9. To despise present goods, to value virtue highly, to expect rewards not here, but to stretch one's hopes much farther, to have a soul so firm and full of faith that no present calamity weakens in hopes for the future, this, tell me, is not a sign of great wisdom? Do you want to see the power of the very promises and predictions and the truth of the past and the future? Look at the golden chain (of truths), woven in various ways from the beginning. (Christ) announced to His disciples about Himself, about the Church and future events, and in announcing He performed miracles. The fulfillment of what He said is a proof of the truth of His miracles and future promises. To make this clearer, I will present examples. Christ resurrected Lazarus, restoring him to life in one word. He also said: "The gates of hell shall not prevail" against the Church (Matt. 16:18); also: "Whosoever forsaketh his father or mother shall receive a hundredfold, and shall inherit eternal life" (Matt. 19:29). Here is one miracle – the resurrection of Lazarus, and two predictions, one of which is being fulfilled now, and the other will be fulfilled in the future. See how all this is mutually confirmed. Whoever would not believe that Lazarus was resurrected, must believe this miracle according to the prophecy concerning the Church: for what was said about her for so long came true and was fulfilled later: the gates of hell really did not prevail against the Church. Therefore, it is clear that he who spoke the truth in prediction also performed a miracle, and he who performed a miracle and fulfilled what was said also spoke the truth in predicting the future, i.e. that he who despises present blessings "will receive a hundredfold and inherit eternal life." In that which has already been accomplished and has been said lies the great pledge of truth and of that which is to be fulfilled in the future. Thus, borrowing all this and the like from the Gospels, let us speak to them (the Gentiles) and stop their mouths. But if anyone says, "Why has not the (pagan) error yet been completely destroyed?" "To this we answer: you yourselves are to blame for this, acting against your salvation; and God arranged everything so that there would not even be a trace of wickedness. Let us now repeat briefly what has been said. Which is more natural: is it the weak to conquer the strong, or vice versa? Offering easy or difficult? Inclined to a dangerous or safe business? Introducing something new, or confirming old customs? Leading to an inconvenient or convenient path? To those who reject the traditions of the fathers, or to suggest that which is not alien? Promising all that is pleasant after departing from here, or seducing with hopes in the present life? A few (to overcome) the many, or many to the few? But, you say, you also promise something here. What do we promise here? Remission of sins and cleansing by the "bath of regeneration" (Titus 3:5). But baptism also brings more benefits in the future; and Paul says, "For you are dead, and your life is hidden with Christ in God. But when your life is revealed, then you also will appear with Him in glory" (Col. 3:3). If it brings good here, as it really does, then it is especially and wonderful that the apostles could convince people who had committed an innumerable multitude of sins that no one else had committed, that all their impurities would be washed away, and they would no longer give any account of their sins. Truly, it is especially surprising that coarse people were convinced to accept such faith, to cherish good hopes in the future, to throw off the former burden of sins with great zeal and immediately to embark on feats of virtue, not to cling to anything sensual, to become above all carnal things and to accept spiritual gifts — that the Persian and the Sarmatian, the Moor and the Indian, came to know the purity of the soul, the power and the ineffable love of God, the wisdom of faith, the inspiration of the Holy Spirit, the teaching about the resurrection of the body and eternal life. About all this and many other similar things, the fishermen taught the barbarian tribes to be inquisitive, enlightening them with the sacrament of baptism. Let us carefully preserve all these things and speak to them (the Gentiles), and at the same time prove it to them by our own lives, so that we ourselves may be saved and turn them to the glorification of God, to whom be glory forever. Amen.

CONVERSATION 8

"And I could not speak to you, brethren, as to spiritual ones, but as to carnal ones, as to babes in Christ. I nourished you with milk, and not with food, for you were not yet able, and even now you are not able, because you are still carnal" (1 Cor. 3:1-3).

He who performs signs can also be carnal. "You should never despair of salvation.

1. Having denounced external (pagan) wisdom and having cast down all the pride that comes from it, the Apostle passes on to another subject. They (the Corinthians) could say: If we preached the doctrine of Plato, or Pythagoras, or any other philosopher, then you could justly speak so much against us; But if we preach on spiritual things, why do you refute outward wisdom? As he responds to this, listen: "And I could not speak to you, brethren, as to spiritual ones." Even if you, he says, were perfect in spiritual things, then even then you should not be exalted, since you do not preach your own, not what you yourself have reached; and now you do not know even this, as you ought to know; you are only still disciples, and the last of all. Therefore, if you are proud of external wisdom, then, as has already been proved, it not only means nothing, but also hinders us in the knowledge of spiritual things; but if you are proud of spiritual (knowledge), then in this also you are still very imperfect, and stand among the latter. Therefore, he says, "And I could not speak to you, brethren, as to spiritual ones." He did not say, "I did not speak," so that they would not think that this was due to envy, but it destroys their arrogance in two ways: first, because they do not know spiritual things at all, and secondly, because they themselves are the cause of this ignorance; To this he adds, thirdly, that even now they cannot (know them). If they could not, at first, it may have depended on the essence of the objects themselves, although they cannot conceive such a justification, as he has proved: not because, he says, they did not accept the lofty truths because they could not receive them, but because they are carnal. At first, however, this was not so reprehensible; and not to attain knowledge of objects perfected for so long a time is already a sign of extreme carelessness. The Apostle also rebukes the Jews for the same thing, but not with such force. These, he says, were so because of sorrowful circumstances, and these because of their wicked inclinations; but the two are not the same thing. To these he speaks the same truths for edification, and to these to excite them; by this he says: "Ye are not able even now," and by this: "Wherefore, having forsaken the rudiments of the teaching of Christ, let us hasten to perfection"; and again: "We hope that you are in a better [condition] and hold on to salvation, although we say so" (Heb. 6:1, 9). But how does he call men carnal, who have received so many (gifts) of the Spirit, and whom he extolled with such praises at the beginning of the epistle? Just as those were carnal, to whom the Lord says: "Depart from me, I know not you, you who work iniquity" (Matt. 7:23), although they cast out demons, raised the dead and uttered prophecies. Therefore, the one who performed the signs can also be carnal. Thus God worked through Balaam, revealing the future to both Pharaoh and Nebuchadnezzar, and Caiaphas prophesied without knowing what he was saying, and some others cast out demons in His name, although they themselves were not with Him, because all this happens not for those who do, but for others. Often this was done through the unworthy. And is it surprising that this happens through people who are unworthy of others, if also through the saints (God acts for others)? Thus Paul says: "Whether Paul, or Apollos, or Cephas, or life or death, all is yours" (1 Cor. 3:22); and again: "He appointed some apostles, some prophets, some pastors and teachers, for the perfecting of the saints, for the work of ministry" (Ephesians 4:11-12). If this were not the case, then everyone would fall into perdition without hindrance. It happens that the rulers are evil and incontinent, and the subordinates are good and temperate, the laity live piously, and the priests are vicious; and if grace were always looking for those who are worthy, there would be no baptism, no perfecting of the body of Christ, and no offerings. But now God acts also through the unworthy, and the grace of baptism does not suffer any harm from the life of a priest; otherwise the receiver would suffer harm. Although this happens rarely, it happens. I say this so that some of those who are present, observing the life of the priest, will not be offended by the sacraments he performs. Man does not bring anything of himself into them, but everything is the work of God's power; God acts on you in the sacraments. "And I could not speak to you, brethren, as to spiritual ones, but as to carnal ones. I fed you with milk, and not with food, for you were not yet able." Lest it be thought that he out of ambition said the above words, "But the spiritual man judges all things," and again, "No man can judge of him," and again, "We have the mind of Christ," and in order to cast down their pride, Paul, see what he says: "I am not silent," he says, "that I may not say anything more to you, but because you are "carnal. And now I can't" But you can still do it now.

2. Why did not the Apostle say, "You do not want to," but, "You cannot do it?" He put the latter in place of the former, since they could not because they did not want to, and this serves as an accusation for them, and an excuse for the teacher. If they could not by nature, then they could be excused; but since they could not of their own free will, there is no forgiveness for them. Further, he also expresses a sign of why they are carnal: "For if there is envy and contention and dissension among you, are you not carnal? and do you not walk according to human [custom]?" (v. 3). He could reproach them with adultery and intemperance, but he especially points out the sin that he is now trying to eradicate. But if envy makes us carnal, then we must all weep, put on sackcloth, and sprinkle ashes. Who is really pure from this passion, if only I can judge others by myself? If envy makes people carnal and prevents even those people who have prophesied and performed other wonderful deeds from being spiritual, then what will happen to us, who do not have such grace and give ourselves over not only to this, but also to other major sins? From this we learn, as Christ rightly said, that "he who does evil does not come to the light" (John 3:20), that an impure life hinders the knowledge of lofty truths, not allowing reason to manifest its thoughtfulness. Just as it is impossible that he who errs but lives well should remain in error forever, so, on the contrary, it is not easy for him who leads a vicious life to rise to the knowledge of our dogmas; but he who desires to comprehend the truth must be purified from all passions. Whoever is cleansed of them will also be delivered from error and will know the truth. Do not think that it is enough for you not to be covetous and not to commit adultery; no, whoever seeks the truth, in him must unite all the virtues. That is why Peter says: "Truly I know that God is no respecter of persons, but in every nation he who fears Him and does righteousness is acceptable to Him," i.e. such a person is called by God and drawn to the truth (Acts 10:34-35). Was not Paul the most zealous of all in persecution and persecution (of believers)? But since he led an irreproachable life and did not act in this way out of human passion, he was accepted and surpassed all. But if anyone says, "Why does such and such a heathen, who is kind, merciful, and philanthropic, remain in error?" To this I answer: because he has another passion, vanity, or spiritual laziness, or negligence about his own salvation, and thinks that everything with him is simple and accidental. Paul calls the one who is blameless in all things according to the righteousness prescribed by the law (Phil. 3:6), and (in another place he says): "I thank God, whom I serve from my forefathers with a clear conscience" (2 Tim. 1:3). But why, you will say, were unclean people vouchsafed to hear the sermon? Because they themselves desired it and fervently desired it. God also draws to Himself those who are in error, if they cleanse themselves of passions; nor does he reject those who come to Him of their own accord. Thus many of our ancestors accepted piety. "For if there be envy and strife among you." Here he addresses his subordinates; In previous words he rebuked the superiors and said that the wisdom of eloquence has no merit, but now he rebukes his subordinates and says: "For when one says, 'I am of Paul,' and the other, 'I am of Apollos,' are you not carnal?" (1 Corinthians 3:4)? He shows that this not only did not bring them any benefit or gain, but also prevented them from receiving the higher. This is precisely what envy produced; envy made them carnal; and when they became carnal, it prevented them from hearing about higher things. "Who is Paul, who is Apollos?" (v. 5). Having explained and proved his thought, he openly proceeds to rebuke, and sets his name in order to soften the severity of his speech and not to offend them with his words. For if Paul is nothing, and is not grieved by it, how much more should they not be grieved. Thus he comforts them in two ways: by presenting himself as an example, and by not depriving them of everything, as having done nothing; he yields to them something, though not much, namely, when he says, "Who is Paul, who is Apollos?" he adds, "They are only ministers, through whom you have believed." This, of course, is important in itself and worthy of great rewards, but in comparison with the prototype and the source of blessings, it is nothing, because it is not the benefactor who serves in the distribution of goods, but the one who communicates and bestows them. He did not say, "evangelizers," but, "ministers," which means more. They not only preached the gospel, but also ministered to us; the former requires the word, and the latter includes the deed. If Christ is only the servant of good things, and not the author and source of them himself, as is characteristic of Him as the Son, then it is clear how this matter should be judged.

3. In what sense does the apostle call Christ "a minister for the circumcised" (Romans 15:8)? There he speaks of His dispensation according to the flesh, and not in the sense in which we now speak; there, by the word minister, we mean the doer, and not that He does not impart good things from Himself. He did not say, "Who brought you to faith," but, "Through whom you believed," so that again he might render due to the believers, and show who the ministers were. If (teachers) served others, can they arrogate to themselves any merits? Note, however, that he nowhere condemns them as arrogating to themselves, but speaks against those who ascribe it to them; The cause of the division was the people, so that if they had not caused confusion, they would have ceased also. In this way the Apostle acted doubly wisely: he eradicated sin where it should have been, and in others he did not arouse indignation in himself and did not give them cause for verbal disputes. "For the Lord has given to each." And this small deed did not depend on themselves, but on God, who gave them a gift. So, he says, but it is necessary to know to what extent; their work is not from themselves, but from God, Who gave them: "I planted, Apollos watered, but God grew" (1 Cor. 3:6), i.e. I was the first to sow the word; and in order that the seeds might not wither from temptations, Apollos added something on his part; but everything was the work of God. "Therefore both he who plants and waters is nothing, but God who grows" (v. 7). Do you see how he softens his speech, so that they will not become hardened, if he said, "Who is so-and-so?" Both are unpleasant, i.e., whether to say, "Who is so-and-so," or to say, "And he who plants and waters, is nothing." How does he soften these words? By taking humiliation on his own person: "Who is Paul, who is Apollos?", and by referring everything to God, Who gave everything: having said that he planted and that he who plants is nothing, he adds: "but God who grows." He does not stop there, but for the same purpose he adds the following: "But he who plants and he who waters are one" (v. 8). At the same time, he inspires them not to exalt themselves before each other. One calls them in the sense that they can do nothing without a growing God. With these words he does not allow those who have labored hard to exalt themselves before those who have done less, and the latter to envy the former. But in order not to give cause for negligence by the thought that all, both those who labor much and little, are one, he further, see how he warns this: "But everyone," he says, "will receive his reward according to his labor." As if he were saying, "Do not be afraid, when I say that they are one; they are one in relation to the work of God, but not one according to their labors, but "each will receive his own reward." Having suggested what he wanted, he then softens his speech still more and lovingly says pleasant things to them as much as possible. "For we are God's fellow-workers, [and] you are God's field, God's building" (v. 9). Do you see how he ascribes to them (teachers) no small work, having proved beforehand that everything belongs to God? He always exhorted obedience to the leaders; therefore he does not despise the teachers too much. "You are God's field." Having said: "I planted", he continues the metaphor. But if you are God's field, then you should not bear the name of those who cultivate, but of God's, since the field is not called by the name of the farmer, but of its master. "You are God's building." Likewise, the building does not belong to the builder, but to the master. But if you are a building, you must not fall apart; otherwise there will be no structure. If you are a field, then you must not be divided, but fenced yourself with one stronghold of like-mindedness. "I, according to the grace given me by God, as a wise builder, have laid the foundation" (v. 10). Here, calling himself wise, he does not exalt himself, but sets an example for them and shows that it is characteristic of a wise man to lay down one foundation. And see how he observes modesty here too. Calling himself wise, he did not ascribe this to himself, but gave himself over to God beforehand, and then he called himself so: according to the grace, he says, of God, given to me. At the same time, he inspires that everything is God's, and that grace consists in this in a special way, not to be divided, but to be established on the same foundation. "And another buildeth upon [it]; but see how each one builds." Here, it seems to me, he turns them to the feats in life, after he has united them and made them one. "For no one can lay any other foundation than that which is laid, which is Jesus Christ" (v. 11). He cannot, as long as he is a (true) builder; and if he does, then he is no longer a builder.

4. You see how he proves the proposed idea with worldly considerations. His words mean the following: I have proclaimed Christ, I have given you a foundation; See how you build on it, is it not with vanity, is it not with the purpose of turning away disciples from Him and drawing them to people? Let us not be carried away by heresies: "no one can lay any other foundation than that which has been laid." Let us build on this foundation and hold on to it as a branch on a vine, and let there be no separation between us and Christ, for if we are separated from Him, we will immediately perish. A branch draws in sap because it is connected to the vine, and a building stands because it is connected; and what is torn away perishes, because it does not rest on anything. Therefore, let us not simply hold on to Christ, but cleave to Him: if we separate, we will perish. "Those who distance themselves from Thee perish," says the Scriptures (Psalm 72:27). Let us cleave to Him, and cleave to Him in works, because "he who fulfills," He says, "abides in Me" (John 14:20-21). He inspires us with unity with Him by many comparisons. Look: He is the head, we are the body; Can there be any distance between the head and the body? He is the foundation, we are the building; He is the vine, we are the branches; He is the bridegroom, we are the bride; He is the shepherd, we are sheep; He is the way, we who go; we are the temple, He is the dweller; He is the firstborn, we are brethren; He is the heir, we are joint heirs; He is life, we who live; He is the resurrection, we who are resurrected; He is the light, we are enlightened. All this means unity and does not admit of any separation, not even the slightest, since he who has separated himself a little, will then be separated a lot. Thus, the body, having received even a small wound from the sword, deteriorates; the building, having split even a little, collapses; and a branch, having broken off from the root even a little, becomes worthless. Thus, this little is no longer small, but almost everything. Therefore, when we sin in something small, or feel lazy, let us not despise this small thing, because, if left in neglect, it will soon become great. Thus, clothes, if they begin to tear and are left neglected, are all torn; and the roof, if it is exposed of a few tiles and is neglected, destroys the whole house. Therefore, imagining this, let us never despise small sins, so as not to fall into great ones; but if through negligence we fall even into the abyss of evil, then even then let us not despair, lest we lose clarity of mind. It is no longer easy for one who does not watch carefully over himself, not only because of the depth of this abyss, but also because of the very situation. Sin is an abyss that draws you into the depths and oppresses you. As those who have fallen into a well cannot come out quickly and have need of others to pull them out, so also is he who has fallen into the depths of sins. Let us then lower the rope to them and bring them out of there; or rather, it is not only others who are needed here, but also ourselves, so that we ourselves may gird ourselves and rise not as much as we have fallen, but, if we will, much higher. God Himself is a helper, because He does not want the sinner to die, but "that he should be converted and live" (Ezek. 18:23). Therefore, let no one despair, no one should be subjected to this disease of the wicked, to whom this sin is peculiar: "When the wicked reach the depths of evil, it is said, he is negligent" (Proverbs 18:3).

Thus, despair does not arise from a multitude of sins, but from an impious mood of the soul. Therefore, even though you have fallen into all kinds of vices, say to yourself: God loves mankind and desires our salvation: "If," He says, "your sins shall be as scarlet, as white as snow" (Isaiah 1:18), i.e., I will change them into the opposite state. Let us not despair; it is not so dangerous to fall as to lie down when you have fallen; It is not so frightening to be wounded as it is to not desire to be healed, because "Who can say, 'I have cleansed my heart, I am clean from my sin'?" (Proverbs 20:9). I say this not to make you more careless, but to keep you from despair.

5. Do you want to know how good our Lord is? A publican, guilty of innumerable vices, came to Him, and having only said: "Be merciful to me, a sinner!", he left justified (Luke 18:13). And through the prophet God says: "Because of his sin I grieved him a little, and I saw that he was grieved, and walked troubled, and I healed his ways" [13] (Isaiah 57:17-18). What can be compared with such philanthropy? Only because, he says, because he was grieved, I forgave his sins. And we do not do even this, and by doing so we especially anger God. He, who is propitiated by little, when he does not see even this, is justly angry and subjects us to great punishment, because we show extreme negligence. Who has ever grieved over sins? Who sighed? Who struck his forehead? Who lamented? I don't know anyone. People constantly weep for dead slaves, for the loss of property, and when they destroy their souls every day, they do not even think about it. How can you propitiate God, even if you do not know that you have sinned? True, you say, I am a sinner; but you speak this in one language; speak with your heart and at the same time sigh, so that you may always be in a good mood. For if we were to grieve over sins, if we sighed for sins, then nothing else would grieve us, because this sorrow drives away all sorrow. In this way, we would receive another benefit from the confession of sins, that we would not lose heart in the sorrowful circumstances of the present life, nor be haughty in joyful ones; and through this they would propitiate God much; yet now we offend Him by our deeds.

He wants us to punish ourselves for our sins, and then He no longer punishes. For this reason He threatens with punishment, in order to destroy negligence in us by fear; and when we are afraid of one threat, He no longer allows us to experience it in reality. See what He says to Jeremiah: "Do you not see what they are doing? The children gather wood, and the fathers make fires, and the women knead dough" (Jeremiah 7:17-18). I am afraid that the same thing will not be said of us: do you not see what they do? No one seeks anything from Christ, but everything seeks his own. Their sons give themselves over to debauchery, their fathers to covetousness and theft, their wives to the vanity of life, not only not restraining their husbands, but also encouraging them. Stand in the marketplace, ask those who are leaving and coming, and you will see that no one cares about spiritual things, but everyone is chasing after carnal things. How long will we not wake up? How long will we be embraced in a deep sleep? Have we not yet had enough of evil? Without words, however, experience itself can sufficiently teach us that everything present is low and insignificant. People who were occupied with external (pagan) wisdom and knew nothing of the future, having understood the complete insignificance of present things, distanced themselves from them. How then can you receive forgiveness, who crawl on the earth and do not despise the small and transitory things for the great and eternal, you who have heard from God Himself, who has revealed and inspired these things in you, and have received such promises from Him? That these things are not worth affection is proved by those who left them without hope of greater blessings. In fact, what kind of riches did they choose poverty? No; They knew very well that such poverty is better than wealth. What kind of life, hoping for them, did they abandon luxury and indulge in a strict life? No; they, having come to know the nature of things, understood that from this there is great benefit both for spiritual wisdom and for bodily health. Therefore, imagining these things and constantly thinking about the good things to come, let us cease to cling to the present, so that we may be vouchsafed those future blessings, by the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 9

"If anyone builds on this foundation of gold, silver, precious stones, wood, hay, stubble, the work of each will be revealed; for the day will show, because in fire it is revealed, and the fire will test the work of each one as it is. Whoever has the work that he built endures will receive a reward. And whoever burns up will suffer loss; nevertheless he himself will be saved, but as out of fire" (1 Cor. 3:12-15).