3. But those who are sent still object: "Why do you baptize, if you bear Christ, neither Elijah, nor the Prophet?" Since this is asked not out of a desire to know the truth, but out of malicious envy, the Evangelist silently remarked when he added, saying: "And the epistle of the Pharisees." He clearly speaks as it were: John is asked about his actions by those who do not know how to desire to learn, but only envy. But every Saint, when he receives a question even from a corrupt mind, does not change in the observance of his goodness. That is why John also answers the question of envy with the edification of life. For immediately he adds: I baptize with water; but he stands in the midst of you, whom you do not know. John baptizes not in the spirit, but in water, because, not having the power to forgive sins, he washes the bodies of those who are baptized with water, but does not wash the spirit through the remission of sins. Wherefore, then, does he baptize, who by baptism does not forgive sins, if not in order that, preserving the order of his precedence, he who by birth preceded Him who is to be born, and by baptism preceded the Lord, Who is to be baptized; and that he who through preaching became the Forerunner of Christ, and through Baptism was His Forerunner, an imitation of the Sacrament? — Meanwhile, announcing the Mystery, he affirms that this (Christ) stands in the midst of people, and they do not know Him; for the Lord, having appeared in the flesh, was made both visible in the flesh and invisible in majesty. Of Him he further says: He is He who comes after me, Who was before me. For thus it is said: "It was before me, which is the same thing, "He was set before me." Therefore he comes after me because he was born afterwards, but before me because he was exalted above me. But speaking of this a little above, he also revealed the reasons for His exaltation, adding: "For I was first." He speaks plainly, as it were: He who was born after me is greater than me even in that He is not constrained by the times of His birth. For He who in time is born of the Mother, without time is born of the Father. Surrendering himself to Him (Jesus), he (John) declares what reverent humility he ought to have before Him: "Thou art worthy to bow down, loose the strap of His boots" (Mark 1:7). It was the custom of the ancients that if a man did not wish to have a wife who was engaged to him, he was obliged to take off the boot of the one who, by right of intimacy, was the bridegroom to her. And so, what was Christ among men, if not the bridegroom of the Holy Church? Of which the same John says: "If you have a bride, there is a bridegroom" (John 3:29). But since people thought that John was the Christ, which John himself rejects, he justly says that he was not even worthy to loosen the strap of His boots. He clearly says, as it were: "I have not the power to bare the feet of our Redeemer, because I undeservedly do not appropriate to myself the name of the bridegroom." "However, this can be understood in another way. For who does not know that boots are made of dead animals? "The incarnate Lord appeared as if shod, because in His Divinity He accepted the deadness of our damage. Wherefore also through the Prophet He says: "Upon Edom I will stretch forth My boots" (Psalm 59:10). For by the name of Idumaea is understood paganism, and by the name of the boot is accepted mortality. Thus, the Lord says that He will spread His boot on Idumea, because when He became known to the Gentiles in the flesh, then the Godhead came to us as if in shoes. But the human eye cannot penetrate into the mystery of this incarnation. For it is impossible to comprehend how the Word is incarnated; how the higher and life-giving Spirit is animated in the womb of the Mother; how one who has no beginning both exists and is conceived. Consequently, the strap of the boots is the tie of the sacrament. Thus, John cannot loose the strap of His boots, because he cannot himself penetrate into the mystery of His incarnation, although he knew about it from the spirit of prophecy. And so, what is the meaning of the words: I am not worthy to loose the strap of His boots, if not the expression of a clear and humble consciousness in one's ignorance? He clearly says, as it were: "What wonder is it if He is exalted before me, Whom I look upon as Him who was born after me, but do not comprehend the mystery of His birth?" Here is John, filled with the spirit of prophecy, is famous for his wondrous knowledge, and yet he suggests that he does not know the unknown.

4. In this matter, most beloved brethren, we must weigh and ponder with full attention how holy men, in order to preserve the virtue of humility in themselves, when they know something wonderfully, try to bring to the eyes of the mind what they do not know, so that their soul does not become proud of the side on which it is perfect, thinking, on the other hand, of its own weakness. For knowledge is virtue, and humility is the guardian of virtue. Consequently, it remains for the mind to restrain itself in all that it knows, so that the wind of pride does not blow away that which gathers the virtue of knowledge. When you, brethren, do good, always recall evil deeds, so that the soul may never carelessly delight in a good deed, cautiously looking at its own guilt. Look upon the higher ones, especially those who have no communion with you, as your neighbors, because you do not know that the good is hidden in the very thing that you recognize as some evil in their actions. Therefore, let everyone try to be great, but let him not know in some way that he is really so, so that by the audacious arrogation of greatness he does not lose it. For this reason it is said through the Prophet: "Woe, who are wise in yourselves, and understand before yourselves" (Isaiah 5:21). That is why Paul says: "Do not be wise about yourselves" (Romans 12:16). Wherefore it is said against the proud Saul, Thou wast not little food before him, and hath thou not made thee ruler? It is clearly said, as it were: "When you recognized yourself as small, then I exalted you above others. But since you acknowledge yourself to be great, I consider you small." On the contrary, David, when he jumped before the Ark of the Covenant of the Lord, looked with contempt at the power of his kingdom, said, "I will play and dance before the Lord." And I will reveal myself in the same way, and I will be useless in thy sight (2 Samuel 6:21,22) [ [18]], for who would not be pleased by the breaking of the jaws of lions, the tearing of the muscles of bears, the election (to the Kingdom) with the neglect of the elder brothers, the deposition of Goliath, terrible for all, with one stone, the offering, at the suggestion of the King, of the exterminated Philistines appointed by the number of circumcisions, the receipt of the Kingdom according to the promises, the possession of the whole people of Israel without any subsequent reproach? "And yet in all this he despises himself who confesses that he is humiliated before his eyes. And so, if holy men think low of themselves even when they perform great feats, then what will those say in their excuse who puff up without performing a feat? "Yes, although there were any good deeds, they are insignificant if they are done without humility. For a wondrous feat does not exalt with pride, but humiliates. For whoever gathers virtues without humility throws dust to the wind; and from whence it seems to acquire something, from there it is more blinded. And so, my brethren, in all your deeds consider humility as the root of a good deed. Look not at that by which you have already been exalted, but at that by which you have become inferior, so that from humility you may always ascend to the higher, having before your eyes those who are better than you.

Discourse VIII, Delivered to the People in the Church of the Blessed Virgin Mary on the Day of the Nativity of the Lord. The reading of the Holy Scriptures. Gospels: Luke 2:1-14

And it came to pass in thy days that there came forth a command from Caesar Augustus to write the whole world. This was the first writing to be the ruler of Syria to Cyrene. And Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David, which is called Bethlehem, for he was to be from the house and country of David, to be registered with Mary, a woman betrothed to him, who was not idle. And it came to pass, when it was there, that the day was fulfilled to give birth to Her. And thou shalt bring forth thy firstborn Son, and shall weave Him, and lay Him in a manger: for there shall be no place for them in the monastery. And the shepherd was in the same country, watching and watching the night for his flock. And behold, the angel of the Lord stood in them, and the glory of the Lord shone upon them: and they feared with great fear. And the angel said to them, "Do not be afraid, for behold, I preach great joy to you, which shall be to all men." For today the Saviour was born unto you, Who is Christ the Lord, in the city of David. And this is a sign unto you: ye shall find the Infant coiled lying in a manger. And without dawn there was with the Angel a multitude of heavenly howls, praising God and saying: Glory to God in the highest, and on earth peace, good will toward men.

1. Since, by the Lord's mercies, we intend to celebrate three solemn Liturgies today, we cannot speak at length about the Gospel reading. But the very birth of our Redeemer prompts us to say something, even if briefly. What does it mean that before the birth of the Lord, the universe is subjected to a census, if not a clear indication that He will appear in the flesh who in eternity will enumerate His elect? On the contrary, it is said of the wicked through the Prophet: "Let them be required of the book of the living, and let them not be written with the righteous" (Psalm 68:29). It is also good that He is born in Bethlehem, because Bethlehem means the house of bread. For He Himself says: "I am the bread that came down from heaven" (John 6:41). Consequently, the place in which the Lord is born was formerly called the house of bread, because it was perfectly predestined for the appearance in it in the flesh of the One Who will restore the souls of the elect by inner nourishment. He is born not in the house of His parents, but on the path, in order to clearly show that, according to the humanity He has taken upon Himself, He was born as it were in a foreign land. I call a foreign land not by dominion, but by nature. For of His dominion it is written, "In his own coming" (John 1:11). By His nature He was born before time, but in ours He came in time. Who, therefore, being eternal, appeared temporary, is foreign to Him (the place) to which He descended. And since through the Prophet it is said: "All flesh is hay" (Isaiah 40:6), He, having become man, turned our hay into wheat, saying of Himself: "If a grain of wheat does not fall on the ground, it alone remains" (John 12:24). For this reason He is also begotten in a manger in order to restore the strength of all believers, i.e. the holy animals, with the wheat of His flesh, so that they may not remain hungry without the food of eternal understanding. But what does it mean that the Angel appears to the vigilant pastors and shines upon them with the glory of God, if not that pastors who know how to carefully watch over the flocks of the faithful deserve higher visions? And when they themselves piously watch over the flock, then Divine grace shines abundantly over them.

2. But the Angel announces the newborn King, and the choirs of the Angels echo his voice, and, rejoicing, cry out: Glory to God in the highest, and on earth peace, good will toward men. "For before our Redeemer was born in the flesh, we had disagreement with the angels, from whose glory and purity we were far removed by the guilt of original sin and daily iniquities. Since we were removed from God for our sins, the angels, the citizens of God, rejected us from their communion when we were removed. But since we have recognized our King, the angels have again recognized us as their fellow citizens. For when the King of heaven took upon Himself the earth of our flesh, then even this angelic loftiness does not despise our baseness. The angels again restore peace with us, paying no attention to the former disagreement; and those who were formerly despised as weak and outcasts are again revered as comrades. That is why Lot (Gen. 19:1) and Joshua (5:15) revere angels and do not hear from them a prohibition to reverence; but John, in his Apocalypse, wanted to worship an angel; however, this same Angel forbade him to do undue respect, saying: "Behold, no, for I am thy slander and thy brethren" (Rev. 22:9). What does it mean, then, that before the coming of the Redeemer, the angels accept worship from men and remain silent, and afterwards they avoid worship, if not that they fear to see before them prostrate our nature, which they formerly despised, after they see it exalted above themselves? "They do not seem to dare to despise the weakness which they esteem superior to themselves in the King of Heaven. Those who worship the God-Man do not consider it unworthy to have a man as a companion. Therefore, most beloved brethren, let us take care that no uncleanness defiles us, if we, according to eternal foreknowledge, are citizens of God and equal to His angels. Let us assimilate our dignity to morals; let no luxury dispose us to itself; let no vile thought condemn us; let not malice gnaw at the soul; let not the rust of envy destroy; let not pride be puffed up; let not ambition be tormented by earthly pleasures; let not anger be kindled. For men are called gods. "Therefore, defend yourself, man, against vice with the honor of God, because for your sake God was made man, Who lives and reigns forever and ever." Amen.

Discourse IX, spoken to the people in the Church of St. Sylvester on the day of his martyrdom. The reading of the Holy Scriptures. Gospels: Matthew 25:14-30

The Lord said this parable: A certain man, departing, called his servants, and gave them his possessions. And to one he gave five talents, and to another two, and to one one, which was contrary to his strength; and Otide abiye. And when you have received the five talents, work in them, and create the other five talents. In the same way, and there are two, you will also gain the other two. And he who received him alone went into the ground, and hid his master's silver. And after many times the lord of those servants came, and conversed with them about the word. And when he came five talents he had received, he brought five other talents, saying, "Lord, thou hast given me five talents, behold, thou hast acquired the other five talents with them." And his lord said to him, "Good, good and faithful servant: Thou hast been faithful over a little, I will set thee over many: enter into the joy of thy Lord." And when he came and received the two talents, he said, "Lord, thou hast given me two talents: behold, the other two talents thou hast acquired them." And his Lord said to him, "Good, good and faithful servant: Thou hast been faithful to a little, I will set thee over many: enter into the joy of thy Lord." And thou hast approached and received the only talent, saying: Lord, lead thee, for thou art a cruel man, reaping where thou hast not sown, and hast gathered where thou hast not squandered; And being afraid, he hid thy talent in the ground: (and) Behold, thou hast thy talent. And the Lord answered him and said unto him, Thou wicked servant and slothful thou hast known that where thou hast not sown, and I gather where thou hast not wasted: for it behooveth thee to give my silver as a merchant, and when thou camest, thou hast taken thy bread with interest. Take a talent from him, and give him who has ten talents. For to him that hath shall be given everywhere, and shall be exceeded: but of him that hath be, and whatsoever hath it, shall be taken from him. And cast the servant into utter darkness: there shall be weeping and gnashing of teeth.

1. The reading of the Holy Scriptures. The Gospel exhorts us, most beloved brethren, to ponder attentively, so that we, who have received in this world something more than others from the Creator of the world, may not be subjected to the most grievous condemnation for this. For when the gifts are multiplied, then the responsibility for the gifts also increases. Consequently, the more humble and obliging everyone should be, the more he sees himself obliged to give an account. For example, a certain man, departing, calls his servants and shares their talents for profit. But after a long time, it returns to demand a report; He rewards those who have done well for the profit they have made, and he punishes the slave who is lazy for good deeds. Who, then, is this departing man, if not our Redeemer, Who in His flesh departed into heaven? For the proper place of the flesh is the earth, and it departs as it were to a foreign land, when it is placed in heaven by our Redeemer. But this man, going on a journey, gave his goods to his servants, because (the Redeemer) communicated spiritual gifts to His believers. "And that's right, he gave five talents to one, two talents to another, and one to a third." For the five (talents) are the bodily senses, namely: sight, hearing, taste, smell and touch. Consequently, the five talents denote the gift of the five senses, i.e. knowledge of the external. And the two signify understanding and activity. The name of a single talent means only understanding. But he who received five talents acquired the other five, because there are people who, although they do not know how to penetrate into the inner and mysterious, nevertheless, out of attention to the Highest Fatherland, correctly teach those whom they can about the outermost things, which they know in succession; and when they guard themselves from the insolence of the flesh and the covetousness of earthly goods, then they restrain others from doing the same by admonition. And there are people who, having two talents, as it were, accept understanding and activity; they subtly understand the internal, they accomplish the wondrous in the external; and when they preach to others both in their understanding and in their actions, then they gain a twofold profit, so to speak, from bargaining. But the other five, or the other two, are well related to aggravation, because when the preaching extends to both sexes, then the talents received are as it were aggravated. "But he who receives one talent, when he departs, buries (it) in the ground and hides his master's money. To bury a talent in the ground means to entangle the received gift in earthly affairs, not to desire spiritual acquisition, never to elevate the heart from earthly thoughts. For there are people who have received the gift of understanding, and yet they philosophize only in carnal things. It is of them that it is said through the Prophet: "Be wise if you do evil, but do not know what is good" (Jeremiah 4:22). But the lord who gave the talents returns with a demand for an account, because He Who now imparts spiritual gifts, at the judgment examines the merits exactly, discusses what each has received, and weighs what profit he has brought from what he has received.

2. The servant who has returned the double talents is approved by the master and transferred to eternal reward, when it is said to him in the voice of the master: "Good, good and faithful servant: O little (me) thou hast been faithful, I will set thee over many: enter into the joy of thy lord." For all the blessings of the present life, however much they may seem to many, are small in comparison with eternal recompense. But a faithful servant is placed above many when, having conquered all the burden of injury, he is glorified on the Heavenly Throne in Eternal Joys. He enters into the joy of his Lord completely when, having been received into this Eternal Fatherland and numbered among the hosts of Angels, he inwardly rejoices in the gift so that outwardly he is by no means crushed over the damage.

3. But the servant, who did not want to work on the talent, approaches the master with apology, saying: "Lord, know how cruel thou art a man, where thou hast not sown, and where thou hast not squandered; And thou shalt be afraid, and thou shalt hide thy talent in the ground: (and) Behold, thou hast thy talent. "It is remarkable that an unseemly servant calls his master cruel, but at the same time pretends that he serves him profitably, and says that he was afraid to use the talent for increase, whereas he should have feared only lest he return it to his master without increase. For in the Holy Church there are many people whom this servant serves as an image; they are afraid to enter the paths of a better life, and yet they are not afraid to lie in the idleness of their bodies; and when they recognize themselves as sinners, then they are afraid to enter the path of holiness, and are not afraid to remain in their impurities. These people are well represented by Peter, who was still subject to weakness, when, seeing the miracle of fishing, he said: "Depart from me, for I am a sinful man, O Lord" (Luke 5:8). Yes, if you confess that you are a sinner, then you must not send the Lord away from you. But those who do not want to enter the path of a better way of life and the temple of correction because they consider themselves weak, although they recognize themselves as sinners, nevertheless send the Lord away and flee Him Whom they should sanctify in themselves, and as if in confusion they have no understanding; they die, and they fear life. Wherefore this servant is immediately given the answer: Thou art a wicked and slothful servant, thou hast known that I reap where thou hast not sown, and I gather where thou hast not wasted. For it behooves thee to give me my silver as a merchant; and when he came, he took what was mine with interest. The servant is rebuked from his words, when the master says: "I reap where I do not sow, and I gather where I do not waste." He clearly says, as it were: "If, in your opinion, I demand even what I did not give, how much more do I demand from you what I have given for increase; therefore it behooved thee to give my money to the merchants: and when I came, I would receive it as my own property with an increase." "To give money to the merchants means to impart the skill of preaching to those who can engage in it.

4. But when you see our danger, if we withhold the money of the Lord, then, most beloved brethren, think carefully about yours, since what you listen to is required of you with profit. Because money, even if it is not given, is accepted as profit. For when that which is received returns, that which is not received is added. Imagine, therefore, most beloved brethren, that you make a temporary use of the words you have received, and try to understand from what you hear other things that you do not hear, because by deducing one from the other, you will learn from yourselves to do what you have not been taught from the mouth of the preacher. But let us listen to what definition is pronounced on the lazy servant. Take a talent from him, and give him who has ten talents.

5. It would seem much more appropriate to give one talent taken from the evil servant to the one who has received two talents than to the one who has received five. For it is necessary to add to him who had less than to him who had more. But, as we have said above, the five talents are understood to be the five senses, i.e., knowledge of the external, and the two are understood and active. Consequently, he who received two talents had more than he who received five, because he deserved the control of the external with five talents, but did not yet have the understanding of the internal. Therefore one talent, which, as we have said, means understanding, must have been given to him who was good at managing what he had received externally. We see this daily in the Holy Church, because many, when they govern well the external things that they receive, are brought by increased grace to the understanding of the mysteries, so that those who faithfully dispose of the external shine with inner understanding.

6. After this, a general thought is pronounced, when it is said: "For to him who has everywhere shall be given and shall be exceeded; but from the needy, and what he thinks he has, it will be taken from him. For to him who has it will be given and will be overcome, because he who has love also receives other gifts. Therefore, it is necessary, my brethren, that in all that you do, you should be on guard for love. True love consists in loving a friend in God and loving an enemy for God's sake. Whoever does not have this love loses all the good that he has, is deprived of the talent he has received, and, according to the Lord's decree, is sent into utter darkness. For as a punishment he falls into outer darkness who, through his guilt, voluntarily fell into inner darkness; and there he is forced to endure the darkness of vengeance who has freely endured the darkness of voluptuousness.