Если же кто станет говорить: почему и мы не крестим в это время? — то я отвечу, что благодать и в пятидесятницу, и ныне — одна и та же; но ум теперь бывает возвышеннее, потому что предуготовляется постом. Да и время пятидесятницы имеет также не несообразное с этим некоторое значение. Какое же именно? Отцы наши считали крещение достаточною уздою для злого вожделения и великим уроком — жить целомудренно и во время самого веселия. Поэтому, как бы вкушая с самим Христом и участвуя в Его трапезе, не станем ничего делать просто, но пребудем в постах, молитвах и в великом воздержании. Если тот, кто хочет получить мирское начальство, приготовляет себе все необходимое для жизни и, чтобы достигнуть какого–либо достоинства, тратит деньги, не жалеет времени, переносит бесчисленные труды, то чего достойны мы, когда с таким нерадением приступаем к царству небесному, не заботимся о нем прежде, чем получим, и нерадим, когда получим? А оттого мы и бываем нерадивы после получения, что не были бдительны до получения. Поэтому–то многие тотчас после получения и возвратились на «свою блевотину» (2 Петр. 2:22), сделались худшими и навлекли на себя тягчайшее наказание. Они освободились от прежних грехов, но потому–то особенно и прогневали Судию, что, и освободившись от такого недуга, не исправились, но потерпели то, чем Христос угрожал расслабленному, говоря: «вот, ты выздоровел; не греши больше, чтобы не случилось с тобою чего хуже» (Ин. 5:14), и что Он предсказывал об иудеях, показывая, что они неисцельно пострадают за свою неблагодарность: «если бы Я не пришел и не говорил им, то не имели бы греха» (Ин. 15:22). Так грехи, совершаемые после (крещения), делаются вдвое и вчетверо тяжелее. Почему? Потому что, сподобившись, чести, мы являемся неблагодарными и злыми. Поэтому–то купель (крещения) нисколько не облегчает для нас наказания. Заметь: имел ли кто тяжкие грехи (до крещения), совершил ли, например, убийство, или прелюбодеяние, или сделал что–нибудь другое, еще более тяжкое, — все это отпускается чрез купель крещения. В самом деле, нет, подлинно нет никакого греха и нечестия, которое бы не уступило этому дару и не было его ниже, потому что это — божественная благодать. Но, если кто опять впал в прелюбодеяние и совершил убийство, то, хотя прежнее прелюбодеяние разрешено и то убийство отпущено, и уже не воспоминается, так как «дары и призвание Божие непреложны» (Рим. 11:29), — тем не менее за эти грехи, совершенные после крещения, мы подвергаемся такому же наказанию, как если бы и прежние были приняты во внимание, и даже гораздо большему. Это уже не просто грех, но грех двойной и тройной. А что за эти грехи (ожидает) большее осуждение, — послушай, что говорит Павел: «если отвергшийся закона Моисеева, при двух или трех свидетелях, без милосердия наказывается смертью, то сколь тягчайшему, думаете, наказанию повинен будет тот, кто попирает Сына Божия и не почитает за святыню Кровь завета, которою освящен, и Духа благодати оскорбляет?» (Евр. 10:28, 29).

Может быть, я многих отвлек теперь от принятия крещения? Но я сказал это не с этою целью, а для того, чтобы принявшие (крещение) пребывали в целомудрии и усиленно вели честную жизнь. Но я боюсь, скажет кто–нибудь? Если бы ты боялся, то принял бы и стал бы хранить. Но потому–то самому, скажешь, я и не принимаю, что боюсь (не сохранить)? А так (без крещения) отойти не боишься? Бог, скажешь, человеколюбив? Потому–то и прими крещение, что Он человеколюбив и помогаете нам. Но ты, когда нужно бы позаботиться (о крещении), не представляешь себе этого человеколюбия; а когда хочешь отложить его, тогда о нем вспоминаешь, между тем, как это человеколюбие имеет место в первом случае, и к нам оно будет проявлено в особенности тогда, когда и с своей стороны привнесем, что следует. Кто во всем положился на Бога, тот, если и согрешит, как то свойственно человеку, после крещения, чрез покаяние сподобится человеколюбия; а кто, как бы мудрствуя о человеколюбии Божием, отойдет (отсюда) чуждым благодати, тот подвергнется неизбежному наказанию. Зачем же ты поступаешь так против своего спасения? Невозможно, совершенно невозможно, как я, по крайней мере, думаю, чтобы человек, который отлагает (крещение), обольщая себя такими надеждами, совершил что–нибудь возвышенное и доброе. Для чего ты принимаешь на себя такой страх и прикрываешься неизвестностью будущего? Почему не переменяешь этого страха на труд и старание, чтобы стать великим и достойным удивления? Что лучше — бояться, или трудиться? Если бы кто–нибудь посадил тебя без всякого дела в разваливающемся доме и сказал: «ожидай, что может упасть на твою голову потолок, так как он уже сгнил (может быть, он упадет, а может быть, и не упадет); если же ты не хочешь этого, то трудись и живи в здании более безопасном», — то что бы ты предпочел? Праздность ли ту, соединенную со страхом, или этот труд, — с уверенностью в безопасности? Поступай же так точно и теперь. Неизвестное будущее — это как бы некоторый истлевший дом, всегда угрожающий падением; а этот труд, соединенный с утомлением, обещает безопасность.

7. Итак, не дай Бог, чтобы мы подверглись столь великому несчастию — грешить после купели. Но, если бы и случилось что–нибудь подобное, то и при таких обстоятельствах не будем отчаиваться. Бог человеколюбив и предоставил нам много путей к получению прощения и после (крещения). И как те, которые грешат после купели, по этой самой причине наказываются больше оглашенных, так и те, которые знают; что есть врачевство покаяния и не хотят им воспользоваться, подвергнутся тягчайшему наказанию, потому что чем больше умножается человеколюбие Божие, тем больше усиливается и наказание, если мы должным образом не воспользуемся им. Что ты говоришь, человек? Ты был исполнен такого множества зол, ты был без всякой надежды на спасение, — и внезапно сделался другом (Божиим) и возведен на высшую почесть, не за свои подвиги, но по дару Божию. Ты опять возвратился к прежним постыдным делам, за что и заслуживал бы тяжкого наказания; но Господь и при этом не отвратился от тебя, а дал бесчисленные средства ко спасению, чрез которые (опять) можешь сделаться Его другом. Так (поступает) Бог, а ты и при этом не хочешь потрудиться? Какого же, наконец, ты будешь достоин прощения? И не справедливо ли будут смеяться над тобою язычники, как над каким–нибудь трутнем, живущим попусту и напрасно? Если ваше любомудрие, скажут они, имеет силу, то объясните, что значит это множество непосвященных? Прекрасны и вожделенны таинства, но пусть никто не принимает крещения, когда уже разлучается с душою. Тогда — время не таинств, но завещаний; а время таинств — здравое состояние ума и целомудрие души. Скажи мне: если никто не решается написать завещание, находясь в таком состоянии, а если и напишет, то этим даст возможность впоследствии опровергнуть его, — почему и начинают завещания вот этими словами: «я, при жизни, находясь в полном и здравом разуме, делаю распоряжение о своем имуществе», — то как возможно тому, кто потерял сознание, быть правильно посвященным в таинства? Если мирские законы не позволяют составлять завещания о житейских вещах человеку, не вполне владеющему разумом, — не позволяют, несмотря на то, что он здесь распорядился бы своим имуществом, то как ты, наставляемый (в учении) о небесном царствии и о тех неизреченных благах, в состоянии будешь ясно все узнать, когда от болезни часто теряешь и рассудок? Да и как ты скажешь Христу, спогребаясь с Ним, те слова, когда ты уже отходишь? Ведь и в делах, и в словах надобно выказывать к Нему расположение. А ты делаешь тоже, как если бы кто захотел записаться в число воинов, когда война уже оканчивается, или как если бы борец стал снимать с себя платье, когда бывшие на зрелище уже встали. Ты берешь орудие не для того, чтобы тотчас отступить, но чтобы, взявши, одержать победу над противником. Пусть никто не считает слова об этом неблаговременным потому, что теперь не четыредесятница. О том–то я и сокрушаюсь, что вы наблюдаете время в подобных делах. Ведь евнух тот (Деян. 8: 27), несмотря на то, что был варваром, что путешествовал и находился среди большой дороги, — не рассуждал о времени. Так точно (поступил) и темничный страж (Деян. 16:29), хотя находился среди узников, видел учителя избитым и связанным, и полагал, что он еще останется в темнице. А теперь многие, несмотря на то, что живут не в темнице и не в пути находятся, отлагают (свое крещение), и отлагают до последнего издыхания.

8. Итак, если ты еще сомневаешься в том, что Христос есть Бог, то стой вне (церкви), не слушай божественных слов и не считай себя в числе оглашенных. Если же не сомневаешься и ясно знаешь это, то зачем медлишь? Зачем уклоняешься и откладываешь? Боюсь, говоришь, как бы не согрешить. А не боишься того, что страшнее, — как бы не отойти туда со столь тяжким бременем? Ведь не все равно — не принять благодати предлагаемой и, решившись жить добродетельно, погрешить. Скажи мне: если станут обвинять тебя, зачем, ты не приступил (к крещению), почему не жил добродетельно, — что ты скажешь? Там ты еще можешь, пожалуй, сослаться на тяжесть заповедей и добродетели; но здесь нет ничего такого, здесь — благодать, даром дающая свободу. Но ты боишься, как бы не согрешить? Говори это после крещения, тогда имей этот страх, — для того, чтобы сохранить дерзновение, которое ты получил, а не для того, чтобы уклоняться от такого дара. А то, до крещения ты благочестив, после же крещения — легкомыслен. Но ты ожидаешь времени четыредесятницы? Для чего? Разве то время имеет что–нибудь особенное? Апостолы не в пасху удостоились благодати, но в другое время; также не пасхальное было время, когда крестились три тысячи и пять тысяч, равно как Корнилий, евнух и очень многие другие. Итак, не будем выжидать времени, чтобы чрез медленность и отлагательство не лишиться столь великих благ и не отойти без них. Как, подумайте вы, я скорблю всякий раз, как слышу, что кто–нибудь отошел отсюда, не будучи посвящен в таинства, и всякий раз, как представляю себе те нестерпимые муки и неизбежное наказание! Как опять я сокрушаюсь, когда вижу других, дошедших до последнего издыхания, но и тем не вразумляющихся! Потому–то и происходит многое, недостойное этого дара. Следовало бы веселиться, ликовать, радоваться и украшаться венками, когда кто–нибудь посвящается в таинства; а (у нас) жена больного, когда услышит, что врач присоветовал это, сокрушается и плачет, как о каком–нибудь несчастье; везде в доме вопли и стенания, как бы по осужденным, отводимым на казнь. Да, в свою очередь, и сам больной тогда в особенности печалится; а если выздоровеет, то еще больше сокрушается, как будто ему сделали великое зло. Так как он не был приготовлен к добродетели, то ленится и уклоняется от следующих затем подвигов. Видишь, какие козни устрояет диавол, какому (подвергает) стыду, какому посмеянию? Освободимся же от этого посмеяния! Будем жить, как Христос заповедал! Не для того Он дал крещение, чтобы мы, принявши его, отошли (в вечность), но чтобы, поживши, показали плоды. Как скажешь: «приноси плоды» тому, кто уже отходит, кто уже отсечен? Не слышал ли, что «плод же духа: любовь, радость, мир» (Гал. 5:21)? Как же происходит противное? Жена стоит в слезах, когда бы следовало радоваться; дети рыдают, когда бы нужно было веселиться; сам больной лежит мрачен, в страхе и смущении, когда бы должен было торжествовать: он в сильной печали от мысли о сиротстве детей, о вдовстве жены, о запустении дома.

Поэтому умоляю вас, — оставим все, обратимся к себе самим и со всею ревностью приступим ко крещению, чтобы, показав и в настоящей жизни, великую ревность, получить и будущее дерзновение, которого и да сподобимся все мы по благодати и человеколюбию Господа нашего Иисуса Христа, Которому слава и держава во веки веков. Аминь.

БЕСЕДА 2

«Посему они, сойдясь, спрашивали Его, говоря: не в сие ли время, Господи, восстановляешь Ты царство Израилю?» (Деян. 1:6).

Against the Manichaeans.

1. The disciples, intending to ask (the Lord) something, approach Him all together, and they do this in order to persuade Him to answer by their very numbers. They knew that His former words – "Of that day and hour no one knoweth" (Matt. 24:36) – were spoken by Him in order to divert the question from Himself – not out of ignorance, but out of unwillingness to answer. That is why they come to Him again and ask; and they would not have asked if they had really been convinced (of His ignorance). Since they heard that they would receive the Holy Spirit, they wanted to know (that time) how they were already worthy of it and ready to be delivered (from troubles). They did not want to plunge themselves into danger, but to enjoy peace, since what had already happened to them was important, but on the contrary, they were in extreme danger. Wherefore, having said nothing to Him about the Spirit, they asked, "Is it not at this time, O Lord, that Thou dost restore the kingdom to Israel?" but: "Is it not at this time?" — so they wanted to know this day. That is why they approach with great reverence. And it seems to me that they did not understand quite clearly what this kingdom was, since they had not yet been taught by the Spirit. And they did not say, "When will it be?" "But what?" "Is it not at this time, O Lord, that Thou dost restore the kingdom to Israel?" — as if it had already been destroyed. Thus they asked because they were still attached to sensible objects, though not to the same extent as before. They have not yet become better; however, Christ was already thought of above. And since they have been exalted, He also converses with them more exalted; He no longer tells them that "of that day" even the Son does not know (Mark 13:32), but what? "It is not your business to know the times or seasons which the Father has set in His own power" (v. 7). You seek too much, he says, although they already knew what was much more important. And so that you may understand this exactly, see how many things I will enumerate. Tell me, what is more important than what was revealed to them? They learned that Christ is the Son of God, and that God has a Son of equal honor; they knew that there would be a resurrection; they knew that Christ ascended and sat down at the right hand of the Father. They also learned what is even more amazing than this, that the flesh sits in grief and that angels worship it. They learned that the Lord would again come to judge the whole world, and that then they too would sit as judges of the twelve tribes of Israel; they learned that the Jews were rejected, and that the Gentiles would enter the kingdom of God in their place. To know what it will be is a great thing; and to comprehend that someone will ever reign is nothing great in this. Paul learned what "no man can tell" (2 Cor. 12:4), learned everything that preceded this world. What is more difficult to know: the beginning or the end? Obviously, the former. And this Moses learned, and by counting the years, he shows when (it was) and how long it was. Solomon also knew this, which is why he said: "I will not forget to count the things of the world" (Proverbs 8:21). And so, that (that time) is near, the apostles later learned about it, just as Paul says: "The Lord is near, do not be anxious about anything" (Phil. 4:5-6); but at that time they did not yet know, although the signs were indicated to them. And Christ, as He said, "In a few days" (v. 5), but did not specify the exact time, desiring that they should watch, and so He does now. On the other hand, they also do not ask about the end (of the world), but about the kingdom, which is why they said: "Is it not at this time, O Lord, that Thou dost restore the kingdom to Israel?" but then He answered them with greater severity, so that they would not think that their deliverance was near, and He exposed them to dangers, but now not so, but with greater meekness. And so that (His words) do not seem offensive to them and only an excuse — listen to how He immediately promises to grant them that which they would rejoice at — and namely, He added: "But you will receive power when the Holy Spirit has come upon you; and ye shall be witnesses unto me in Jerusalem, and in all Judea and Samaria, and even unto the uttermost part of the earth" (v. 8). Then, so that they would not question Him again, He immediately ascended. Therefore, just as there He darkened them with fear and by saying, "I do not know," so here He was also darkened by the fact that after these words He ascended. They had a strong desire to know about this and would not depart (from Christ), and yet it was very necessary that they should not know. Tell me: what do the pagans no longer believe, that there will be an end, or that God was made man, came from the womb of the Virgin, and appeared to people with flesh? Isn't it the last? No doubt you will say so. But I am ashamed to constantly talk about it as if it were some kind of indifferent subject. And lest they, in turn, say, Why dost thou value this matter so highly, He says, "The Father hath put it in His power." But the authority of the Father and His authority are one and the same, as is evident from what He says: "As the Father raises the dead and gives life, so also the Son gives life to whom He will" (John 5:21). If where He should act, He acts with the same authority as the Father, then where it is necessary to know, He does not know with the same authority? Raising the dead is obviously much more than knowing that day. If He is doing a most important thing with the authorities, then is it not much more likely that He is doing another, less significant thing?

2. But to make it clear to you, I will explain with an example. Just as we, when we see that a child is crying and constantly asking us for some thing he does not need, we hide this thing far away, show our empty hands and say: "See, we do not have it," so did Christ deal with the Apostles. But that child, although we do not show (the thing we are asking for), continues to cry, knowing that he has been deceived. Then we leave him and go away, saying: "So-and-so is calling me," and we give him something else in return for what he asks, in order to distract him from the thing he has chosen, and we praise this thing of ours more than that, and having given it, we depart. Christ did the same. The disciples asked; He said He didn't have it, and the first time He even frightened them. When they began to ask again, He again said that He did not have Him, but only now He did not frighten them, but, having shown what He had done, He also expressed a plausible reason, namely: "The Father has put it in His power." What then? Do you not know the things that belong to the Father? Do you know Him Himself, but do you not know what belongs to Him? You yourself said: "No one knows the Father except the Son" (Matt. 11:27). Moreover (it is said): "The Spirit searches all things, even the depths of God" (1 Cor. 2:10); and you don't know even that? Far from it. He did not say this so that we should think so; He shows Himself ignorant in order to distract the disciples from an inappropriate question. They were afraid to ask again, lest they hear, "Are you also so incomprehensible?" (Mark 7:18)? — because now they feared Him much more than before. "But you will receive power when the Holy Spirit comes upon you." Just as there He did not answer what was asked, because the teacher's business is to teach not what the disciple wants to know, but what is useful for him, so now He predicts what they needed to know in order not to be afraid. They were still weak, and in order to inspire them with boldness, He encouraged their souls and covered their difficulties. Since He was soon to leave them, when He conversed with them, He did not say anything sorrowful directly; But how? To the words of sorrow he adds praise, as if to say: do not be afraid, for you "but you will receive power when the Holy Spirit has come upon you; and you will be witnesses to Me in Jerusalem, and in all Judea and Samaria, and even to the ends of the earth." Previously He said: "Go not into the way of the Gentiles, and enter not into the city of the Samaritans" (Matt. 10:5), and now He wants them to preach "in all Judea and Samaria"; therefore, what he did not say then, he now added, saying: "And even to the ends of the earth." And after he had told them what was most terrible, that they should not ask him again, "he was lifted up in their eyes, and a cloud took him out of their sight," v. 9. Do you see that they preached and fulfilled the gospel? Verily, He has granted them a great deed! Where, he says, you were afraid, in Jerusalem, there preach first, and then "even to the ends of the earth." Then again the confirmation of what was said: "In their eyes," says (the writer), "and the cloud took Him." They did not see when He was resurrected, but they saw when "the cloud took Him," since even here the sight could not comprehend everything. They saw the end of the resurrection, but they did not see the beginning; but the ascension saw the beginning, but did not see the end. It was superfluous to see the beginning of the resurrection, when the one who proclaimed it was present, and when the tomb showed that He was not there; and what followed the ascension had to be learned from the word. Since the eyes could not penetrate the heights and show whether He had ascended to heaven exactly, or only to heaven, as it were, then look what is happening. That it was Jesus they knew from what He had conversed with them, since they could no longer discern Him by sight because of the distance; and that He was going to heaven had already been explained to them by the angels themselves. See how it is arranged that not everything is known from the Spirit, but also from sight. Why did "the cloud take Him"? And this is a sign that He ascended to heaven. Not fire, not a chariot of fire, as was the case with Elijah, but "a cloud took Him"; And this was a symbol of heaven. Thus the prophet says: "Thou makest the clouds Thy chariot" (Psalm 103:3), although this is said of the Father. Therefore, the expression "the cloud took" means: on the symbol of the Divine power, since no other power is represented anywhere on the cloud. Listen again to what another prophet says: "The Lord will sit on a light cloud" (Isaiah 19:1).

3. This happened when the question concerned an important subject, when the disciples were very attentive to what was being said, when they were excited and did not doze. And on Mount Sinai, when Moses entered into darkness (Exodus 24:15), the cloud was also for Christ's sake, and not for Moses' sake. (Christ) did not only say: I am departing, so that the disciples would not lament again; but at the same time said, "I send the Spirit." And that He went to heaven, they saw with their own eyes. Oh, what a vision they were vouchsafed! "And when," it is said, "they were looking up to heaven while he was ascending, suddenly two men in white robes stood before them, and said, 'Men of Galilee! Why do you stand and look up to heaven? This same Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven" (vv. 10, 11). They use the demonstrative word: "This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven" (v. 11). Again a bright image! Certain angels, having put on human form, suddenly appeared and said: "Men of Galilee." For the very reason that they said, "Men of Galilee," they already seemed to the disciples worthy of faith. And if this were not their goal, why would they need to point out to their disciples their homeland, which they knew? And by their very appearance they attracted disciples to themselves and showed that they were from heaven. Why does not Christ Himself say this to the disciples, but the angels? He Himself had conversed with them about all things before, so that through the angels He only reminded them of what they had already heard. And they did not say, "Whom ye have seen ascended," but, "Whom ye have seen ascending into heaven," to show that His ascension is an ascension; but it is proper for the flesh to be exalted. That is why they say: "He who has ascended from you into heaven will come in the same way" — he will not be sent, but "will come." Where is the minority (of the Son)? "A cloud took Him." Beautiful, since He Himself ascended to the cloud, which is why He who ascended is the same One Who also descended (Ephesians 4:10). But see how one thing is said in relation to their thoughts, and the other in accordance with the dignity of God. However, the minds of those who were watching were now exalted; The Lord granted them no small knowledge of the Second Coming. The words, "He will come in the same way," mean that He will come with a body, as they wanted to hear, and that He will come again to judgment in the same way, on a cloud. "Suddenly," it is said, "two men in white robes stood before them." Why is it said, "of a man"? Because (the angels) took the perfect form of men, so that (the disciples) would not be afraid. "And they said, Men of Galilee! Why do you stand and look up to heaven?" With such words they show their friendliness, and do not allow them to wait for His return immediately. What is more important, they talk about, and they are silent about the less important. That He "will come in the same way," and that He is to be expected from heaven, they say; and when they are silent about it. In this way they distracted the disciples from that spectacle and turned them to their speech, so that the disciples, no longer having the opportunity to see Christ, would not think that He had not ascended, but would stop in thought at their words. If the disciples had said before, "Where are you going?" (John 13:36), so much the more would be said now. "Is it not at this time, O Lord, that Thou dost restore the kingdom to Israel?" They knew His meekness so much that even after His sufferings they asked Him: "Is it not at this time, O Lord, that Thou restore?" True, He had already said to them: "Take heed, do not be terrified, for all these things must be, but this is not yet the end," and Jerusalem will not yet be taken captive (Matt. 24:6); But now they are asking about the kingdom, not about the end. However, after the resurrection, He no longer stretches out a long word to them. They ask, thinking that they themselves will be in glory if this comes to pass; but He did not declare whether He would build (this kingdom) or not. Why did they need to know about it? Wherefore, being afraid, they no longer said, "What is the sign of thy coming, and of the end of the world?" (Matt. 24:3), but: "Thou dost restore the kingdom to Israel"? They thought it had already been revealed; yet He showed in parables that it is not near; and when they asked Him, He did not answer the question, but the following: "You will receive power when the Holy Spirit descends upon you." See, He did not say that (the Spirit) would be sent, but, "He will come down," to show His equal honor. How then do you, Doukhobor, dare to call Him a creature? "And ye shall be witnesses unto Me." He had hinted at ascension, or rather, and now he reminded them again of what they had heard before. It has already been shown that He ascended to heaven. "A cloud," it is said, "is darkness under His feet" (Ps. 96:2; 17:10); and this is the meaning of the words: "and the cloud took Him," that is, the Lord of heaven. As the king's chariot points to the king, so the king's chariot was sent to Him, so that the disciples would not say anything sorrowful and would not suffer the same thing as Elisha, who tore the robe when his teacher ascended. What then do (the angels) say? "This same Jesus, who was taken up from you into heaven, will come in the same way." And (it is said): "Two men stood before them." And so it should be, for "in the mouth of two or three witnesses every word shall be firm" (2 Cor. 13:1). That's exactly what they say. "In white," it is said, "clothes." As before at the tomb (the women) had already seen an angel "in shining garments" (Luke 24:4), who announced to them what they were thinking about, so the angel is a witness to the ascension of Christ. However, this, as well as the resurrection, was repeatedly predicted by the prophets.

4. Angels are everywhere messengers, for example, at the birth of Christ, again at the (annunciation) of Mary, as well as at the resurrection; so also at the ascension; And at the Second Coming, the angels will appear as forerunners. Since they said: "This is Jesus, who was taken up from you into heaven," in order not to perplex the disciples, they added: "He will come in the same way." The disciples were somewhat relieved when they heard that He would come again, and He would come in the same way, and would not be inaccessible. It is not without reason that the word "from you" is used, but it shows Christ's love for the disciples, their election, and that He will not forsake those whom He has chosen. Thus, Christ Himself testified to the resurrection, since after the Nativity, or better, and before the Nativity, the most surprising thing was that He raised Himself: "Destroy this temple," He said, "and I will raise it up in three days" (John 2:19); And the angels testify to the coming to come, saying, "He will come in the same way." Therefore, if anyone desires to see Christ, if anyone grieves that he has not seen Him, let him, having heard of His future coming, lead a perfect life, and then he will surely see Him, and will not be deceived in hope. He will come with greater glory, but also on a cloud, also with a body; and it is much more wonderful to see Him descending from heaven than ascending from the earth. That He would come, the angels said; but for what purpose, this was not added. This is a confirmation of the resurrection, because if He ascended with a body, how much more did He rise with a body. Where are those who do not believe in the resurrection? Who are they, tell me? Pagans, or Christians? I don't know, or better, I know quite well. These are pagans, who do not believe in the very creation of creation. It is their business not to admit that God creates anything out of nothing, and not to admit that He will resurrect what is buried. But they are ashamed that they do not acknowledge the power of God, and hence, in order to avoid reproach for this, they say: "Not because we say this, but because there is no need of a body." It is truly opportune to say: "The ignorant speaketh foolishness" (Isaiah 32:6). Aren't you ashamed when you don't admit that God creates out of nothing? But if He creates from something that exists, how does He differ from people? But where does evil come from, they say? Is it because you do not know where evil comes from, that you must introduce another evil in the knowledge of evil? There are two inconsistencies here: the first is that you dare to say so; for if you do not acknowledge that God created things out of nothing, how much more will you not know where evil comes from; and the second is that, by saying this, you introduce evil that is unborn. Think how bad it is to wish to find the source of evil, but not to know it, to bring in another one! Seek whence evil comes, and do not blaspheme God. But how, you say, do I blaspheme? What are you saying? Do you not blaspheme when you introduce unborn evil, when you admit that it is equal to God, that it has the same power that it is unborn? See what Paul says: "His invisible things, His eternal power and Godhead, are visible from the foundation of the world, through the contemplation of the creatures" (Romans 1:20); but the devil, on the contrary, said that both are of matter, so that we would no longer know God from anywhere. Which is more difficult, tell me: Is it to make evil by nature beautiful (if it exists: I speak in accordance with your opinion, because nothing can be done by nature that is evil, contributing to good), or to create out of nothing? What is easier, I am talking about quality, to introduce a non-existent quality, or to transform the existing into its opposite? What is easier – to build a house that does not exist, or to rebuild a ruined house again? Obviously, the former. But this is (in your opinion) impossible. Therefore as it is impossible, so it is impossible to transform anything into its opposite.

5. Tell me: which is more difficult, to prepare the world, or to make the dirt produce the effects of the world? Which of the two is more agreeable, tell me (we subject God to our reasoning, but it is not we, no, but you): Shall we arrange the eyes, or should we make the blind man, while remaining blind, see, be sharper than the sighted, take advantage of blindness in order to see, and deafness in order to hear? I think it is the former. Tell me, then, what is more difficult, you leave to God, and what is easier, you do not? But what do I say about this? And the souls themselves, in their opinion, come from the essence of God. But see how much (in their teaching) is impious and senseless. First, in order to show that evil is from God, they introduce another evil, more impious than this: they say that evil is contemporary with God, and that God is not in the least older than it, thus daring to attribute to evil so great a precedence. Secondly, it is said that evil is immortal, because the unborn does not perish. Do you see what blasphemy? From this it follows either that nothing came from God, or that there is no God. Thirdly, by this, as I have already said, they contradict themselves and raise upon themselves the greater wrath of God. Fourthly, to a substance which cannot exist by itself (υλη αστατος) they ascribe such great power. Fifthly, it is said that the cause of God's goodness was evil, and that without it the Good One would not be Good. Sixthly, they block for us the path to the knowledge of God. Seventh, God is brought down into people, into plants and trees. For if our soul is from the essence of God, and during transmigration it passes into pumpkins, melons, and onions, then, consequently, the essence of God will also be in pumpkins. If we say that the Holy Spirit formed the temple in the Virgin, they laugh; if we say that He dwelt in a spiritual temple, they laugh again; and they themselves are not ashamed to bring down the essence of God into pumpkins, melons, flies, caterpillars, and donkeys, inventing some new form of idolatry. "But the onion (you say) is not in God, but God in the bulb — let not the onion be God." Why do you not allow God to transmigrate into bodies? "Low," you say. In this case, even lower is that (what you say). "No, not low." Is that so? At least with us, if it were, it is truly low. Do you see the crowd of wickedness? But why do they not want the body to be resurrected? What will they say? That the body is evil? How, tell me, do you know God? Whence hast thou knowledge of things? How can a philosopher be a philosopher if the body does not help him in the least? Damage your senses and learn something you need to know. What would be more senseless than the soul if it had damaged feelings from the very beginning? If injury to one member alone, that is, to the brain, is completely detrimental to it, then what will it be good for, if others are also damaged? Show me a soul without a body. Do you not hear what the physicians say: the illness that befalls the soul is completely darkened? How long will you not hang yourself? Tell me: a body made of matter? Ok. Therefore, it would be necessary to hate him. Why do you nourish it, why do you warm it? Therefore you should have killed yourself; he would have to free himself from prison. Moreover, God cannot conquer matter (υλη) unless He is mixed with it; It cannot command it until it is with it and spreads throughout its entire composition. What impotence! And the king does all things, giving commands; and God cannot command evil? In general, if matter did not partake of some good, it could not exist. For evil, by its nature, cannot exist unless it is united with some good; therefore, if it had not been mixed with good before, it would have perished long ago — such is the property of evil. Let someone be voluptuous, and let him not restrain himself in the least: will he live ten days? Let anyone be a robber, unscrupulous in relation to all, even in relation to other robbers: will he live? Let someone be a shameless thief who, without blushing, steals in public: will such a person save his life? Evil cannot exist by itself, if there is not something good in it, although not much; therefore, according to their teaching, it received its origin from God. Let there be a city inhabited by evil people: can it exist? And let these people be evil not only to the good, but also to themselves: obviously, (such a city) cannot exist. Truly, "calling themselves wise, they have become fools" (Romans 1:22). If the body is evil, then everything that is visible without distinction — water, earth, sun, and air — is also evil, because air is also a body, although it is neither solid nor solid. Therefore, it is opportune to say: "The transgressors of the law have told me their reasoning" (Psalm 118:85). But let us not hearken unto them; on the contrary, let us shield our ears from them. There is, indeed there is a resurrection of the body. it is the tree to which Christ was bound when he was scourged. "With Him," the apostles said (about Christ), "they ate and drank" (Acts 10:41). Let us believe in the resurrection and act worthy of it, so that we may also be vouchsafed future blessings in Christ Jesus our Lord, with Whom the Father, with the Holy Spirit. By the Spirit, glory, dominion, honor, now and ever, and unto the ages of ages. Amen.