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.

And to our children we appoint instructors, and send them to teachers, and add threats, and use punishments, and take many other auxiliary measures so that they may become good. What need is there for labor and effort to fulfill virtue? If someone is destined to become good, then he will be beautiful, although he will slumber and sleep, or better yet, it is impossible to call him good who is so out of necessity. What need is there for labor and effort to avoid evil? If someone is destined by fate to become evil, then no matter how hard he works, he will be evil, or better yet, one cannot be called evil who is impelled to evil by necessity. Just as we do not call a demoniac an offender, even if he curses him, even if he beats him — I will again use the same example, because we do not attribute the insult to him, but to the violence of the demon — so we do not call an evil one, if he is impelled to this fate by fate, as we do not call a good one, just as we do not call a good one good. For if we admit this, then everything will be thrown into confusion among us, and virtue will mean nothing, nor vice, nor arts, nor laws, nor anything else of the kind. Why, then, do we, when we are sick, worry a lot, spend money, call for doctors, use abuse, observe abstinence, and moderate our desires? If both health and illness depend on fate, then the waste of money is in vain, the invitation of doctors is in vain, and the careful abstinence of the sick is in vain. Now, by the way, we explain from this that all this is not in vain. In this way the fable of fate disappears, because our affairs are not subject to any necessity, but in everything, as I have said, we are endowed with freedom of will. 4. And so, beloved, knowing this and still more than this, for there is much more to be said about it, but for the more prudent it is enough, let us avoid vice and choose virtue, so that we may show by our very deeds that we have free will in relation to the things that appear to us, so that we may not be put to shame on the day of the revelation of works. We must all appear before the judgment seat of Christ, says Paul, so that each one may receive according to what he did while living in the body, good or evil (2 Corinthians 5:10). Let us, then, I exhort you, have that judgment seat in mind, and let us imagine that it now exists, that the judge sits and everything is revealed and exposed. After all, we will need not only to appear, but also to open up. Aren't you embarrassed? Did they not tremble? Do we not often dare to die rather than reveal our secret crime before our honorable friends? How will we feel when our sins are revealed to all angels and all people and appear before our eyes? I will rebuke thee, saith the Lord, and will set thy sins before thee (Psalm 49:21). If, then, when the event itself does not yet exist, but is only presupposed and depicted in words, we are tormented by our conscience, then what will we do when it comes, when the whole universe will be present – angels, archangels, principalities, and powers, when the trumpets will sound continually, when the righteous will be lifted up in the clouds, and there will be a great lamentation of sinners? What fear will then embrace those who remain on earth? It is said: one is taken, and the other is left: one is taken, and the other is left (Matt. 24:40,41). In what state will their souls be when they see how others are led away with great honor, and they themselves are abandoned with great shame? It is impossible, believe me, impossible to express this suffering in words. Have you ever seen those who are led away to death? In what condition, do you think, is their soul when they walk along the road to the place of execution? What would they not dare to do and endure in order to get rid of this darkness? I have heard from many who, after being led away to execution, were brought back because of the king's love for mankind, that they did not even recognize people in people because of spiritual confusion and horror. But what do I say about those who are taken to death? At that time they were surrounded by a people, most of whom did not know them; but if anyone were to look into the soul of each one at that time, he would find that there is not a single one so cruel, not a single one so bold, not a single one so courageous, who would not fall and be troubled in his soul from fear and despondency. If, then, as others give themselves over to death, those who have no communion with them are in such a disposition, then in what state shall we be when we ourselves are subjected to a more grievous fate, being deprived of that ineffable joy and sent to eternal torment? Even if there were no hell, what punishment would it be to be rejected from such brightness and depart with dishonor? If even now, when many see the king enter and imagine their own poverty, they do not so much enjoy this spectacle as they grieve because they do not participate in anything of the king around them and are not near the ruler, what will happen then? Or do you think it will be a small punishment not to be placed on a par with others in that assembly, not to be worthy of unspeakable glory, to be removed and to remain far from that triumph and unspeakable blessings? But if, besides, there be darkness, and gnashing of teeth, and bonds that cannot be solved, and a worm that does not die, and a fire that does not quench, and weeping, and groaning, and tongues tormented by heat, like that of the rich man, when we cry out, and no one hears, and we groan and weep for suffering, and no one hearkens, let us look in all directions, and no one will comfort us in the least, then how to judge those who are in such a state? What can be more miserable than those souls? What is more sorrowful? 5.

It is not there as it is here, it is impossible to win over some with silver, others with viands, others with flattering words, and to get relief, but there is no forgiveness for anything. Whether Noah, or Job, or Daniel, should see their neighbors tormented, they would not dare to come forward and give a helping hand. Then it will happen that natural compassion will also be destroyed. Since there will be righteous fathers of sinful children and good children of vicious parents – evil is not by nature, but by the will – so that their joy is pure and compassion does not disturb the blessedness of those who enjoy these blessings, and then it will be extinguished, so that they, together with the Lord, will be indignant with their kinsmen (sinners). If even now, some, seeing their children worthless, remove them from themselves and renounce their kinship with them, how much more will this happen in that judgment. Therefore, let no one hope for anything good without doing good, even though he has many righteous ancestors. In order for everyone to receive, says the Apostle, according to what he did while living in the body, good or evil (2 Corinthians 5:10). Let us, then, I exhort you, give heed and be admonished. If you have the fire of evil desire, then imagine the fire of torment there, and your fire will be extinguished. If you want to say something indecent, imagine gnashing your teeth, and fear of serving as a bridle for you. If you wish to steal something that is not theirs, then listen to what the Judge says: Bind his hands and feet, take him and cast him into outer darkness; there will be weeping and gnashing of teeth (Matt. 22:13), and you will give up your desire. If you are cruel and unmerciful, then remember those virgins who, because their lamps were extinguished for lack of oil, lost the bridal chamber, and you will soon become philanthropic. If you have a desire to get drunk and luxurious, listen to the rich man, who said: "Send Lazarus, that he may dip the end of your finger in water, and cool my tongue, and you will not get what you want" (Luke 16:24), and immediately you will give up your passion. And all other passions you will tame in this way. After all, God has not prescribed anything difficult for us. Why do His commandments seem heavy? From our negligence. As if we are diligent, and what seems difficult will be easy and convenient, so if we are slothful, and what is easy seems difficult to us. Imagining all this, let us not consider blessed those who live luxuriously, but let us think about their end: here is flesh and fatness, and there is worm and fire; likewise, let us not consider predators blessed, but let us see what their end is: here are cares and labors, and there are insoluble bonds and utter darkness; likewise, those who love glory, but (to see) what their end is: here is servility and pretense, and there is great suffering and constant burning in the fire. If we thus reason with ourselves, and incessantly repeat this and the like with our evil desires, we shall soon avoid vices and perform virtues, extinguish the love of present goods, and inflame the love of future goods. And indeed, what is there in present goods that is lasting, or extraordinary and wondrous, to devote all one's cares to them? Do we not see that the same thing is constantly revolving, for example, day and night, night and day, winter and summer, summer and winter, and nothing else? Let us, therefore, kindle in ourselves the love of future blessings, because great glory awaits the righteous, such as cannot be depicted in words: they, having received incorruptible bodies after the resurrection, will be glorified and will reign together with Christ. 6. And how important this is, we learn from the following, or rather, we cannot clearly know it from anywhere, but in order that, borrowing a likeness from our goods, we may receive some, however small, idea of those goods, I will try to explain what I have said by an example.

For there is not such a difference between old age and youth as there is between corruption and incorruption; and it is not so between reign and poverty, as there is between the glory of the present and the glory to come; there is a difference between them, as between dreams and truth. Or rather, I have not yet said anything, because there is no word that can sufficiently depict the great difference between future and present goods. And in relation to duration, it is impossible to imagine their differences with the mind. With what can the present be compared a life that has no end? In relation to peace, however, the difference between them is the same as between peace and war; and in relation to corruption and incorruption, it is as excellent as a pure pearl is more excellent than a filthy block. It is better that whatever anyone says, he will not be able to depict it in any way. Even if I were to compare the beauty of the bodies of those days with the light of a sunbeam, even with the most brilliant lightning, I would not yet say anything worthy of that brightness. And for such benefits, how much money and bodies can you give? Or better: how many souls can you give? If someone were now to bring you to the king and give you the opportunity to talk to him in the presence of all, and to eat and live with him, then you would call yourself the most blessed of all; and having the opportunity to ascend to heaven, to stand before the King of all himself, to shine like angels and enjoy that unapproachable glory, you wonder whether it is possible to sacrifice money, when you should, even if you should give your life itself, rejoice, rejoice and admire with pleasure? But you, in order to obtain the power that gives you opportunities to steal, — I will not call this acquisition —

And again, descending from the heights, take the example we have given, namely, imagine what happens around the king of the earth, for example, men dressed in gold, a team of white hinnies decorated with gold, a chariot bound with precious stones, plates attached to it, images of dragons in silk robes, adders with golden eyes, horses clothed in gold, and golden bridles. Meanwhile, when we see the king himself, we no longer look at any of this; He alone attracts our attention, His purple garments, diadem, seat, girdle, shoes and the splendor of his face. And so, having carefully considered all this, from here you again transferred your thoughts to heaven and imagine that terrible day on which Christ will come. Then you will see not a team of hinnies, nor golden chariots, nor dragons and adders, but that which inspires great fear and produces such amazement that even the powers of heaven are terrified. And the powers of heaven, says the Scriptures, will be shaken (Matt. 24:29).

But how deplorable is our great insensibility! — when such blessings are expected, we still cling to present blessings, and do not understand the malice of the devil, who, through unimportant things, deprives us of great things, gives us dirt to take away heaven, shows a shadow to remove us from the truth, presents splendor in dreams — and such is real wealth — so that, when that day comes, he may show us the poorest of all. Knowing this, beloved, let us avoid his deceit, let us fear condemnation with him, lest the Judge also say to us: "Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels" (Matt. 25:41). 7. But God loves mankind, this will not happen, some say. So, is this written in vain? No, they say, but only for the sake of threat, so that we may come to our senses. And if we do not come to our senses, but remain evil, tell me, will God not send punishment? And will he not reward the good? He will repay, they say, because it is characteristic of Him to bestow good deeds even higher than merit. And so, the latter is true and will certainly be, but as for punishments, there will be none at all? Oh, the great cunning of the devil! Oh, inhuman philanthropy! It is to him that the idea that promises useless mercy and makes people careless. Since he knows that the fear of punishment, like a kind of bridle, restrains our soul and curbs vices, he does everything and takes all measures to uproot it, so that we may then fearlessly rush into the abyss. How will we overcome it? Whatever we say from Scripture, opponents will say that it is written for a threat. But if they can speak thus of the future, although it is very impious, they cannot speak of the present which has already been fulfilled.

And Who brought such punishment upon them, will He not bring much more upon us? After all, the atrocities committed today are no less than those of that time. Then there were lawless confusions: the sons of God, it is said in the Scriptures, saw the daughters of men that they were beautiful, and took them (Gen. 6:2). And now there is no kind of sin that has not been committed and neglected. But, if you will, let us also speak of other kinds of punishment, so that we may believe in the past and the future. Have any of you ever traveled to Palestine? I think (that I traveled). Therefore be ye witnesses of the truth of what I say. Above Ascalon and Gaza, at the very end of the Jordan River, there was a vast and fruitful country, which could be equal to the paradise of God: Lot lifted up his eyes, it is said in the Scriptures, and saw all the region around the Jordan, that before the Lord destroyed Sodom and Gomorrah, it was watered as far as Zoar, like the garden of the Lord, like the land of Egypt (Gen. 13:10); and now it is the most desolate of all deserts. There are trees standing there and have fruit, but this fruit reminds us of the wrath of God; Pomegranate apples hang, having a beautiful appearance and giving pleasant hopes to those who do not know, but when taken in their hands and broken, they do not reveal any fruit, but dust and dust, which are in great numbers within them. Such is the earth, such are the stones, such is the air itself. Everything was burned, everything turned to dust, reminding of past anger and foreshadowing future punishment. Are these really verbal threats? Is it possible that these are only the sounds of words? If anyone does not believe in Gehenna, then let him remember Sodom, let him think about Gomorrah, about the punishment that has already been fulfilled and remains to this day. Explaining this, the Divine Scripture also speaks of wisdom: at the time of the destruction of the wicked, she saved the righteous, who escaped the fire that descended on the five cities, of which there remained as a testimony of wickedness a smoking empty earth and plants that did not bear fruit in their season, and a standing pillar of salt as a monument to an unfaithful soul (Wisdom 10:6,7). It should also be said about the reason why they suffered so much. They had one crime, grave and deserving of damnation, but only one: they gave themselves up to a violent passion for young men, and for this they were burned by a rain of fire. And now innumerable and similar and most grievous crimes are committed, but such burning does not happen. Why? Because another fire is prepared, which will never be quenched. He who showed such wrath for one sin did not accept the intercession of Abraham and was not restrained by Lot, who lived there, how will He spare us, who do so much evil? It can't be, it can't. 8. But let us not confine ourselves to this, but let us also present the other punished, in order to convince ourselves of the truth of what is said by the most numerous examples. You have all heard of Pharaoh king of Egypt; you also know about the punishment to which he was subjected, how he, together with chariots and horses and all the army, was drowned in the Red Sea. And in order that you may also know of the punishments of the Jews, listen to Paul, who says, Let us not commit fornication, as some of them committed fornication, and in one day twenty-three thousand of them perished: let us not murmur, as some of them tempted and perished by serpents. Do not murmur, as some of them murmured and perished by the destroyer (1 Corinthians 10:8-10). If they also experienced such punishments for their sins, then what will we not tolerate? Now we do not tolerate anything grievous, but therefore we should be especially afraid, since we do not save ourselves in order not to endure punishment, but in order to endure more, if we do not reform. They did not know about hell — and were given over to the punishments here; but for the sins that we commit, if we do not suffer anything sorrowful in the present life, then we will experience everything in the future.

Among other calamities, they suffered such extreme hunger that they even ate their belts, shoes, and the most abominable things, because want compelled them to eat everything, as the writer says. And they did not limit themselves to this, but even ate their own children. How, then, while they have suffered such punishments, shall we, who do worse than they, escape punishment? For if they were punished then, why are we not punished now? Is it not clear to the blind man that this is because punishment is being prepared for us in the future, as I have often said? At the same time, we need to think about what happens in this life, and we will not reject hell. If God is righteous and impartial, as indeed He is, why are some here punished for murder, and others not? Why are some adulterers punished and others die unpunished? How many gravediggers escaped punishment, how many robbers, how many greedy, how many robbers? So, if there is no hell, where will they be punished? Shall we convince those who contradict it that the doctrine of it is not a fable? It is so true that not only we, but also poets, philosophers, and fabulists, have speculated about the future retribution and asserted that the wicked are punished in hell. Though they could not say it in accordance with the truth, as it really is, because they were guided by reasoning and by our misheard teaching, yet they recognized a certain form of judgment. They mention certain rivers full of weeping and fire (Cocytus and Pyriphlegephon), the water of the Styx, and Tartarus, as far removed from the earth as it is from the sky, and many other modes of punishment; also, in turn, about the Elysian Field, about the islands of the blessed, about the flowery meadows, about the great fragrance, about the subtle wind, about the hosts that dwell there, dressed in white clothes and singing certain hymns, in general about the recompense that awaits both the good and the evil after their departure from this life. Therefore, let us not reject hell, lest we fall into it, for the unbeliever becomes more careless, and the careless will certainly fall into it, but let us undoubtedly believe and constantly talk about it, and then we will not soon sin. Remembrance of such words, like a bitter medicine, can destroy any vice, if it lives constantly in our souls. Let us use it, so that, having been completely purified, we may be counted worthy to see God, as far as it is possible for people to see Him, and in order to receive future blessings, through the grace and love of mankind of our Lord Jesus Christ. To Him be the glory forever and ever. Amen.