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.

CONVERSATION 12

"And the Word was made flesh, full of grace and truth. And we have seen His glory, the glory of the Only-begotten of the Father" (John 1:14).

1. What is the meaning of the saying: "Glory as the Only-begotten of the Father." — 2 and 3. Omens and miracles before the coming of Jesus Christ. — Harbingers and preachers. — The free will of man. — Virtue as a product of free will. Miracles proclaimed Jesus Christ and showed that he was the Only-begotten Son of God. — Miracles performed invisibly and visibly at the time of His death. — What is the glory of Christ in heaven.

1. What we said yesterday may have seemed to you more than necessary to be embarrassing and burdensome, since we have spoken a reproachful word and have extended far the rebuke of many in negligence. But if they did this only with the intention of offending you, then perhaps each of you would justly be indignant. And since we have neglected pleasantness in words, with a view to your benefit, then, although you do not wish to accept our care for you, you must at least forgive such love of ours. We were very much afraid that, with our efforts, you, on your part, not wishing to show the same diligence in listening, would be subjected to a more severe answer for the consequences. For this reason we are compelled to constantly stir you up and awaken you from sleep, so that nothing that has been said will be lost to you. Only in this way can you live with boldness in the present age and in the next day stand before the throne of Christ. But since we have already touched you sufficiently yesterday, let us now proceed directly to the very sayings of the Gospel. "And we saw His glory, the glory of the Only Begotten of the Father" (v. 14). The Evangelist, having said that we have become children of God, and having shown that this happened only through the incarnation of the Word, now presents another benefit from this. What is it? "And we saw His glory, the glory as the Only Begotten of the Father." We could not see if He had not appeared to us in the flesh He had received. If in Moses, who had the same nature as us, the people of that time could not see the face, only because it was glorified, and the righteous even had need of a veil to cover the greatness of the glory and so that the appearance of the prophet seemed quiet and calm to them, then how could we, perishable and earth-born, contemplate the pure Godhead, which is unapproachable even to the heavenly powers? For this reason He dwelt among us, so that we could safely approach Him, converse with Him, and deal with Him.

What does it mean: "glory as the Only-begotten of the Father"? For many of the prophets were glorified, for example, Moses, Elijah, and Elisha, one of whom was lifted up in a chariot of fire, and the other was usually taken from here; after them they were glorified: Daniel, the three youths, and many others, who also worked miracles; and the angels who appeared to people revealed to those who looked at them the radiant light of their own nature; and not only angels, but also cherubim appeared to the prophet with great glory, — also seraphim; That is why the Evangelist, leading us away from all these creatures, diverting our thoughts from the creation and glory of slaves like us, raises us to the very summit of perfection. Not a prophet, he says, nor an angel, nor an archangel, nor any other higher powers, nor any other created being, if there is any other, but the Lord himself, the King himself, the most true Only-begotten Son, the Lord who is common to all of us, we have seen the glory. The expression "as" here does not mean assimilation or comparison, but confirmation and an unquestionable definition; as the Evangelist would say: we have seen the glory that befits and befits the only-begotten and true Son, the King of all, God. And so it usually happens, and I will not refuse to confirm my words by common custom, because it is not for the sake of beauty of speech and not for the harmony of the word that we need to speak now, but solely for your benefit. Therefore, nothing prevents us from confirming our thoughts by the custom of many? What is this custom of many? Many, seeing the king adorned, shining on all sides with precious stones, then, when they tell others about this beauty, splendor, glory, describe as much as they can, the color of the scarlet robe, the size of the stones, the whiteness of the horses, the golden harness, the shining veils; but how, having retold this and so on, they still cannot depict in words all the brilliance, and immediately add the following words: "Why say much?" In a word, "as a king," and by this expression, "As they wish to show not only that he of whom they speak is only like a king, but that he is a true king," so the Evangelist used the expression, "as," wishing to depict the highest and incomparable superiority of glory (of the Son of God). All others, angels, archangels, and prophets, did everything only according to the command (of God), but He did everything with the authority proper to the King and the Lord. For this reason the people were amazed that He taught as one who had authority.

2. And so, as I have said, the angels also appeared on earth with great glory, for example, to Daniel, to David, to Moses, but they did everything as servants in obedience to their Lord; but Christ appeared as Lord and Almighty, albeit in a humble and humiliated form. However, even in this form the creature came to know its Lord. How? A star appeared in the sky and led the Magi to worship Him; a multitude of angels, gathered from everywhere, surrounded and sang Him; other preachers appeared suddenly; all, meeting each other, proclaimed this ineffable mystery, the angels to the shepherds, the pastors to the inhabitants of the city, Gabriel to Mary and Elizabeth, Simeon and Anna to those who came to the church. And not only men and women were winged with joy, but also the child, who had not yet come into the world from his mother's womb — I mean the inhabitant of the desert, who was named after this evangelist — leaped in his mother's womb, and all were animated by hopes for the future. Thus it was immediately at His birth; and when He revealed Himself more fully, then other miracles occurred again, even more than the former. It was no longer the star and the heavens, but the angels and archangels, not Gabriel and Michael, but the Father Himself from above who proclaimed Him from heaven, and together with the voice of the Father, the Comforter appeared over Him and dwelt upon Him. That is why the Evangelist rightly said: "We have seen His glory, the glory as the Only-begotten of the Father." However, this is not only why he said so, but also because it followed. It was no longer only pastors, not widowed wives, not aged men who proclaimed to us, but the very essence of His deeds proclaimed Him louder than any trumpet, and thus it happened that the rumor of His deeds was soon heard here as well. "And he went through," says the Scriptures, "a rumor of Him in all Syria" (Matt. 4:24), and revealed Him to all; everything proclaimed everywhere that the King himself had come down from heaven. Demons fled and departed from everywhere, the devil retreated, death itself was at first gradually frightened, and then completely abolished, all kinds of diseases were healed, the dead left their graves, demons left the demon-possessed, illnesses the infirm. Wonderful and wondrous deeds were seen, which the prophets truly desired to see, but did not see. His eyesight was restored; and that longed-for spectacle which all would like to see, how God created Adam from the earth, and this spectacle Christ showed to all, though in a small form, but in relation to the best parts of the body. The paralyzed and disintegrated limbs were strengthened and united with one another, the dead hands received movement, the paralyzed legs suddenly jumped up, the ears blocked by deafness were opened, and the tongue, hitherto bound by muteness, cried out in a loud voice. As a skilful artist restores a building that has fallen apart from time, so He is the common human nature: He filled in the parts that had been torn off, those that had fallen apart and were torn apart He reunited, and those that had completely fallen away He restored.