Ты впал в тяжкую болезнь, и многие приходят к тебе и убеждают унять боль — одни заговорами, другие привязками, третьи иным чем–либо? Но ты, ради страха Божия, перенес (болезнь) мужественно и непоколебимо, и решился лучше претерпеть все, нежели позволить сделать что–нибудь идольское? Это доставляет тебе мученический венец; и не сомневайся в этом. Как это и каким образом? Я скажу тебе. Как тот мужественно переносит боль, причиняемую пытками, чтобы не поклониться кумиру, так и ты переносишь страдания, причиняемые болезнью, чтобы только не нуждаться ни в чем таком, что она предлагает и не исполнять ее повелений. Но первые (страдания) сильнее? Зато последние продолжительнее; следовательно, равносильны. А часто даже последние бывают сильнее. В самом деле, скажи мне, когда внутренний жар мучит и палит, и ты, несмотря на убеждения других, отверг нашептывания, то не мученический ли венец возложил на себя? Еще: лишился кто–нибудь денег? Многие советуют идти к гадателям; но ты, по страху Божию, так как это запрещено, решился лучше не получить денег, нежели преступить заповедь Божию? Ты имеешь равную награду с тем, кто раздал деньги бедным. Если, лишившись (денег), ты будешь благодарить (Бога) и, имея возможность идти к гадателям, решишься лучше не получить их, нежели получить таким образом, то равную будешь иметь прибыль с тем, кто расточил их для Бога. Ведь как этот, по страху Божию, раздал их нуждающимся, так и ты, по страху же Божию, не получил их обратно от похитивших. В нашей власти и обижать себя самих и не обижать; а другой никто не властен. И если хотите, мы объясним это самым (случаем с) воровством. Вор проломал стену, вломился в сокровищницу, унес многоценные золотые (сосуды) и дорогие камни, словом: все сокровище похитил, — и не был пойман. Случай неприятный, по–видимому наносящий вред, но на самом деле нет, — и от тебя зависит обратить это или во вред, или в прибыль. Но каким образом, скажут, это может быть прибылью? Попытаюсь показать, каким образом. Если ты хочешь, будет великою прибылью, а если не хочешь, будет вредом, тягчайшим прежнего. Подобно тому, как между художниками опытный в искусстве употребляет данное вещество как должно, а неопытный только портит и делает себе убыток, так бывает и в (подобного рода) обстоятельствах. Итак, каким образом будет прибылью? Если ты будешь благодарить Бога, если не будешь горько плакать, если будешь говорить словами Иова: «наг я вышел из чрева матери моей, наг и возвращусь. Господь дал, Господь и взял» (Иов. 1:21). Что ты говоришь: «Господь взял»? Вор взял: и как же, говоришь, ты можешь сказать: «Господь взял»? Не удивляйся. И Иов о том, что отнял дьявол, говорил: Господь взял. Если же он дерзнул так сказать, то как же не сказать тебе, что Господь взял то, что взял вор? Скажи мне, кому ты (более) удивляешься? Тому ли, кто истощил свое имение на бедных, или Иову — за эти слова. Ужели он, не подавая тогда (т. е., среди страданий) милостыни, заслуживает менее в сравнении с тем, кто подавал? Не говори: я не заслуживаю милости; это случилось не по моей воле; вор взял, когда я и не знал, и не хотел того; какая будет мне награда? И у Иова взял, когда он не знал и не хотел. Тем не менее он совершил подвиг. И тебе можно получить такую же награду, какую получил бы ты, раздав свое имущество добровольно. И мы по справедливости более удивляемся тому, кто переносит обиды с благодарением, нежели тому, кто добровольно раздает (имение). Почему? Потому что один находит утешение в похвалах и (в свидетельстве своей) совести и имеет благие надежды, и, когда уже наперед мужественно решился на то, чтобы лишиться денег, тогда жертвует ими; а другой, будучи еще привязан к деньгам, насильно лишен был их. А не все равно, наперед решившись оставить деньги, потом расточить их, и лишиться, еще владея ими. Если ты будешь говорить те же слова, какие Иов, то получишь блага, гораздо большие и важнейшие, нежели он. Он получил вдвое здесь; а тебе Христос обещал воздать сторицею. Ты, по страху Божию, не богохульствовал, не прибегал к гадателям, воздавал благодарение (Богу), претерпевая обиды? Ты уподобился тому, кто презирает (свое богатство), так как этого не было бы с тобою, когда бы ты наперед не презрел его. При том не одно и то же презирать деньги, по долговременном размышлении, и перенесть лишение, внезапно случившееся. Так потеря обращается в прибыль, и дьявол не только не повредит тебе, но еще послужит к пользе.

6. Но когда происходит тяжкий вред? Тогда, когда ты причиняешь вред (своей) душе. В самом деле, скажи мне, вор лишил тебя денег? Но для чего ты сам себя лишаешь спасения? Для чего, жалуясь на обиды, которые терпишь от других, сам себя ввергаешь в большие напасти? Вор, может быть, поверг тебя в бедность; а ты, как злодей, вредишь себе в деле, особенно важном для тебя. Он лишил тебя внешних благ, которые впоследствии и против твоей воли оставили бы тебя; а ты отнимаешь у себя вечное богатство. Опечалил ли тебя диавол, отнявши деньги? Опечаль и ты его, воздав (Богу) благодарение, и не дай ему порадоваться. Если ты ходил к гадателям, то возвеселил его; если возблагодарил Бога, то нанес ему смертельный удар. И гляди, что происходит: несмотря на то, что ты сходишь к гадателям, ты не найдешь денег, потому что не их дело знать (где твои деньги), а если бы случайно и сказали — где, то ты и свою душу погубишь, и подвергнешься осмеянию своих братий, и снова дурным образом их (деньги) потеряешь. Демону, зная, что ты неравнодушно переносишь потерю (денег), из–за них отрицаешься и Бога, возвращает тебе их опять для того, чтобы вновь иметь повод обольстить тебя. Но не удивляйтесь, если бы и сказали гадатели (где деньги). Демон бестелесен, он всюду обходит, сам он вооружает грабителей, — такие дела происходят не без демона. Следовательно, если он вооружает их, то знает, где прячут (деньги), — ему нельзя не знать своих слуг. Это и неудивительно. Если увидит, что ты скорбишь о потере, то причиняет тебе и другую. Если же увидит, что ты посмеиваешься и презираешь, то уступит с этого пути. Подобно тому, как мы стараемся врагам своим сделать то, что причиняет печаль, и, если увидим, что они не опечаливаются, то, не имея возможности уязвить их, отступаем от них, так и дьявол.

Да что говорить? Разве ты не знаешь, как плывущие по морю не только не заботятся о деньгах во время бури, но даже и бросают, что имеют. И никто не скажет: что ты делаешь, человек? Ты помогаешь буре и кораблекрушению? Прежде нежели волна отняла у тебя богатство, ты сам делаешь это собственными руками? Зачем ты прежде кораблекрушения подвергаешь себя кораблекрушению? Пожалуй, и сказал бы это какой–нибудь простец, вовсе незнакомый с морскими опасностями; но мореплаватель, хорошо знающий, что производит тишину, и что возбуждает бурю, посмеется над тем, кто говорит такие слова. Я, скажет он, для того–то и бросаю, чтобы не погрузиться в волнах. Так точно и человек, искушенный опасностями и напастями жизни, когда видит наступающую бурю и духов злобы, желающих произвести кораблекрушение, бросает и остальные деньги. У тебя случилась покража? Подавай милостыню, и этим ты облегчишь корабль. Тебя ограбили разбойники? Отдай остальное Христу. Таким образом утешишься и в прежней потере. Облегчи корабль, не удерживай оставшегося, чтобы судно не потонуло. Те (мореплаватели), для спасения тел, выбрасывают груз и не дожидаются, пока набежавшая волна опрокинет судно; а ты, для спасения душ, ужели не остановишь кораблекрушения? Сделайте опыт, если не верите, умоляю вас, — сделайте опыт, и узрите славу Божию. Когда постигнет тебя что–либо прискорбное, подай тотчас милостыню, возблагодари (Бога) за то, что случилось, — и ты увидишь, какая радость наполнит душу. Польза духовная, хотя бы и малая, такова, что может покрыть всякий вещественный ущерб. Пока ты имеешь (что–либо) подать Христу, ты богат. Скажи мне, если бы к тебе ограбленному подошел царь и протянул руку, желая что–нибудь принять от тебя: ужели ты не почел бы себя богаче всех, когда и при такой бедности царь не стыдится тебя? Чтобы не быть ограблену, победи только самого себя, — и победишь козни дьявола. Ты можешь получить великую прибыль. Презрим богатство, чтобы не презреть души. А как можно презреть его? Разве вы не знаете, что бывает с прекрасными телами и с теми, которые пленяются ими? Пока они находятся пред глазами, то (в душе) воспламеняется огонь и возгорается яркий пламень; но как скоро кто удалить их от глаз, все погаснет и успокоится. То же бывает и с богатством. Пусть никто не приобретает ни золота, ни дорогих камней, ни ожерельев: находясь перед глазами, они обольщают взор. А если хочешь быть богатым, то подобно древним собирай не золото, а необходимые вещи, чтобы от готового уделять и другим. Не будь пристрастен к украшениям. Такое богатство привлекает козни разбойников и нам причиняет заботы. Не приобретай золотых и серебряных сосудов; но пусть будут у тебя житницы, наполненные хлебом, вином и елеем, не для того, чтобы через продажу получить серебро, а для того, чтобы раздавать нуждающимся. Если мы будем удаляться от этих излишеств, то приобретем небесные блага; которые да получим все мы во Христе Иисусе Господе нашем, с Которым Отцу со Святым Духом слава, держава, честь, ныне и присно, и во веки веков. Аминь.

БЕСЕДА 4

«Посему и я, не терпя более, послал узнать о вере вашей, чтобы как не искусил вас искуситель и не сделался тщетным труд наш. Теперь же, когда пришел к нам от вас Тимофей и принес нам добрую весть о вере и любви вашей, и что вы всегда имеете добрую память о нас, желая нас видеть, как и мы вас, то мы, при всей скорби и нужде нашей, утешились вами, братия, ради вашей веры; ибо теперь мы живы, когда вы стоите в Господе» (1 Фес. 3:5–8).

Попечительность ап. Павла об учениках. — Всякий грех — нечистота и всякая добродетель — чистота. Целомудрие Иосифа. — Не нужно помнить об обидах.

1. Today we have before us a question asked by many and deduced from many places (Scripture). What is this question? "Wherefore," he says, "I also, no longer enduring, sent to know about your faith." What are you saying? Surely he who knew so much, who heard ineffable words, who ascended to the third heaven, did not know, even when he was in Athens, when the distance was small and had recently been separated from them, as he himself says: "Being separated from you for a short time." Consequently, he also did not know what was happening to the Thessalonians, and was forced to send Timothy to inquire about their faith: "How is it not," he says, "that the tempter tempted you, and our labor was not made in vain?" Well, if anyone said that the saints did not know everything? That they really did not know everything, everyone can be convinced of this from many examples, both ancient and later. Thus Elisha did not know about his wife (2 Kings 4); thus Elijah said to God: "I am left alone, but they seek my soul also" (1 Kings 19:10), and therefore he heard from God: "He left seven thousand [men] among the Israelites" (1 Kings 19:18); so again Samuel, who was sent to anoint David, says: "The Lord said to Samuel, 'Look not at his appearance, nor at the height of his stature; I rejected him; I [do not look] as a man looks; for a man looks on the face, but the Lord looks on the heart" (1 Samuel 16:7). And this happens by the special care of God. For what and how?

Both for the saints themselves and for those who believe in them. Just as God allows persecution to take place, so He does not let them (the saints) know many things, so that they humble themselves. That is why Paul said: "A thorn in the flesh has been given to me, an angel of Satan, to afflict me, that I may not be exalted" (2 Corinthians 12:7). Again, so that others do not imagine too much about them. For if they were regarded as gods on account of miracles, how much more so (so would they have been thought) if they had always known everything. And of this (Paul) himself again says: "Lest any man think of me more than he sees or hears from me in me." (2 Corinthians 12:6). Listen also to what Peter says when he healed the lame man: "Why are you amazed at this, or why do you look at us, as if by our own power or godliness we had done that he walks" (Acts 3:12)? If, in spite of the fact that they spoke and acted in this way, and at a time when they performed few and unimportant miracles, false rumors were born about them, how much more (this could happen) at great miracles. This was allowed for another reason as well. Namely, lest anyone should say that they, as if they had ceased to be men, performed the feats which they performed, and so that for this reason they would not give themselves over to carelessness, God reveals that they too are weak, so that through this any pretext for shamelessness may be taken away from those who wish to remain in error. That is why (Paul) does not know; That is why, even after many promises (to come), he does not come to know that he also did not know much. This was of considerable benefit. For there were also those who asserted that he was a great power of God, while others said that he was so-and-so. If this were not the case (in Paul), what else would they not think? Thus, although this seems to be a defect in them (the saints), if anyone delves into it carefully, both their wondrous power and the excessiveness of their temptation will be clearly revealed. How? Listen. If you (Paul) said to them above, "This is our destiny," and "That none of you may be shaken," why do you send Timothy after that, as if fearing that something might happen against your will? But he does this out of an abundance of love: those who love out of fiery jealousy fear also for what is safe, and this (proceeds) from a multitude of temptations. True, I said: "This is how we are destined"; but too many evils frightened me. That is why he did not say that when I noticed something bad in you, I sent it, but "when I could no longer endure," which actually proceeded from love. What does it mean: "Has not the tempter tempted you"? Do you see that confusion in sorrow is the work of the devil and his deceit? When it cannot (shake) ourselves, it shakes the weakest through us, which is a sign of their extreme and inexcusable impotence. Thus he did to Job, when he stirred up his wife. "you," she said, "God and die." (Job 2:9). See into what temptation he led her. But why did not (the Apostle) say, "Shook," but, "Tempted"? Because, he says, I was only afraid that you were not tempted. He does not call temptations from the devil wavering, because he has only wavered who has already accepted his charm. Oh, how great is Pavlov's compassion! He did not care about sorrows and slanders (to which he himself was subjected). And I think that at that time he was there (in the midst of temptations), since Luke says that he stayed in Greece, "he stayed three months. When, on account of the rebellion made against him by the Jews" (Acts 20:3).

2. So he did not care about the dangers that threatened him, but about the disciples. Do you see that he surpassed every father in the flesh? In sorrows and dangers we cease to remember everyone, but he was so afraid and trembling for the children that even the one who was the only consolation for him, Timothy, his accomplice and helper, he sent to them, (being himself) in the midst of dangers. "And it was not made in vain," he says, "our labor." Why? For even if they were to be perverted, it would not be through your fault, not through your negligence. But even in this case, because of strong brotherly love, I would consider my work lost. "Lest the tempter tempt you." He tempts without knowing whether he will prevail. But even if it comes without knowing it, and we know that we will bravely overcome it, should we not be sober? And that he attacks us, not knowing whether he will prevail, he showed in Job. That evil spirit said to God: "Have you not fenced him around, and his house, and all that he has? Thou hast blessed the work of his hands, and his flocks are spread over the earth; but stretch out Thy hand and touch all that he has, and will he bless Thee?" (Job 1:10, 11) He tempts and if he sees something weak, he attacks, and if he sees something strong, he retreats. "And has not our labor become in vain," he says, "our labor?" Let us all listen to how Paul worked. He did not say, "Work," but, "Labor; He did not say, "Ye also shall perish," but, "Our labor." Therefore, if anything had happened, then what was probable would have happened; but since nothing happened, it was a great wonder. We, he says, expected this, but the opposite happened. Not only have we not received any increase in sorrow from you, but we have not even received any consolation. "But now," he says, "when Timothy came to us from you, and brought us good tidings of your faith and love." "And good news," he says. Do you see the great joy of Paul? He did not say, "proclaimed," but, "preached the good news," "brought good news" — so great is their steadfastness in faith and love! And it is necessary that the latter should be strengthened, when the former remains unshaken. That is why he rejoiced in their love, because it was a sign of their faith. "And that," he says, "you always have a good memory of us, desiring to see us as we also see you," that is, with praise. Not only when we were with you and when we performed miracles, but also now, when we are far from you, enduring beatings and enduring innumerable calamities, you have a good memory of us. Listen to how disciples are praised and blessed, who keep a good memory of their teachers. Let us imitate them: (through this) we will benefit ourselves, and not those whom we love. "Desiring," he says, "to see us, as we also see you." And this made them happy. For the lover it is very pleasant and comforting if the loved one knows that he is loved. "Wherefore we, in all our sorrow and need, have been comforted by you, brethren, for the sake of your faith; for now we are alive while you stand in the Lord." What can be compared with Paul, who considered the salvation of his neighbors to be his own, having the same relation to all as the body to the members? Who could speak such a language today? Or better, who could ever think so? He did not want them to express gratitude to him for the temptations he had endured for their sake; but to them he expresses his gratitude for not being shaken because of the temptations that befell him, saying, as it were, "You were in greater danger from temptations than we are; you were more exposed to temptations than we we, although you did not suffer during our sufferings. From the time when Timothy brought us the glad tidings, we do not feel any sorrow, but "in all our sorrow and need, we were comforted by you," and not only in sorrow, but also "in need" he says. And truly, nothing can confuse a good teacher as long as the deeds of the disciples flow according to his desire. "We were comforted by you," i.e., you strengthened us. Meanwhile, it was the opposite, since the fact that they were not exhausted by sufferings, but bravely endured them, contributed to the strengthening of the disciples. But Paul presents everything from the opposite side, and turns it into praise of them: "You," he says, "have anointed us, you have given us a breath, you have not allowed us to feel temptation." And he did not say, "We are inspired," nor did he say, "We are comforted," but what then? We are "alive now," showing that we consider their stumbling to be both temptation and death for ourselves, and that is why we consider their stumbling to be life. How could anyone else express both sorrow for the weakness of the disciples and joy? He did not say, "We rejoice," but, "For now we are alive," meaning the life to come.

3. So, without this, we do not consider life to be life. Such should be the dispositions of teachers and disciples, and then there will be nothing inappropriate. Then, spreading this thought, see what he says: "What gratitude can we give to God for you, for all the joy with which we rejoice in you before our God, praying with all earnestness night and day that we may see your face and complete what your faith lacked?" (vv. 9-10). You, he says, were the cause of our life and great joy, so great that we are not able to give thanks worthy of God. We consider your success, he says, a gift of God. You have done us so much good that we consider it (accomplished) by the inspiration of God, or rather, the work of God Himself, since such lofty feelings are not characteristic of the human soul and solicitude. "Night and day praying with all earnestness" And this is a sign of joy. As a farmer, hearing of his field, which he has cultivated, that it abounds in fruit, impatiently desires to see for himself that which gives him such pleasure, so Paul is anxious to see Macedonia. "Praying with all fervor night and day." Notice the hyperbole! "To see your face and to complete what your faith lacked." An important question arises here. If you are alive now because (the Thessalonians) have endured, and Timothy has preached to you their faith and love, and you are filled with such great joy that you cannot worthily thank God, how do you speak here of the lack of their faith? Do not those words constitute flattery? In no way, let it not be! Above he testified that they performed great feats and endured no less than the churches in Judea. What does this mean? That they have not yet made use of all the teaching, and have not learned all that they ought to have learned; and this he explains at the end (of the epistle). And perhaps there were also contests about the resurrection among them, and there were many who troubled them no longer by temptations and dangers, but by pretending to be teachers. This is what he calls "lack of faith," and that is why he expressed himself in this way; He did not say: "to approve", but: "to supplement". When he feared for the very faith, they "sent," he says, "Timothy to strengthen you"; but here he says: "to complete what your faith lacked," which refers more to teaching than to affirmation, just as in another place he says: "that he may perfect you in every good work" (Heb. 13:21). The perfect is that which lacks a little, and it is replenished. "May God and our Father Himself and our Lord Jesus Christ direct our way to you. And may the Lord fill you and fill you with love for one another and for all, as we are filled with unto you" (vv. 11, 12). To pray not only inwardly, but also to set forth a prayer in an epistle, is an attribute of extreme love, a quality of a fiery and truly invincible soul, as well as a testimony that prayers were offered for them there (in Greece), and at the same time the justification is that they did not come of their own volition or negligence. He says, as it were, "May God Himself cease the temptations that hinder us from everywhere to have a direct path to you." "And may the Lord fulfill and fill you." Do you see the irrepressible rush of love expressed in these words? "And may the Lord fulfill you," he says, "and fill you," instead of "may He increase." As if in abundance, so to speak, he desires to be loved by them. "By which," he says, "we are filled with you," i.e., on our part there is already (love for you); We wish it to be with yours. Do you see where this love wants to spread? Not only to each other, but to everyone. In this is truly revealed love according to God, that (it strives) to embrace all. If you love one and not the other, then your love is human. But ours is not like that. "Wherefore we are filled with unto you, that we may establish your hearts blameless in holiness before God and our Father at the coming of our Lord Jesus Christ, with all his saints" (v. 13). He shows that this love benefits them, and not those who are loved. I wish, he says, that this love should be so abundant that there should be no blemish. He did not say, "To strengthen you," but, "Your hearts," "out of the heart proceed evil thoughts" (Matt. 15:19). It is possible to be evil without doing any evil, such as hatred, unbelief, deceitful, rejoicing in misfortune, being unfriendly, holding to a perverse doctrine: all this is a matter of the heart. To be pure from all these things is holiness. True, chastity is called holiness chiefly and predominantly, just as fornication and adultery are called impurity; but, in general, every sin is uncleanness, and every virtue is purity: "Blessed," says (the Saviour), "are the pure in heart" (Matt. 5:8), meaning by the pure the pure in all things.

4. I know that other vices defile the soul no less. That (in general) vice defiles the soul, listen to what the prophet says: "Wash away evil from your heart, O Jerusalem" (Jeremiah 4:14), and again: "Wash yourselves, cleanse yourselves; put away your evil deeds" (Isaiah 1:16). He did not say, "Cease fornication," because it is not fornication alone, but also other vices that defile the soul, "to establish your hearts blameless in holiness before God and our Father at the coming of our Lord Jesus Christ with all His saints." Christ will then be the judge; but we will stand not before Him, but also before the Father at the time of judgment. Or here (the Apostle) means that we must be blameless before God, of which I always say, that it is precisely — not in the face of men, but in the face of God — that this is true virtue. Thus, love makes us blameless, and at the same time it makes us truly blameless. And when I once explained this to a certain person and said that love makes us blameless, and that love for one's neighbor blocks every entrance to sin, as well as I discussed and spoke in detail about many other things, then one of my acquaintances came up to me and said: "And what about fornication? Is it not possible to love and commit fornication? After all, this also comes from love. Covetousness, adultery, envy, deceit, and the like can distance us from love for our neighbors; but in what way, he says, fornication?" Whoever loves a profligate woman will try to keep her away from other men and not to indulge in sin with her. Therefore, only he who hates the harlot very much is prone to commit fornication with her, and he who truly loves her is to turn her away from this shameful deed. And no, there is absolutely no sin that the power of love does not destroy, like fire. It is more convenient for a weak brushwood to resist a strong fire than for the nature of sin against the power of love. Let us grow this love in our souls, so that we may become with all the saints. For they also all pleased (God) with love for their neighbor. Why was Abel killed and not killed? Of course, because, loving his brother very much, he could not even think about it. Where did Cain get the poison of envy? However, I would not like to call him the brother of Abel, since the foundations of love were not firmly established in him. What did the two sons of Noah earn praise for? Was it not because they loved their father very much and could not see his nakedness? And why did one fall under the curse? Was it because he did not love? What also made Abraham famous? Was it not because of the love with which he cared for his nephew, and because he interceded for the Sodomites? The saints were very loving and compassionate. Imagine how Paul is softened by love, even counting fire to nothing, adamantine, firm, unshakable, always strong, imbued with the fear of God, unyielding! "Who," he says, "shall separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? (Romans 8:35) But he, too, who is so bold against all this, both on land and sea, who laughs and at the adamantine gates of hell, who was absolutely unstoppable by nothing, this adamant, when he saw the tears of some of his lovers, was so crushed and moved that he could not conceal a strong emotional emotion, and immediately said: "What are you doing? Why do you weep and break my heart" (Acts 21:13)? What do you say, tell me? Could this adamantine soul have been crushed by a tear? Yes, he answers, I can resist everything, except love. It overwhelms me and enslaves me. This is pleasing to God. The abyss of the waters did not crush him, but a few tears crushed him: "What are you doing? Why do you weep and break my heart?" Truly, great is the power of love! Do you want to see him weeping again? Listen to what he says in another place: "For three years day and night he taught each one of you without ceasing, with tears" (Acts 20:31). Because of his great love, he feared that some harm would happen. And again: "Out of great sorrow and distress of heart I have written to you with many tears" (2 Corinthians 2:4). What is Joseph, tell me, this steadfast, who resisted such violence, who showed so much valor against such a flame of love, who fought so gloriously and overcame such a frenzy of his mistress? What did not tempt him then? And a beautiful face, the importance of his rank, the value and splendor of his clothes, the fragrance of perfumes — for even this can soften the soul — these are the most tender words.

5. You know that (a woman) who loves, and at that time so strongly, will not refuse anything humiliating, taking the form of a begging (slave). This woman, who wore gold-woven garments and had almost royal dignity, was so stricken with passion that perhaps she fell down at the knees of a captive slave, or perhaps even begged him with tears, embracing his knees; And I did it not once, not twice, but many times. Then you could see her very brilliant gaze. Of course, it was not decorated in any way, but with the greatest exquisiteness, because it tried to catch the Lamb of Christ with various nets. Add to this many sorcery. And yet this unyielding, strong, hard as a stone, when he saw the brothers who sold him, threw him into a pit, betrayed him, wanted to kill him, were the culprits of his imprisonment and exaltation, when he heard from them words that saddened his father — for example, it is said that he was devoured by wild beasts (Gen. 37:20) — he wavered, softened, was troubled and wept, and, unable to overcome the emotion of his soul, going out (to the brothers), he was "fastened" (Gen. 43:31), i.e., wiped away his tears. What is this? Are you crying, Joseph? But what is to come is not worthy of tears, but of wrath and rage, indignation and severe punishment and vengeance. You have enemies in your hands, fratricides; You can satisfy your anger quite well. At the same time, this will not be an injustice, because you will not begin to offend, but (only) take revenge on those who have offended. Do not pay attention to your rank: this happened not by their intention, but by the will of God, who pours out His mercy on you. Why are you crying? But he would have said: God forbid that I, having gained good fame with everyone, should lose all this through such rancor. Truly, (now) is the time of tears. I am not more cruel than beasts: they also act according to their nature, no matter what evil they suffer. I cry, he said, because it touched me completely. Let us also imitate him and begin to mourn those who have offended us, and not be angry with them — they are truly worthy of tears, because they make themselves guilty of condemnation and punishment. I see how you weep now, how you rejoice, marveling at Paul, and marveling at Joseph, and gladdening. But if anyone has an enemy, let him now bring him to his memory, let him be imagined in his mind, so that the heart, while it is still warmed by the remembrance of these saints, may put aside the fury of anger and soften its severity and cruelty. I know that when I leave here, after I have ceased to speak, although there will remain (in you) some fervor and zeal, it is no longer as strong as it is now during hearing. Therefore, if anyone is covered with frost, let him shake it off. And remembrance is indeed frost and ice. But let us cry out to the Sun of righteousness, let us beseech Him to send down His rays, and there will be no more cruel frost, but water to quench thirst. If the fire of the Sun of Truth touches our soul, then nothing hardened will remain in it, nothing cruel, nothing burning, nothing barren. Everything will appear ripe, everything sweet, everything full of great pleasantness. If we love one another, then this ray will descend (on us). Give me (the opportunity), I beseech you, to speak about this with diligence; Let me hear that you have gained some benefit from these words, that one of you, coming out of here, immediately stretched out both hands to your enemy, embraced him, pressed him, kissed him, wept! Even if he were a beast, if he were a stone, if he were anything else, he would be softened by such friendliness. Why is he really your enemy? Did he revile you? But he did not cause any offense. Is it not because of money that you despise a feuding brother? "Forgive him," I ask, "let's stop everything." Time is at our disposal, let us use it as we should; let us break the bonds of sin; before we stand before judgment, let us judge one another ourselves. "The sun," it is said, "shall not go down on your anger" (Ephesians 4:26). Let no one hesitate. Slowing down produces fossilization. If you delay today, there will be more shame; still more if you postpone it until tomorrow; incomparably more, if until the day after tomorrow. Let us not shame ourselves, but let us forgive, that it may be forgiven us. And if it be forgiven, then we will inherit all the heavenly blessings in Christ Jesus our Lord, with Whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages. Amen.

CONVERSATION 5