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.

1. Many things plunge us into sorrow only because we do not know them, but when we know them well, we postpone sorrow. Pointing to this, Paul said: "I do not want to leave you, brethren, ignorant of those who have fallen asleep, lest you grieve like others who have no hope." What don't you want them not to know? The doctrine, he says, is about the resurrection. But why do you not speak of the punishment that awaits people for ignorance of the doctrine of the resurrection? Because this (of itself) is revealed from this teaching and is recognized by all. Meanwhile, there will be an important benefit from this. He speaks to them in this way, not because they did not believe in the resurrection, but because, in spite of this belief, they wept (for the dead). Indeed, he speaks differently to unbelievers, and differently to them; but they, as is evident from the fact that they examined the seasons and years, knew (about the resurrection). "For if we believe that Jesus died and rose again, God will bring with him those who sleep in Jesus" (v. 14). Where are those who reject the flesh? If he did not take flesh, he did not die; but if he did not die, then he did not rise again. In what way does he bring us to faith? Will they not think of him as a deceiver and a flatterer? If death is the consequence of sin, and Christ did not sin, how can this serve as an edification for us? And why did he say, "Like others who have no hope"? He reasoned as it were: Whom do you, people, mourn, for whom do you grieve, for sinners, or simply for the dying? Those (those who have no hope) mourn (for the dead), because all the dead are nothing to them. "The firstborn," he says, "is from the dead" (Col. 1:18), i.e., the beginning. Therefore, there must be others. Note, however, that here he does not give a single proof from reason, because they were simple people. Meanwhile, when he wrote to the Corinthians, he first gave many proofs from reason, and then he added: "Foolish! what you sow will not come to life unless it dies" (1 Cor. 15:36). (What is said here) is more valid when the conversation is conducted with the faithful; But what power can this have for an unbeliever? "So God," he says, "will bring with Him those who have fallen asleep in Jesus." Again the departed, nowhere does he say: dead. But of Christ He said, He died, because He added, and rose again, and here, Those who have fallen asleep in Jesus, meaning either those who have fallen asleep in the faith of Jesus, or that through Jesus (God) He will bring those who have fallen asleep, that is, the faithful. The heretics say that here he means the baptized. But why did he use the expression "taco"? After all, Jesus did not fall asleep through baptism. Why then does he say, "The departed"? Because he does not talk about the universal, but about the particular resurrection. "He will bring those who have fallen asleep in Jesus," he says, and in many places he says so. "For this we say unto you by the word of the Lord, that we who are living, who remain until the coming of the Lord, will not precede them that are asleep" (v. 15). Speaking of the faithful, He said, "And those who have fallen asleep in Christ," and again, "The dead... Then he speaks not only of the resurrection, but of the resurrection and of the honor with which they will be surrounded in a state of glorification. In the resurrection, he says, all will participate; but not all are in glory, but only those who have fallen asleep in Christ. And since he wants to comfort them, he comforts them not only by telling them about the resurrection, which they already knew about, but also about the great honor and swiftness (with which the resurrection will follow). Wishing to console them with the honor that awaits them, he goes on to say, "And we shall always be with the Lord," and again, "We shall be caught up in the clouds." How do the faithful die in Jesus? Obviously, having Christ in you. And the words: "He will bring with Him" give us to understand that they will be gathered from many places. "For this," he says, "we say to you by the word of the Lord." He intended to say something extraordinary, and therefore he added a certificate. "By the word of the Lord" he says, that is, we do not speak of ourselves, but having learned from Christ, "we who are alive, who remain until the coming of the Lord, will not warn those who have fallen asleep." He says the same in the Epistle to the Corinthians: "Suddenly, in the twinkling of an eye" (1 Cor. 15:52); but here, as a witness to the resurrection, he presented the method (by which it should be accomplished).

2. And since the work seems difficult to do, he shows that the dead can be caught up just as easily as the living. By using the expression "we," he does not mean himself, since he did not dispose to remain (alive) until the resurrection, but he means the faithful. Therefore he added: "We who are alive, who remain until the coming of the Lord, will not warn those who have fallen asleep." It was as if he were saying: when you hear that those who live then will not precede those who have decayed, who have turned to dust, who have died in a few thousand years, do not imagine any difficulty in this, for God does this, and it is as easy for Him to bring those who remain intact as it is for those who have decayed. There are those who do not believe this because they do not know God. But tell me, which is easier, to bring from non-existence into being, or to raise up again what has decayed? What do they say? So-and-so was shipwrecked and drowned; The drowned man was seized by many fish and each of the fish ate a part. Then, of these same fish, one is caught in one, the other in another bay, and eaten, one by one (man), and the other by another. And again, these people who ate the fish that devoured man died in various countries, and themselves may have been eaten by the beasts. How, then, will man come to life again after such mixing and dispersion? Who will gather these ashes? But why do you say this, man? Why do you weave chains of empty fictions and think that this cannot be resolved? Even if a man had not fallen into the sea, if he had not been swallowed up by fish, and this fish had not been eaten by thousands of people, but at burial he would have been laid in a grave, and neither worms nor anything else would have touched him, how, tell me, will that which has been destroyed be resurrected? How will dust and ashes be bound? Where will the color of the body come from then? Is this explainable? If the Hellenes doubt this, we can tell them a great deal. What exactly? They have those who (teach) the transmigration of souls into plants, trees, and dogs. Tell me, which is easier, to accept one's own body or someone else's? Others still say that (bodies) decay in the fire, and that afterwards the restoration of clothes and shoes will follow, and they do not laugh at them! Others introduce atoms. But we do not address our speech to them, but to the faithful, if only we must call those who inquire faithful; however, let us point out the apostolic (teaching) that all life arises from corruption, all plants, all seeds. Do you not see what a large trunk the fig tree has, what large shoots, and how many leaves, twigs, and branches, how many roots, so expanded and sunk into the ground? And to such an extent does it become high and wide from a grain thrown into the ground and rotten. If it had not rotted and collapsed, then nothing would have grown. Tell me, how does it happen? In the same way, grapes, so pleasing to the eye and taste, will be born from the same ugly embryo. Besides, tell me, is not the same water falling from above? How does it change into so many forms? This is more amazing than the resurrection. There, whatever seed attracts (your attention), the same (arises), — and you see a plant and a perfect resemblance (of the grain to the plant); And here, tell me, how is it that which has the same qualities and the same nature is changed into so many species? In the vine (water) is made wine, and not only wine, but also leaves and juice, because not only the brush is nourished by it, but also the other parts of the vine; in the olive tree it is made with oil, and many other things that cannot be recounted. And — a wonderful thing! Here it becomes moist, there dry, here sweet, there sour, now astringent, now bitter. How does it turn into so many species? Indicate the reason. But you can't. And in yourself, that is nearer, tell me, how is the ejaculated semen arranged and transformed into eyes, as into ears, as into hands, as in the heart, as into so many members? Is there not an infinite variety of types, sizes, properties, positions, forces, and compositions in the body? How many nerves, veins, muscles, bones, webbing, arteries, limbs, glands; how many other things besides them are included in the composition of our nature, as doctors speak in detail, and all this from one seed! Will it not seem to you much more incomprehensible how that which is moist and tender is transformed into hard and cold bone, how it becomes warm and moist blood, like a cold and tender nerve, like a cold and moist artery? How is it, tell me? Don't you understand this? Do you not see every day of resurrection and death in age? Where has his youth gone? Where did old age come from? How is it that an old man, who cannot make himself young, gives birth to another, a child, the youngest, and what he cannot give to himself, he gives to another?

3. The same can be seen in trees and animals, although it seems that he who gives something to another must first have what he gives. But only the human mind requires this. When God creates, then nothing is needed. And if this is so inexplicable, and even more than inexplicable, how mad are those—they have now occurred to me—who are trying to comprehend the incorporeal birth of the Son! That which is done daily, that which is at hand, and which has already been examined a thousand times, no one has ever been able to comprehend: how, tell me, can one hope to comprehend an ineffable and incomprehensible birth? Does not their mind become exhausted by these vain efforts? Had he not entangled himself in innumerable perplexities? Was he not silent (in amazement)? And yet they are not taught by this. Being unable to say anything definite about the vine and the fig tree, they reason about God. Indeed, tell me, how do leaves and branches develop from this grain of the grape berry? After all, this was not in him before and was not noticed? But they say that it does not come from grain, but from the earth. And why can't the earth produce anything by itself without it? Let's stop being mad! This does not come from the earth or from the grain; but from Him who is the Lord of both the earth and the seeds. That is why He arranged it in such a way that this should happen both through them and without them (seeds), in order to manifest His power in this way, on the one hand, for which He said: "Let the earth bring forth herbs and grass" (Gen. 1:11), on the other hand, in order to teach us to be industrious and active, along with the manifestation of His power. Why then have we said all this? Not without purpose, but so that we may believe in the resurrection, and so that we may not be grieved and vexed, if again, in spite of our desire to comprehend something with our minds, we do not have the opportunity to attain it, but prudently bridling and humbling our minds, we find comfort in the fact that God can do everything and find no obstacles in anything. Therefore, having learned this, let us restrain our thoughts and let us not overstep the limits and boundaries of knowledge that are laid down for us. "Because," he says, "we all have knowledge; but knowledge puffs up, but love edifies" (1 Cor. 8:1). I am not speaking only of God, but of every thing. What, for example, do you want to know about the earth? What do you know, tell me? How long is its length? What is the value? What is the situation? What is nature? What place? Where is it approved and on what? But you can say nothing to this; or you can only say that it is cold, dry, and black, and nothing more. And about the sea? And here you meet with a perplexity that you cannot resolve, for you do not know where it begins, where it ends, on what it is carried, on what its bottom rests, what place it occupies, whether the ground behind it is solid, or whether it ends in water and air. Do you know anything about what is in it? Shall I ask more about the air, about the elements? You can't say anything. But let's leave it at that. If you want, we will choose the smallest plant. Tell me, how is this unfruitful cereal that we all see born? Are not its essences water, earth, and dung? Why is it so beautiful to look at, and why does it have such an amazing color? Why does this beauty wither? Of course, this is not the action of water or earth. Do you see how necessary faith is everywhere? How does the earth give birth? What are the diseases of her birth, tell me? But you can't say anything about it. Study then, O man, what is down here, and do not labor in vain, do not be much curious about heaven, and if only about heaven, or even about the Lord of heaven! Tell me, do you not know the land from which you were born, on which you were raised, on which you live, on which you walk, without which you cannot even breathe, but are curious to know about such distant objects? Truly, man is vanity! If someone had ordered us to go down into the depths and find out what is at the bottom of the sea, you would have rejected the command; and yourself, without any compulsion, want to inherit the unfathomable abyss. Don't be overthinking, I beg you. Let us float on the surface, let us not follow the impulse of wisdom; otherwise we will soon get tired and drown. But using the Divine Scriptures, as if it were a ship, let us unfurl the sails of faith. If we sail on it, then the word of God will be our helmsman; but if we swim on the wisdom of men, there will be no helmsman. Who of the swimmers is actually helped by the helmsman in this way? Consequently, we will be threatened with a double danger: on the one hand, that there will be no ship, on the other, that there will be no helmsman. If a vessel without a helmsman is in danger, then what hope is there for salvation when there is neither one nor the other? Let us, therefore, not be exposed to obvious danger, but let us sail in a safe place, anchoring ourselves on the sacred anchor. Thus, in spite of the heavy burden, let us reach a quiet harbor with perfect safety and receive the blessings prepared for those who love Him in Jesus our Lord, with whom be glory to the Father with the Holy Spirit (Amen).

CONVERSATION 8

"For this we say unto you by the word of the Lord, that we who are living, who remain until the coming of the Lord, will not precede those who have fallen asleep: for the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God, and the dead in Christ shall rise first; then we who remain alive will be caught up with them in the clouds to meet the Lord in the air, and so we will always be with the Lord" (1 Thessalonians 4:15-17).

Circumstances of the future resurrection. — Eternal rewards and punishments. — The state of the country in the place of Sodom and Gomorrah. Proofs of the existence of Gehenna.