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.

against those who left the church and went to the horse lists and spectacles 1. Can this be tolerated? Can it be demolished? I want to sue you yourselves. Thus did God with the Jews: turning to them against themselves, He said: My people! What have I done to you, and with what have I burdened you? answer Me (Micah 6:3); and again, What iniquity did your fathers find in me (Jeremiah 2:5)? I also want to imitate him, and again I will tell you: can this be endured, can it be endured? After such long discussions, after such teaching, some, leaving us, ran to look at the contending horses and fell into such a frenzy that they filled the whole city with an obscene noise and a shout that excites laughter, or rather, weeping. Therefore, I, sitting at home and listening to the cry that arose, suffered more than those caught by the storm. As they tremble at the time when the waves strike against the walls of the ship, exposed to extreme danger, so I was very grievously struck by those cries, and I lowered my eyes to the ground, and was troubled with shame, when those who sat in the upper seats behaved so indecently, and those who were below, in the middle of the square, applauded the drivers, and shouted more than those. Or how can we justify ourselves if someone stranger, who happens to be here, begins to condemn and say: Is this the city of the Apostles, is this the city that had such a teacher, is this a Christ-loving people, a society that is not sensual, spiritual? Ye were not even ashamed of the very day in which the signs of the salvation of our race were accomplished; but on Friday, when thy Lord was crucified for the world, when such sacrifice was offered, and paradise was opened, and the thief was raised up to the ancient fatherland, and the oath was loosed, and sin was destroyed, and the long-standing enmity ceased, and the reconciliation of God with men was accomplished, and all things were changed, — on the day when it was proper to fast, to praise, and to offer prayers of thanksgiving for the blessings of the universe to Him who did them, "Then you, leaving the church and the spiritual sacrifice, and the assembly of the brethren, and forgetting the sanctity of fasting, being captivated by the devil, were drawn to that spectacle. Can it be tolerated, can it be endured? I will not cease to say this constantly, and thus alleviate my sorrow, so as not to drown it out with silence, but to make it visible and reveal it before your eyes. How, then, will we be able to bow down to God's mercy? How can we reconcile Him to us, angry? Three days before this, a pouring rain poured down, carrying away everything, expelling, so to speak, from the very lips of the food of the farmers, overthrowing the ripe ears of corn, and destroying everything else with an excess of moisture; we had prayers and supplications, and our whole city, like a stream, flocked to the places of the apostles, and we implored our defenders, St. Peter and Blessed Andrew, the two apostles, Paul and Timothy. After the wrath of God ceased, we, having crossed the sea and overcome its waves, ran to the supreme ones – Peter, the foundation of the faith, and Paul, the chosen vessel, performing a spiritual triumph and announcing their feats, trophies and victories over demons.

And you, leaving your affairs to go on recklessly, and as it happens, sat watching the victory of others, wasting such a day in vain, in vain, and even to your own harm. 2. Do you not know that just as we entrust money to our servants, we demand of them an account of every pain, so God will require of us an account of the days of our lives, as we have lived every day? What are we going to say? How shall we justify ourselves when they demand an account of that day? For your sake the sun has shone, the moon has shone on the night, the diverse host of stars has shone; for your sake the winds blew, the rivers flowed; for Thy sake the seeds have grown, the plants have risen, the current of nature has maintained its order, the day has appeared and the night has passed; and all this is done for your sake; And you, while creatures serve you, do the will of the devil? Having received from God such a great house, i.e., this world, you did not pay Him your debt? And the previous day was not enough for you, but on the next day, when you should have had a little rest from your former impiety, you again went to the spectacle, throwing yourself out of the smoke into the flames, throwing yourself into another, more terrible abyss. The elders put their gray hair to shame, the young men endangered their youth, the fathers brought their children thither, plunging them, at the very beginning of their innocent years, into the abyss of impiety, so that he would not sin who called them not fathers, but child-murderers, who by impiety destroy the souls of those born of them. What impiety, you say, is this? But that is why I grieve that you are sick, and do not know that you are sick, and do not seek a physician. Thou art full of adultery, and asketh, What wickedness? Or have you not heard the words of Christ: "Whosoever looketh upon a woman to lust after her, hath already committed adultery with her in his heart" (Matt. 5:28)? And what if, you say, I do not look with lust? But how will you be able to convince me of this? Whoever does not refrain from looking, but applies such diligence to it, how can he remain pure after contemplation? Is your body a stone? Is it iron? Thou art clothed with flesh, the flesh of men, which is more inflamed than straw with lust. And what do I say about the spectacle? Often even in the square, when we meet a woman, we are embarrassed; And you, sitting above, where there are so many impulses to immodesty, seeing the prodigal woman coming out with her head bare, with great shamelessness, dressed in golden garments, making gentle and seductive bodily movements, singing lewd songs and lewd poems, uttering shameful words, and committing such obscenities as you, the spectator, when you imagine in your mind lowering your eyes, how dare you say that you do not experience anything human? Is your body a stone? Is it iron? I will not stop repeating it too. Are you wiser than those great and valiant men who fell at the mere sight of such a look? Have you not heard what Solomon says? Can any man take fire in his bosom, lest his garment be burned? Can anyone walk on burning coals without burning his feet?  (Proverbs 6:27-29). Even though you did not have copulation with a harlot, you had a connection with her by desire and committed a sin by will. And not only at that time, but also when the spectacle is over, when she is already gone, her image, words, clothes, looks, gait, slenderness, dexterity, adulterous limbs remain in your soul, and you go away having received many wounds. Isn't this where the disorder in the house comes from? Is it not from here that chastity is destroyed? Isn't this where the dissolution of marriages comes from? Is it not from here that the abuse and quarrels come from? Isn't this where the senseless troubles come from? When you, busy and captivated by it, come home, then your wife seems to you less pleasant, and the children more annoying, and the servants more intolerable, and the house disgusting, and the usual cares of arranging proper affairs seem burdensome, and everyone who comes seems unpleasant and hateful. 3. The reason for this is that you do not return home alone, but bring with you a harlot, who does not enter openly and openly, which would be more bearable, because the wife would soon drive her out, but who sits in your soul and in your mind, and kindles within you the Babylonian flame, and even a much stronger one, for the food of this flame is not brushwood, oil and tar, but what has been said above, and everything is in disorder with you. And just as those who are sick with fever, having no reason to blame those who serve them, are dissatisfied with everyone because of the bad influence of the disease, push away food, insult doctors, are angry with the household, and offend the servants, so those who are afflicted with this grievous illness are anxious and indignant, constantly imagining that harlot. Oh, hard deeds! A wolf, a lion and other animals, being wounded by an arrow, flee from the hunter; but man, the most rational being, having received a wound, strives for the one that wounded him in order to receive a still more grievous wound, and finds pleasure in the latter; this is the most deplorable thing and produces an incurable disease. Whoever hates his wound and does not want to get rid of it, how will he look for a doctor? Wherefore I am both grieved and tormented that you come from there, receiving such a great contagion, and for a little pleasure bring upon yourselves unceasing torment. Truly, even before Gehenna and the torment there, you are already here subjecting yourselves to extreme punishment. Is it not the extreme, tell me, torment —

And now I see how some people strike themselves in the face at these words, and I express my great gratitude to you for being such compassionate people. I think that many, perhaps not having sinned in anything themselves, do so out of regret for fraternal wounds. That is why I grieve and am tormented that the devil infects such a flock. But if you wish, we will immediately block his entrance. How and how? If we see the sick healthy; if, having spread the nets of doctrine, we go out to seek those who have been caught by the beast and snatch them out of the very mouth of the lion. Do not tell me, Those who are separated from the flock are few. At least there were only ten of them, and even then not a small loss, and at least five, at least one. In the same way, that shepherd, who had left ninety-nine sheep, went after one, and did not return until he had brought it, and by the return of that lost sheep he added to the hundredfold number that had become scarce without it (Matt. 18:12). Do not say that he is alone, but think that he is the soul for whose sake all visible things were created, for the sake of which there are laws, punishments, torments, innumerable miracles and manifold works of God, for whose sake God did not spare His Only-begotten. Consider what price has been paid for one, and do not neglect his salvation, but go and bring him back to us, and I will convince him that he will not fall into the same thing again, and then we will have sufficient justification. But if he accepts neither our counsel nor your exhortations, then I will at last use the power which the Lord has given us to build up, and not to destroy you (2 Corinthians 10:8). 4. Therefore I warn and declare with a loud voice: Whosoever after this exhortation and instruction shall go to ungodly and disastrous spectacles, I will not let him into this enclosure, I will not make him a partaker of the sacraments, I will not allow him to touch the sacred table; but as shepherds separate the flaky sheep from the healthy ones, so that the disease does not spread to the rest, so will I. If in ancient times a leper had to remain outside the camp, and even if it were a king, he was led there with a diadem, how much more shall we expel the leper with his soul from this sacred camp. As in the beginning I used exhortation and advice, so now, after such exhortation and instruction, it is necessary at last to have recourse to amputation. For it is now a year since I arrived in your city (i.e., Constantinople), and I have not ceased to offer you such an exhortation often and constantly; but since some have remained in this infection, we will now cut it off. Though I have no iron, yet I have a word sharper than iron; and though I do not bear fire, yet I have a doctrine more flaming than fire, and able to burn more strongly. Do not despise our sentence. Though we are not important and very humble, yet, by the grace of God, we have received a dignity by which we can do this. Therefore, let such people be excommunicated, so that those who are healthy among us may become healthier, and those who are sick may recover themselves from a grievous disease. But if you tremble when you hear this sentence — and I see all sighing and contrite — then let them be changed, and the sentence will be revoked, for just as we have received the power to bind, so we have also received loose and bring again (into the Church). And we do not want to excommunicate our brethren, but to deflect shame from the Church. Otherwise, the Gentiles will now mock us, and the Jews will mock us if we look so indifferently at our own sins. Otherwise, they too will greatly approve of us and be amazed at the Church, having received respect for our laws. Therefore, let no one who indulges in this adultery enter the Church, but let him be rejected by you and become a common enemy. But if anyone, says the Apostle, will not listen to our words in this epistle, let him be rebuked, and do not associate with him, so as to shame him (2 Thessalonians 3:14). Do this: do not talk to them, do not receive them into the house, do not share meals with them, do not have fellowship with them either at the entrance, or at the exit, or at the market; and thus we shall easily recover them. And just as those beasts that are not easy to catch are driven into a net by hunters, chasing them not from one side, but from all sides, so also those that are like ferocious beasts, we will pursue with a common force, we on the one hand, and you on the other, and then we will soon catch them in the net of salvation. And in order for this to happen, share with us the indignation against them, or rather grieve for the laws of God, and little by little convert the brethren who are so grievously ill and sinning, that they may be with you continually. No small condemnation will befall you if you despise such destruction, but you will be subjected to the greatest punishment. If in the houses of men, when one of the servants is caught stealing silver or gold, not only the thief is punished, but also those who knew about it and did not reveal it, how much more so in the Church. God will then say to you: seeing how not a silver or gold vessel was stolen from My house, but chastity, how the one who partook of the most honorable body and participated in such a sacrifice went to the place of the devil and fell into such a crime, why did you remain silent, why did you endure, why did you not declare it to the priest? And then you will be subjected to no small punishment. Therefore, although I will grieve (you), I will not regret to inflict the heaviest punishment. It is much better for us, having experienced sorrow here, to be delivered from future condemnation, than for one whom we would flatter with words, to be punished then together with you. Truly, it is not reliable or safe for us to cover this with silence. Each of you will give an account for himself; And I must be responsible for the salvation of everyone. Therefore I will not cease to do and say everything, even if it be necessary to grieve you, even if it be necessary to appear hateful, even if intolerable, so that I may stand before that dreadful throne without having a spot, or a blemish, or anything of the kind (Ephesians 5:27). May it be the prayers of the saints, that those who are already depraved may soon be converted, and those who remain unharmed may increase in purity and chastity, that you also may attain salvation, and we may rejoice, and God may be glorified now and ever, and unto the endless ages of ages. Amen.

Discourse on the Apostolic Words: Know but that in the last days perilous times shall come (2 Timothy 3:1).

to the Apostle's words: "Know this, that in the last days perilous times shall come" (2 Timothy 3:1) 1. Though I am weak, and poor, and inexperienced in teaching, yet when I see your assembly, I forget about my weakness, I am not aware of poverty, I do not notice my inexperience: such is the power of your love! That is why I offer you my poor meal more diligently than the rich. The culprits of this boldness are you, who, by your zeal for listening, stir up the fallen in spirit, thirsting to listen and not taking their eyes off the lips of the speaker. Thus the chicks of swallows, when they see their mother coming, lean out of the nest, hang their necks, and thus take food from her; so you, too, looking with great eagerness at the speaker, accept the teaching offered to you by his lips, and before the words fly out of our mouth, your mind already grasps what is being spoken. Who would not call you and us blessed, because we speak in the ears of those who hear (Sir. 25:12)? Common labor, common and crown; common benefit, common and reward. For this reason Christ also called His disciples blessed, saying: "Blessed are your eyes that they see, and your ears that they hear" (Matt. 13:16). Let me say these words to you also, for you also show the same diligence: but blessed are your eyes that see, and your ears that hear. However, it is clear that your ears can hear; and what your eyes see, as the disciples saw then, I will try to show, so that your blessedness may not be half, but complete. What did the disciples see then? They saw the dead resurrected, the blind regained, the lepers cleansed, demons cast out, the lame walking, every corruption of nature repaired. You also see this now, though not with your bodily eyes, but with the eyes of faith. Such are the eyes of faith: they see what is appearing and contemplate what is not yet perfect. How do we know that faith is the vision of the invisible and the conviction of the invisible? Listen to Paul, who says: "Faith is the fulfillment of things hoped for, and the assurance of things not seen" (Hebrews 11:1). And it is surprising that the bodily eyes see the visible, but do not see the invisible; but the eyes of faith, quite the opposite, do not see the visible, but see the invisible. And that they really do not see the visible, but do see the invisible, Paul explained, saying thus: Our slight suffering for a short time produces eternal glory in an immeasurable abundance, when we look not at the visible, but at the invisible (2 Corinthians 4:17,18). How then can anyone see the invisible? How could it be otherwise, if not with the eyes of faith? So also in another place he says: "By faith we know that the worlds are made by the word of God." How, when we don't see it? So that out of the invisible, he says, came the visible (Hebrews 11:3). Do you want me to give another testimony that the eyes of faith see the invisible? In his Epistle to the Galatians, Paul says in one place: "Jesus Christ was ordained before your eyes, as if crucified among you" (Galatians 3:1). 2. What do you say, blessed Paul? Did the Galatians in Galatia see Him crucified? Do we not all confess that His sufferings took place in Palestine, in the midst of Judea? How did the Galatians see Him crucified? With the eyes of faith, and not with the eyes of the body. Do you see how the eyes of faith see the invisible? At such a distance and after such a long time, they saw Christ crucified. In the same way you also see the dead rising; so today you also see the leper being cleansed; so you also see the paralytic rising, and you see more than the Jews who were present at that time. They, being present, did not acknowledge the miracle, but you, and not being present, believed, so that I have rightly said of you, Blessed are your eyes that see" (Matt. 13:16). And if you wish to know from another occasion that the eyes of faith see the things that are not seen, and do not look at the things that are seen, for they can see the things that are not seen otherwise than by ignoring what has been said above, then listen to Paul's discourses about Abraham, how he saw the birth of Isaac with the eyes of faith, and thus accepted the promise. What does the Apostle say? And, not fainting in faith, he did not think that his body, almost a hundred years old, was already dead (Romans 4:19). Great is the power of faith! As timid and weak are human judgments, so strong and strong is faith. He did not think that his body, almost a hundred years old, was already dead. Do you see how he neglected what he sees, how he did not look at old age, although it was before his eyes? But he contemplated with the eyes of faith, and not with the eyes of the body. Therefore he did not see either the old age or the deadness of Sarah: and the womb of Sarah was dead (Rom. 4:19). Here the Apostle points out to us barrenness. There was a twofold infirmity: one from old age, the other from the weakness of nature; Not only was the body incapable of procreation because of its age, but the womb itself was dead, and the natural receptacle (of childbirth) itself was incapable even before old age because of sterility. Do you see how many obstacles there were? The old age of the husband, the old age of the wife; infertility, which is even more incapable than old age and especially prevents childbearing. And yet Abraham ignored all this, and with the eyes of faith he was lifted up to heaven, having the greatest proof of the fulfillment of the promise, the power of the Promiser. Therefore he did not waver in the promise of God through unbelief, but remained firm in the faith, giving glory to God (Romans 4:20). Faith is like a strong rod and a safe harbor, delivering from the error of judgment and calming the soul in great silence. Blessed are your eyes that they see (Matt. 13:16) — this saying must be repeated again. Although the Jews saw what was happening at that time, the Lord does not call the external sight blessed, because it does not see miracles in itself, but the inner sight. They saw the blind man and said, "Whether this is this or not this, let us call his parents" (John 9:8, 9, 18). Do you hear how they doubt? Do you see that bodily sight is not enough to contemplate a miracle? Those who were present and watched, said, "This is this, this is not this; but we, being absent, do not say: this one is not the one, but: he is the same. Have you become convinced that absence does not harm in the least when there are eyes of faith, and presence does not bring any benefit when there are no eyes of faith? What was the use of what the Jews saw? No. We see more clearly than they do. If, therefore, your eyes see with that sight and your ears hear with that ear which Christ called blessed, then we will now offer you the pearls of the Scriptures. Just as Christ did not solve questions for the Jews, but increased the obscurity, because they did not listen, so you, because you listen, need to clearly imagine the unseen. The disciples approached Christ and said in amazement, "Why do you speak to them in parables?" And he answered, "Therefore I say unto them in parables, that when they see, they do not see" (Matt. 13:10-13). And since you do not see, it is necessary for you to speak not in parables, not as to those who do not hear when they hear. Therefore, if you, who did not hear then, hear now no less than you would have heard then, then you should not be deprived of this meal. And Christ called the latter no less blessed than the former: "Thou hast believed, because thou hast seen Me," He says, "blessed are they that have not seen, and yet have believed" (John 20:29). Therefore, do not be slow in virtue, because you do not live in those times, but now. If you will, it will do you no harm, just as many of those who lived then did not receive any benefit, because they did not want to. 3. So, what has been read today? Know this, that in the last days perilous times will come (2 Timothy 3:1), Paul writes again to Timothy. A terrible threat; but let us be of good cheer: he mysteriously points us to those times and to the times that follow them, and to the times at the very end (of the world). Know this, that in the last days perilous times will come. A short saying, but great is the power in it! As aromas emit incense not according to their quantity, but according to their nature, so the divine Scriptures, not by the multitude of words, but by the power of what they contain, bring us every benefit. The aroma is fragrant in itself, in its nature, and when you throw it on the fire, then it reveals all its pleasantness: so the divine Scripture is very pleasant in itself, and when it penetrates into our soul, as if falling into a censer, then it fills the whole house with incense. Know this, that in the last days perilous times will come. He speaks of the end (of the world). But what has it to do with you, blessed Paul, that Timothy, and the hearers of that time, who were soon to die, be freed from the threatening calamities and evil people? I, he says, look not only at the present, but also foresee the future; I do not regret the present flock, but I also worry and fear for the future. We hardly show concern for those people who live with us; and he shows great concern also for those who have not yet been born. In the same way, the excellent shepherd not only warns when he sees wolves rushing at the flock and being near the sheep, but also points to them when they are still far away. In the same way, Paul, as an excellent shepherd, sitting in a high place – in prophetic dignity – and seeing with prophetic eyes from afar the wild beasts running together, rushing at the very end (of the world) and attacking the flock, predicts and foretells this, in order to prepare for vigilance even those who have not yet been born, and by such prophecy to protect the entire flock. And a father, who tenderly loves his children, when he builds a magnificent and huge house for his children, often builds it in such a way that it will be useful not only for them, but also for his grandchildren and for those who follow them. In the same way, the king, surrounding his beloved city with an outer wall, makes it reliable, strong, and durable, so that it may serve not only his family, but will also be useful to all subsequent descendants, and so that it may withstand not only the weapons of destruction of his time, but also subsequent attacks. So did Paul. The Apostolic Epistles are walls for churches; it protects with them not only contemporaries, but also future people; and this fence he built so firm and indestructible, and with all firmness he placed throughout the whole world, that it delivers both the people of that time, and those who are later, and those who will be after the coming of Christ, from any attack of enemies. Such are the souls of the saints: loving, caring, exceeding the fatherly disposition in love, conquering natural love, surpassing even the maternal illnesses of childbirth, because they are filled with the Spirit and Divine grace. 4. Do you want me to prove from another circumstance that the saints do not care about their own needs, and are concerned not only about the present, but also about the future? To Christ, who was sitting on the mountain, says the Scriptures, came the disciples, people who had already reached old age and who after a short time had to depart from the present life. What do they ask Him about? What are they worried about? What are they afraid of? What is the question offered to the Teacher? Is it about what will happen during their lifetime, or what will happen in those times? No. But leaving all this, what do they say? What is the sign of Thy coming, and of the end of the world" (Matt. 24:3)? Do you see that they, too, inquire about the end of the world, and care for the people to come? The Apostles, all in general and each in particular, had in mind not their own needs, but the needs of others. Such was Peter, the chief of their assembly, the mouth of all the apostles, the head of that brotherhood, the primate of the whole world, the foundation of the Church, who ardently loved Christ, because the Lord said to him: "Peter, do you love me more than they do" (John 21:15)? For this reason I speak praises to him, so that you may know that he truly loved Christ, because the care of slaves is the greatest proof of love for the Lord; and this is not what I say, but the Lord Himself, whom he loved: "If thou lovest me, saith He, feed my sheep" (John 21:16). Let us see, then, whether he has the title of shepherd, whether he truly cares, whether he truly loves the sheep, whether he truly harbors affection for the flock, so that we may know that he loves the Shepherd as well, since the former, said the Lord, is a sign of the latter. And so this Peter left all that he had, his sorrow, and all that was in the boat, and left the sea, and his trade, and his house. Let us not look at the fact that this is a little, but at the fact that this is all his possessions, and let us praise his diligence. For she who put in two mites put in a small amount of money, and yet she showed a great wealth of zeal, just as Peter, in his great poverty, showed a great abundance of zeal. What is to another man's possessions, servants, houses, gold, to him was the sea, the craft, the boat. Therefore, let us not look at the fact that he left a little, but that he left everything. It is not required to leave a little or a lot, but to contribute by no means less than one's strength allows. In this way he left everything: his fatherland, his home, his friends, his relatives, and his very security; By this act he armed the Jewish people against him: for, says the Evangelist, the Jews had already conspired that whosoever acknowledged Him to be Christ should be excommunicated from the synagogue (John 9:22). From this it is evident that he did not doubt or fear about the kingdom of heaven, but was very confident, both by the testimony of the circumstances themselves, and even before the testimony of circumstances by the words of the Saviour, that he would certainly inherit the kingdom. Precisely when he said, "Behold, we have left everything and followed Thee; What will happen to us? then Christ answered them, "Ye also shall sit on twelve thrones, to judge the twelve tribes of Israel" (Matt. 19:27,28). I have given this so that, when I show that he was anxious for his fellows, you would not say that he was afraid for himself. How could he fear for himself, when the One Who was to crown him himself had decreed the crown and rewards? And so, this Peter, who had left everything, confident of receiving the kingdom of heaven, when a certain rich man came up and said to Christ, "What good shall I do, that I may have eternal life?" and Christ answered him: "If you want to be perfect, go, sell your possessions and give to the poor; and thou shalt have treasure in heaven; and come and follow me, and then, when he was grieved at this, and Christ said to the disciples, "Verily I say unto you, that it is difficult for a rich man to enter into the kingdom of heaven; and again I say to you, It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God," then Peter, who had nothing, who was sure of receiving the kingdom, who feared not for his own salvation, and who clearly knew the honor prepared for him there, when he heard this, said, "Who then can be saved" (Matt. 19:16-25)? What are you afraid of, blessed Peter, what are you worried about, what are you trembling about? You have abandoned everything, you have abandoned everything; we are talking about the rich; what is said is an accusation for them; but you spend your life in poverty and lack of acquisitiveness. But I do not have my own needs in mind, he says, but I seek the benefit of others. Therefore, being confident for himself, he asked a question for others and said: "So who can be saved?" 5. Do you see the care of the apostles? Do you see how they were one body? Do you see how Peter was anxious about both the present and the future? So it is with Paul; wherefore he said, "Know this, that in the last days perilous times shall come" (2 Timothy 3:1). And on another occasion he did the same. When he intended to depart from Asia and go to Rome, and from there to heaven — for the death of the saints is not death, but a transmigration from earth to heaven, from worse to better, from slaves like them to the Lord, from men to angels — and so, when he intended to depart to the Lord of all, God, he arranged everything that concerned himself. During his stay with his disciples, he taught them the doctrine with all thoroughness, and said: "I am clean from the blood of all" (Acts 20:26); Nothing, he said, I omitted from what I had to do for salvation. What then? Having brought to safety the things that concerned himself, without being condemned by the Lord for his times, did he neglect the souls that followed? No, but as if he had an account for them, he spoke to them with all care, and these sayings, which we will read: "Take heed, he said, to himself, and to all the flock" (Acts 20:28). Do you see how he was overwhelmed by the care of them? Each of us cares only about his own needs, and he, as the primate, cares about the needs of everyone. That is why he speaks of teachers: "They are vigilant over your souls, as those who are obliged to give an account" (Hebrews 13:17). Truly, terrible is the judgment seat, at which one must give an account for such a multitude of people! But, as I said, when he called them, he said, "Take heed to yourselves, and to all the flock, in which the Holy Spirit has made you overseers." What happened? Why do you exhort? Do you not foresee some calamity? Do you not foresee something terrible? Is there not some danger, some misfortune, some war? Tell us; You stand above us, and not only see the present, but also see the future. Say, therefore, why dost thou declare these things and exhort them? I know that after my departure, he says, grievous wolves will come in to you, not sparing the flock (Acts 20:28,29). Do you see how he, as I have spoken, is anxious and fearful, not only for those who were in his time, but also for those who were after his departure? Wolves will come in to you, he says; and not simply: wolves, but: fierce wolves, not sparing the flock. A twofold calamity: Paul's absence and the attack of wolves; and there is no teacher in the face, and the corrupters will appear. Look at the malice of the beasts and the cunning of the wicked people: they lay in wait for the absence of a teacher, and then they attacked the flock. What then? Do you leave us defenseless and predict only disasters, and do not invent any consolation? But by doing so, you increase fear even more, confuse souls, weaken strength, and relax the hands of your hearers. Therefore he reminded them of the Spirit beforehand: "The Holy Spirit has made you overseers." Although there will be no Paul, he says, the Comforter will be present. Do you see how he gave wings to their souls, reminding them of the Divine Teacher, with whose help he himself was strong in being present there? Why does he make them afraid? In order to drive away carelessness on the other hand. The counselor must do both, and not allow the listener to become presumptuous, lest he become more careless, and on the other hand, not frighten him, lest he fall into despair. So, having reminded us of the Spirit, he warned against despair, and when he spoke of wolves, he warned against carelessness. Grievous wolves will come in to you, not sparing the flock, therefore watch, he says, remember me. Indeed, it was enough for encouragement to remember Paul. But it is not just about him that he exhorts them, but to remember his deeds. And that he did not merely exhort them to remember him, but that they might imitate him when they remembered, is evident from the words which he added to his hearers: "Remembering that for three years I have been teaching every one of you day and night without ceasing, with tears" (Acts 20:31). I wish to speak that you should remember not just me, but the time, and the teaching, and the diligence, and the tears, and all these sighs. Just as the relatives of the sick, not having time to persuade them by their many and long speeches to take food and medicines peculiar to the sick, weep in order to bow them down quickly, so Paul behaved with his disciples: when he saw that the word of teaching had little effect, then he used the medicine of tears. 6. Who would not be ashamed, even though he were more senseless than even stones, when he saw Paul weeping and sighing? Do you see how he predicted the future there too? He does the same here, saying, "Know this, that in the last days perilous times will come." Why then does he say this to Timothy, and not thus: Let those who live after know that perilous times will come? But know, he says, that you may know that the disciple, like the teacher, was concerned about the future; if he had not cared, he would not have entrusted him with the same care. Thus did Christ: when the disciples came to Him, desiring to know about the end (of the world), He said to them, "Ye shall hear of wars, and of rumors of wars" (Matt. 24:6). Yet they have not heard of it. But the body of believers is one. And just as those who lived then heard about what would happen after, so we know about what happened then. One body, as I have said, is we and they, closely connected with each other, although we occupy the last row of members; and neither time nor place dissolves this body, because we are not united to each other by the bond of nerves, but are united on all sides by the bonds of love. Wherefore also he speaks of us, and we hear of them. It is also worth examining why the Apostle everywhere says that sorrowful circumstances will converge at the end of the present life. So also in another place he says: "In the last times some will depart from the faith" (1 Timothy 4:1); And here again He says: In the last days perilous times will come. And Christ, foretelling such things, said: "At death ye shall hear of wars and rumors of wars, and there shall be famines, pestilences" (Matt. 24:6,7). Why, then, will there be a great confluence of calamities at death? Some say that nature, which is exhausted and exhausted, is like an aged body, which suffers many diseases, and when it is also old, it will experience many calamities. But the body reaches old age through infirmity and the law of nature; And infections, wars and earthquakes do not come from the old age of nature. These diseases, famines, pestilences, and earthquakes will occur locally because these creations will grow old, but because the will of people will be corrupted, all these disasters are punishments for sins and the cure of human diseases. Then human diseases will increase. Why, it will be said, then will they become stronger? It seems to me that because the judgment is delayed, the punishments are still to come, and the Judge has not yet come, those who have an account become more careless. Thus Christ speaks of the wicked servant, that he has become more careless because of this. "My lord tarries," said the servant, "and therefore he has struck his fellow servants, and squandered his master's possessions. That is why Christ did not say this to the disciples who came to Him and wanted to know about the day of His death, wishing to keep us in constant fear by the uncertainty of the future, so that everyone, constantly waiting for the future and hoping for the coming of Christ, would be more solicitous. For this reason someone exhorts thus: Do not hesitate to turn to the Lord, and do not delay from day to day: for the wrath of the Lord will suddenly come to you, lest you perish if you are slow (Sir. 5:8,9). The end is unknown, he says, and unknown so that you may always be careful. Therefore, the day of the Lord will come like a thief in the night, not to steal away, but to make us more careful. For he who expects a thief does not sleep, and having lit a lamp, he is constantly awake. In the same way, having kindled the light of faith and righteous living, have bright lamps in your constant vigilance. Since we do not know when the Bridegroom will come, we must always be ready, so that when He comes, He will find us watching. 7. I would like to continue the speech; but even this was scarcely permitted by the weakness of the body, on account of which I had been separated from you for so long. This time is long for me not according to the number of days, but according to the measure and mood of the soul. For lovers, even the short time of separation seems long and inexpressibly long. For this reason Paul, being separated from the Thessalonians for a short time, said: "But we, brethren, having been separated from you for a short time in our faces, and not in our hearts, all the more longingly sought to see your face" (1 Thessalonians 2:17). And if Paul, who knew how to be wise best of all, did not endure for a short time, how can we endure so many days? Like him, I also, unable to endure this any longer, and still having the remnants of my illness, ran to you, thinking to receive the greatest medicine in communion with your love. Indeed, it is more useful for me than the assistance of doctors and any relief that comes from it to enjoy your love, which we may be vouchsafed to enjoy constantly, through the prayers and intercession of all the saints, to the glory of our Lord Jesus Christ, through Whom and with Whom be glory, honor, and dominion to the Father with the Holy Spirit, now and ever, and unto the ages of ages. Amen.

Discourse on Perfect Love and Retribution according to the dignity of deeds, and about contrition.

of perfect love, and of recompense according to the dignity of works, and of contrition 1. Every good deed is the fruit of love. That is why much is said about it. Thus Christ says: "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35); and Paul cries: do not owe anyone anything except mutual love (Romans 13:8). He did not speak simply about love, but commands us to be as it were debtors in love for one another. Just as in relation to the body we must constantly provide it with food, and we constantly do, and this duty extends to our whole life, so it teaches us to act in relation to love, or rather even more, because it leads to eternal life and constantly remains with those who have it. And now, says the Apostle, these three abide: faith, hope, love; but love is the greatest of them (1 Corinthians 13:13). However, not only in words, but also in deeds themselves, we learn this virtue. And, first, by the way we are born; having created one man, God commanded all to come from him, so that we would all consider each other as one man and try to live in love for one another. Then, and through mutual relations, He wisely arranged the need for mutual love for us, and how — listen. Having filled the universe with a multitude of blessings, He has granted each country special kinds of fruits peculiar to it, so that we, compelled by necessity, traveling to one another, communicating to others what is superfluous and receiving from them what we lack, will love those who are of the same kind with us. He did the same with every person. He did not let everyone know everything, but he gave to one the ability to the science of medicine, to another to the science of construction, to another to another, so that, in need of one another, we would love one another. Likewise, in spiritual things, in turn, one can see the same thing, as Paul says: to one is given by the Spirit the word of wisdom, to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; to another the gifts of healing, by the same Spirit; to another miracles, to another prophecy, to another the discernment of spirits, to another divers tongues, to another the interpretation of tongues (1 Corinthians 12:8-10). But there is nothing higher than love; wherefore He placed it above all things, saying, If I speak with the tongues of men and angels, and have not love, I am a sounding brass or a tinkling cymbal. If I have the gift of prophecy, and know all mysteries, and have all knowledge and all faith, so that I can move mountains, and have not love, then I am nothing (1 Corinthians 13:1,2). And even here he did not stop, but proclaimed that death itself for the sake of godliness does not bring any benefit, if there is no love at the same time. It is not without reason that He said this about love; he knew, he knew well, as a fulfiller of God's commandments, that when love is firmly rooted, then the fruits of all good things will grow. The commandments: Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness against thy neighbor, and every other commandment is contained in this one commandment, as the main one: the whole law is contained in one word: thou shalt love thy neighbor as thyself (Exodus 20:13-16, Lev. 19:18, Gal. 5:14).  However, why speak of small things, while keeping silent about great things? Out of love, the beloved Son of God came down to us, began to convert and live together with people, so that, having dispelled the polytheistic error and proclaimed true knowledge, he might teach people to love one another, as John testifies, when he says: "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have eternal life" (John 3:16). With this flame, Paul uttered the heavenly words: "Who shall separate us from the love of Christ, tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword" (Romans 8:35)? And despising this as insignificant, He added to it much more. Neither death, he says, nor life, nor 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 God which is in Christ Jesus our Lord (Romans 8:38-39). Therefore, nothing could separate (from the love of God) this blessed one, who burned with love, neither heaven, nor earth, nor the sea, nor the kingdom of heaven, nor the torments of hell; he despised everything for Christ's sake. If we look at the rest of the saints, we will see that they all pleased God with love. 2. Love presents your neighbor to you as yourself, and teaches you to rejoice in his well-being as your own, and to feel his misfortunes as your own. Love unites many into one body and makes their souls the dwelling places of the Holy Spirit, because the Spirit of the world can dwell not in those who are separated from one another, but in those who are united in soul. Love makes the good of everyone common to all, as the Book of Acts says: "But the multitude of those who believed had one heart and one soul: and no one called any of his possessions his own, but they had all things in common: and to each was given what he had need of" (Acts 4:32,35). Is there any wall, then, so solid, so fortified by a collection of great stones, and so inaccessible to the attacks of enemies, as a society of lovers of one another, and bound together by unanimity? It reflects the very snares of the devil, and very naturally. Rising up against him together with each other, and not standing with him against each other, such people are invincible by his tricks, and erect brilliant trophies of love. And just as the strings of the lyre, though numerous, but tuned in accord, produce the most pleasant sounds, so united by unanimity emit the euphonious voice of love. For this reason Paul advises us to think and speak in accord, and to consider others more excellent than ourselves, so that by vanity we may not destroy love, but by yielding honor to others, we may live in one accord. And he also says: serve one another with love. For the whole law is contained in one word: Thou shalt love thy neighbor as thyself (Gal. 5:13,14). The lover desires not only to submit, but also to obey, and rejoices more in submitting than in commanding. He who loves desires to do good rather than to receive benefits, because he would rather have a friend as his debtor than to be indebted to him. The lover desires to do good to the beloved, but does not want his beneficence to be visible; wants to be the first in beneficence, but does not want him to appear first in beneficence. Perhaps some do not understand what has been said; Therefore, I will explain this with an example. The Lord, who loves mankind, predestined to give His Son for us, so that it would not seem that this was His gift, but that He was paying a debt, He commanded Abraham to sacrifice His son, so that when He Himself did the same, He would appear not to give a gift, but to give, according to the abundance of the riches of His goodness. I know that what has been said will seem strange to many; the reason is that I speak of the object which now dwells in heaven. As if I were speaking of a plant which would be born in India, and of which no one knew by experience, I could not fully explain it in words, even though I spoke very much about it, so now, however much I may say, I would say it in vain, because some will not understand what I have said. In the sky, as I said, this plant is planted. But, if we wish, it can be implanted in us as well. Therefore we are commanded to say to the Heavenly Father: Thy will be done on earth as it is in heaven (Matt. 6:10). 3. Therefore, let us not think that it is impossible to acquire such a good. Perhaps, indeed it is possible, if we are willing to be attentive; And not only this, but it is possible to fulfill every virtue, because we are guided by free will, and are not, as some think, subject to the necessity of fate, and are convinced that both good and evil depend on desire and unwillingness. That is why God promised a kingdom and threatened with punishment. And if we were bound by necessity, He would not do so, because according to the intention of action there is also a reward for both deeds. He would not propose laws, would not make exhortations, if we were bound by the bonds of fate. But since we are free and sovereign in our will, and we become worthless from carelessness, and good from diligence, He therefore prepared such wickedness, correcting us and teaching us wisdom, both by fear of punishment and by the hope of gaining the kingdom. And not only from this, but also from what we ourselves do, it is evident that it is not fate, not chance, not the birth and not the course of the stars that govern our affairs. If everything that happens (to us) depended on this, and not on the free will of people, then why do you punish a slave who steals something? Why do you drag to the judgment seat a woman who has committed adultery? Why are you ashamed when you do indecent things? Why can't you even endure words when they reproach you, but if anyone calls you an adulterer, or a fornicator, or a drunkard, or anything like that, you call it an insult? If sinning does not depend on your will, then these deeds are not a crime, and these words are not an insult. But now, both by not forgiving those who sinn, and by the fact that you yourself are ashamed when you do evil, and try to hide yourself, and by calling those who do you evil offenders, by all this you express that we are not bound by necessity, but are endowed with free will. Those who are bound by necessity we usually forgive. If someone, being possessed by a demon, either tears our clothes or strikes us, then we not only do not punish him, but also pity and forgive him. Why? Because it was not free will, but the violence of the demon that did it.