4. But why, you say, did Christ not act through Plato or Pythagoras? Because the soul of Peter was much more capable of wisdom than the soul of those people. Those were real children, who were carried away everywhere by empty glory; but Peter was a man of wisdom and capable of receiving grace. And if you laugh when you hear this, there is nothing surprising in it. For the Jews also laughed at that time and said that the apostles were drunk with new wine. But later, when they had suffered those grievous and most cruel calamities, when they saw that the city was perishing, that the fire was spreading and the walls were falling to the ground, when they saw those various furies which no one can depict in words, then they no longer laughed. In the same way, you will not laugh when the time of judgment comes, when the fire of hell is kindled. But why am I talking about the future? Do you want me to show you what Peter is like and what Plato is like? Let us examine their manners for the time being, if you will, and see what both of them did. The latter has spent all his time in studying useless and empty subjects. Indeed, what is the use of knowing that the soul of a philosopher becomes a fly? Truly (Platonov's soul) is a fly; it did not turn into a fly, but the fly entered the soul that dwelt in Plato. What idle talk this is! Where could it have occurred to say such nonsense? He was a man full of mockery and envious of everyone. It was as if he were trying not to produce anything useful from himself or from others; Thus from another he borrowed the transmigration of souls, and he himself introduced the doctrine of civil society, in which he prescribed the most abominable rules. Let the wives be common, he said, let the naked maidens fight before the eyes of their lovers, let the fathers and the children who are born be common. Is this not above all madness? But such is Plato with his teaching. Here it is not nature that makes the fathers common, but the wisdom of Peter. As for the teaching (of Plato), it even destroyed (the common fathers), because it produced nothing else than that the real father was almost unknown, and the real father was recognized as the father. Plato plunged the soul into a kind of intoxication and filth. Let everyone, he says, use women without any fear. Therefore I will not examine the teachings of the poets, lest it be said that I am engaged in fables; but I will speak of other fables, which are much more ridiculous than these. Have any poets ever said such an absurdity? And he who was revered as the head of the philosophers even cloths women in weapons, helmets and greaves, and asserts that the human race is in no way different from dogs. As among dogs, he says, both female and male have the same share in affairs, let the women also take part in everything, and let everything be turned upside down. The devil has always tried to prove through these people that our race has no advantage over dumb animals. In fact, some of them have gone so far as to assert that there are rational animals among dumb animals. And see how variously the devil raged in their souls. The chief among them said that our soul passes into flies, dogs, and animals; and their successors, ashamed of this, fell into another abomination, ascribed to animals all rational knowledge, and constantly proved that the creatures created for us were worthily superior to us. And not only do they say this, but also that animals have foreknowledge and piety. The raven, they say, knows God, as does the crow; and they have the gifts of prophecy and foretell the future; there is, they say, justice among animals, there is society, there are laws, and the dog among them, according to Plato, is envious. Perhaps you do not believe my words? This is natural, because you have been brought up in sound dogmas: whoever is nourished by this food cannot believe that there is a person who eats impurities with pleasure. And yet, when you tell them that all this is fables and complete madness, they answer: you do not understand. And we will never want to understand such a ridiculous teaching of yours. Yes, very funny! For it does not require a deep mind to comprehend what all this impiety and confusion mean. Is it not like a crow, madmen, you say, as boys do? Truly, you are real children, just like those! But Peter said nothing of the sort; on the contrary, he gave a voice which, like an abundant light shining in some dark place, dispelled the darkness of the universe. And how meek, how modest is his disposition! How he stood above all empty glory! How he had only one heaven in mind, and how he was a stranger to boasting, even though he raised the dead! If one of these foolish people happened to do something like this, even if it was only illusory, would he not immediately demand for himself an altar and a temple, would he not want to be among the gods? After all, even now, when there is nothing like that, they always dream about it. What, in fact, do Athena and Apollo and Hera mean to them? These are the births of spirits. They also have a king who wanted to die in order to be considered equal to God. But the apostles do not (act) in this way, but quite the opposite. Listen to what they say when they heal a lame man: "Men of Israel! Why are you amazed at this, or why do you look at us, as if by our own power or piety we have made him walk?" (Acts 3:12); And in another place: "And we are men like unto you" (14:15). But there is great boasting, great pride; everything is only for honors from people and nothing for any people. And when something happens for glory, then everything is low: let a man have everything, but does not possess it (the contempt of glory), he is completely alien to wisdom and is possessed by the strongest and most vile passion. Contempt for glory can teach all good things and banish from the soul every destructive passion. Therefore, I urge you also to show great zeal to uproot this passion; otherwise there is no possibility of pleasing God and gaining favor before this vigilant eye. And so, let us strive in every way to obtain heavenly help, so that we may not experience present sorrows, and be vouchsafed future blessings, according to the grace and love of humanity 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 5

"Men of Judah, and all who dwell in Jerusalem! let it be known to you, and give heed to my words" (Acts 2:14).

Flattery should be avoided. "What do you mean, the moon will turn into blood?" — What is the true benefit of a bishop? "Christ established new laws.

1. Here the Apostle addresses his speech to those whom he called foreigners above; apparently he speaks only to them, and meanwhile he corrects those who laughed. And that some laughed was arranged (by God) so that (Peter) would begin to speak in defense (of the apostles) and, defending them, teach others. And so, these people considered it a great praise for themselves that they lived in Jerusalem. "This be done unto you," he says, "be known, and give heed to my words." This arouses their attention for the time being, and then begins to protect them. "They are not drunk, as you think" (v. 15). Do you see how modest his defense is? Though he had the greater part of the people on his side, yet he spoke to them very meekly; And first he refutes their sly assumption, and then proceeds to defend them. Wherefore he did not say, "As ye speak, mocking and laughing at us; but, "What do you think," to show that they say it unintentionally, and attributing it rather to their ignorance than to malice. "They are not drunk, as you think, for it is now the third hour of the day" Why does he say this? Is it not possible to be drunk at the third hour? Of course you can; But he did not want to dwell on this for a long time, since (the apostles) were not at all in such a position as these people said in mockery. From this, therefore, we learn that it is not necessary to speak much unnecessarily. And on the other hand, his further words serve as confirmation of this. Now his speech is addressed to everyone in general. "But this is what was foretold by the prophet Joel: and it shall come to pass in the last days, saith God" (vv. 16, 17). As yet the name of Christ is nowhere to be seen, and this promise is not His promise, but that of the Father. Notice the prudence (of the Apostle). He did not omit (this circumstance) and did not immediately speak about Christ himself, namely, that He promised this after His crucifixion: otherwise, if He had said so, He would have spoiled everything. But this, you will say, would be sufficient to prove His Divinity. Thus, when this is believed, for the time being there was only care that it should be believed; and when they do not believe, the consequence would be that they would be stoned. "I will pour out My Spirit on all flesh." He gives them good hopes, if only they want it. And he does not allow them to think that this is only the advantage of the apostles, since displeasure would arise from this, and thus removes envy. "And your sons shall prophesy," he says. This great deed does not belong to you, he says, and this praise is not yours; Grace has passed on to your children. He calls himself children together with the other apostles, and theirs fathers. "And your young men will see visions, and your old men will be taught by dreams. And on my servants and on my handmaids in those days I will pour out my Spirit, and they will prophesy" (vv. 17, 18). He continues to show that the apostles were favored (by God) because they were worthy of the Holy Spirit, and they were not, because they crucified Christ. In the same way, Christ, wishing to tame their wrath, said: "By whose power do your sons cast them out?" (Matthew 12:27) He did not say, "My disciples," because it would seem that He was flattering Himself. In the same way, Peter did not say that they were not drunk, but that they spoke under the inspiration of the Spirit, and not simply (said this), but ran to the prophet and, guarding himself against him, spoke with perfect confidence. In this way he himself absolved them from the accusation, and as for grace he brings the prophet as a witness. "I will pour out My Spirit on all flesh." This is said because grace was poured out on some in dreams, and on others in reality. After all, even in dreams, the prophets had visions and received revelations. Then (the apostle) continues the prophecy, which contains something terrible. "And I will show," he says, "wonders in heaven above, and signs on the earth beneath," v. 19. With these words he hints both at the future judgment and at the destruction of Jerusalem. "Blood and fire and smoke." Look how he depicted destruction. "The sun shall be turned into darkness, and the moon into blood," v. 20. He said this in relation to the situation of the suffering. However, it is said that many of these things really happened in heaven, as Josephus (Flavius) testifies. At the same time (the Apostle) frightened them by this, reminding them of the former darkness and making them wait for what would happen. "Before the great and glorious day of the Lord comes." If now, he says, you sin with impunity, then do not yet consider yourself safe. After all, this is the beginning of some great and difficult day. Do you see how he shook and shook their souls, and turned their laughter into justification? For if this is the beginning of that day, it must necessarily follow that they were in the greatest danger. What then? Does he continue to talk about what inspired fear? No. And what? He gives them rest again, and says, "And it shall come to pass, whosoever shall call upon the name of the Lord shall be saved," v. 21. This is said about Christ, as Paul says (Romans 10:13); however, Peter does not dare to express this clearly. But let us return to what has been said above. Peter rises up beautifully against those who laugh and mock, saying: "Let this be known to you, and give heed to my words." And in the beginning he said, "men of the Jews," calling, as it seems to me, those who lived in Judea Jews. Let us offer, if you will, the very words of the Gospel, so that you may know what Peter suddenly became. A slave girl went out, says (the Evangelist), "and said, 'You were also with Jesus of Galilee'; and he answered: "I do not know what you say," and when they asked him again, "then he began to swear and to worship" (Matt. 26:69-74).

2. And here see with what boldness he speaks, with what great freedom. He did not praise those who said, "We hear them with our tongues speaking of the great works of God"; but, on the contrary, along with others, he burdens them with his own words, wishing to make them more zealous and to present his word as alien to flattery. This is always beautiful to observe, so that with condescension the word is devoid of all flattery, as well as of any insult, which is not easy. It is not without reason that this was done at the third hour: when the splendor of the light appears, then people are not yet busy with the trouble of dinner, then it is a clear day, then everyone is in the square. Do you see the word full of freedom? "And give heed to my words." Having said this, Peter did not add anything (of himself), but added: "But this is what was foretold by the prophet Joel: and it shall come to pass in the last days." This shows that the end is already near. That is why the words "in the last days" have a certain special expressiveness. Then, lest it should be thought that this matter concerns only sons, he adds: "And your elders shall be admonished by dreams." Note the order: first the sons, as David says: "Instead of Thy fathers were Thy sons" (Psalm 44:17); and in turn, Malachi: "And he will turn the hearts of the fathers to the children" (Mal. 4:6). "And on My servants and on My handmaids." And this is a sign of virtue, because we have become servants of God, having been freed from sin. Let the gift also be abundant when the gift passes to the other sex and is not limited to one or two persons, as was the case in ancient times, for example, Devor and Oldana. And he did not say that it was the Holy Spirit, nor did he interpret the words of the prophet, but gave only one prophecy, leaving him to speak for himself. Nor does he say anything about Judas, because everyone knew what kind of punishment had befallen him. But he is silent, knowing that nothing has such a powerful effect on them as when they are conversed with on the basis of prophecy; This is stronger even than the deeds themselves. When Christ performed miracles, He was often contradicted; and when Christ quoted to them the following words from the prophecy: "The Lord said to my Lord, Sit at my right hand" (Psalm 109:1), they fell silent, so that they could no longer say a single word in answer to Him. And in many places He reminds them of the Scriptures, for example, when He says: "He called gods those to whom the word of God came" (John 10:35), or better yet, this can be found everywhere by everyone. That is why Peter also says here: "I will pour out My Spirit on all flesh," that is, on the nations; but does not yet reveal and explain (the prophecies), because it was not profitable. In the same way, these words, "And I will show wonders in heaven above," are not clear, because by their vagueness they frightened them even more. If he had explained to them, he would have armed them more against him. That is why he bypasses it, as if it were clear, wishing to suggest such a concept. Of course, afterwards he explains to them when he talks to them about the resurrection, when he has prepared them for it by his word. Wherefore he willingly evades (this prophecy), because benefactions were not able to attract them: this never happened. After all, no one was saved then; and now the faithful were saved under Vespasian. This is what the words (of the Savior) mean: "And if those days were not shortened, no flesh would be saved" (Matt. 24:22). What was more difficult happened beforehand, for first the inhabitants were taken prisoner, and then the city was destroyed and burned.

Then (Peter) dwells on the allegory, in order to bring the devastation and captivity closer before the eyes of his hearers. "The sun will turn into darkness, and the moon into blood." What does the expression "the moon will turn into blood" mean? It seems to me that by this he means the excessiveness of the bloodshed, and he deliberately speaks in such a way as to inspire them with great fear. "And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved." "Everyone," he says, whether he be a priest (although he does not yet say so), or a slave, or a freeman, because "there is neither Jew nor Gentile; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus" (Gal. 3:28). And rightly so: this difference really takes place only here, where everything is a shadow. If in the royal palaces there is neither noble nor ignoble, but everyone is marked by his deeds; If in the arts everyone is valued according to his work, then how much more is he in that state. "Whosoever shall call." "He will call" not simply, because "not everyone," says (Christ), "who says to Me, Lord! Lord!" (Matt. 7:21), — but He will call with zeal, with a good life, with due boldness. Thus, his word is not yet burdensome, since he introduces a speech about faith, although he does not hide the fear of punishment. Why? Because it shows that there is salvation in invocation.

3. What do you say, tell me? Do you remember the salvation after the crucifixion? Be patient a little. God's love for mankind is great; and the very fact that the Lord calls them proves His divinity no less than the resurrection, no less than miracles. For what is expressed in extreme goodness is primarily characteristic of God. That is why (Christ) says: "No one is good, but God alone" (Luke 18:19). But let us not turn this goodness into an excuse for carelessness, because He punishes as God. And so this was done by the One Who said, "Whosoever shall call upon the name of the Lord shall be saved," I am speaking of what happened to Jerusalem, of that most grievous punishment. About this I wish to tell you a few words that will be useful to you for the denunciation of the Marcionites and many other heretics. Since they assert that Christ is a good God, and he (who punishes) is evil, let us see who did it. Who did it? Is he evil in vengeance for Him? No way; otherwise, how can he be alien to Him? Or kind? But (from the Scriptures) it turns out that both the Father and the Son did this. With regard to the Father, this is evident from many passages, for example, where it is said that He sends His armies into the vineyard, and with regard to the Son, from the words: "Bring my enemies, those who would not have me to reign over them, and slay them before me" (Luke 19:27). And on the other hand, Christ Himself speaks of the coming tribulations, which, in their cruelty, surpass all that has ever been done, and He Himself announced them. Do you want to hear what happened? They were pierced with horns. Could there be a more horrible sight? Or do you want me to tell you about the woman's sufferings, about that sad event that surpasses any calamity? Or talk about hunger and contagion? I omit what is even worse than this. At that time, people did not recognize nature, did not recognize the law, they surpassed animals in cruelty; and all this happened as a result of the necessities of war, because it was pleasing to God and Christ. It will be fitting to point this out both to the Marcionites and to those who do not believe in Gehenna: it will be enough to curb their shamelessness. Are not these calamities more terrible than the evils that were in Babylon? Isn't this hunger much more unbearable than that of that time? Christ Himself said about this: "Then there will be great tribulation, such as has not been since the beginning of the world until now, and never will be" (Matt. 14:21). How then do some say that Christ has forgiven them of their sin? Perhaps this question is considered ordinary; but you are able to resolve it. No one can point out anywhere a fiction similar to what really happened. And if the writer had been a Christian, his words might still have been suspicious; If this is a Jew, and the most zealous Jew, who appeared after the Gospel, then should not these events be authentic for everyone? For you will see everywhere how he extols everything Jewish. Thus, there is Gehenna, and God is good. Were you not horrified when you heard of those sufferings? But the sufferings here are nothing compared to what will be there. Again I am forced to seem to you unpleasant, burdensome, and intolerable. But what am I to do? That's what I'm set up for. Just as a strict educator, by his very duty, inevitably incurs the hatred of his pupils, so do we. Otherwise, would it not be strange if people appointed by kings to any office should carry out the orders given to them, even if they were disagreeable, and we, in order to avoid reproaches on your part, should neglect the duty to which we were assigned?

Everyone has his own duty: many of you are obliged to have compassion and philanthropy, to be amiable and affectionate to those to whom you do good; but we, for our part, for the benefit of those whom we serve, are burdensome, cruel, intolerable, and disagreeable, since we benefit not by what we like, but by what we hurt. Such is the doctor. But it is not yet too disagreeable, because it immediately makes the usefulness of its art felt; and we are in the future. Such is the judge: he is burdensome to criminals and rebels. Such is the legislator: he is disagreeable to those who must obey his laws. But not so is he who calls for pleasure, who arranges public festivals and celebrations, who crowns the people; no, these people are liked because they amuse the cities with various spectacles, sparing no expense and expense. For this reason those who have received pleasure from them reward them on their part with praises, curtains, many lamps, wreaths, branches, and resplendent clothing. Meanwhile, the patients, as soon as they see the doctor, become sad and despondent. In the same way, the rebels, as soon as they see the judge, are disheartened, and do not rejoice or rejoice, unless he himself goes over to their side. Now let us see who is most useful to the cities, whether they are those who organize these festivals, these feasts, sumptuous dinners, and various amusements, or those who, rejecting all this, bring with them a stick and whips, bring executioners and terrible soldiers, pronounce terrible words, make severe reprimands, cause sorrow, and disperse the people in the public square with a stick. Let's see, I say, on which side there is a benefit. After all, they are burdened by the latter, and they are loved very much. What then happens to those who amuse the people? There is only one empty pleasure that remains only until the evening, and the next day disappears - disorderly laughter, indecent and intemperate words. And what about these? Fear, abstinence, modesty in the way of thinking, meekness of soul, avoidance of carelessness, curbing internal passions, guarding oneself from those that invade from without. Thanks to this, each of us owns his property, and through those festivals we lose it, and, moreover, to the detriment of ourselves, we lose it, not because robbers have invaded us, but because, to our own pleasure, we are robbed by vanity. Everyone sees how this robber carries away all his possessions, and enjoys it. This is a new kind of robbery, which makes those who are subjected to it rejoice!

4. But there is nothing of the kind there; there we are protected by God, as a common Father, from all things visible and invisible: "Take heed," He says, "do not your alms before men" (Matt. 6:1). There the soul learns to avoid unrighteousness. For the unrighteousness consists not only in the criminal greed for money, but also in giving the belly more food than necessary, and in the enjoyment of pleasures we overstep their proper measure and reach a frenzy. There the soul learns chastity, and here debauchery. For debauchery does not consist only in copulation with a woman, but also in the fact that we look with shameless eyes. There he learns meekness, and here arrogance: "All things are lawful for me," says (the Apostle), "but not all things are profitable" (1 Cor. 6:12); there – decency, here – shamelessness. I am already silent about what happens at the spectacles; There is not even any pleasure here, but rather sadness. Point out to me, after one day of festivity, both those who incurred expenses (in organizing the feast) and those who were amused with spectacles, and we will see that they are all despondent, especially the one who spent money. This is natural. On the previous day he had amused the commoner, and the commoner was indeed happy and enjoyed great pleasure, for he was pleased with the splendid clothes; but he could not always use it, and therefore he grieved and was consumed with sorrow when he saw that it was taken from him. As for the one who spent money, it seems that his happiness was small in comparison with the happiness of the first. Therefore, the next day they change with each other, and the greatest discontent falls to the lot of the latter. But if in human affairs that which rejoices has so many unpleasant things in it, and that which is burdensome brings such benefit, then how much more so in spiritual matters. For this reason no one complains about the laws, on the contrary, everyone considers them to be of general use, since it is not foreigners who have come from outside, nor enemies who have decreed them, but the citizens themselves, the overseers, the trustees. And this is considered a sign of prosperity and benevolence, when laws are decreed, although the laws are filled with punishments, and it is impossible to find a law without punishment. Is it not strange after this if you call the people who expound those laws saviors, benefactors, intercessors, and you consider us to be some kind of cruel and intolerable people, although we are talking about the laws of God? After all, when we talk about Gehenna, we cite the same laws. And just as secular legislators set forth laws about murder, theft, marriages, and the like, so we cite laws about punishments, laws that were not made by man, but by the only-begotten Son of God himself. He who is merciless, he says, let him suffer punishment; this is precisely the parable (of the debtor) (Matt. 18:23-35); let him who holds a grudge be subjected to extreme torment; let him who is angry in vain be cast into the fire; let him who curses suffer execution in hell.

If you think that you hear strange laws, do not be embarrassed. Why would Christ come if He did not have to decree extraordinary laws? For we already know that the murderer and adulterer must be punished; therefore, if we were to hear the same thing, what would be the need for a heavenly Teacher? Therefore He does not say, "Let the adulterer be punished," but he who looks with shameless eyes, and adds also where and when he will be punished. And He did not depict His laws on boards or pillars; And He did not set pillars of brass, nor did He inscribe letters on them; no, He raised up for us twelve apostolic souls, and upon them by the Holy Spirit He wrote these letters. And we, in all fairness, read them to you. If it was lawful among the Jews, so that no one could excuse himself by ignorance, how much more so with us. But if anyone says, "I do not hear, and I will not answer before the court," then he will be punished especially more for this. In fact, if no one taught, it would still be possible to excuse oneself with this; But if there are teachers, then it is no longer possible. See how Christ takes away this excuse from the Jews when He says: "If I had not come and spoken to them, they would have had no sin" (John 15:22). Again Paul (says): "But I ask, have they not heard? On the contrary, their voice went out into all the earth, and their words to the ends of the world" (Romans 10:18). Then there is forgiveness when no one speaks; but when the overseer sits and has it as his duty, then there is no forgiveness. And yet, Christ did not want us only to look at these pillars, but to be pillars ourselves. And since we have made ourselves unworthy of these writings, let us at least look at these pillars. Just as the pillars threaten others, but they themselves are not subject to responsibility, just as the laws themselves are, so are the blessed apostles. And look: such a pillar does not stand in one place, but these writings are widespread everywhere. If you go to India, you will hear about them; whether you go to Spain or to the very ends of the earth, you will not meet anyone who has not heard of them, except through your own negligence. So do not be angry, but be attentive to what is said here, so that you may be able to take up works of virtue and receive eternal blessings in Christ Jesus our Lord, with whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 6

"Men of Israel! hear these words" (Acts 2:22).