1. God, the Lover of mankind and the Benefactor, creates all things and arranges all things, beloved, so that we may shine with virtue. And desiring that we should be pious, He calls and draws to Himself all who wish to do so, without any coercion or compulsion, but only by persuasion and benevolence. Therefore, when He came, some received Him, and others did not. He does not want to have anyone as His slave against His will or under compulsion; but He wants everyone to serve Him freely and voluntarily and to know the sweetness of serving Him. Men, having need of the service of work, bind them by the law of slavery and against their will; and God, having no need of anything, any needs similar to ours, creates everything only for the sake of our salvation, and in this He makes us our own masters. Therefore, He does not subject those who do not want to be subjected to any violence or coercion; He means only our benefit. And to be carried away to serve against one's will is the same as not to serve at all. Why, you will say, does He punish those who do not obey Him? Why does Gehenna threaten those who do not listen to His commandments? This is because, being abundantly good, He has great care for us, even when we do not obey Him, and does not depart even when we withdraw and flee from Him. And since we deviated from the original path of benevolence, that is, we did not want to follow the path of persuasion and well-being, He led us along a different path – punishments and torments – a path, of course, very difficult, but inevitable. When the first path is neglected, then it is necessary to follow the other of necessity.

If we revere and love such lawgivers, should we not revere God much more and love Him for such great care for us? And the difference between the care of the former and God's providence for us is infinite. Truly, the riches of His goodness are ineffable and surpass all understanding. Note, then, that He "came to His own," not for any need of His own (for, as I have said, the Godhead needs nothing), but for His own benevolence. In spite of this, "their own" did not accept, but rejected Him Who came to them for their own benefit; moreover, they drove Him out of the vineyard, and killed Him (Luke 20:15). And in spite of all this, He did not prevent them from repenting, but gave them the opportunity, if only they themselves wished, even after that iniquity, to cleanse all their sins by faith in Him and to be equal to those who did nothing of the kind and were more pleasing to Him than others. And that I say this not without reason and not in jest, all the circumstances of Blessed Paul also give clear testimony. He persecuted Christ after His crucifixion, and killed His witness Stephen by the hands of many others; but when he repented, condemned his former sins, and turned to Him Whom He persecuted, He immediately numbered him among His friends, and moreover the foremost, and made him a persecutor, blasphemer, and insulter, a preacher and teacher of the whole universe.

To this end, here and there he mentions his persecutions, slanders and militias against the Church; in one place he says: "I am not worthy to be called an Apostle, because I persecuted the church of God" (1 Cor. 15:9); in another: "Christ Jesus came into the world to save sinners, of whom I am the first" (1 Tim. 1:15); in the third: "You have heard of my former way of life in Judaism, that I persecuted the church of God with cruelty, and desolate it" (Gal. 1:13).

2. Thus Paul, as if in a kind of recompense to Christ for his long-suffering towards him, showing whom, what hostile and hostile man (the Lord) had saved, with great boldness he proclaims the battle which he had at first raised up with all zeal against Christ. At the same time, it inspires good hopes in those who despair of themselves. Christ, he says, had mercy on him for this very reason, that in him He might be the first to show all the long-suffering and abundant riches of His goodness, as an example to those who were afterwards able to believe in Him for eternal life, even though their sins exceeded all hope of forgiveness. Pointing to this, the Evangelist also says: "He came to his own, and his own did not receive Him." Whence came He who fills all things and is everywhere? What place has He taken away His presence, Who holds all things in His hand and rules over all things? He did not leave any place (how is this possible?). And this was accomplished by His condescension to us. Since He, being in the world, did not seem to be in the world, because He was unknown, but finally revealed Himself, deigning to put on our flesh, it is this very appearance and condescension that the Evangelist calls His coming. It is surprising that the disciple is not ashamed of the humiliation of his Teacher, but boldly describes the insult inflicted on Him: and this is no small proof of his truth-loving spirit. However, if he is ashamed, then he must be ashamed of those who inflicted it, and not of Him Who suffered the offense. He was all the more glorified because even after such an insult He so cared for His offenders; but they turned out to be ungrateful and contemptible before everyone, because they rejected Him Who came to them with such blessings as an enemy and adversary. And not only did they harm themselves, but also because they did not receive what those who received Him achieved. And what did the latter get? "And to those who received Him He gave power to become children of God" (v. 12). But why do you, blessed one, not tell us about the punishment of those who did not receive Him, but only say that they were "their own" and did not receive Him who came "to their own"? And what they will suffer for this, what punishment they will suffer, you have not added. Perhaps by this means you would frighten them more and soften the coarseness of their arrogance by threat.

Now he speaks of the unspeakable blessings granted to those who have received the Lord, and briefly depicts these blessings in the following words: "And to those who received Him He gave power to become children of God." Be they slaves or freemen, Greeks or barbarians or Scythians, even if they are unwise or wise, wives or husbands, children or elders, ignoble or noble, rich or poor, rulers or commoners, all, says the Evangelist, are honored with the same honor. Faith and the grace of the Spirit, having eliminated the inequality of worldly merits, gave them all the same appearance, imprinted on all of them one image – the royal one. What can be compared with such philanthropy? The Only-begotten Son of God did not disdain to number among the children – the publicans, the Magi, the slaves, and the most unimportant people, many still with damaged limbs of the body and with many defects. Such is the power of faith in Him, such is the greatness of grace! Just as fire, having penetrated into the earth, in which there is metal, immediately produces gold from it, so an even better baptism makes those who are washed by it from perishable to gold, when the Spirit, in the likeness of fire, penetrates into our souls and, burning in them the "image of the earthly," wears out, as it were, from a furnace, the "image of heaven," a new, bright, brilliant image. But why did the Evangelist not say: "He created them children of God," but says: "He gave them the power to become children of God"? In order to show how much care is needed to preserve throughout life in purity and undamaged the image of adoption that is imprinted in us at baptism; and at the same time, to show that no one can take away such power from us, unless we deprive ourselves of it beforehand. If those who receive authority from men in any house have almost the same power as those who have given it to them, how much more shall we, having received such honor from God, unless we do anything unworthy of this authority, be stronger than all, because the highest and most perfect is He who has given us such dignity. Again, he wants to show that grace does not come in any other way than to those who themselves desire and care about acquiring it. To such people belongs the realm of becoming children. And if people themselves do not have a desire beforehand, then the gift does not come, and grace does not produce anything in them.

3. Thus, the Evangelist, everywhere rejecting compulsion and showing the freedom of will and the independence of man, expressed the same thing now. And in these very mysteries one belongs to God – to bestow grace, and the other to man – to show faith. But then a lot of care is required of a person: in order to preserve purity, it is not enough for us only to be baptized and believe; but if we wish to acquire perfect light, we must lead a life worthy of it. And this is what God has left to us. Our mysterious regeneration and cleansing from all previous sins is accomplished in baptism; but to remain pure in the time to come, and not to allow any defilement to come to us again, is envy of our will and solicitude. For this reason (the Evangelist) reminds us of the very method of (spiritual) birth and, by comparing it with bodily birth, shows its superiority, saying: "Who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God" (v. 13). And he said this so that we, knowing the insignificance and humiliation of our first birth from the blood and lust of the flesh, comprehending on the contrary the importance and dignity of the second birth by grace, would have a high concept of it, a concept worthy of this gift from Him Who begets us in this way, and then on our part show great care for it. We must not be a little careful lest, by subsequent negligence and vices, we may defile this beautiful garment, and be expelled from the bridal chamber, like the five foolish virgins, or like one who did not have a wedding garment. And this man was also among the guests, and was invited; but, as after the invitation and such an honor, he showed disrespect to the one who invited him, then listen to what a miserable fate he suffers, and worthy of many tears. Having come to participate in the bright feast, he is not only expelled from the feast, but bound hand and foot, he is led into utter darkness, where he gives himself over to eternal and incessant weeping and gnashing of teeth. So, beloved, let us not consider faith alone sufficient for salvation. If we do not imagine a pure life, but appear in garments unbecoming of our blessed calling, then nothing will save us from the same sufferings with which that unfortunate man was subjected.

If we do not want to act worthy of such a calling, it is up to us, not to Him who has honored us so much. It is not He who casts us out of the wondrous assembly of those who are called, but we expel ourselves. He did everything on His part: He arranged a wedding feast, prepared a meal, sent invitees, received those who came, and bestowed every other honor; but by our unclean garments, that is, by our sinful deeds, we have offended Him and those present at the wedding feast and the whole marriage, and therefore we are justly cast out. Thus, respecting the wedding feast and those who are invited, the King expels from here the impudent and shameless. And if He had left those dressed in such garments, He Himself would have shown disrespect to the others who were called. But God forbid anyone, neither us nor any other people, to experience such wrath from the One who called. For this reason this is written, before it comes to pass, so that, having been brought to our senses by the threats of the Scriptures, we should not in fact bring ourselves to such disgrace and punishment, but, being satisfied with only such words (of the Scriptures), we all appeared at that call in bright clothing, which may we all receive, through the grace and love of mankind of our Lord Jesus Christ, with whom be glory to the Father with the Holy Spirit, power, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 11

"And the Word was made flesh, and dwelt among us" (John 1:14).

1. Before going to the conversation, one should read those passages from the Holy Scriptures that are subject to explanation. The position of a minister does not detract from the dignity of the Son of God. — 2. Of the heretics who claim that the Word was incarnate only in appearance, the state of human nature before the coming of Jesus Christ. "It was like a ruined house that only the Almighty could rebuild. — The Incarnation as an Incomprehensible Mystery. "God the Word took on our flesh, never to leave it. "That is why she sits on a royal throne and is idolized by all the heavenly host.

1. One thing I want to ask of all of you for consolation, before I begin to explain the sayings of the Gospel; But just don't refuse the requests. I do not ask of you anything difficult or difficult; And it will not only be useful to me who accept this favor, but also to you who do it, and perhaps it will be much more useful for you? What is it that I want to ask of you? Let each of you take in your hands the section of the Gospel that will be read on the first day after Saturday, or on Saturday itself, among you (in church) before these days and read it attentively at home, repeatedly and carefully review its contents, and delve into it well; let him note what is clear and what is not clear, what seems to be contradictory, although in fact it is not; and having discussed all things, thus assemble here to hear. Such diligence will be of no small benefit to you and to us: it will take us little trouble to explain to you the power of utterances, when your mind has already previously assimilated to itself the concept of them; and in this way you will be more sophisticated and will be more understanding in listening, not only for your own edification, but also for the teaching of others. Now, since many of those who come here to listen must of necessity delve simultaneously into all the sayings themselves and into our explanations of them, even if we spend a whole year on this, they will not receive much benefit. And is this possible, when they are engaged in teachings in passing and only here, for a short time? And if anyone refers to affairs and cares, to lack of leisure in the multitude of public and private occupations, then, in the first place, this very thing serves to condemn them in no small way, that they are occupied with so many affairs, and are so completely bound by worldly cares, that they do not have even a little free time for occupations more than any other necessary ones; secondly, it is only an excuse and a pretext, of which they are accused by their friends' gatherings, and by spending time at spectacles, and by flocking to equestrian competitions, at which they often spend whole days, and, nevertheless, no one in such cases complains about a multitude of affairs. Thus, in matters of little importance, you never refuse with any pretexts, and you can find a lot of free time; but when it is necessary to heed the word of God, it seems to you so superfluous and insignificant that it is not worth while to spend even a little free time on it. Are people who think like this even worthy to breathe, or look at this sun? Such negligent people have another pretext, even more unfounded, that they have not acquired and do not have the books of the Holy Scriptures. But in relation to the rich, it would be ridiculous for us to dwell on such a pretext; And the poor, who, I think, for the most part use it, I would like to ask whether they do not have all the tools of the trade, with which each of them is engaged, as much as they need, and in good order, even if they are oppressed by extreme poverty. How absurd it is not to excuse oneself with poverty, but to make every effort not to want anything; And where can one gain such great benefit, here to complain about lack of leisure and misery? However, even if some were really so poor, they could still learn some content of the divine Scriptures from the continuous reading here. If this seems impossible to you, it is not without reason that it seems so. Many do not come with great diligence to listen to the reading of the Scriptures, but having done it only as a duty of the appointed time, they immediately return home; and if some remain, there are a few who have departed no better, being present here with us only in body. But in order that we may not burden you too much with rebukes and lose all our time in reproaches, let us proceed to the sayings of the Gospel: "It is time, at last, to turn the word to the subjects that are before us." Just be careful that nothing said is lost to you. "And the Word was made flesh," says the Evangelist, "and dwelt among us" (John 1:14). Having said that those who received the Word were born of God and became children of God, he offers the reason and foundation of such an unspeakable honor. The reason is that the Word Himself became flesh and the Lord took upon Himself the form of a servant. Being the true Son of God, He became the son of man in order to make the sons of men children of God. The lofty in communion with the humiliated does not lose his dignity in the least, and the humiliated is exalted through this from his humiliation. And so it was done in Christ. Through such condescension, He did not in the least humiliate his own nature, but raised us, who always sit in darkness and humiliation, to ineffable glory. Thus, the king, when he attentively and benevolently converses with the poor and needy, is not in the least ashamed of himself, but thereby makes the poor a person noticeable and honorable for everyone. If, in relation to the transitory dignity of man, communion with the lower does not in the least harm the higher, how much more so in relation to that incorruptible and blessed Being, who has in himself nothing transitory, neither coming nor decreasing, but possesses all perfections unchangeably and eternally. So when you hear that "the Word was made flesh," don't be troubled or wavered. It was not His very essence that was changed into flesh (this is impious to think); and, being what it is, it has thus taken the form of a slave.

2. For what purpose did (the evangelist) use the word "became"? In order to stop the mouths of heretics. There are those who say that everything that concerns the incarnation is only imagination, a deception of the senses, a supposition; For this reason the Evangelist, wishing to completely destroy their blasphemy, used the expression "became," intending by this to show not a change in being, no, but the perception of the true flesh. As in the words: "Christ redeemed us from the curse of the law, becoming a curse for us" (Gal. 3:13). The Scriptures do not say that His being, having forsaken His own glory, was turned into an oath (even demons and utterly insane and senseless people would not have thought this: so impious and at the same time insane is this thought!), nor does the Scripture say this, but that He, having taken upon Himself the oath spoken against us, did not leave us to be under an oath any longer,  — so it is said here that the Word became flesh — not changing its essence into flesh, but only taking it, so that the essence remained inviolable. But if it is said that God, as omnipotent, could also change into the flesh, to this we answer, that God can do all things only by remaining God; and if He had allowed a change in Himself; and moreover, a change for the worse, how would He also be God? To change is completely uncharacteristic of an imperishable Being. That is why the prophet said: "They will all wear out like a garment, and like a garment You will change them, and they will be changed; but Thou art the same, and Thy years shall not end" (Psalm 101:27, 28). This being is above all change. There is nothing more excellent than Him, which it can achieve by prosperity. What do I say, more excellent? There is nothing equal, or in any way close. Therefore, if God were to change, He would change for the worse. But then he would not be God either. But let blasphemy be turned on the head of those who speak it. And that the word "became" is said so that you do not take the incarnation for a fiction, note this from what follows, how (the evangelist) explains his expression and refutes the impious thought. He adds, "And dwelt among us," as if to say, "Do not suspect anything incongruous in the word "became." I am not speaking of the change of this unchangeable Being, but of His indwelling and dwelling (among us). That which dwells is not the same as that which dwells, but is something else; one dwells in the other; otherwise there would be no dwelling, because nothing dwells in itself. I say something different in relation to nature. Through union and communion, God the Word and the flesh are one, not in the sense that there has been any confusion or annihilation of natures, but in the sense that some ineffable and ineffable union of them has been formed. And how it happened, do not ask; it happened as He Himself knows. But what kind of abode is this in which He dwelled? Listen to what the prophet says: "I will restore the tabernacle of David, which is fallen" (Amos 9:11). Our nature fell, truly fell by an incurable fall, and had need of this one sovereign right hand. And it could not have risen if He who created it had not first stretched out his right hand to it and renewed it from above through regeneration by water and spirit. And note what is terrible and ineffable in this mystery: He dwells forever in this tabernacle [10]. He did not put on our flesh in order to leave it again, but in order to always have it with Him. And if it had not been so, He would not have vouchsafed her the royal throne, and, bearing her, would not have been worshipped by all the heavenly host of angels, archangels, thrones, dominions, principalities, and powers. What word, what mind can imagine such a great honor paid to our race, truly supernatural and wondrous? What angel? What archangel? No one ever, neither from heaven nor from earth. Such are the works of God, so great and supernatural are His blessings, that not only the human tongue, but even the power of the angels cannot fully express them. That is why we will conclude the word with silence, reminding only you to repay so great our Benefactor with a recompense, from which all the benefit will again turn to us. This recompense consists in the fact that we should have zealous care for our souls. And that is the work of His love for mankind, which He, not needing any of us, takes as a reward for Himself, when we take care of our own souls. Therefore, it is extremely foolish and worthy of innumerable punishments, having been honored with such a great honor, not to repay on our part what we can, and moreover, when the benefit from it passes again to us, and when innumerable blessings are prepared for us for it. Let us give glory for all this to God, the lover of mankind, not only in words, but much more in deeds, so that we may also receive future blessings, which may we all be vouchsafed, through the grace and love of mankind of our Lord Jesus Christ, through Whom and with Whom be glory to the Father with the Holy Spirit forever and ever. Amen.