4. But let us return to the subject question. From what has been said, it is clear that man in the beginning had complete power over the animals, since it is said: "Let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." And that now we are afraid and frightened of the beasts, and have no power over them, I do not deny; only this does not make God's promises false. At first it was not so, but the beasts were afraid and trembled, and they obeyed their master. When he lost his boldness through disobedience, then his power also diminished. That all animals were subject to man, listen to how the Scripture says: "He brought to man (Adam) (beasts and all the dumb ones), that he might see what he would call them" (Gen. 2:19). And he, seeing the beasts near him, did not run away, but as a master gives names to his servants, so he gave names to all the animals. "And that as man (Adam) shall call every living creature, so shall his name be" – this is already a sign of authority. Wherefore God, desiring and thereby showing him the dignity of his power, commissioned him to give names to the animals. This, then, would be enough to prove that the beasts were not feared by man in the beginning. But there is another proof, no less powerful and even clearer. What is it? Conversation of the serpent with his wife. If the beasts were frightening to man, then when the woman saw the serpent, she would not stop, would not take advice, would not speak to him with such fearlessness, but would immediately be horrified at the sight of him and depart. But she is talking, and is not afraid; There was no fear then. When sin entered, both honor and power were taken away. And just as among slaves the most serviceable are feared by their comrades, and the defective are afraid of their comrades, so it is with man. As long as he had boldness before God, until then he was feared even by the beasts; and when he fell, he himself began to fear even the last of his fellow servants. But if you do not accept our words, then prove to me that the beasts were terrible to man before the fall. But you can't prove it. And if this fear subsequently appeared, then this also serves as the most important proof of God's love for mankind. If, even after a man transgressed the commandment, the honor bestowed upon him remained inviolable, it would not be easy for him to rise from the fall. When disobedient people enjoy the same honor as obedient people, then they are more likely to become accustomed to evil and do not easily lag behind it. If even now, when there is fear, punishment, and torment, people do not preserve their wisdom, then what would they be if they did not suffer any grave consequences for their crimes? This means that God has taken away our power according to His care and providence for us.

5. And you, beloved, also see in this the ineffable love of God for mankind, that Adam completely violated the commandment and transgressed the law, and God, who loves mankind and conquers our sins by goodness, did not take away (from him) all honor (from him) and did not completely deprive him of dominion, but only those animals that were not particularly useful to him for life, and those who are necessary and useful and contribute much to our well-being, left in subjection and obedience. Thus He left the herds of oxen, that we might drag the plough, plough the earth, and sow seed; He also forsook the species of the enraged, that they might help us in our labors in bearing burdens; He left the flocks of sheep, that we might have sufficient means of clothing; He also left other kinds of animals, which are of great benefit to us. Since He, determining the punishment for disobedience to man, said: "In the sweat of thy face shalt thou eat bread" (Gen. 3:19), so that this toil and sweat would not be unbearable, (God) eased its burden and burdensomeness with a multitude of dumb ones who help us in our work and work. He acted exactly like the merciful and caring master who, after punishing his slave, applies medicine to the wounds. In the same way, God, having punished the sinner, wants to alleviate this punishment in every possible way: He condemned us to constant labor and sweat, but in order to ease the work He gave us a multitude of dumb people. This means that the fact that He gave honor, and the fact that He again took it away from us, and the fact that He brought fear of the beasts upon us, and all the rest, if only carefully and conscientiously considered, testifies to the great wisdom, to the great solicitude, to the great love of God. Let us thank Him for all this and let us be grateful to Him Who has so blessed us. He does not require of us anything heavy and difficult, but only that we confess such good deeds of His and give thanks to Him for them, not because He needs them — He has need of nothing — but that we may thereby learn to attract the Giver of good things to ourselves and not be ungrateful but they showed virtue worthy of His blessings and His care for us. By this we will dispose Him to take even greater care of us. I urge you, let us not be careless, but let each one of you every hour, if possible, reflect not only on the general blessings, but also on the special ones that have been shown to him (by God), not only about those known and revealed to all, but also about those known to him alone and unknown to others: through this he will be able to offer unceasing thanksgiving to the Lord. This is the greatest sacrifice, this is the perfect offering; this will be for us the basis of boldness before God, in what way, I will explain. Whoever constantly keeps this in his mind, fully aware of his insignificance, and on the other hand thinking of God's ineffable and immeasurable love for mankind, of how He arranges our affairs, looking not at what our sins deserve, but at His goodness, moderates his mind, crushes his thoughts, tames all pride and arrogance, learns to behave modestly, to despise the glory of the present life, not to value everything visible, to think about future blessings, about immortal and infinite life. Whoever disposes the soul in this way offers God a true and pleasant sacrifice, as the prophet says: "Sacrifice to God is a broken spirit; Thou shalt not despise a contrite and humble heart, O God" (Psalm 50:19). Well-meaning slaves are corrected not so much by punishment and torment, as by good deeds and the consciousness that they have suffered a lesser punishment than they deserved for their sins.

6. And so, I pray, let us crush our spirits, let us humble our minds, and especially now, when the time of fasting gives us a great help in this. If we put ourselves in such a disposition, then we will be able to pray with great cheerfulness, and to obtain great grace from above by confessing our sins. And in order to be convinced that such souls are pleasing to the Lord, listen to how He Himself says: "On whom will I look: on him who is humble and contrite in spirit, and on him who trembles at My word" (Isaiah 66:2). That is why Christ, speaking (to His disciples), said: "Learn from Me, for I am meek and lowly in heart, and you will find rest for your souls" (Matt. 11:29). Whoever truly humbles himself will never allow himself to be irritated, will never become angry with his neighbor, because his soul is humbled and occupied with what concerns itself. What can be more blessed than a soul so attuned! Such a person always sits in the harbor, safe from any storm and enjoying the silence of thoughts. That is why Christ said: "And you will find rest for your souls."

Therefore, one must be awake, sober, and have unceasing and vigilant care for the salvation of the soul. A Christian should always fight against the passions of the flesh, vividly remember the commandments given to us by the Lord in common, guard against them and make proper use of His great patience towards us, not wait for what will be accomplished by the deed itself, and then humble himself, so that it would not be said of us: "When He killed them, they sought Him" (Psalm 77:34). And so, beloved, having for ourselves a helper in the present time of fasting, let us all hasten to the confession of sins, let us shun all evil and do every virtue. This is what the blessed prophet teaches David, saying: "Turn away from evil, and do good" (Psalm 36:27). If we arrange ourselves in this way, and combine abstinence from evil with abstinence from food, then we will receive greater boldness and be vouchsafed the most abundant mercies from God, both in this life and on that terrible day, through the prayers and intercession of those who pleased Him, through 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.

DISCOURSE 10

An exhortation to those who are ashamed to come to the evening service after dinner, and a continuation of the explanation on the words: "Let us make man in Our image, after Our likeness"; also the explanation of the words: "God created man in His own image, in the image of God created He him; male and female He created them" (Gen. 1:27).

1. We have a smaller meeting today and not a large crowd of those who have come. Why and why is this? Perhaps some were ashamed to come to this spiritual feast after a sensual meal, and this was the reason for their absence. But let them listen to a certain wise man who says: "There is shame that leads to sin, and there is shame — glory and grace" (Sir. 5:25). It is not shameful to come to this spiritual feast after taking bodily food. Spiritual affairs are not confined, like human affairs, to certain times; For conversation about spiritual things, any time of the day is convenient. And what am I talking about daytime! Let night come, and it will not serve as an obstacle to spiritual teaching. That is why Paul also said in writing to Timothy: "Be persistent in season and out of season, rebuke, rebuke, exhort" (2 Tim. 4:2). Listen again to what Blessed Luke says: "Paul, intending to depart the next day, conversed with them, and continued his discourse until midnight" (Acts 20:7). Did the time hinder me at all, or did it interrupt the word of instruction? An attentive listener, even after dinner, can (profitably) be in this spiritual assembly, while a negligent and careless one, even if he remains without food, will not derive any benefit from it. And I say this not in order to weaken the strictness of the fast — let it not be! "On the contrary, I greatly praise and approve of those who fast, only I want to impress upon you that you should perform spiritual deeds with sound judgment, and not only following custom. It is shameful not to come to this spiritual instruction after eating, but (to come here) with a careless soul, to submit to the passions and not to tame the lusts of the flesh. Do not eat badly, let it not be! — and gluttony and gluttony to the point of burdening the belly are harmful; through this, the pleasure of food is also destroyed. In the same way, it is not bad to use wine in moderation, but to indulge in drunkenness and lose common sense through immoderation. But if you, beloved, cannot remain (for a whole day) without food because of bodily infirmity, none of the well-meaning will blame you for this: our Lord is meek and loving to mankind, and does not require anything from us beyond strength. He demands of us both fasting and abstinence, not only so that we remain in non-eating, but so that, withdrawing from worldly affairs, we use all our free time for spiritual pursuits. If we were to arrange our lives attentively and devote every free moment to spiritual pursuits, if we took food only to satisfy our needs, and spend our whole lives in good deeds, then we would not need an allowance from fasting. But since human nature is negligent and more inclined to intemperance and luxury, therefore the humane Lord, as a loving father, invented for us a remedy in fasting, in order both to distract us from (worldly) pleasures, and to turn us from the cares of life to spiritual affairs. Therefore, if some of those who come here feel bodily weakness and cannot remain without food, I advise them to strengthen their bodily weakness as well, and not to deprive themselves of this spiritual instruction, and to take care of it all the more.

2. Besides abstaining from food, there are many ways that can open to us the doors of boldness before God. Whoever eats food and cannot fast, let him give the most abundant alms, let him make fervent prayers, let him show intense zeal for hearing the word of God; here bodily weakness does not hinder us in the least; let him be reconciled with his enemies, let him banish from his soul all rancor. If he does this, then he will perform a true fast, such as the Lord requires of us. For He commands the very abstinence from food so that we, bridling the lusts of the flesh, make it obedient in the fulfillment of the commandments. And if we decide not to accept help from fasting for the sake of bodily weakness and give ourselves over to greater carelessness, then, without knowing it, we will inflict the greatest harm on ourselves. If even during fasting we have a lack of the above-mentioned good deeds, then how much more will we show our negligence (about them) when we do not use the medicine of fasting. Having learned this from us, you who are able to fast, yourselves, as much as possible, I forgive you, strengthen this good and commendable zeal of yours. "If our outer man decays, the inner one is renewed from day to day" (2 Corinthians 4:16). Fasting humbles the body and curbs disorderly lusts, while it enlightens the soul, inspires it, and makes it light and soaring grief. And as for your brethren who are not able to fast because of bodily infirmity, exhort them not to abandon this spiritual food, instructing them, passing on to them what they have heard from us, and showing them that it is not he who eats and drinks in moderation who is not worthy to heed these instructions, but a careless person who is given over to pleasures. Remind them of the apostolic saying: "He who eats, eats for the Lord... and whoever does not eat does not eat for the Lord, but gives thanks to God" (Romans 14:6). Thus, the fasting one also thanks God for having enough strength to carry out the Lenten work; and he who eats also gives thanks to God, because it will not harm him in the least in the salvation of his soul, if he wills. The loving God has revealed to us an innumerable number of ways by which, if only we will, we can attain the highest boldness (before God). We have talked enough about this for the sake of those who are absent, taking away from them a reason for shame and showing that this (i.e., eating during the fast before the evening service) should not be ashamed, since it is not eating but doing evil that exposes us to shame. Great shame is a sin! If we do it, we must not only be ashamed, but also cover our faces and call ourselves miserable as sinners. Or rather, even then there is no need to lose heart, but to hasten to repentance and correction. Our Lord is such that if we, through carelessness, commit a sin, He does not require anything else from us than that we confess our sins, stop there, and do not fall into the same sins. If we eat with moderation, let us not be ashamed, because the Lord has united us to a body that cannot exist except by eating; only let there be no immoderation; This contributes greatly to the health and strength of our body. Do you not see every day that from luxurious tables and immoderate satiety come innumerable diseases? Where do diseases in the legs come from? Where do headaches come from? Where does the multiplication of spoiled sputum come from? Where do countless other diseases come from? Is it not from immoderation, is it not from the fact that we pour into ourselves more wine than is due? As an overcrowded ship soon sinks and sinks, so a man, having given himself over to gluttony and drunkenness, rushes into the abyss, drowns his mind, and finally lies like a living corpse, often still capable of doing something bad, and capable of no more good than the dead.

3. Therefore, I beseech you, like Blessed Paul, "Do not turn the care of the flesh into lusts" (Romans 13:14), but strengthen and increase your zeal and concern for the accomplishment of spiritual works. When you talk about all this with your brethren, urge them not to deprive themselves of this spiritual food; Let them, even after dinner, come here with all diligence, so that, having received instruction here, they may stand firmly against the wiles of the devil. Now we will offer you the usual meal and reward your love for your diligence in listening, and we will also pay the debt that is owed to you. Of course, you know and remember that when we began to speak about the creation of man, we could not consider the entire reading because of the brevity of time, but ended the sermon with a discourse on the beasts, showing that man had power over them in the beginning, but lost it for the sin of disobedience. Therefore, today we want to inform you of the rest, and with that we will let you go from here. And in order that our word may be clear to you, it is necessary to remind you where we then left the teaching, so that, having begun from that place, we may thus conclude the rest. Where did we stop then? In explaining the words: "Let us make man in our image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air," since our conversation had spread considerably and a great sea of thoughts was born in us, we could no longer go further, and having stopped there, we did not touch upon what followed. Therefore, it is necessary now to read your love, what follows so that you may know what we intend to tell you. The Divine Scripture adds: "God created man in His own image, in the image of God He created him; male and female He created them. And God blessed them, and God said to them, Be fruitful and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth" (Gen. 1:27-28). Not many words, but a great treasure is contained in these brief words. The blessed prophet, speaking under the inspiration of the Holy Spirit. He now wants to teach us something mysterious. By saying, "Let us make man," and using, so to speak, consultation and deliberation, the Creator of all things by this manner of speech already pointed out the dignity of him whom He intended to create, and even before creating him, He showed us what great power He wished to give to this future creation. Having said, "Let us make man in our image, after our likeness," he added, "and have dominion over the fish of the sea." See how at the very beginning he reveals to us a hidden treasure. Speaking by the Spirit of God, the prophet sees the non-existent as existing and accomplished. Why, tell me, then does God, when He said, "Let us make man," now says, "and rule"? He reveals to us some hidden mystery. Who are "and rule"? Is it not clear that He said this, hinting at the creation of a woman? You see that in the Divine Scriptures nothing is said simply and in vain, but even an insignificant word contains a hidden treasure.

4. And do not be amazed, beloved, at what is said. Such is the custom of all the prophets to speak of what has not yet been, as of what has already been accomplished. With their spiritual eyes they already saw what was to happen many years later; therefore they spoke of everything as if they were contemplating it before their eyes. And so that this may be clear to you, listen to how blessed David, for so many generations, prophesies and cries out about Christ's sufferings on the Cross: "They have pierced my hands and my feet" (Psalm 21:17), and again: "They divide my garments among themselves" (v. 19). Do you see how he foretold what was to come to pass after a long time, as it had already come to pass? So this blessed prophet (Moses), hinting to us about the creation of a woman, says mysteriously: "And have dominion over the fish of the sea." Then he says more clearly: "God created man in His own image, in the image of God created He him; male and female He created them." See how carefully he uses, and repeats the same thing over and over again, so that his words take root in the minds of his hearers. If this were not what he had in mind, it would have been enough to say: "God created man." But he also adds: "in the image of God he created him." He had already shown us what was meant by "in the image," so now he repeats the same word, and says, "In the image of God He created him." In order not to leave even the most insignificant pretext for justifying those who would like to contradict the dogmas of the Church, he, stretching a little further, again teaches the same thing, i.e., that the expression "in the image" is used by him to denote the power and dominion (of man) over all creatures. Now let us see what he says: "God created man in His own image, in the image of God created He him; male and female He created them." To which he hinted above with the words: and let them possess, he speaks more clearly here. However, even this He has not yet fully revealed to us, because He has not yet told us about the creation (of husband and wife), has not yet shown us whence the woman came, but already says: "Male and female He created them." Do you see how he speaks of things that have not yet been done as having been accomplished? Such are the spiritual eyes! These bodily eyes are not so much able to see the visible, as the spiritual ones (see) the invisible and non-existent. Thus, having said: "Male and female he created them," (Moses) already refers (God's) blessing to both, and says: "And God blessed them, and God said to them, Be fruitful and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth" (Gen. 1:28). What a high blessing! The words: "Be fruitful and multiply, and replenish the earth" are spoken, as everyone knows, both to dumb animals and to creeping things; and the words: "And possess it, and have power" are addressed only to husband and wife. Note the love of God: even before the creation of a woman, God makes her a participant in dominion (over creatures) and vouchsafes her a blessing. "And have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth." Do you see the unspeakable power? Do you see the great authorities? Do you see that all creatures are subordinate to man? Do not think low of this rational animal, but, thinking of the greatness of his honor and the Lord's goodwill towards him, marvel at His ineffable love for mankind.

5. "And God said, 'Behold, I have given you every seed-bearing herb that is on all the earth, and every tree that has fruit of the tree that bears seed; — [this] shall be for your food; but to every beast of the earth, and to every fowl of the air, and to every creeping thing that creepeth upon the earth, in which there is a living life, I have given all the herbs for food. And it was so" (Gen. 1:29-30). Pay attention, beloved, to the accuracy of expressions and the ineffable love of God, and do not omit a single word without consideration. "And God said," he says, "Behold, I have given you every herb that sows seed," as if the speech were addressed to two, and this while the woman had not yet been created. Then, in order for you to understand the boundless goodness of the Lord, see how He shows His mercy and abundant generosity, not only towards the husband and wife, who has not yet been created, but also towards the dumb themselves. Saying, "Unto you, 'This] shall be for food," he added, 'And unto all the beasts of the earth.' And here is another abyss of mercy: He took care not only of the dumb, meek, and fit for our food and service, but also for the beasts. But who is able to fully comprehend this boundless goodness? "To you," he says, "[this] shall be for food; but to all the beasts of the earth, and to all the fowls of the air, and to every creeping thing that creepeth upon the earth, in which there is a living life, I have given all the herbs for food." Great is the Lord's providence for the man He created! When He created him and gave him all power over creatures, so that, seeing such a multitude of dumb people, he would not immediately and at the very beginning be burdened by the fact that he was not able to feed so many animals with food, the good Lord, before man had yet come to such an idea, wishing, so to speak, to console him and show him that as he himself, so also all the dumb ones will have complete contentment, because the earth, according to the command of the Lord, will serve for their sustenance, to the words: "For you [this] shall be for food," He immediately added: "And to all the beasts of the earth, and to all the birds of the air, and to every creeping thing that creepeth upon the earth, in which there is a living life, [I gave] all the herbs for food. And so it was." Everything, that is, whatever the Creator commanded, came to pass, everything came into proper order. Wherefore (Moses) immediately added, "And God saw all that he had made, and behold, it was very good" (v. 31).

6. Who can worthily praise the accuracy of the divine Scriptures? Here it is with the words: "And God saw all that He had created, and behold, it is very good," stops the mouths of all who would only later dare to contradict. "And God saw," he said, "all that He had made, and behold, it was very good. And there was evening and there was morning: the sixth day." As of each of the things that are created, (the Scriptures) said: "And God saw... Behold, it is very good," so now, when all things have been accomplished and the works of the sixth day are finished, when He who was to use all creatures has already been created, it says: "And God saw all that He had made, and behold, it was very good." See how it, embracing all creatures in this one word, "all," communicates praise to each of them. He was not even satisfied with the word "all," but added: "what He has created"; And here it has not yet stopped, but says: "And behold, it is good," and: "Very good," that is, perfectly good. And so, when the Lord, Who brought His creatures from non-existence into existence, called His creatures good, then who would dare, even if he was filled with insane conceit, to open his mouth and contradict what God said? For in visible nature there is created not only light, but also darkness, contrary to light, not only day, but also night, contrary to day, and among the growths of the earth there are not only useful herbs, but also harmful ones, and trees not only fruitful, but also barren, and animals not only meek, but also wild and fierce, and among (animals) begotten by water, not only fish, but also whales, and other sea animals, and on the earth not only inhabited places, but also uninhabited, not only level fields, but mountains and thickets, and among the birds, not only tame and fit for food, but predatory and unclean, for example, hawks and kites, and many other similar things, also among the animals that have come out of the earth, not only meek, but snakes, vipers, dragons, lions, and lynxes, and in the air there are not only winds and rains that are beneficial, but also hail and snow, and in general, if you examine everything in detail, in each kind of creatures you will find not only that which is useful to us, but also that which seems harmful, so that later no one, looking at God's creations, will be able to condemn them and say: "Why is this?" What is it? or, "This is well done, and this is not good," the Holy Scriptures, shutting the mouths, so to speak, of all who dare to judge unreasonably, after creating all things, on the sixth day says: "And God saw all that He had made, and behold, it was very good." What can be compared with such a testimony, when the Creator of all things himself declares and says that all created things are good, very good? Therefore, when you see that someone, carried away by his own considerations, begins to contradict the divine Scriptures, get away from him as from a madman, or rather, do not withdraw, but, regretting his ignorance, quote what the divine Scripture says, and say that "God has seen all that He has created, and behold, it is very good"; perhaps you will have time to restrain his unbridled tongue.

Although we, through the weakness of our minds, do not know the use of (some) creatures, nevertheless (we must believe that) God produced everything according to His wisdom and high love for mankind.