1. I would like to know for sure whether anyone listens to my words with due attention, whether we do not sow seeds along the way; then I would offer the doctrine with greater zeal. Of course, even if no one listens, we will speak out of the fear inspired by the Savior. Speak, says (the Lord), to these people, and if they do not listen, you yourself will be innocent (Ezek. 3). But if I were convinced of your diligence, I would not only speak out of fear, but I would also do it with pleasure. Now, if no one listens, although I myself am not in danger as one who does my work, this work is without pleasure. What good is it when no one is edified, although I am not accused? And if you were attentive, we would not so much profit from not being punished as from your arrogance. How can I be convinced of this? Noticing some of you who are not very attentive, I will ask them especially when I meet them, and if I find that they remember some of what has been said—I do not say everything, it is not very convenient for you, but though a little of a great deal—then obviously I will not need to worry about the others. I should not have told you about this beforehand, and found you unprepared, but even then it will be pleasant if in this way I find (those who remember what I have said); or rather, even then I can find you unprepared. For what I ask I say beforehand, and when I ask, I do not declare it; Maybe today, maybe tomorrow, maybe in twenty or thirty days, maybe less, maybe more.

In the same way, God has not announced to us the day of our death, has not revealed to us whether it is today, or tomorrow, or in a whole year, or in a few years, so that in the absence of what is expected we may constantly keep ourselves virtuous. He said that we would die, but He did not say when. In like manner I have told you what I will ask, and when I have not added it, desiring that you should take care of it continually. Do not say, I have heard this for four, five, or more weeks, and I cannot remember; I want the hearer to remember in such a way that he never forgets, erases from memory, or loses what has been said, for I desire that you should remember, not in order to tell me, but in order to benefit you; That's what I care about. However, having said what needed to be said for a warning, it is necessary to begin the conversation in order. What are we going to talk about today? "For it was not to the angels," says (the Apostle), "that God subdued the future universe of which we speak." Isn't he talking about some other universe? No, about this very one: therefore he adds: "of which we speak," so as not to allow the erring mind to seek some other universe. Why does he call it the future? As in another place he says, "Which is the image of the things to come" (Rom. 5:14), speaking of Adam and Christ in the Epistle to the Romans, and calling the incarnate Christ the future in relation to the times of Adam, because Christ was to come, so here, having said, "When he brings the firstborn into the world" (Heb. 1:6), so that you do not think that he is speaking of another universe, he repeatedly affirms in another way, by the very name of its future, because the universe had to appear, and the Son of God was always. In this way, this universe, which was about to appear, God subdued not to angels, but to Christ. Obviously, he says that it was spoken of to the Son, and no one can say that it was to the angels. Further, he cites another testimony: "He testified," he says, "someone is nowhere." Why did he not mention the name of the prophet, but kept silent about him?

He does the same in other testimonies, as, for example, when he says: "Likewise, when He brings the Firstborn into the world, He says, And let all the angels of God worship Him" (Hebrews 1:6); and again: "I will be His Father" (Hebrews 1:5); and again: "Of the angels it is said: Thou makest spirits by Thy angels, and flaming fire by Thy servants. And about the Son: ..." - and - "In the beginning, O Lord, Thou founded the earth" (Hebrews 1:7,10). Thus also here he says: "A man hath testified somewhere, saying..." By the very fact that he is silent and does not name the name of the testimony, but cites it as well-known and indubitable, it seems to me that he shows that (his hearers) were very well versed in the Scriptures. "What is man, that Thou rememberest him? or the son of man, that thou visitest him? Thou hast humbled him not much before the angels; With glory and honor hath thou crowned him, and hath set him over the works of thy hands, and hath subjected all things under his feet" (Hebrews 2:6-8).

2. This, although it is said of mankind in general, may refer more principally to Christ according to the flesh; it is the words, "He subdued all things under his feet," that refer more to Him than to us. The Son of God visited us, insignificant creatures, and having taken on our (nature) and united with Himself, He became above all. "When," continues (the Apostle), "he subjected all things to him, he left nothing unsubjected to him. But now we do not yet see that all things were subject to him" (Hebrews 2:8). The meaning of his words is as follows: since he said: "How long will I make Thy enemies Thy footstool" (Hebrews 1:13), and (the listeners) after that could still give themselves over to sorrow, he, having then inserted a few words, adduced such a testimony as confirmed the former. Lest they say, "How did God put our enemies under His feet, when we are exposed to such calamities?" He had pointed out this very thing before, namely, the expression "until" signifies not the immediate fulfillment, but the subsequent time, and here he reveals the same thing in more detail. From the fact that they are not yet subdued, he says, do not conclude that they will not be subdued. That they should be subdued is known, because the prophecy also says about it: "When," he says, "he subjected all things to him, he left nothing unsubjected to him." Why is not everything subject to Him? Because it has to be conquered. If, therefore, all things are to be submitted to Him, though not yet subdued, do not grieve or be troubled. If the end had already come and all things were subdued, and you were subjected to such calamities, then you could justly grieve; but now we do not yet see everything submitted to Him, the Tsar has not yet fully assumed power. Why then are you troubled when you endure suffering? Preaching has not yet prevailed over everyone; The time has not yet come to submit completely. Further, another consolation is offered: He who has the power to subdue all is himself dead and has endured innumerable sufferings. "We see," he says, "that because of the endurance of death, Jesus was crowned with glory and honor, Who was not much humbled before the angels" (Hebrews 2:9). Then again he adds something desirable: "crowned with glory and honor." Do you see how he relates everything to Him? And the expression: "Not much more can apply to Him who was only three days in hell than to us, who have been subjected to corruption for so long"; in the same way, the expression, "in glory and honor," applies much more to Him than to us. (The Apostle) here again reminds us of the cross, trying to do two things - to prove His care and to persuade them to endure everything magnanimously, looking to the Teacher. If, he says, He whom the angels worship has suffered to humble himself a little before the angels for you, how much more must you, who are less than the angels, endure all things for Him. Then he explains that glory and honor are the cross, just as Christ Himself calls it glory, when He says: "The hour has come for the Son of Man to be glorified" (John 12:23). But if He calls (suffering) glory for the sake of servants, how much more so do you (call it suffering) for the sake of the Lord.

Do you see what the fruit of the cross is? Do not be afraid of him; it seems deplorable to you, but it produces innumerable blessings. By this (the Apostle) proves the benefit of temptations. Then he says: "... that by the grace of God he might taste death for all" (Hebrews 2:9). "That may," he says, "by the grace of God." And He suffered by the grace of God towards us: "Who did not spare His Son, but delivered Him up for us all" (Romans 8:32). Why? Not because he had to do it for us, but by grace. And again in the Epistle to the Romans he says: "... how much more shall the grace of God and the gift by grace of one man, Jesus Christ, abound for many" (Romans 5:15). "… that by the grace of God he might taste death": not only for believers, but for the whole world, He died for all. What is it that not everyone believed? He had done his work; And therefore (the Apostle) directly says: "Taste death for all." He did not say, "He will die," because He did taste (death) and remained in it for a short time, soon rising again. Thus, the words: "endurance of death" mean the true death of Christ; and the words: "more excellent than the angels" indicate His resurrection. As a physician, having no need to partake of the medicines prepared for the sick, out of his solicitude for him, tastes beforehand in order to persuade the sick man to boldly accept the food offered, so Christ, knowing that all men fear death, and wishing to persuade them to boldly go to it, tasted it himself, having no need of it. "For the prince of this world is coming," He says, "and in Me he has nothing" (John 14:30). Thus the word, "by grace," as well as the expression, "to taste death for all," suggest the same thing. "For it was fitting that He for Whom all things are, and from Whom all things come, Who brings many sons to glory, the Guide of their salvation through sufferings" (Hebrews 2:10).

3. Here he speaks of the Father. Do you see how in relation to Him he uses the expression: "Him"? He would not have done so if it had been humiliating and befitting only the Son. And the meaning of his words is as follows: God hath made, he says, that which is worthy of His love for mankind, by manifesting the Firstborn, the most glorious of all, and as it were a warrior of courage and superior to others, presenting Him as an example for others. "… the leader of their salvation," i.e., the author of salvation. Do you see what a difference (between Him and us)? Though He is the Son, and we are sons, yet He saves, and we are saved. Do you notice how (the Apostle) both unites us with Him and divides us? "He who brings," he says, "many sons to glory," here he unites; "… the leader of their salvation" - here, on the contrary, he divides. "He accomplished through suffering" - therefore, suffering is perfection and a means to salvation. Do you see that the endurance of suffering is not a sign of the outcasts?

But if the Father honoured the Son first of all by leading Him through His sufferings, then truly to take on the flesh and endure what He endured is a much greater thing than to create the world and bring it from non-existence into being; and the latter is a work of love for mankind, but the former is much more so, as the Apostle himself explains it when he says: "... in order to manifest in the ages to come the abundant riches of His grace", "... raised up with Him, and seated him in heaven in Christ Jesus" (Ephesians 2:7,6). "For it was fitting that He for Whom all things are, and from Whom all things come, Who brings many sons to glory, the Guide of their salvation through sufferings" (Hebrews 2:10). It behooved, he says, for Him, Who provides for all things and brought all things into being, to give a Son for the salvation of others, one for many. However, he did not say so, but says: "He accomplished through sufferings," expressing that he who suffers for someone not only benefits him, but also becomes more glorious and perfect. And this, he says, is for believers, in order to encourage them. And Christ was glorified when He suffered. However, when I say that He is glorified, do not think that He has received an increase in glory; the glory which is inherent in Him in essence, He always had, without adding to it in the least. "For both he who sanctifies and those who are sanctified, all are of One; therefore He is not ashamed to call them brethren" (Hebrews 2:11). This is how again he unites them (with Christ), giving them honor, comforting them, and calling them brothers of Christ, because "all are of One"; but at the same time he defines (his words) and shows that he speaks of Christ according to the flesh, expressing himself thus: "He who sanctifies and those who are sanctified." Do you see what a difference (between Him and us)? He sanctifies, and we are sanctified. And above He is called the author of their salvation. "We have one God the Father, of whom are all things" (1 Cor. 8:6). "Therefore He is not ashamed to call them brethren." Do you see how He shows His superiority again? By the expression: "not ashamed" he shows that all this does not depend on the essence of the object, but on the mercy and great humility of the one who is not ashamed. Though from one, He sanctifies, and we are sanctified. A great difference! He is from the Father, as the true Son, i.e. from His essence; and we are like creatures, i.e. out of nothing; therefore there is a great difference between Him and us. For this reason (the Apostle) says: "He is not ashamed to call them brethren, saying, I will declare Thy name to My brethren" (Hebrews 2:11-12). Having taken flesh, He also took on brotherhood; Together with the flesh it has surpassed the brotherhood. This is rightly said; but what is the meaning of these words: "I will trust in Him" (Hebrews 2:13)? And what follows them is not in vain: "Behold I and the children whom God has given me"; in them He calls Himself father, as He called Himself brother, when He said, "I will declare Thy name unto My brethren." Here again His superiority and great difference (between Him and us) are expressed, as well as in the following words: "But as children are partakers of flesh and blood" (Hebrews 2:14).

Do you see what the resemblance is? According to the flesh. "… and he also received them." Let all heretics be ashamed, let them be ashamed of those who assert that He came illusory, and not in truth; (the Apostle) did not only say: He also received them, and did not stop there, although it would have been enough if he had said so, but expressed something even more, adding: also. He did not appear as a ghost, he says, nor as a ghost, but truly; otherwise there should be no expression: also. Having shown His brotherhood with us, (the Apostle) further gives the reason for this dispensation: "so that," he says, "by death he who has the power of death, that is, the devil, may be deprived of power." Here he expresses the amazing (thing) that the more the devil conquered, the more he himself was defeated, and with what weapon he was strong against the universe, Christ himself smote him; it also signifies the great power of the Conqueror. Do you see what good His death has done? "… and to deliver those who, from the fear of death, were subject to slavery throughout their lives" (Hebrews 2:15). Why do you fear, he says, why do you fear the abolished (death)? It is no longer terrible, it has been trampled upon, despised, it has become insignificant and worthless. What is the meaning of the words, "Who, for fear of death, were subject to slavery all their lives"? What does (the Apostle) express by them? That he who fears death is a slave and takes all measures not to die; or that all men were slaves to death, and, since it had not yet been conquered, were in its power; Or, if not this, then that people lived in constant fear: constantly expecting that they would die, and fearing death, they could not feel any pleasure, because this fear was constantly in them, as (the Apostle) hints at by the words: "Through all life." Here he shows that those who mourn, are persecuted, persecuted, deprived of their country, property, and all other goods, lead a more pleasant and freer life than those who live constantly in luxury, do not tolerate anything of the kind, and prosper, because the latter are under this fear all their lives and are its slaves, while the former are free from it and laugh at those whom the latter fear. Just as one were to fatten a prisoner who is doomed to death and is constantly waiting for it with abundant feeding, so also death in ancient times (dealt with people). And now it is as if someone, having driven away fear, urged one to strive with pleasure and, having offered podvig, promised to lead no longer to death, but to the kingdom. Tell me, then, among whom would you like to be, are those who are fattened in prison, daily awaiting their sentence, or those who struggle much and labor voluntarily in order to put on the diadem of the kingdom? Do you see how (the apostle) exalts their souls and raises up their grief? At the same time, he inspires that not only is death abolished, but through it the one who constantly rises up and wages an irreconcilable war against us, i.e. the devil, is also defeated, because he who does not fear death is outside the power of the devil. If "skin for skin, and for his life a man shall give all that he has" (Job 2:4), then who dares to sacrifice it also, the one whose slave can he be? He fears no one, fears no one, is above all and freer than all. For whoever despises his own soul will all the more (despise) the rest. When the devil finds such a soul, he cannot fulfill any of his intentions on it. Indeed, tell me, what (can he do with her)? Will he threaten her with deprivation of property, dishonor, and exile from her fatherland? But all this is of little importance for one who does not value even his own soul, like Blessed Paul (Acts 20:24). Do you see that he who casts off the heavy power of death also crushes the power of the devil? Whoever knows how to inquire immensely about the resurrection, will he fear death, will he fear anything else? Therefore, do not grieve and do not say: why do we endure this and that? - because in this way the most glorious victory is achieved; and it would not have been glorious, if (Christ) had not destroyed death by death. And it is surprising that by doing so He defeated her, which made her stronger, showing everywhere His power and wisdom. Let us not betray the gift given to us: "You have not received," says (the Apostle), "the spirit of bondage" (Romans 8:15), "but power, and love, and chastity" (2 Tim. 1:7). Let us stand courageously, laughing at death.

5. But I have to sigh heavily (when I think) where Christ has led us, and whither we are bringing ourselves down. When I imagine the cries that are heard in the square, the sobs that occur for those who have departed from life, the groans and other outrages, then, believe me, I am ashamed of the pagans, Jews, and heretics, who see this and resolutely all laugh at us for it, and whatever I say after that about the resurrection, my words will be vain reasoning. Why? Because the Gentiles do not pay attention to what I say, but to what you do. They will immediately say: Can any of them ever despise death, if he cannot even see another dead? Paul speaks beautifully, beautifully and worthy of heaven and God's love for mankind. What should he say? "And to deliver those who, for fear of death, have been subject to slavery all their lives" (Hebrews 2:15). But you do not allow this to be believed, refuting his words by your own works, although God has used many measures to destroy your bad custom. Here, tell me, what do burning lamps mean? Do we not accompany the dead as ascetics? What do the hymns mean? Do we not glorify God, do we not thank Him that He has finally crowned the departed, freed him from labor, delivered him from fear, and received him to Himself? Is it not for this that hymns, and not for that hymns? All this is characteristic of those who rejoice: "If any man be merry, let him sing psalms," says (the Apostle) (James 5:13). But this is not what the pagan is looking at. Do not point out to me, he says, the one who is inquisitive without being subjected to sorrow—this is not in the least important or surprising—but show me one who would be wise in the midst of sorrow; then I will believe the resurrection. It is not surprising that worldly wives do this, although this is also deplorable, because wisdom is required of them: "I will not," says Paul, "leave you, brethren, ignorant of those who are asleep, lest you grieve like others who have no hope" (1 Thess. 4:13); He did not write this to monks or to those who have consecrated themselves to eternal virginity, but to worldly wives who have been married, and to worldly men. However, this is not so regrettable; And when someone, wife or husband, who claims to have been crucified for the world, tears his hair, and she weeps inconsolably, what can be more unseemly? Believe my words, that if one were to do as one should, then such people should be excommunicated from the thresholds of the church for a long time. If anyone is truly worthy of tears, it is those who still fear and tremble at death, who do not believe in the resurrection. But, you will say, I do not believe in the resurrection, but follow custom. Tell me, why don't you do it, when you set out on a journey and undertake a long journey? And then, you will say, I weep and weep, according to custom. But there you really follow the custom; And here you despair of returning. Remember what you sing at that time (at the burial)? "Return, O my souls, to thy rest, for the Lord hath done thee good" (Psalm 114:6); and again, "I will fear no evil, for thou art with me" (Psalm 22:4); and again: "Thou art my covering: Thou keepest me from tribulation" (Psalm 31:7). Consider what is the meaning of these hymns. But you do not heed them, but are mad with sorrow. Be attentive and prudent at least in the burial of others, so that you may find medicine in your own (burial). "Return, my souls, to thy rest, for the Lord hath bestowed upon thee," thou sayest, and thou weepest thyself? Is this not pretense, is it not hypocrisy? If you really believe what you say, then you are crying in vain; But if you pretend, hypocrite, and consider it a fable, then why do you sing? Why do you tolerate those present? Why don't you drive out the singers? But, you will say, this is characteristic of those who are possessed. Or even more. However, I am talking about this now in passing, but later I will analyze this subject more carefully, because I am very much afraid that in this way some serious illness will creep into the Church. We will correct this weeping later; but now I speak and declare to the rich and the poor, to wives and husbands.

May God grant that all of you depart from life without sorrow, that according to a certain law, aged fathers may be buried by sons, and mothers by daughters, grandchildren and great-grandchildren, in venerable old age, and that premature death may never happen to you; may God grant you this, for which I myself pray, and I exhort the primates and all of you to pray to God for one another, and to lift up a common prayer to Him for this; If, let it not be, and let it not happen!

If Paul calls the covetous an idolater (Col. 3:5), how much more can he be called so who does to the faithful what is proper to idolaters. And why, tell me, do you call elders and singers? Is it not to receive consolation? Is it not in order to honor the departed? Why do you insult him, why do you dishonor him, why do you riot, as if in a spectacle? We come to inquire about the resurrection, to teach it the honor it bestows, even those who are not yet subjected to the blows (of death), to endure courageously when something like this happens to them; And you bring those who destroy our actions, how much is it possible for them?

6. What could be worse than such ridicule and mockery? What can be more difficult than such incongruity? Be ashamed and come to your senses; if you do not want to, then we will not tolerate such pernicious customs to exist in the Church. "Sinners," says (the Apostle), "rebuke them before all" (1 Tim. 5:20). Therefore we command through you those wretched and contemptible (mourners) that they never come to the burial of the faithful; otherwise we will make them weep for their own misfortunes and teach them to grieve more for their own misfortunes than for those of others. Thus, a loving father, who has a disorderly son, not only forbids him to have fellowship with vicious people, but also threatens him. In like manner I command you, and through you also to them, that neither you invite them, nor that they come (to the burial). May God grant that one of our words will bring some benefit and one threat have power; but if, let it not be! - our words are ignored, then we will finally be forced to put the threat into action, - to punish you according to the laws of the Church, and they as they should (deal) with them. And if even after this one of the impudent does not come to his senses, then let him listen to Christ, who even now says: "But if your brother sins against you, go and rebuke him between you and him alone; if he hearkens to you, you have gained your brother; but if he does not listen, take with you one or two more, so that by the mouth of two or three witnesses every word may be confirmed; but if he does not listen to them, tell the church; but if he will not listen to the church, let him be to you as a heathen and a publican" (Matthew 18:15-17). If (the Lord) commands me in this way to turn away from a brother who has sinned against me, when he does not listen to reproof, then judge for yourselves how I should deal with him who sins against himself and against God, for you often condemn us because we do not treat you leniently. And whoever despises the prohibitions imposed by us, let Christ teach him again, Who says: "Whatsoever ye bind on earth shall be bound in heaven; and whatsoever ye loose on earth shall be loosed in heaven" (Matthew 18:18). Though we are of little importance, and insignificant, and worthy of contempt, as indeed we are, yet we do not seek for ourselves, nor satisfy our wrath, but take care of your salvation. Be ashamed, I exhort, and come to your senses. If everyone patiently endures (the reproaches) of a friend who attacks him even more than is proper, knowing his purpose and that he does it out of benevolence, and not out of pride, then how much more should he endure the rebuke of a teacher, and moreover a teacher who speaks not by his own authority and not as a ruler, but as a guardian. We do not say this to show our power - is it possible (to think so) when we wish that they would not even experience it? - but out of pity and compassion for you. Forgive me, and let none of you despise the prohibitions of the Church, because it is not man who binds them, but Christ, Who has given us such power, Who has made people the owners of such an honor. We would like to use this power for permission, or rather, we would not want to have need of it, because we do not want any of us to be bound, for we are not yet so miserable and contemptible, though we are extremely insignificant. But when we are forced, then forgive us: against our own will and desire, we impose a prohibition, although we ourselves grieve more than you who are bound. And whoever despises this, the time of judgment will come for him and will teach him. I do not want to speak about what follows, so as not to disturb your souls. First of all, we pray that we will not be forced to do so; but when we are forced, we do our work, we impose a prohibition. If anyone violates it, then I, who have done my work, am not guilty; and you will have to give an account to Him who commanded me to bind. For if, in the presence of the king, one of the coming armor-bearers receives an order to bind one of those in the ranks and put fetters on him, and this one not only pushes him away, but also breaks the very fetters, then it is not the armor-bearer who receives the offense, but much more the king who gave such an order. Truly, if (the Lord) appropriates to Himself what is done to the believer, how much more so when you offend those appointed to teach, He will take it as an insult to Himself. However, God forbid that any of those in this church should be subjected to the necessity of being bound. As it is good not to sin, so it is useful to endure punishment (έπιτίμησιν). Let us endure reproof and try not to sin, and when we sin, we will endure punishment. As it is good not to receive wounds, and when this happens, it is useful to apply medicine to the wounds, so it is here. However, God forbid that anyone needs such medicines: "... We hope that you are in a better [condition] and hold on to salvation, although we say so." (Hebrews 6:9). We have offered a stronger warning for the sick person. It is better for me to be considered by you strict, harsh, and proud, than to do things that are not pleasing to God. We hope in God that this rebuke will not be useless for you, and that you will reform yourself in such a way that our words will serve to your praise and honor. May God grant you to lead your life in accordance with the will of God, so that we may all be worthy of the blessings promised by God to those who love Him, in Christ Jesus our Lord.

CONVERSATION 5

"For he receiveth not angels, but the seed of Abraham. Therefore He had to be made like the brethren in all things" (Hebrews 2:16, 17).