth. Let us show, then, that Paul said this about both births, both heavenly and earthly. After all, even that is frightening, and it is very mysterious. That is why Isaiah also says: "Who can explain His generation" (Isaiah 53:8)? But, it will be said, he speaks of that birth, which is heavenly. Why, then, shall we say, did Paul mention this and other births, and then added them, without a genealogy? In order that you may believe that He is without genealogy, not only by birth by which He has no mother, but also by that by which He has no father, i.e. by earthly birth; for this purpose He mentioned both births, and then said, "Without genealogy." And this earthly is incomprehensible; and we do not dare to cling to this. If the vestibule of the temple is so terrible and impregnable, then who will dare to enter the inner sanctuary? That He is begotten of the Father, I know, but how, I do not know; that He was born of a Virgin, I know, but I do not comprehend the way (of birth) even here. Both births are confessed, but the manner of both is kept silent. As here, in relation to the Virgin, not knowing how He was born of the Virgin, I confess that He was born, and by this ignorance I do not destroy the matter itself, so do you also in relation to the Father: confess, although you do not know how the Son was born. And if a heretic says to you, 'How was the Son born of the Father?' "Cast down his arrogance to the earth, and say to him, 'Come down from heaven and show how he was born of a virgin,' and then reason about this also. Restrain him and besiege him, do not allow him to deviate and withdraw into the labyrinth of judgments, but restrain and constrain him, not with your hand, but with your word; do not give him rest; Otherwise, he will run away where he wants. For this reason they confuse those who converse with them, because we follow them, and do not bring them under the laws of the divine Scriptures. Therefore, surround him on all sides, as with a wall, the testimonies of the Scriptures, and he will not be able to open his mouth. Tell me, how was the Son born of a virgin? I will not depart from you, nor will I depart. But even if he made a thousand efforts, he could not explain to us the manner of this birth. When God hides it, who will reveal it afterwards? This is accepted by faith alone. But if you do not understand, but seek proofs, then I will tell you the same thing that Christ said to Nicodemus: "If I have told you about earthly things, and you do not believe, how will you believe if I speak to you about heavenly things" (John 3:12)? I have spoken of the birth of a virgin, and you do not know and do not dare to open your mouth, but try to explore the heavenly things? And, oh, if only the sky! But you also search the Lord of heaven. If I have told you about earthly things, and you do not believe; He did not say, "You are not convinced," but, "You do not believe," showing us that if even earthly things need faith, how much more do heavenly things. Meanwhile, He was then conversing with Nicodemus about a much lower birth; It was about baptism and spiritual revival. Obviously, this too is comprehended by faith. He called it earthly, not because it is earthly, but because it takes place on earth, and in comparison with the heavenly birth, which is ineffable and surpasses all understanding, it is earthly. If, then, it is impossible to know how we are reborn in the waters, but must accept what is done by faith alone, and not investigate the way, then what folly would it be to use human judgments about the heavenly birth of the Only-begotten Son and to investigate the manner of His birth? However, it is sufficiently shown how the Son of God exists without a father, without a mother, and without a genealogy. 3. But since many, not understanding what is written about Melchizedek, say that he is even greater than Christ, have composed their own heresy, are called Melchizedekites, and argue with us, trying to prove that he is greater than Christ, quoting the words: "Thou art a priest forever after the order of Melchizedek" (Psalm 109:4), it is necessary to say against them. They say: How can he be no greater than Christ, in whose image and order Christ priests? And we say that he is a man obsequious to us and no more than Christ and even John the Baptist; Of those born of women, says Christ, there arose no greater than John the Baptist (Matt. 11:11). Others, again erroneous, say that he is the Holy Spirit; but we do not say this either. Otherwise, what need would there be for the Word of God to become man, if the Spirit was man long ago? In explanation of the fact that he is no greater than Christ and not the Holy Spirit, let them tell us to which region they assign him: to heaven, earthly, or hell? Therefore, if it is said that Melchizedek is of the heavenly region, or some other region, then let them hear that he also bows the knee before Christ, incarnate from the Mother of God Mary; The Apostle says that at the name of Jesus every knee bowed, etc. (Phil. 2:10). Thus, if every knee bows before Him, then Melchizedek is less than Christ, since he worships the worshipped Christ. If, however, those wretched and wretched pay attention to the following words, and the Apostle adds, "Being likened to the Son of God" (Hebrews 7:3), then they must be understood in such a way that he, too, was in the image and likeness of God, just as we are. The Jews say that he was born of adultery, and therefore has no genealogy. We will say to them: you speak badly. And Solomon was born of Uriah's adulterous wife; however, it has a pedigree. But since Melchizedek was a type of the Lord, and bore the image of Christ, like Jonah, the Scriptures were silent about his father, so that in him, as in an image, we might behold Christ, who is truly without a father and without a genealogy. And the Melchizedekites, in reply to us, say the following: What is the meaning of the words which the Father says to Him: Thou art a priest for ever after the order of Melchizedek? We answer them that this Melchizedek was a righteous man, and truly bore the image of Christ. He, moved by the prophetic spirit, foresaw the Sacrifice to be offered for the nations, and honored God with bread and wine, in imitation of the coming Christ. Since the Jewish synagogue, after the order of Aaron, offered to God not bread and wine, but calves and rams, and glorified God with blood sacrifices, God calls out to Jesus Christ, the Son of God, who is to be born of the Virgin Mary, and says: "Thou art a priest forever after the order of Melchizedek" (Psalm 109:4); not after the order of Aaron, who offered bullocks and rams, but: Thou art a priest for ever, after the order of Melchizedek, always offering in bread and wine the sacrifice of those who offer; Through Him to the Father, with the all-holy Spirit, be glory, now and ever, and unto the ages of ages. Amen.

A Discourse Against Those Who Have Left the Church and who went to the horse lists and spectacles.