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.

The prophets, wishing to show the authenticity of what they intended to say, first of all, say: "The vision of Isaiah the son of Amoz, which he saw" (Isaiah 1:1); or: "The words of Jeremiah, to whom was the word of the Lord" (Jeremiah 1:1); and again: "For thus hath spoken the Lord unto me" (Isaiah 8:11), and so on. Many saw God Himself sitting (Isaiah 6:1), as far as they could see. But Paul, who did not see him sitting, but had Christ speaking in him, instead of saying, "For thus hath the Lord hath spoken unto me," said, "Ye seek a proof, whether Christ speaketh in me" (2 Cor. 13:3), and again, "Paul, by the will of God, an apostle of Jesus Christ" (2 Cor. 1:1), showing that he speaks nothing of himself, because the messenger conveys only the words of the one who sent. And again: "I think, and I also have the Spirit of God" (1 Cor. 7:40). However, he spoke all this under the inspiration of the Spirit; yet what he now says, he heard from God verbally, just as he heard secretly what he said in a conversation with the Ephesian elders: "It is more blessed to give than to receive." (Acts 20:35). Let us see what he says here: "This we say to you by the word of the Lord, that we who are alive, who remain until the coming of the Lord, will not warn those who have fallen asleep, because the Lord Himself will descend from heaven with a shout, with the voice of the archangel and the trumpet of God." Christ said the same in His time: "The powers of heaven shall be shaken" (Matt. 24:29). Why in the chimney? Because we see it on Sinai, and the angels too. But what is the meaning of the voice of the archangel? The same as what was said about the virgins: "The bridegroom is coming, go out to meet him" (Matt. 25:6). Either this is what he is talking about here, or that when the angels serve at the resurrection, something similar to what happens in the time of the king will take place. Indeed, (God) will say: let the dead be raised! — and this will be brought to pass, not by the power of the angels, but by His word, — just as if the king commanded and said, Let the prisoners go out, and let the servants bring them out, then they would do it not by their own authority, but by the king's commandment. Christ speaks of this in another place: "And He shall send His angels with a loud trumpet, and they shall gather His elect from the four winds, from one end of the heavens to the other" (Matt. 24:31), and everywhere you see angels hastening to fulfill the command of God. Consequently, the archangel, as I believe, is the leader of those who are sent, who will cry out (to them): prepare all, the Judge is coming. What does it mean: in the last trumpet? It means that there will be many trumpets, and that the Judge will descend at (the sound of) the last trumpet. "And the dead in Christ shall rise first; then we, who are the survivors, 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. Comfort one another, therefore, with these words" (vv. 16-18). If (the Lord) intends to descend, why will we be raptured? For the sake of honor. For even when the king enters the city, the honorable citizens come out to meet him, and the criminals inside await the judge; and then, when the tender father returns, the children and those who deserve the name of children ride out in a chariot (to meet him) to see and greet him, and those of the household who have insulted him remain at home. We will rush in the chariot of the Father. As He lifted up Himself (the Lord) in the clouds (Acts 1:9), so we will be caught up in the clouds. Do you see what an honor? We will also meet Him who descends, and, what is most joyful, "for His mercy endures forever. Who shall speak the power of the Lord, declare all His praises" (Psalm 105:2)? What great blessings He has vouchsafed to the human race! The dead will rise first, and thus all will meet him together. Abel, who died first of all, will then go out to meet him with the survivors, so that they will have no advantage, and the decayed one, who has lain in the ground for so many years, will meet him with the living, as well as all the others. If they were waiting for us to be crowned, as (the Apostle) says in another place: "God has provided something better for us, that they may not be made perfect without us" (Hebrews 11:40), how much more should we wait for them. Or better: they have been waiting for us, but we will not be them, because the resurrection will happen suddenly, "in the twinkling of an eye" (1 Cor. 15:52). Therefore, to resurrect is the work of Almighty God, who commands the earth to restore what has been entrusted to it, without any assistance of servants, just as it was when the Lord called out to Lazarus: "Lazarus! go away" (John 11:43); but it will be the work of servants to bring (the resurrected). But if angels will flow around (the earth) and gather (the resurrected), then how is it said here that (the resurrected) will be raptured? They will be caught up after (the Lord) has descended, after (all the nations) have been gathered. All this will happen suddenly, and in such a way that no one will know in advance. Only when they see that the earth is shaking, that the dust is again united into one body, at the same time bodies arise everywhere, without any assistance from anyone, but only by the command (of the Lord), who alone is sufficient to free the earth, which is full (of dead bodies), from this burden, imagine that all the dead, no matter how many there are of them, from Adam to the coming (of the Lord), Then they will rise up with their wives and children, — when, I say, they see such confusion on earth, then will they only know (that the end of the world has come). Therefore, just as they could not foresee anything in advance regarding the birth according to the flesh (of the Lord), so then (they will not know anything beforehand).

2. And so, when these things happen, then there will also be the voice of the archangel commanding the angels and calling out, and there will be trumpets, or rather the sound of trumpets. What fear, what horror would then embrace those who remained on earth! "One is taken, and the other is left" (Matt. 24:41); and "the one shall be taken, and the other shall be left" (Luke 17:36). What will be the condition of their souls when they see that others will be raptured, and they will be forsaken! Will not this terrify them more than any hell? Let us imagine in thought that this is already happening. If sudden death, the destruction of cities by earthquakes, and other horrible suggestive events so strike our souls, what will be the state of our souls when we see that the earth is opened up and its surface is covered with all the dead, when we hear the sound of trumpets and the voice of the archangel, which is louder than any trumpet, (when we see) that the heavens are rolled up and the King of all, God, is coming? Let us tremble, I beseech you, and fear as if it were already happening; let us not comfort ourselves with the fact that this will not happen soon; for if it must be inevitable, then slowing down will not help us in the least. What fear, what horror there will be! Have you ever seen–

If bodily death terrifies us so much, then what will we feel when eternal death comes? But what do I say about those who are led to execution? They are surrounded at that time by a crowd of people, many of whom do not even know them. But if anyone had penetrated into their souls, then, of course, he would not have remained so cruel, or so ruthless, or so fearless, that he would not be indignant himself and would not feel fear and sorrow. If, therefore, complete strangers are so perplexed when others die a death that is no different from sleep, what will be our condition when we ourselves are subjected to much greater (torments)? It is impossible, believe me, impossible to depict (this) suffering in words. True, they say; but God loves mankind and nothing of the kind will happen. Consequently, it was written about it in vain? No, they say, but this is only a threat so that we come to our senses. But if we do not understand, but stagnate in evil, tell me, will not (God) send punishment? Consequently, He will not reward the virtuous either? He will repay, they say, because it is characteristic of Him to do good even beyond merit. Thus it is in fact and sure to follow; and there will be no punishments at all, and they are spoken of only for the sake of threat and fear. I don't know how I can assure you. If I say, "That their worm shall not die, and the fire shall not be quenched" (Mark 9:44); if I say that they will go into eternal fire; If I point to a rich man who is already undergoing punishment, you will say that all this is only a threat. How can I assure you? Verily, this is a satanic thought, vainly caressing with mercy and plunging into carelessness! How are we to destroy it? If we quote something from the Scriptures, you will say that it is said in the form of a threat. But it is possible to reason about the future in this way, but it is not at all possible to talk about what has already come true and has been fully accomplished. All of you have heard of the flood. Is this really said in the form of a threat? Did it really not exist? And the antediluvian people said many such things, and for a hundred years, when the ark was built, the trees were gathered together, and the righteous man preached, no one was found who would believe. But since they did not believe the threat in words, they were punished in deed. The same will happen to us if we do not believe. That is why the Lord compares His coming with the days of Noah: just as some did not believe in that flood, so now many do not believe in the flood of Gehenna. Is this only a threat? Was it really not so? Is it possible that He who sent such an unexpected punishment then will not send it now? After all, what is being done now is no more excusable than what was then. Why? For then, it is said, the sons of God entered into the daughters of men (Gen. 2:2), and this mixture was grievous (transgression), and now there is not a single kind of evil that (people) would not dare to do. Do you believe, then, that there was a flood, or do you think it is a fable? But also the mountains on which the ark rested, I mean the mountains of Armenia, testify to it.

3. However, of the great multitude (of testimonies) I will cite another, which will be clearer than what has been indicated. Have any of you ever traveled through Palestine? I will no longer prove by words, but by events, although the former are more certain than the latter, since what the Scriptures say is more certain than what we see. So, have any of you ever traveled through Palestine? I think I traveled. What then? Let those of you who have seen those places be witnesses to me before those who have not been there. Above Ascalon and Gaza, at the very mouth of the Jordan River, there is a certain vast and fruitful country, or rather there was, because it is not so now. This country really looked like paradise. "Lot lifted up his eyes," it is said, "and saw all the country round about the Jordan, that it ... all as far as Zoar was watered like the garden of the Lord" (Gen. 13:10). It is this country, flourishing, not inferior to any country, equal in fertility to the paradise of God, that is now more desolate than all deserts. True, trees grow there and bear fruit; but this fruit is a monument to the wrath of God. Pomegranate apples grow there, I mean both the tree and the fruit, which have a beautiful appearance, and give many hopes to the ignorant; but when someone takes them in his hands, he will not find any fruit when he breaks them, but dust and ashes that have accumulated abundantly in them. Such is the whole earth; even if you take stones, you will find them turned to ashes. But what do I say about the stone, the trees, and the earth? There, both the air and the water themselves suffered the same disastrous fate. Just as a body that has been exposed to fire and is burned, although it retains its former form and form, and size, and proportion of parts in the midst of the fire, it has no life at all, so also there you see the earth, but there is nothing in it that belongs to the earth, and everything is dust; you see trees and fruits, but they have nothing peculiar to trees and fruits; You see air and water, but they have nothing peculiar to either air or water, because they have also turned into ashes. How could the air burn? How could water be burned while remaining water? Only trees and stones can be burned, and air and water are impossible. It is impossible for us, but for Him who created them it is possible. Thus, the air there is nothing but fire, and water is fire: everything is barren, everything is empty, everything serves as an image of the wrath that was before, a sign of what is to come. Are these threats really just in words? Is this really the empty sound of words? For me it is not incredible that what has been said before, and what I have not seen is as certain as what I have seen; and the unbeliever can be convinced only by the latter. Whoever does not believe in Gehenna should think of Sodom, let him remember Gomorrah, this punishment that was before and is still continuing. This is an omen that the torment will be eternal. Is this speech difficult? And isn't it hard when you say that there is no hell, but God only threatens it, when you untie the hands of the people? Thou hast compelled me to say this by thy unbelief. If you believed the words of Christ, then I would not be forced to bring you to faith by referring to events. But since you deviate from the former, willingly or unwillingly you will have to believe the latter. Indeed, what can you say about Sodom? Do you want to know the reason why this happened? There was one sin, of course, grievous and worthy of damnation, but there was only one: those who lived at that time burned with a fierce passion for the youths, and for this they suffered such a punishment. And now a multitude of sins are committed, both equal to this and heavier than it. Will He who poured out such wrath for one transgression, and paid no heed to the entreaties of Abraham, nor to Lot, who dwelt in that city, who, in order to preserve the honor of his servants, gave up his own daughters to mockery, will spare us, when we commit so many sins? Truly (such a thought) is mockery and idle talk, error and devilish deception. Do you want me to give you another example? Surely you have heard of Pharaoh, the king of Egypt, and therefore you know of the plague that befell him, as well as of how he was drowned in the Red Sea with his chariots, horses, and all his army. Do you want to know other examples? He may have been wicked, and not only that, perhaps, but indeed he was wicked. Do you want to know that punishment also befalls those who, although they believe in God and listen to His teaching, nevertheless live unrighteously? Listen to what Paul says: "Let us not commit fornication, as some of them committed fornication, and in one day twenty-three thousand of them perished. Let us not tempt Christ, as some of them tempted and perished by serpents. Do not murmur, as some of them murmured and perished by the destroyer." —1 Cor. 10:8-10. If fornication and murmuring were so pernicious, then what will not our (sins) produce? But if God does not send punishment now, do not be surprised, because they did not know about Gehenna, and therefore were immediately punished; but you, when you sin, even if you are not punished in any way here, you will be punished there. Then, will He who punished those who were less experienced and did not sin so much so severely forgive us? That would be contrary to reason. We deserve a greater punishment, even if we have committed the same sins as they did. Why? Because we have been vouchsafed greater grace. And when we sin more and more grievously than they are, what punishment should we be subjected to? Those (but let no one think that I am surprised at them by saying this, or excuse them, not at all: when God punishes, he who holds the opposite opinion does so at the instigation of the devil; therefore I say this not to praise or excuse them, but to show our own corruption), those, I say, if they murmured, it was when they wandered in the wilderness; but we murmur, living in our homeland and staying in our own homes. They, if they committed fornication, did so when they had scarcely withdrawn from the abominations of Egypt, and had scarcely heard the law; but we commit fornication, having received from our ancestors the saving commandments; therefore, they deserve a greater punishment. Do you want to know the other plagues that they suffered in Palestine — famine, pestilence, war, captivity both among the Babylonians and the Assyrians, disasters from the Macedonians, under Hadrian and Vespasian? I wish I could tell you something else, my beloved; but I am afraid that you will not depart from me, and therefore I will tell you something else first. There was once a famine, says (the Scripture), and the king went round the walls of the city; Then a certain woman, approaching him, said the following words: "King, that woman said to me: 'Give up your son, we will eat him today, and we will eat my son tomorrow.' And we boiled my son, and ate him. And I said to her the next day, "Give your son, and we will eat him." But she hid her son." —2 Kings 6:28-29. What is more terrible than this misfortune? In another place the prophet says: "The hands of soft-hearted women boiled their children" (Lamentations 4:10). If, then, the Jews suffered such a punishment, shall we not suffer much more?

4. Do you want to know about other calamities (that have befallen them)? Read Josephus (Flavius), and you will learn all their deplorable history. At least by this, perhaps, we will assure you that hell exists. Judge for yourself: if the Jews were punished, then why should we remain unpunished? Or: how is it possible that we should not be punished, although we have sinned more than they? Is it not because (so we think) that punishment is only ahead of us? But, if you like, I will also show how different persons were punished separately. Cain killed his brother. A truly horrible crime: who can deny it? For this he suffered a punishment both grievous and equal to innumerable deaths, such as he would have preferred death a thousand times over. Listen to what he himself says: "Now drive me out of the face of the earth, and from Thy presence I will hide myself, and I will be a fugitive and a wanderer on the earth; and whosoever shall meet me shall slay me" (Gen. 4:14). But tell me, do not many even now do the same as he? Do you not do the same thing when you kill a brother, not a carnal one, but a spiritual one? Do you not kill him, though not with weapons, but in a different way, when, being able to satisfy his hunger, you neglected it? So, what then? Does no one envy his brother now? Isn't anyone endangering his life? True, they are not punished for this here; But they will be punished. Then, one who knew neither the written law nor the prophets, nor saw great signs, is subjected to such a grievous punishment; and the other, who has committed the same crime and has not even understood such examples, will he remain unpunished? Where is God's righteousness? Where is His goodness? Again, a man who gathered wood on the Sabbath was stoned for this, although the commandment (about the Sabbath) is not so important and is inferior to circumcision. So he who gathered wood on the Sabbath was stoned; while others, who have often committed innumerable unlawful acts, will depart without punishment? Therefore, if there is no hell, where is justice, where is impartiality? At the same time, (the Lord) subjected many others to a similar punishment, who did not keep the Sabbath. Again: another, a certain son of the Charmites (Achar), for stealing a thing brought as a gift to God, was stoned with all his family. What then? Was there not a single sacrileger after that? Again: Saul, who spared (the enemy) contrary to God's command, suffered a grievous punishment: did no one spare (the enemies) after that? Oh, if only we would do this and not devour each other, becoming more ferocious than beasts, contrary to God's command! However, no one fell for this in battle. Again, the sons of Eli suffered the most grievous punishment together with their father, because they ate (meat) before incense. But was there not a single father who did not care for his children, or were there no depraved children? However, no one was punished. When will they bear it, if there is no hell? Countless other examples could be cited.

Do you not see many in misery, maimed, enduring various calamities, while others enjoy prosperity? Why are some punished for murder and others not? Listen to what Paul says: "The sins of some people are manifest and lead directly to condemnation, but some (are revealed) afterwards" (1 Tim. 5:24). How many murderers escaped punishment! How many tomb raiders! But let's leave it at that. How many people are unknown to you who suffer cruel punishments! Some are subject to long-term illness, others to incessant torments, others to other innumerable calamities. Therefore, when you see that a man has dared to do something similar to what they have done, or even more, and has not been punished, will you not agree even against your will that hell exists? Imagine those who have been severely punished here before you; when you think that God is no respecter of persons, and that you, having committed countless crimes, have not suffered any punishment — the thought of hell will be born in your mind. God has instilled it so deeply in us that there has never been a single person who did not have an idea of it. Poets, philosophers, fabulists, and all people in general talked about retribution beyond the grave and spoke about the punishment of many in hell. But if what they said is fabulous, then what we have said is not fabulous. I have told you this, not only to bring fear to you and to discourage your souls, but to make them more temperate and meek. I myself, even more than others, would like there to be no punishment. Why? Because each of you fears only for his own soul; and I will be responsible for this presidency also, so that it is impossible for me to escape hell more than anyone else. But it cannot be that there is no punishment and hell. What should I do? Again doubt is born, again they say: where is God's love for mankind? Everywhere! But I will speak more about this at another time, so as not to obscure the words about Gehenna. But now let not the benefit which we have now received from what has been said about Gehenna be lost, since it is no small benefit to be convinced of the existence of Gehenna. Remembrance of what has been said about it, constantly abiding in our thoughts, like a kind of caustic medicine, will destroy all malice. Let us make use of this remedy, so that, in purifying our hearts with it, we may be vouchsafed to see what neither eye has seen, nor ear heard, nor entered into the heart of man (1 Corinthians 2:9), which may we all be vouchsafed by the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.