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.

7. "And there was," says (Moses), "the evening, and there was morning, the sixth day." With the end of the sixth day He put an end to the creation of all creatures; wherefore he added: "Thus are the heavens and the earth perfect, and all their host" (Gen. 2:1). See how the divine Scripture avoids the unnecessary and superfluous. Having mentioned the main elements, it no longer speaks in particular about other things; saying, "Thus are the heavens and the earth perfect," he says, "and all their host," and by this he signifies all that is on earth and that is in heaven. The adornment of the earth is that which came from it—the growth of herbs, the production of fruit, the fruit of trees, and everything else with which the Creator adorned it. Likewise, the adornment of the heavens consists of the sun, the moon, the various stars, and all the creatures that are among them. Therefore, the Divine Scripture, having mentioned heaven and earth, embraced all creation with these elements. "And God finished," he says, "by the seventh day his works which he had done" (v. 2). See how it repeats the same thing over and over again, so that we may know that all the works of creation continued until the sixth day: "And God finished His works on the seventh day, which He had done, and rested on the seventh day from all His works that He had done." What does it mean, "And he rested on the seventh day from all his works which he had done"? Notice how humanly and with what condescension the Divine Scripture speaks to us about everything: otherwise we would not understand a single word of it, if it did not vouchsafe us such condescension. "And he rested," he says, "on the seventh day from all his works which he had done," that is, he ceased to create and bring from non-existence into being. He has already produced everything that was needed; He also created him who had to use these creatures. "And God blessed," he says, "the seventh day, and sanctified it, for in it he rested from all his works which God had done and made" (v. 3). Since He no longer began to create, and according to His love for mankind He did by His command, and on the sixth day He put an end to creation, but on the seventh He did not want to produce anything else, because everything that He only wanted had already been accomplished, so that this day also may have some advantage and not seem less important, because that nothing was created during it, (God) vouchsafes him a blessing: "And God blessed," he says, "the seventh day, and sanctified him." What then? Have the others not been blessed? Of course; Says; but for them, instead of any blessing, it was sufficient that creatures were created in each of them. Therefore (the Scriptures) did not say of them, "blessed," but only of the seventh day, and added, "and sanctified it." What does it mean, "and sanctified it"? He separated it. Then, in order to show us the reason why it is said, "And he sanctified him," the divine Scripture adds: "For in him he rested from all his works which God had done and built." Already here, at the very beginning (of the world's existence), God diviningly offers us the teaching that we should devote one day in the circle of the week to spiritual matters. For this purpose, the Lord, having completed all His works in six days, honored the seventh day with a blessing and sanctified it, "for in it He rested from all His works which God had done and built." But here, I see, the boundless sea of thoughts opens up to us again, and I wish not to pass it without attention, but to make you also participants in this spiritual wealth. What question arises here? The Divine Scripture here shows that God rested from His works, and in the Gospel Christ says: "My Father worketh hitherto, and I work" (John 5:17): when comparing these sayings, does not there be any contradiction in them? Let it not be: there is no contradiction in the words of the divine Scriptures. When the Scripture here says: "For in it He rested from all His works," it teaches us that on the seventh day He ceased to create and produce from non-existence into being; and when Christ says: "My Father worketh hitherto, and I work," then by this He points to His uninterrupted providence, and by doing He calls the preservation of that which exists, the granting of its continuation (in being) and its management at all times. Otherwise, how could the universe exist without a supreme hand governing and disposing of the entire visible and human race? And if anyone wishes to consider in detail all that is done every day for your benefit by the Creator of the universe, he will discover the abyss of philanthropy. In fact, what consideration, what mind is able to comprehend the ineffable goodness which (God) manifests to the human race, commanding "His sun to rise on the evil and the good, and sending rain on the just and the unjust" (Matt. 5:45), and giving us abundance in all other things? Perhaps we have stretched the word beyond what is proper; This, however, was not done in vain, nor without purpose, but in order that those who did not come here might know through you what damage they had done to themselves, depriving themselves of spiritual instruction for the sake of bodily food. However, in order not to increase their sorrow, you will show them brotherly love by conveying our words to them: this will indeed serve as a testimony of sincere love. If those who do this with sensual foods, and save for their acquaintances what has been served on their table, thereby show a very great love, how much more will such a course of action in regard to spiritual things bring us great praise; And it will benefit us. Whoever tries to teach his neighbor does not so much benefit him as prepares for himself a great reward and acquires a twofold fruit: he receives a greater reward from God, and he himself remembers and renews in memory what was said when he tries to convey it to his neighbor.

8. Considering this benefit of yours, do not refuse your brethren, but let them now learn from you what we have said. And in order that they may no longer be indebted to you for such instruction, draw them to us, suggesting to them that the taking of bodily food in no way hinders spiritual instruction, that every time should be considered convenient for spiritual conversation. If we consider carefully, we can, both staying at home, both after and before dinner, taking in our hands the divine books, receive benefit from them, and provide spiritual food to the soul. As the body needs sensual nourishment, so the soul requires daily instruction and spiritual nourishment, so that, strengthened by it, it may be able to resist the rebellions of the flesh and endure the constant warfare that threatens us and makes our soul a prisoner, if we, even for a short time, wish to give ourselves over to carelessness. That is why the Prophet David called blessed the one who "meditates on His (the Lord's) law day and night" (Psalm 1:2). And the blessed Moses, instructing the Jewish people, says: "When thou shalt eat and be satisfied, then bless the Lord thy God" (Deuteronomy 8:10). You see how then, especially, that is, after eating, we must offer ourselves spiritual food, so that the soul, after being satiated with bodily food, does not fall into perdition and does not give place to the wiles of the devil, who at all times tries to inflict a mortal blow on us. The same prophet said in another place: "And when you lie down and rise, remember the Lord your God" (Deuteronomy 6:7). You see that at no time should we expel this remembrance (of God) from our souls, but keep it firmly in our conscience, be in constant vigilance and never give ourselves rest, but, knowing the fury of our enemy, be sober and vigilant, bar all his entrances, and never neglect spiritual food. This is your salvation, this is your spiritual wealth, this is your security. If we thus begin to protect ourselves every time by reading, and listening, and spiritual conversation, then we ourselves will be able to become invincible, and to render the wiles of the evil demon unsuccessful, and to receive the kingdom of heaven, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 11

That it is necessary to make great efforts for virtue and to imitate the saints, who, being of the same nature with us, did it with zeal, and that if we become negligent, we will have no excuse.

Rational order and purpose in the phenomena of nature, human affairs and ecclesiastical institutions: the expediency of the establishment of the Holy Forty Days and the task of the Christian life – the advancement in virtue, the eradication of passions and the correction of shortcomings, following the example of holy men who were of the same nature with us. — An example of Ap. Paul, his humility and greatest feats according to his own image, forced by circumstances.

1. I know that in the preceding days I occupied your mind with deep meditations; Therefore, today I want to offer you an easier teaching. Just as the body, exhausted by fasting, needs some rest, so that it can then again set out with lively zeal for the feats of fasting, so the soul requires rest and tranquility. It is not always necessary to strain it, nor always to relax it; but sometimes to do one thing, and sometimes another, and thus to control both the state of the soul and the lusts of the flesh. Constant strenuous work produces exhaustion and exhaustion, and constant relaxation leads to carelessness. This happens, as everyone knows, both with the soul and with the body. Therefore, moderation in everything is a wonderful thing. This is what God teaches us in every way and by the very creatures that He created for our existence. In order to convince you of this, let us consider day and night, that is, light and darkness. Having appointed a day for man to do, and the darkness of the night for rest and rest from his labors, (God) has set a measure and limits for both of them, so that we may all benefit from them. And that the light of day is a time of work, listen to David, who says: "A man goes out to his work, and to his work until the evening" (Psalm 103:23). And he said well, "Until evening," because when evening comes, the light withdraws, and darkness comes and puts human nature to sleep, calms the laboring body, calms all the senses, and, like a good nurse, by her solicitude gives all the members freedom from labor and exhausting occupations. When the measure of the night is fulfilled, light appears, and, awakening a person, makes him capable of perceiving the sun's rays with fresh senses, and with a new and ardent zeal to begin his usual activities. The same can be seen in the sequence of seasons: after winter comes spring, and after summer comes autumn, so that by a change in the dissolution of the air our bodies are refreshed, so that those who are excessively compressed by the cold do not become upset, and those who are strongly warmed by the heat do not weaken; therefore (God) makes us accustom ourselves to winter in the autumn, and to summer in the spring. In general, whoever wants to look at everything judiciously, will find order and proportion in all creations, and will be convinced that nothing is created without a cause and without a purpose. The same can be seen in plants growing from the ground. The earth does not produce everything at the same time, and not every time is convenient for cultivating its crops: taught by God-given wisdom, the farmer knows the convenient time and understands when to sow seeds, when to plant trees and grapes in the ground, when to sharpen the sickle for the harvest, when to gather the grapes and cut the clusters, and at what time to gather the fruit from the olive tree. In short, if you want to consider all this in detail, you will find that farmers also have much wisdom. And this can be seen not only on land, but also at sea. Here you will see another kind of wondrous wisdom: the helmsman knows when to launch a ship, when to take it out of the harbor, when to sail on the sea. In these especially people one can see how much meaning the wisdom of God has placed in human nature. Those who travel on high roads do not know the turns so well as these (sailors) know how to keep their way on the waters. That is why the Scriptures, marveling at the excessive wisdom of God, say: "He gave way into the sea, and" in the water "a safe path" (Wisdom 14:3). What human mind is able to comprehend this? The same reasonable dispensation can be found in what concerns people's eating: for each time and for each season of the year, the Lord has given us different food, and the earth, like a good nurse, brings us its Gifts, in obedience to the command of the Creator.