What do you say (say)? Be indulgent with me if I say something unclean, so to speak, without being ashamed or blushing. I do not do this of my own free will, but I am compelled to speak such words for those who are not ashamed of such deeds. We see many similar things in the Scriptures. Thus Ezekiel, rebuking Jerusalem, says many such things, and is not ashamed. And rightly so. For he did not say this of his own free will, but out of benevolence. Though my words seem to be indecent, yet the purpose is not unseemly, but even very good for one who wants to destroy the impurity of the soul. Indeed, if a shameless soul does not hear such words, it will not be afraid. As a physician, wishing to stop putrefaction, first puts his fingers into the wounds, and if he does not first defile the healing hands, he will not be able to heal, so do I. If I do not first defile the mouth that heals your passions, I will not be able to heal you. It is better to say that here the lips are not defiled just as well as there are hands. Why exactly? Because this is not natural impurity, and it does not come from our body, just as it does there, not from the hands of a physician, but from someone else's (wounds). If there he does not refuse to put his hands into someone else's body, then here, where our body is, tell me, will we refuse? And you are our body, although sick and impure, but still ours.

4. So, what is the meaning of what I say, and why did I make such an instruction? Of course, you will never consent to wear the garment that a slave wears, abhorring it because of its uncleanness, but you would rather be naked than use it; but the unclean and filthy body, which is used not only by your servant, but also by others without number, will you use for evil, and will you not abhor it? You are ashamed to hear this. Be ashamed of your deeds, not your words. I am silent about everything else, about corruption and impurity of morals, and about other things that are slavish and low in life. Tell me, do you not go to the same (going) both you and your servant? And, oh, if only a slave, but also an executioner! You would not dare to take the executioner by the hand; yet the one who was one body with him, you embrace and kiss, and do not tremble, do you not fear? Aren't you ashamed? Aren't you blushing? Aren't you embarrassed? I told your fathers that it was necessary to marry you as soon as possible; however, you are not exempt from punishment either. If there were not many other young men who have lived chastely both before and now, perhaps some excuse would have been found for you; but since they exist, how can you say that we were not able to quench the flame of lust? Those who could (overcome) will be your accusers, because they are of the same nature as you. Listen to what Paul says: "Strive to have peace with all, and holiness, without which no one will see the Lord" (Hebrews 12:14). Can this threat not frighten you? You see that others keep chastity all their lives and live in purity; And you don't want to endure until your youth? You see that others have overcome lust a thousand times; And you didn't resist even once? If you want, I'll tell you the reason. Youth is not the reason for this, for then all young men would be incontinent; But we throw ourselves at the stake. In fact, when you enter the theater and sit there, delighting your eyes with the naked limbs of women, then, of course, at first you will feel pleasure, but then you will kindle a strong heat in yourself. When you see women appearing as if in the form of a (naked) body; when both the spectacle and the songs express nothing but one abominable love, namely: so-and-so, they say, fell in love with so-and-so, and did not succeed and hanged herself; when they indulge even in criminal love for their mothers; When you take all this into yourself through hearing, and through women, and through images, and even through old men (for many of them, too, putting on masks, imagine women to us), then tell me, how can you be chaste after that, when such stories, such spectacles, such rumors will hold your soul and then give way to the same dream? because it is natural for the soul to see in dreams the ghosts of many things which it seeks and desires during the day? If, therefore, there you see shameful deeds, and hear even more shameful speeches, if you receive wounds and do not take medicines, then how can you not increase your rottenness? How can we not increase the disease, and moreover to a much greater extent than it happens in our bodies? Will, if only we will; It is easier to accept correction than the body. They need medicines, doctors, and time; but here it is enough to want to be either good or evil. That is why the illness has intensified in you. Therefore, if we gather only what is harmful to us, and do not think about what is beneficial, then how can we be healthy? Wherefore Paul said, "Like the Gentiles that do not know God." If pagans who do not know God are often chaste, then what shame and fear should take possession of us? We are worse than them, and therefore we should be ashamed. It is easy to lead a life of chastity if we want to, if we distance ourselves from what is harmful. If we do not want to, then fornication is not easy to avoid. What is easier than going to the square? But, because of the great effeminacy, this also became difficult, not only for women, but even for men. What is easier than sleep? But we have made this difficult. Many rich people toss and turn from side to side all night because they go to bed without waiting for the need to sleep. And in general, nothing is difficult when we want it, just as nothing is easy when we don't want it. We have power over everything. For this reason the Scripture says: "If ye will and obey"; and again: "But if ye deny and persist" (Isaiah 1:19, 20), so that everything depends on the desire or unwillingness, and depending on this we deserve punishment or praise. Oh, that we, being among those who deserve praise, would be vouchsafed to receive the promised blessings, through grace and love for mankind (our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages.

CONVERSATION 6

"There is no need to write to you about brotherly love; for you yourselves have been taught by God to love one another, for you do the same to all the brethren throughout all Macedonia. We beseech you, brethren, to prosper more." —1 Thess. 4:9, 10.

One should not grieve for the dead. — The reason for such sorrow is unbelief.

1. What does it mean that (the Apostle), having talked much with them about chastity, and intending to speak at the same length about the fact that one should work and not grieve for the dead, the head of all good things, love, as it were, lays aside, saying, "We have no need to write to you?" This, too, stems from his great prudence and spiritual wisdom. Through this he achieves two ends: first, he shows that this virtue is so necessary that it is not necessary to learn it, since everyone knows what is of particular importance to all; Secondly, by thus speaking, he admonishes them more than if he had addressed them directly for edification. Supposing that they lead a righteous life, even though they do not live like this, and therefore not encouraging them to do so, he rather leads them (to such a life). And note, he does not speak of love for all, but of love for the brethren. We have no need to write to you. Of course, if there was no need, then it was necessary to be silent and not to say anything. But now, when he said that there was no need, he did more than when he had said (i.e., of love): "For you yourselves have been taught of God." See what honor He gives them, saying that God Himself teaches them this! You don't need, he says, to learn from a person. Of this the prophet also says: "And all thy sons shall be taught of the Lord" (Isaiah 54:13; cf. John 6:45). "For you yourselves have been taught by God to love one another, for you do the same to all the brethren throughout all Macedonia": and to all others, he says. This serves as a strong motivation to fulfill (the duty of love). And it is not without reason that I say that "you yourselves have been taught by God," but I know this from your works. "We beseech you, brethren, to abound (abound, to prosper) more," that is, to prosper more, "and to strive diligently to live quietly, to do your [work] and to work with your own hands, as we have commanded you; that you may do decently in the sight of those who are outside, and have need of nothing" (vv. 11, 12). Here he gives us to understand how many evils are caused by idleness, and on the contrary how many good things are caused by industry, and he explains this by referring to what happens among us. He often does this, and does so very wisely, because in this way people are more easily admonished than by speculation. The duty of love for one's neighbor is not to receive from them, but to give to them. Note his prudence: intending to instruct and exhort them, he begins to speak of what he sees good in them, so that they may be encouraged after the former admonitions and rebuke (expressed) in the words: "Therefore he who is disobedient is disobedient, not to man, but to God," and so that they do not fall away. And this depends on diligence – not to accept (from others) and not to live in idleness, but to work to give to others: "It is more blessed," it is said, "to give than to receive" (Acts 20:35). "And work," he says, "with your own hands." And so, where are those who are zealous only for spiritual podvig? You see how he took away from them every excuse for apologizing to himself, saying, "With his own hands." Does anyone fast with his hands? All-Night Vigil? Lying on the bare ground? Of course, no one will say that; He speaks of spiritual labor, because to give to others from one's labors is a truly spiritual feat, and there is nothing equal to it. "That you," he says, "should walk decently." Do you see how he treats them? He did not say, "Do not shame yourselves by begging; but he made the same thing understood, though he used a condescending mode of expression, both to make them feel (how unseemly it was) and not to grieve them too much. In fact, if our brethren are tempted by such, then those who are outward, who seek a thousand accusations and reproaches, are all the more offended when they see that a healthy person, who is able to feed himself, begs for alms and needs the help of others. For this reason we are called Christ-sellers: by this, he says, "the name of God is blasphemed" (Romans 2:24). But he did not show anything of the sort, but only that which could especially touch them, namely, indecency. "But I will not leave you, brethren, ignorant of those who are asleep, lest you grieve like others who have no hope" (v. 13).

2. They, like all men, were especially afflicted by these two calamities, poverty and sorrow. See how he heals them. Their poverty arose from the plundering of their property. If he commands those whose property was plundered for Christ's sake to feed on labor, how much more so to others. And that their property was plundered is evident from the words: "You, brethren, have become imitators of the churches of God in Christ Jesus, which are in Judea" (1 Thessalonians 2:14). Than? In writing to the latter, (he also) said: "And the plundering of your goods was received with joy" (Hebrews 10:34). Then here he speaks of the resurrection, and for what purpose? Didn't he tell them about it? But here he has some other mystery in mind. Which one? "We," he says, "who are alive, who remain until the coming of the Lord, will not warn the dead." Of course, the word about the resurrection can calm the sorrowful, but what is said now can make the resurrection reliable. But we must first speak of what the Apostle himself said: "I do not want to leave you, brethren, ignorant of those who have fallen asleep,[6] lest you grieve like others who have no hope." See how here he speaks meekly! He did not say to them, as he did to the Corinthians, "You are so senseless, so foolish, that when you know of the resurrection, you grieve as unbelievers; but he said very meekly: "I do not want to," out of respect for their other virtue. And he did not say, "For the dead," but immediately, at the very beginning, giving consolation.

"Lest you grieve," he says, "like others who have no hope." Consequently, grieving for those who have departed is characteristic of those who have no hope. And truly. The soul, completely unaware of the resurrection and considering this death to be death, naturally grieves (for the dead) as for the lost, laments and weeps inconsolably; And you, who look forward to the resurrection, why do you weep? Thus, weeping is characteristic of those who have no hope. Listen, you women who love to weep and give yourselves over to immeasurable sorrow: you act in a pagan way. And if it is proper for the Gentiles to grieve for the dead, tell me, who should be grieved and tormented by the cheeks? Why do you weep if you believe that the dead will rise again, that he is not lost, that death is sleep and rest? Then, you say that I have lost in him a spouse, protector, guardian, and helper in all matters and needs. But when you lost your son in infancy, who could not yet do anything for you, then what do you cry about, what do you regret? He was a good hope, you say, and I expected him to take care of me. That is why I am sorry for my husband, that is why I am sorry for my son, that is why I am tormented and weeping, not because I do not believe in the resurrection, but because I have become helpless and have lost a protector, a cohabitant, an accomplice in everything, a comforter. That is why I weep. I know that he will be resurrected, but I cannot endure even temporary separation. A multitude threatens me with trouble: anyone who wants to can offend me; slaves, who were formerly afraid, now despise and insult; whoever has been favored by the dead has forgotten his beneficence; whoever was offended by him, out of malice towards him, pours out anger on me. That is why I cannot bear widowhood indifferently and not weep bitterly, that is why I am tormented, that is why I weep. Wherefore, then, shall we console them? What shall we say? How shall we assuage their sorrow? First, I will try to prove to them that their weeping does not arise from these causes, but from a reckless passion. In fact, if you grieve for these reasons, then you must grieve for the dead without ceasing. If, after one year, you forget him to such an extent that it is as if nothing had happened to you, then obviously you are not mourning for the dead, and not for his protection. But you can't bear the separation and the end of marriage? What will those who have entered into a second marriage say? Of course, they no longer regret their former husbands. However, we will not address the word to them, but to those who have a sincere affection for the dead. Why do you weep for your son, why for your husband? Of the first, you say, because he did not bring me the joy I expected, and of the second, because I hoped to share the joys with him longer. But isn't it a matter of extreme unbelief to think that your husband or son will protect you, and not God? How can it not occur to you that you are offending God by this? For this is why He often takes them away, so that you will not be attached to them to such an extent that you only place your hopes in them. God is jealous and wants us to love Him most of all, and this comes from the fact that He loves us very much. You know that this is the characteristic of ardent lovers: they are extremely jealous and would rather lose their lives than see the triumph of their rivals. That is why God took it away, for these very reasons.

3. Why, tell me, was there no premature widowhood or orphanhood in antiquity? Why did Abraham and Isaac (God) allow them to live for a long time? Of course, because (Abraham), while still alive (Isaac), preferred God to him. God said, "Kill him, and he stabbed him." Why did He continue the years of Sarah to such an old age? Because throughout her life, Abraham obeyed God more than her. That is why God said to him: (Listen to Sarah your wife) (Gen. 21:12). At that time, no one incurred the wrath of God either by loving his husband, or loving his wife, or caring for his son. But now, since we are partial to earthly things and have fallen deeply, and husbands love their wives more than God, and wives honor their husbands more than God, He wants to force us to love Himself against our will. Do not love your husband more than God, and you will never experience widowhood, and even if it befalls you, you will not feel it. Why? Because you have the Immortal as your patron, who loves you more. If you love God more, then weep no more. Your loved one is immortal and will not allow you to grieve over the loss of someone you love less. I will explain this to you with an example. If you had a husband who did as you wished, who was honorable and loving you, if you were happy with him, and had a child with him, who would die before reaching maturity, tell me, would you be crushed with sorrow? No, because your beloved (husband) would make up for his loss more. So it is in the present case, if you love God more than your husband, then He, of course, will not soon take him, and if He did, then you would not grieve bitterly. That is why Blessed Job did not give way to grief at all when he heard about the sudden death of his children, because he loved God more than them. Consequently, this loss could not have saddened him, because the One Whom he loved was alive. What do you say, wife? Would a husband or a son be your protection? And doesn't God care for you? And who gave him to you? Is it not He? And who created you? Is it not He? Is it possible that He Who brought you from non-existence into existence, who breathed into you a soul, put into you a mind, deigned to give you the knowledge of Himself, and who did not spare His only-begotten Son for you, does not pity you, but will have pity on you, a servant like you? What great wrath these words arouse! What did you get from your husband? You can't point out anything. If he did you any favor, he did it when he was previously favored by you. But no one can say anything of the kind about God: God does not do good to us in order to repay our former blessings shown to Him, but, having no need of anything, by His goodness alone, to do good to the human race. He promised you a kingdom, gave you eternal life, glory, brotherhood, adoption, made you a joint heir with the Only-begotten; And after so many blessings, do you still remember your husband? What has he given you? (God) commanded His sun to rise, sent rain, nourishes with fruits that grow annually. Woe to us who are extremely ungrateful! For this reason God takes away your husband, so that you would not be (exclusively) attached to him, and you, even after his death, would desire to have him, and you leave God, whereas you should thank Him and turn to Him completely. What did you get from your husband? Illnesses of childbearing, labors, insults, frequent reproaches, reprimands, and sorrows — are not these (wives) suffering from their husbands? But on the other hand, there are, you say, benefits. What are they? Did he dress you in costly clothes? Have you put gold ornaments on your face? Did he make everyone respect you? But if you will, then (God) will adorn you with a much better adornment than the dead. Honesty adorns a woman more than golden headdresses. This Tsar also has clothes, but not like these, but much better ones. In these clothes, if you want, dress up. What are they? This is a robe with golden cassocks, with which, if you will, clothe your soul. But in his presence I was not despised by people? What is important in this? Therefore widowhood will prevent you from being reproached by demons. Then thou didst govern thy servants, if thou didst really govern; And now, instead of domestic servants, you have power over the bodiless forces, principalities, powers, over the ruler of the world. In addition, you do not talk about the troubles that you shared with him, such as, for example, the fear of superiors, the preference of peers for him? Now you are free from all this – from fear and fear. But do you care who will feed the remaining children? Father of orphans! Who gave them, tell me? Do you not hear what Christ says in the Gospel: "Is not the soul greater than food, and the body more than clothing" (Matt. 6:25)?

4. Do you see that the cause of weeping is not widowhood, but unbelief? But after the death of their father, the children become not so famous? Why? Do they have God as a father, and become less famous? How many have been brought up by widows, and who have become famous! On the contrary, how many are there who were brought up under their fathers, and in the meantime perished! If you educate them from a young age, as you should, it will be much more beneficial for them than if they enjoyed the protection of their father. And that widows are really obliged to bring up children, listen to what Paul says: "If she has brought up children" (1 Tim. 5:10), and again: "Nevertheless, she will be saved through childbearing" – he did not say: "for the sake of her husband" – "if she continues in faith and love, and in holiness with chastity" (1 Tim. 2:15). From their youth inspire them with the fear of God, and he will preserve them better than any father, he will be an indestructible wall. For when this guardian dwells within us, we need no external enclosures; and when it is not there, everything external is in vain. He will be for them riches, and glory, and adornment; He will make them glorious not only on earth, but also in heaven. Do not look at those who are girded with golden belts, nor at those who ride horses, who shine in the royal palaces for the merits of their ancestors, and who walk with guides and pestlers. Perhaps this makes the widows weep over the fate of the orphans, because each of them thinks that my son, if his father were alive, would enjoy the same happiness, and now he is in humiliation and uncertainty, so that no one even wants to talk to him. But think not about this, woman, but soar with your thoughts beyond the gates of heaven, look at the royal palaces there, look at the King sitting there, think whether these earthly fortunates can be more glorious there than your son — and then sorrows. And there is no need to think that anyone is famous on earth. He can, if you wish, become a warrior in heaven, and an army can sign up for this. Those who are recorded there do not ride horses, but rush on clouds, do not walk on earth, but admire heaven, and have not slaves as guides, but angels themselves. They stand before not a mortal king, but an immortal one, the King of kings and the Lord of lords; they are girded not with leather girdles at the loins, but with that ineffable glory for the sake of which they become more famous than the kings themselves, and in general all men who have ever been famous. In those royal palaces, it is not wealth, nor nobility, nor anything else that is required, but only virtue, and if there is one, then nothing more is needed in order to be among the first. If we judge correctly, we will not find anything of the kind; what could upset us. Look at the sky and see how much more brilliant it is than the roof of the royal palaces. If the foot of the royal palaces on high is so majestic that the latter can be considered muddy in comparison with the former, then how blessed would he consider himself who were worthy to examine these royal palaces in detail? "The true one," he says, "the widow and the lonely woman trusts in God" (1 Tim. 5:5). To whom is this said? To those who have children, because they are more worthy of reverence and have more means of pleasing God, since all ties have been broken. There is no one to restrain them, no one to force them to drag these chains. You are separated from your husband, but united to God; thou hast no servant equal to thee, but hast the Lord. When you pray, are you not conversing with God, tell me? When you read, listen to how He converses with you. But what does He say to you? Words incomparably sweeter than a husband speaks. If the husband speaks kindly, it is not a great honor, because he is a slave (like you); but when the Lord speaks kindly to a servant, it is a sign of the highest benevolence. How does He comfort us? Listen to the words He uses to express this. "Come," he says, "to me, all ye that labour and are heavy laden, and I will give you rest" (Matt. 11:28). And through the prophet he cries out, saying: "Shall a woman forget her suckling child, so as not to have pity on the son of her womb? but if she also forgets, I will not forget you" (Isaiah 49:15). What a necessary love in these words! And again: "Turn unto me"; and in another place: "Turn to me, and you will be saved" (Isaiah 45:22 and 44:22). If anyone wants to borrow (a saying) from the book of the Song of Songs, then, reading these most mysterious songs, he will hear how the Lord says to the soul devoted to Him: "My beloved, my beautiful!" (Song of Songs 2:10) What is sweeter than these words? Do you see how God speaks to people? Tell me, then? Do you not know how many children of these blessed women have died and are resting in graves, how many of them have suffered even greater misfortunes, having lost their children along with their husbands? Let us pay attention to this, let us remember this, and nothing sorrowful will happen to us, but let us spend all our time in spiritual joy, and let us enjoy eternal blessings, which may we all be vouchsafed by grace and love for mankind (our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit, now and ever, and unto the ages of ages, Amen).

CONVERSATION 7

"But I do not want to leave you, brethren, ignorant of those who have fallen asleep [7], lest you grieve like others who have no hope" (1 Thess. 4:13).

Evidence of the Resurrection. — Transmigration of souls among the Greeks.