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).

1. Wishing to show the great condescension of God and the love which He has for the human race, Paul, after saying: "And as children partake of flesh and blood, so also did He receive them" (Hebrews 2:14), explains this passage and says: "He does not receive angels." Do not simply, he says, listen to what is said, and do not consider it some ordinary thing that He took on our flesh; for He did not vouchsafe the angels to do so. That is why it is expressed thus: "He does not receive angels, but receives the seed of Abraham." What do his words mean? He did not clothe Himself with angelic nature, so to speak, but with human nature. And what does it mean: "receives"? He did not take on the angelic nature, he says, but ours. Why then did he not say, "received," but used this expression, "receives" (έπιλαμβάνεται)? He borrows this expression from the example of those who run after those who leave them, and who use all means to overtake those who flee and restrain those who depart. In the same way, Christ Himself rushed and overtook the human race, fleeing from Him and fleeing far away – for we were, says (the Apostle), without God – alienated far away, and were godless in the world (Ephesians 2:12,13). Here he shows that (God) did this only out of condescension, love and care for us. As above, when He says, "Are they not all ministering spirits, sent to minister to those who have to inherit salvation?" (Hebrews 1:14), he shows His love for the human race and that God cares much for them, so here he confirms this even more by comparison, saying: "He does not receive angels." Truly, it is a great, wondrous, and marvelous thing that our flesh sits in heaven and is honored with worship by angels, archangels, seraphim, and cherubim. Imagining this, I am often amazed and give myself over to lofty thoughts about the human race, because I see great and bright beginnings and much of God's care for our nature. And he did not simply say, "He receives from men," but, desiring to exalt them, and to show how great and honorable their generation is, he says, "But the seed of Abraham receives. Therefore He had to be like the brethren in all things." What does it mean, "in all things"? He was born, he says, he was brought up, he grew, he endured all that was due, and finally he died: this is the meaning of the words: "in all things to become like the brethren." Since he spoke much about the majesty and supreme glory (of Christ), he now speaks of His economy; and see with what wisdom and power He proves that He has taken great pains to become like us; this is a sign of His great care for us. Having said above: "And since children are partakers of flesh and blood, so He also took them up" (the Apostle) and here he says: "In all things to be made like brethren," i.e. as if he were saying: He who is so great, who is the radiance of glory and the image of hypostasis, who created the ages and sits at the right hand of the Father, He desired and sought to become our brother in all things, and for this purpose He left the angels and the heavenly powers, He came down to us and took on our (flesh). And see how many good things He has done: He has destroyed death, He has freed us from the power of the devil, He has delivered us from bondage, He has honored us with His brotherhood, and not only has He vouchsafed brotherhood, but also other innumerable (blessings) - He desired to be our high priest before the Father: "That He might be merciful," continues (the Apostle), "and a faithful high priest before God." He took our flesh, he says, solely out of love for mankind, in order to have mercy on us. There is no other reason for His dispensation than this one; He saw that we were thrown down to the earth, perishing and subjected to the violence of death, and He was moved with compassion. "For," he says, "propitiation for the sins of the people." What does it mean, "faithful"? True, powerful, because the Son alone is the faithful high priest, who is able to deliver from the sins of those whom He is the high priest. Therefore, in order to offer a sacrifice that could purify us, He became man. "In the sight of God" (the Apostle) adds, i.e. in relation to God. We were, he says, hostile to God, condemned, given over to dishonor; there was no one to offer a sacrifice for us; He saw us in such a state and was moved with compassion, not only by providing us with a high priest, but by becoming a faithful high priest himself. Then (the apostle) shows how faithful He is, continuing: "For propitiation for the sins of the people. For as He Himself endured when He was tempted, He is able to help them that are tempted" (Hebrews 2:17,18).

2. This seems to be very humiliating, humble, and unworthy of God. "For as He Himself," he says, "He endured." Here he speaks of the incarnate. Perhaps this is said both to calm the listeners and to pay attention to their weakness. The meaning of his words is as follows: (Christ), having come, by his very deed experienced what we endure; now He is not ignorant of our sufferings; he knows not only as God, but also as a man, having known and experienced by his own deed; He has suffered a lot, so he can have compassion for us. Although God is impassible, yet here (the Apostle) speaks of the Incarnation, and as if to say: the very flesh of Christ endured much suffering; He knows what suffering is, He knows what temptation is, and He knows no less than we who suffer, because He Himself suffered. What does it mean: "He can help those who are tempted"? In other words: He will give a helping hand with great readiness, He will be compassionate. Since (the Jews) thought to have a great advantage over (the believers) from the Gentiles, (the Apostle) inspires that they have an advantage in what God did not in the least humiliate (the believers) from the Gentiles. What exactly? By the fact that salvation is from them, that He came to them beforehand, that He took flesh from them. "He does not receive angels," he says, "but the seed of Abraham." By this he gives honor to the patriarch, and shows what the seed of Abraham means, reminding them of the promise given to Abraham in the following words: "For all the land that you see, I will give to you, and to your descendants forever" (Gen. 13:15), hinting somewhat at the closeness (of them to Him) in that they all descended from one. But since this closeness was insignificant, he again passes on to the same (subject), dwells on His economy in the flesh and says: "For propitiation for the sins of the people." The very desire to become a man is already a sign of great care and great love, and now not only this, but also immortal blessings have been granted to us from Him: "for," he says, "propitiation for the sins of the people." Why did He not say, "The sins of the universe," but "of the people" (του λαού), when indeed He took upon Himself the sins of us all? Because (the Apostle) is still speaking about them (the Jews), as the angel said to Joseph: "Thou shalt call His name Jesus, for He will save His people from their sins" (Matthew 1:21). This was to be done beforehand, and for this purpose He came to save them, and then through them also those (the Gentiles), although it happened the other way around. Of this (the other) apostles at the very beginning said: "To you he sent first to bless you" (Acts 3:26); and again: "The word of this salvation has been sent unto you" (Acts 13:26). So also here (the Apostle) shows the nobility of the Jews, when he says: "For the propitiation for the sins of the people." That's what he says now. And that (Christ) forgives the sins of all, He Himself explained this both in the healing of the paralytic, when He said: "Thy sins are forgiven thee" (Mark 2:5), and in the commandment about baptism: "Make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:19). When Paul began to speak about the flesh, then he speaks (of Him) all that is despised, without the slightest fear; see exactly what he says further: "Therefore, holy brethren, who are partakers in the heavenly calling, understand the Messenger and High Priest of our confession, Jesus Christ, who is faithful to Him who ordained Him, even as Moses was in all His house" (Hebrews 3:1-2). Intending to depict His advantages in comparison with Moses, (the Apostle) speaks of the law concerning the priesthood, because everyone had a high opinion of Moses. And (here) he already foretells the seeds of this advantage; but he begins with the flesh, and then passes on to the divinity, in respect of whom there could be no comparison. Beginning to compare them according to the flesh, he says, "As also Moses in all His house." He does not suddenly prove the superiority (of Christ over Moses) - so that the listeners do not recoil and immediately stop their ears - because, although they were believers, in their souls they were still much devoted to Moses. "Who is faithful," he says, "to Him that made Him." What did he do? A messenger and a high priest. He does not speak here of being, nor of divinity, but for the time being of human advantages. "As Moses was in all His house," i.e., in the people, or in the temple. And he uses this expression - "in all His house" - as some would express themselves about the household. Moses was among the people as a steward and steward in the house. That here he calls the people home, is evident from the addition: "His house is we" (Hebrews 3:6), i.e. we are His creation. Then (shows) the advantage: "He is worthy of the greater glory before Moses"; and again (he says) about the flesh: "How much greater honor does he have in comparison with the house, he who built it" (Heb. 3:3).

3. And Moses himself, he says, was from this house. He did not say, "He was a servant, and he was the Lord," but he expressed it in a hidden way. If the house was the people, and he (Moses) was of the people, it follows that he was of that house; so we usually say: so-and-so comes from such-and-such a house. Here by house (the Apostle) does not mean the temple, because it was not God who created it, but people, but the one who built it, i.e. Moses, is God. See how he secretly shows the superiority (of Christ over Moses): "faithful," he says, "in all His house," while he himself was of this house, i.e. of the people. Their artist has great honor before their works, as well as before the house that built it. "… But He who has arranged all things [is] God" (Hebrews 3:4). Do you see that he does not speak of the temple, but of all the people? "And Moses is faithful in all his house, as a minister, to bear witness to the things that ought to be declared" (Hebrews 3:5). This is another advantage of the Son over the slaves! Do you see again how he points to the closeness (of Christ to God the Father) by the name of the Son? "Christ is as a Son in His house" (Hebrews 3:6). Do you notice how he distinguishes between creature and Creator, slave and Son? This one enters his father's house as a Lord, and that one as a slave. "… But we are His house, if only we keep the boldness and hope which we boast of to the end" (Hebrews 3:6). Here again he urges them to stand bravely and not to fall; we will be, he says, the house of God, like Moses, if only we keep the hope and hope of which we boast firmly to the end; but he who grieves in temptation and falls, cannot boast; he who is ashamed and hides himself has no boldness; he who grieves is not worthy of praise. At the same time, He praises them when He says: "If only the boldness and hope which we boast of, we keep firmly to the end," expressing that they have begun (to have boldness and hope); only it is necessary (to preserve) to the end, and not just to stand, but to maintain a firm hope with undoubted faith, without being shaken by temptations. Do not be surprised that something human is said (about Christ) in the words: "Being tempted" (Hebrews 2:18). If the Scriptures say about the Father, who was not incarnate: "The Lord looked down from heaven on the sons of men," i.e. to consider everything in detail (Psalm 13:2), and again: "I will go down and see whether they do exactly as the cry that goes up to Me is against them, or not; I will know" (Gen. 18:21), and again: "The Lord could no longer endure your evil deeds and abominations" (Ep. 44:22), where the Holy Scriptures express the greatness of God's wrath - how much more can it be said about Christ, Who suffered in the flesh, that which is peculiar to man. Since many people consider experience to be the surest means of knowledge, (the apostle) wants to show that (Christ), who himself suffered, knows what human nature endures. "And so," he says, "holy brethren." The word "so" is used instead of: therefore. "Participants in the heavenly calling." Seek nothing, therefore, here, if you are called there, for there is reward, there is recompense. What's next? "… understand the Messenger and High Priest of our confession, Jesus Christ, who is faithful to Him who set Him up, as Moses was in all His house." What does it mean, "Who is faithful to Him who set Him up"? That is, one who cares, intercedes for his own people and does not allow them to waver in any way. "… Like Moses in all His house." That is, know who and what our high priest is, and you will have no need of any other consolation or encouragement. He calls Him a messenger because He was sent (from God the Father); He calls us the high priest of our confession, that is, of our faith. It is well said, "As also Moses"; As the people were faithful to Him, so also to Him was the leadership of the people, although the highest in higher matters. Moses was a servant, and Christ was the Son; the one had care for strangers, and this one for his own. "To testify to what was to be proclaimed." What do you say? Does God accept the testimony of man? Of course it is. If He calls heaven and earth and hills as witnesses, when He says through the prophet: "Hear, O heavens, and hearken, O earth, for the Lord speaks" (Isaiah 1:2); and again: "Hear, O mountains, the judgment of the Lord, and you solid foundations of the earth: for the Lord has judgment with His people" (Micah 6:2) - how much more - people. What does it mean, "for testimony"? To testify, when they're made shameless, "Christ is like a Son in His house." The one had care for strangers, and this one for his own. "And the hope wherein we boast." It is well said, "hope," because all good things were still in hope; but this hope must be preserved in such a way as to boast, as it were, of reality. Therefore (the Apostle) says: "The hope wherein we boast," and adds: "Let us hold fast to the end," since we are "saved in hope" (Romans 8:24). But if we are saved in hope and wait in patience, then we should not grieve for the good things of the present and worry about those promised in the future, for "Hope, when it sees, is not hope" (Romans 8:24). If, he says, these blessings are great, then we cannot receive them here, in the present short-lived life. But why did (God) foretell us about them, if He did not want to give them to us here? In order to attract our souls with a promise, in order to strengthen our zeal with hope, to encourage and elevate our hearts. All this was done for this very purpose.

4. So let us not be dismayed; let no one lament when he sees wicked people prospering. Here there is no recompense for either vice or virtue; and if sometimes there is (retribution) to vice and virtue, it is not according to their worthiness, but slightly, as if in anticipation of judgment, so that those who do not believe in the resurrection may come to their senses here at least in this way. Therefore, when we see the wicked rich, let us not lose heart; When we see the virtuous suffering, let us not be dismayed, for there are crowns, there are punishments. Moreover, there is no such vicious person who would be completely vicious, but there is something good in him; nor is there such a virtuous person who would be completely virtuous, but he also has some sins. Therefore, when the wicked prosper, know that this is to the destruction of his own head; he enjoys this here in order that, having received here the recompense for his little good, he may be fully punished there. How much more blessed is he who, having received punishment here in order to pay the debt for all his sins, departs from here justified, pure and innocent. This is what Paul teaches us when he says: "For this reason many of you are weak and sick, and many die" (1 Cor. 11:80), and again: "to deliver up to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ" (1 Cor. 5:5). And the prophet says: "For he received from the hand of the Lord twice for all his sins" (Isaiah 40:2), also David: "Look at my enemies, how many they are, and [what] fierce hatred they hate me... and forgive all my sins" (Psalm 24:19,18); and another: "Lord! Thou givest us peace; for Thou hast also arranged all our works for us" (Isaiah 26:12). All this proves that the virtuous receive punishment for their sins here. And where (it is said) that the wicked receive good here, that they may be fully punished there? Listen to Abraham, who says to the rich man: "Child! remember that thou hast already received thy good things in thy life, and Lazarus the evil" (Luke 16:25). What "good"? Using the expression: "I received ecu" and not: "I received ecu," he shows that both of them received what they deserved, the one prosperity and the other misery, and says: "Now he is comforted here, and you suffer." Therefore, let us not grieve when we see sinners prospering here, and when we ourselves suffer, let us rejoice, because this blots out our sins. Let us not seek tranquillity, for Christ made known sorrows to His disciples, and Paul says, "All that desire to live godly in Christ Jesus shall be persecuted" (2 Tim. 3:12). None of the courageous fighters during the struggle seeks baths and a meal abundant in food and wine; this is characteristic not of a warrior, but of a pampered man; A warrior endures dust, oil, the heat of the sun, much sweat, sorrows and the burden of feats. Such is the time of struggle, and, consequently, of receiving wounds, shedding blood and sorrows. Listen to what Blessed Paul says: "I do not fight so that I only beat the air" (1 Cor. 9:26). Let us consider our whole life to be destined for podvig, let us never seek rest, let us not look upon suffering as something alien, because even a warrior, when he performs feats, does not consider it alien to himself. There will be another time for rest; We should achieve perfection through sorrows. If there is neither persecution nor oppression, then there are other tribulations that befall us daily; if we do not tolerate the latter, we would hardly endure the former. "A temptation has come upon you," says (the Apostle), "as a temptation of men" (1 Cor. 10:13). Let us pray to God that we may not fall into temptation, and when we fall, let us endure it courageously. It is characteristic of prudent people not to expose themselves to dangers; but it is characteristic of the courageous and wise to stand firm when exposed to dangers. Therefore, let us not expose ourselves unnecessarily, for this is a sign of insolence; but when we are compelled and when circumstances demand it, let us not shrink, for this is a sign of timidity; if the (Gospel) preaching calls us, let us not refuse; simply, without reason, without need, and without benefit to godliness, let us not strive, because this is boasting and empty vanity; and if something harmful to piety happens, let us never refuse, even if we have to endure a thousand deaths. Do not be tempted when the works of godliness go according to your desire - why bring upon yourself unnecessary dangers that do not bring any benefit?

5. I say this out of a desire that you should keep the commandments of Christ, who commands you to pray so that you do not fall into temptation, and at the same time commands you to take up the cross and follow Him. These (commandments) do not contradict one another, but are in great agreement with each other. Therefore, set yourself up like a brave warrior, always be armed, watchful, sober, constantly waiting for the enemy; however, do not make abuse yourself, for this is characteristic not of a warrior, but of a rebel. When the trumpet of piety calls, go out immediately, do not spare your soul, go out with great readiness for feats, overthrow the ranks of your opponents, crush the face of the devil, raise up a trophy (of victory); but when piety suffers no harm, when no one distorts our dogmas - I mean those concerning the soul - and when nothing compels you to do what is displeasing to God, then do not be too zealous. The life of a Christian should be full of blood, but not in the sense of shedding someone else's blood, but in the sense of being ready to shed one's own. Therefore, let us shed our own blood, when it is necessary for Christ, with such zeal as if we were shedding water – blood is water flowing in the body – and cast off the flesh as readily as if we were taking off our clothes. And this will happen when we do not become attached to possessions and dwellings, when we are not carried away by addiction to (goods) of the present. If those who devote themselves to the military life renounce everything and, wherever the war calls, go there, travel and willingly endure everything, then how much more must we, the soldiers of Christ, be just as ready and go to war with the passions in the same way. There is no persecution now, and God grant that there never is; but there is another battle, a battle against covetousness, against envy and other passions. Describing this battle, Paul says: "We wrestle not against flesh and blood" (Ephesians 6:12). This battle is always coming; wherefore he desires that we should always be armed: "Stand therefore," he says, "with your loins girded up," which may be true at the present time, and he inspires us to be always armed. Great is the battle against the tongue, great against the eyes, great against desires: let us restrain them. That is why he begins to arm the soldier of Christ with this: "Stand therefore," he says, "girding up your loins," and adds: "in truth" (Ephesians 6:14). Why "the truth"? For desire is deception and falsehood, as David said in one place: "For my loins are full of inflammations, and there is no whole place in my flesh" (Psalm 37:8). It is not pleasure, but only a shadow of pleasure. Therefore, he says, "gird your loins with truth," i.e. true pleasure, chastity, honesty.

He knew the impudence of sin, and therefore exhorts us to protect all our members. "It cannot be," says (the Most Wise), "unjust anger is justified" (Sir. 2:22); and therefore (the Apostle) commands us to protect ourselves with armor and shield. Wrath is a beast that soon attacks us, and we need many fences and strongholds to hold it back and overcome it. For this reason God made this part (the breast) of bones as it were of stones, putting a barrier against it, so that it (anger) would not someday tear asunder, and, having torn asunder, would not easily destroy the whole man. He is fire and a great storm, so that another member (of the body) would not have endured his attack. And the doctors say that the lungs are placed under the heart for this purpose, so that the heart, striking against these soft parts, as if on a sponge, could calm down, so that when it hits the hard and hard chest, it would not be damaged by frequent shocks. Therefore, we need strong armor to keep this beast calm at all times. We also need a helmet on the head, because reason dwells in it, and it is possible to be saved from it, if it does what is due, and it is possible to perish if it does not do; wherefore (the Apostle) says: "And the helmet of salvation" (Ephesians 6:17). The brain is inherently soft; that is why it is covered with a crown on top, as if with some kind of tile; He is the author of all good and evil, according to whether he acknowledges what is due or what is not due. Likewise, our feet and hands have need of weapons - not these hands and not these legs, but also spiritual ones - so that some do their due, and others go where they should. Let us, therefore, arm ourselves in this way, and we shall be able to overcome our enemies and adorn ourselves with the crown of victory in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

[1] In the original and in the Slavonic text, it reads "Him who created Him" (ποιησαντι αυτόν).