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.

Discourse on abstinence.

The word on abstinence always seems to me very useful and appropriate for Christ's servants; especially now it will be opportune for us to address it to you, since, having put on Christ, the children of the Church should most of all declare themselves by abstinence, preferably over other good qualities.  For if any one, at the sight of the athletes, who usually come to the Olympic Games and go down to the lists, spoke to them about struggle, self-control and victory, he would, according to the just judgment of all, do it in good time. So it is for us now, at the sight of the ascetics of the Saviour, who in the divine mysteries received power from the Holy Spirit. The Spirit, whom we intend to send to a spiritual contest, it is natural to talk about abstinence. In human contests, crowns are given after victory, and in Christ's lists — before it. Why then does Christ send us to fight already in crowns? In order to inspire fear in our enemies, and to excite our feelings; so that, looking at the honor bestowed upon us by God, we should neither speak nor do anything unworthy of the Lord. If a king, dressed in scarlet, and adorned with a crown on his head, under the influence of natural passions, does anything unworthy of royal majesty, as soon as he looks at the royal garment, he corrects himself, and takes care that he does not find himself again in the power of vile passions. Likewise, you, who have put on Christ, having been saved from the shameful lust of your soul, unceasingly fix your gaze on the divine garment, and you will immediately become stronger and avoid danger from the wiles of the evil one. Thus, it is certainly a beautiful thing to approve and praise abstinence, but to possess it is even more beautiful. And, no doubt, those who talk much about it and listen to it are not a little encouraged to abstinence. For this reason it pleased God to glorify the virtues of holy men in the Holy Scriptures, so that all men would incline to imitate them, and that, carefully following in their footsteps, they should lead an abstinent life. If, during competitions in gymnastic schools, many people, at the sight of crowned athletes, are inflamed, undress, and endure much strenuous and strenuous labor in order to deserve wreaths of olive or laurel branches, then with what impetuosity, therefore, should we intensely care about abstinence, at the sight of others already crowned by God, so that we too may deserve this adornment of heavenly crowns by good salvific works. How painful and how does it not deserve great wrath that athletes are lured by the leaf of laurel or olive and the glory of this transitory life, while we are not in the least impelled by the gifts of Christ to abandon all lust and prefer the fear of God to lust? Further, it is not only men, we see, who imitate their own kind, but also irrational beings. Often the doves, at the sight of one of them flying away, immediately follow her, and the noble foal, frolicking in the horse herd, drags the whole herd with it. And among you, as in the flock of Christ, there is a beautiful young branch — the most temperate Joseph, who with his heavenly swiftness calls us, our fellow servants, to imitate him. And so, let us dance together with the handsome young man a spiritual dance, praising his abstinence not only in words, but also through imitation of his deeds. He was a diligent and constant guardian of abstinence, although he could give orders to the queen herself and lead a rich and pleasant life in splendor and luxury. Though he might have been the master of such and such great blessings, yet, having discussed that wealth, power, and fame pass away with the present life, and that the benefit of them is only temporary, and that there is no end to virtue alone, he therefore threw the fear of Christ upon pleasures, as it were, a kind of bridle. Wealth, pomp, and the promise of his mistress he ridiculed, considering suffering in prison more pleasant than life in beautiful palaces, although it is difficult for those who are excellently handsome in body to control pleasure. He also presented such an example of abstinence, that by the beauty of his soul he obscured the beauty of his body, that in view of the beauty of his body he should be likened to a certain beautiful star, and in view of the charm of his soul he should be likened to angels. And we ought to marvel not only at the abstinence of the young man, but also at the dangers to which he was exposed because of it, considering the work of serving pleasures more grievous and more terrible than even death. He will be amazed at him who carefully examines his virtue and who weighs the times in which he kept his soul pure. He preserved the freedom of mind before the appearance on earth of the Lord and Creator of the universe. He was brought up in the house of the wicked; many inclined him to very bad deeds; He had no temperance teacher. All were slaves of pleasure, indulging their belly, doing nothing pious, nothing holy; however, living among so many and such impious people, when he saw his intemperate mistress reclining, he did not turn out to be a traitor to the heavenly treasures, but preserved the church of St. John. Unemptied, preferring to die rather than serve pleasures. He had not yet heard Paul's words that our bodies are members of Christ (1 Corinthians 6:15); but before he heard the divine voice, he, teaching us in the churches how we ought to struggle and keep our souls intact, showed himself not inferior in importance to those who were honored with heavenly promises. If I, Joseph may say, who lived before the birth of Christ, and who did not hear the exalted Apostle Paul, who exclaimed that our bodies are members of Christ, thought that it was fitting for God's servants to command pleasure, and did not prove to be a spendthrift of abstinence, although many dangers were prepared before my eyes, how far must you live in abstinence with fear and trembling, lest you be found unworthy of honor, and that the members of Christ should not become members of fornication? This word can protect every soul with abstinence; This word easily extinguishes flaming desires. The rain falling into the fire does not so easily suppress the flame as it causes the evil desires allowed into the soul to wither. The same words can be spoken to us by the great Job, who was not only a careful guardian of abstinence, but even laid down a law for his eyes, according to which they should not look at the face of a virgin, for fear that the sparkling beauty would somehow deceive his mind (Job 31:1).

Without a doubt, he thought that in the struggle with demons a courageous and courageous spirit is needed, and in the matter of concern for abstinence, victory is inferior not because of a man's association with maidens, but because of his separation from them. Thus, whoever gives the promise of virginity will receive advice from the most abstinent of all people, who himself, even before the incarnation of Christ, was such a zealous guardian of abstinence. One should not listen with disdain to the fact that even before the incarnation of Christ there were righteous men who represented such an example of abstinence. For at that time there was nothing that would have so forcefully impelled to this virtue, and even the virgins were not imputed to the crime of their negligence in preserving abstinence. How is that? Why, it is for this reason that the supreme God, the Creator of the universe, took our form in order to bring down from heaven the chastity of the angels. If, therefore, even after such an honor, men give themselves up to sensual pleasures, it is impossible to express the magnitude of their folly, by virtue of which, by making the members of Christ members members of the harlot, they weaken the manifestation of God's mercy towards them, and, as far as depends on them, render it useless to them. The demons listen and are afraid, since God does not allow them to unite with Himself, but He unites us with Himself. And after this, some of the faithful dare to break the bond with Christ and unite with harlots? It is not so great an evil to fall from heaven into the mud, as great is the evil, having become a member of Christ, to lose divine honor and become a member of fornication. Therefore, when vicious lust inflames the soul, immediately remember Christ, think that Paul stands before you, exhorting you and saying: Do you not know that your bodies are members of Christ? Shall I therefore take away the members of Christ, that I may make them the members of the harlot? (1 Corinthians 6:15). If you bring these words to mind, you will immediately see how lust will flee from you. If a chaste and well-behaved lady immediately makes chaste her maidservants, given over to a shameful passion, by her mere appearance, then what wonder if the remembrance of Christ immediately mortifies the lust that troubles you? Always have a shining cross before your eyes, and during this time you will leave clean from sins. Just as the pillar of cloud, the image of our cross, covered the Jewish people so that they would not suffer any evil from the Egyptians (Exodus 13:21), so the cross before our eyes, beheld by us, immediately drives away all evil lust. After all, it is the salvation of our souls and the salvific antidote to vile lusts. In fact, the infirmities of the body are healed by the art of doctors, and the sick soul is immediately healed by the sayings of Christ.

Amen.

ON THE CONSOLATION OF DEATH

The first word.

Homily 1 1. Listen, brethren, in silence, so that useful and sometimes necessary words do not fly by you. Then healing is especially needed when there is a serious illness; then it is necessary to carefully apply the healing lotion when the eye suffers from pain. However, even those who do not have this disease should not complain, but rather let them listen, because it is not superfluous for a healthy person to know useful medicine. And whoever at the present time has a disturbed mental eye and suffers from pain, let him be even more attentive in order to open his eye to receive the medicine of salvific conversation, from which one can receive not only consolation, but also relief. It is known that if someone has an eye ache and if the patient does not agree to open it to the doctor in order to pour a healing lotion, then the lotion will flow along the outer surface of the eyelid, and the eye will remain sick; so the mind of a person stricken with sorrow, if through excessive sorrow does not open itself to the word, then, not accepting the salvific admonition, it will begin to ache even more, and perhaps will be subjected to what is indicated in the Scriptures: "Worldly sorrow worketh death" (2 Corinthians 7:10). The blessed Apostle Paul, a teacher of believers and a beneficent physician, said that sorrow is of two kinds: one good and the other evil, one useful and the other useless, one salvific and the other pernicious. And so that my words do not seem doubtful to anyone, I will quote his words themselves. He says: Sorrow for God's sake produces unfailing repentance unto salvation; This is good sorrow. Then it follows: but worldly sorrow produces death; This is evil sorrow. 2.