Faith serves as a path to this light. Therefore, even the blind man, when given sight, is justly given the answer immediately: "See, thy faith will save thee." But to this the carnal thought objects: how can I ask for spiritual light, which I cannot see? Whence can I obtain the knowledge that there is such a light that does not shine to the eyes of the body? "Everyone can answer such a thought briefly, because the very thing he feels, he feels not with his body, but with his soul. No one sees his own soul; and yet no one doubts that he has a soul which he does not see. For the soul invisibly controls the visible body. But if this invisible thing is separated, then immediately the visible thing that was visibly standing also falls. If, then, in this visible life, a being is animated by the invisible, is there any room for doubt in the existence of invisible life?

8. But let us hear what has been done to the crying blind man, or what he himself has done. It is further said: "And I saw and followed Him." He who does good, which he understands, sees and follows. But he sees, but does not follow, who, although he understands good, neglects to do good. And so, most beloved brethren, if we are already aware of the blindness of our pilgrimage, if we, believing in the mystery of our Redeemer, are already on the way, if we pray daily and ask our Creator for light, if, seeing this very light with our minds, we have already regained our sight after blindness, then in our deeds we will follow Jesus, Whom we see with our minds. Let us carefully watch where He is going, and in following His path. For Jesus will be followed by him who imitates him. For this reason He says: "Come after Me, and leave the dead to bury Thy dead" (Matt. 7:22). To follow is to imitate. Therefore He exhorts again, saying: "If anyone serves Me, let him follow Me" (John 12:26). So, let us consider where He is going to serve Him in our service. Here He is, the Lord and Creator of the Angels, desiring to take on our nature, which He created, descends into the womb of the Virgin. He did not deign to be born into this world of the rich, but chooses the parents of the poor. Therefore even the lamb was lacking, which (according to the law) had to be sacrificed for Him, but the Mother sacrificed two turtledoves, or two chicks of a dove (Luke 2:24). Nor did He deign to be happy in this world, but endured dishonor and ridicule, endured spitting, beatings, beatings, a crown of thorns and the Cross. And since we have been deprived of inner joy through the pleasure of bodily things, He shows with what bitterness it must be returned. So, what must man suffer for himself, if God has suffered so much for people? "Therefore, whoever already believes in Christ, but still clings to covetousness, is proud of honors, is inflamed with hatred, is defiled by the impurity of lust, desires happiness in the world, — he neglects to follow Christ, in Whom he believes. For he to whom the Leader shows the path of sorrow, if he desires joy and pleasure, follows a different path. And so, let us remember the sins we have committed; let us consider what a terrible Judge will come to punish them; let us dispose our hearts to shed tears; let our life in time be grieved by repentance, so that we may not feel eternal bitterness in vengeance. Weeping leads us to eternal joy, according to the promise of the Truth, which says: "Blessed are they that mourn, for they shall be comforted" (Matt. 5:4). And through joy lies the path to weeping, according to the testimony of the same Truth, which says: "Woe to you who laugh now: for ye shall weep and weep" (Luke 6:25). Thus, if we desire the joy of recompense at the end of the race, then on the way we must endure the bitterness of repentance. And let it be so that not only our life may be pleasing to God, but that our conversion may also inflame others to the glory of God. In this way the Gospel story is concluded: and all people who saw it, gave praise to God.

Discourse III, delivered to the people in the church of St. Philicitata on the day of her martyrdom [1]. The reading of the Holy Scriptures. Gospels: Matthew 12:46–50

At the time of it, I said to Jesus to the people, Behold, His mother and His brethren stood outside, seeking to speak to Him. And one said unto Him, Behold, Thy mother and thy brethren stand without, desiring to speak unto thee. And he answered him that saith unto him, Who is my mother? and who are my brethren; And he stretched out his hand against his disciples, saying, Behold, my mother and my brethren. For whosoever shall do the will of My Father, Who is in heaven, that is My brother, and sister, and mother.

1. The now proposed reading of the Holy Scriptures. The Gospels, most beloved brethren, are brief, but full of great mysteries. For Jesus, our Creator and Redeemer, pretends not to know His Mother, and determines who is His Mother and who are His relatives, not by carnal kinship, but by unity of the Spirit, saying, Who is My mother, and who are My brethren? For whosoever shall do the will of My Father, Who is in heaven, that is My brother, and sister, and mother. With these words, what else does He inspire us, if not that He gathers many out of paganism, who follow His commandments, and rejects Judea, in which He was born according to the flesh? For this reason His Mother, as if unrecognized, appears to be standing outside; thus the synagogue is rejected by its Founder because, in observing the fulfillment of the law, it lost its spiritual understanding and, for the sake of preserving the letter, stopped outside.

2. But that he who does the will of the Father is called brother and sister of the Lord is not surprising, since both sexes are equally called to faith. But it is extremely surprising how such a person is even called a mother? For the Lord vouchsafed the name of brethren to the faithful disciples, saying, "Go and tell my brethren" (Matt. 28:10). Therefore, when one comes to faith, one can be a brother of the Lord; but the question arises, how can one be His mother? — It is necessary to know that the believer becomes a brother and sister of Christ by faith, and a mother through preaching. For he who preaches, as it were, gives birth to the Lord, Whom he implants in the hearts of those who hear; and he becomes a mother when his preaching engenders love for the Lord in the heart of his neighbor.

3. Confirmation of this truth is presented to us by Blessed Philicitata, whose martyrdom we now celebrate: she was a servant of Christ by faith, and by preaching she became the mother of Christ. For, as we read in her most reliable biographies, she was so afraid to leave behind her seven of her sons alive in the flesh, as carnal parents usually fear lest their children die before them. Enduring the burden of persecution, she strengthened the hearts of her children in love for the Most High Fatherland by preaching, and in spirit she regenerated those whom she had begotten in the flesh, so that by preaching she revived for God those whom she had born in the flesh for the world. Ponder, most beloved brethren, about this courageous heart in a woman's body. Fearlessly she stood to death. She was only afraid that the light of truth would be lost in the children if they lived. How can we not call this woman a Martyress? "This is more than the Martyress. — The Lord, speaking of John, said: "Thou hast gone out (into the wilderness) to see; Is it a prophet; yes, I say to you, and more than a prophet (Matt. 11:9), and John himself answered the question about himself: "I am a prophet" (John 1:21) [ [2]].

He who acknowledged himself to be more than a prophet rightly said that he was not a prophet. And he is called greater than the Prophet because the purpose of the Prophet is to predict the future, and not to indicate the present. But John is more than the prophet, because he pointed with his finger at Him of whom he preached. Thus, I would call this woman not only a Martyress, but also more than a Martyress, because she, having sent seven pledges to the Kingdom (of Heaven), died the same number of times before her death, the first to appear for torture, but died the eighth. The tormented mother fearlessly looked at the death of her children, the consolation of hope overcame the sorrow of nature. She feared for the living, rejoiced for the dying. She did not wish to leave behind her a single one alive, so that those who remained would not be deprived of participation with her (in blessedness). And so, none of you, most beloved brethren, think that her heart, when she killed her children, was not tormented by natural pity. For she could not see the dying children without sorrow, feeling that they were her flesh; But she felt the inner strength of love, which overcame the sorrow of the flesh. Thus it is said of Peter, who was about to suffer: "When thou art old, lift up thy hands, and he will lead thee, lest thou wilt" (John 21:18). For Peter could not have suffered for Christ if he had not wanted to, but by the strength of his spirit he loved martyrdom, which he would not have desired because of the weakness of the flesh. Trembling before the plagues of the flesh, he was exalted in spirit to glory; and it came to pass that even against his will he desired the Cross of martyrdom. In the same way, when we desire recovery, then we take bitter medicines. Although the bitterness in the medicine is not liked, the health restored by this bitterness is pleasant. Thus Philicitata loved her children according to the flesh; but out of love for the Heavenly Fatherland, she wanted those whom she loved to die before her. She herself endured their wounds, and before (the children) with these wounds passed into the kingdom (of heaven). And so, I would justly call this woman more than a Martyress, because she is so many times killed in her children by the feeling of her heart, and having endured various torments herself, she has become higher than the palm of martyrdom. It is said that the ancients had the following custom: he who became a consul received the honor belonging to his rank in the order of time; but if any one afterwards again attained the consular rank, and was consul not once, but twice, or perhaps three times, he had the advantage of glory and honour over those who had been consuls not more than once. Thus the blessed Philicitata became higher than the Martyrs; for she, having killed so many sons before her, had died many times for Christ, and only her own death was lacking for her love.

4. Let us pay attention, brethren, to this woman, let us who are men in body pay attention, but what shall we mean in comparison with her? "For often we expect to do something good; but if a single word, even the lightest one, flies out of the mouth of a mocker against us, then we immediately abandon the intended deed and, ashamed, retreat. Thus, for the most part, words alone turn us away from good deeds. But even tortures could not shake Filicitata in her holy intention. We fall from the wind of backbiting, but she went to the Kingdom through iron and considered all obstacles to be nothing. We do not want to give to the poor, according to the commandments of the Lord, even what is superfluous for us – she sacrificed to God not only her own person, but also gave her own flesh for Him. When we lose our children by the will of God, we weep without consolation; it would have wept for them as if they were dead, if it had not had time to predispose them to death. "And so, when the righteous Judge comes to the Last Judgment, then what will we, men, say, seeing the glory of this woman? Will there then be an excuse for husbands in weakness of spirit, when this wife, who has conquered both the world and her own sex, will be shown to them? Most beloved brethren! Let us follow the stubborn [ [3]] and cruel path of the Redeemer; through the efforts (of the ascetics) it has become so smooth that women can walk on it. Let us despise all that is present, for that which can pass away is insignificant. It is inappropriate to love something that soon perishes. Let not love for earthly goods prevail over us; let not pride be puffed up; let not anger torment you; let not luxury defile; Let not envy eat up. Out of love for us, most beloved brethren, our Redeemer died; through love for Him, let us also learn to overcome ourselves. If we fully accomplish this, then we will not only prevent threatening punishments from ourselves, but we will also be vouchsafed glory, together with the Martyrs. For although there is no persecution now, yet there is a place for martyrdom in the world, because, although we do not bow the neck of the flesh under the sword, yet with the spiritual sword we must cut in the heart the desires of the flesh, with the help of our Saviour Jesus Christ Himself, to Whom all glory, honor and worship belong, with the Father, and the Holy Spirit. By the Spirit, now and ever, and unto the ages of ages. Amen.

Discourse IV, delivered to the people in the Church of St. Martyr Stephen. About the Apostles. The reading of the Holy Scriptures. Gospels: Matthew 10:5–10

At the time of it, [ [5]] commanded them, saying, "Go not into the way of the tongue, and enter not into the city of the Samaritans." Go rather to the lost sheep of the house of Israel. Preach as you walk, saying, that the Kingdom of Heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out demons: you will not accept it, you will give it to you. Do not acquire gold, nor silver, nor brass in your girdles, nor feasts for your journey, nor two garments, nor boots, nor rods: for he is worthy to be the worker of his reward.

1. When it is known to all, most beloved brethren, that our Redeemer has come into the world for the redemption of all nations; when we see that He daily called the Samaritans to faith, what does it mean that He, sending His disciples to preach, says: "Do not go into the way of the tongue, and do not enter into the city of the Samaritans." Go rather to the lost sheep of the house of Israel? "Then," as we conclude from the end of the matter, "He wanted first to preach only to the Jews, and afterwards to all the Gentiles, so that when they rejected the call to conversion, the holy preachers would go in order to call the Gentiles; and that what was the fulfillment (of the promises) to the Jews would be an abundance of grace to the Gentiles. And then there were people in Judea who were able to hear the call; and in paganism there were incapable. Thus, in the Acts of the Apostles we read that as a result of Peter's preaching, first three thousand Jews believed, and then five thousand (Acts 2:41; 4:4). And when the Apostles wanted to preach to the pagans of Asia, then it was forbidden to them by the Spirit (Acts 16:6); and yet the same Spirit who had formerly forbidden preaching, afterwards poured it into the hearts of the Asians. For long ago all Asia believed. Consequently, what was previously forbidden is done afterwards, because before there were no such in it who were capable of salvation. "At that time there were those in it who did not yet deserve to be restored to life, but did not deserve to be subjected to the severest condemnation for contempt for preaching. Thus, by a subtle and hidden judgment, holy preaching is not allowed to reach the ears of some, because these do not deserve to be restored by grace. Therefore it is necessary, most beloved brethren, that we should fear the secret decrees of Almighty God upon us in all that we do, so that when our soul, scattered outwardly, does not restrain itself from its love of pleasure, the inner Judge, in spite of it, by fear urges us to the opposite. Looking at this correctly, the Psalmist says: "Come and see the works of God, since he is more terrible in counsel than the sons of men" (Psalm 45:9; 65:5). For he sees that the one is called out of mercy, and the other is rejected at the insistence of justice. And since the Lord disposes of one mercifully, and the other in anger, He rejected what He could not touch. And whom He foresaw not only to be elusive, but also hardened in some of His opinions, He predestined in His counsel to a terrible fate.

2. But let us listen to what is commanded to the preachers who are sent. Preach as you walk, saying, that the Kingdom of Heaven is at hand. About this, most beloved brethren, if the Gospel were silent, the world would cry out. For its ruins serve as its voices. Obliterated by such upheavals, he lost his glory, as if pointing us to the nearest kingdom that follows him. He becomes bitter even for those who love him. His very ruins preach that he should not be loved. For if a shaken house threatened the owner with falling, then every tenant in it would have to flee (from it); and whoever loved him standing, the more quickly should he come out of him as he falls. If, therefore, the world falls, and we love it, we want to be more oppressed than to dwell in it; for we, whom love binds to the passions of the world, are in no way (already) separated from its ruins. Thus, now, when we see everything already destroyed, it is convenient for us to separate our spirit from our love for it. But this was very difficult at the time when the invisible kingdom of heaven was sent to preach, when everyone saw that the kingdoms of the earth were blossoming and expanding.

3. For this reason miracles are added to the holy preachers, so that the power they manifest would strengthen faith in their words, and so that those who preached new and new things and did things, as it is further said in the same reading: heal the sick, cleanse the lepers, raise the dead, cast out demons. With the prosperity of the world, with the multiplication of the human race, with the long-term sojourn of the flesh in this life, with the abundance of the riches of things, who would believe when they heard that there is another life? Who would prefer the invisible to the visible? But in the healing of the sick, in the resurrection of the dead, in the cleansing of lepers, in the casting out of demons from the possessed, in the performance of so many visible miracles, who would not believe what he would hear about the unseen? For visible miracles shine precisely in order to attract the hearts of spectators to faith, so that through that which is wondrous on the outside, that which is done on the inside may be recognized as still more wondrous. That is why now, when the number of believers has increased, there are many virtuous people in the Holy Church, but they do not have signs of virtue, because it is in vain for a miracle to appear outside, if there is nothing that would happen inside. For, according to the words of the Teacher of the Gentiles, "Tongues are not for a sign to believers, but to unbelievers" (1 Corinthians 14:22). Therefore, this same glorious preacher, in the midst of preaching, by prayer resurrected Eutychus before all the unbelievers, who fell out of the window during his sleep and completely lost his life. (Acts 20:9 ff.). Passing through Melitus and knowing that this island was filled with unbelievers, he healed Father Poplius with prayer, with fire and water labor (possessed) (Acts 28:8) [ [7]]. But he heals his companion in his wanderings and helper in holy preaching, Timothy, who suffers from weakness of the stomach, not with words, but with knowledge of medicine, saying: "We have taken little wine, a stoma for your sake and for your frequent infirmities" (1 Tim. 5:23). So, why does he who heals a sick unbeliever with one prayer not heal his sick companion with the same prayer? Precisely because he who did not have an inner life must be healed by an external miracle, so that, through the manifestations of external power, the inner force would inspire him to life. And for the sick faithful co-worker, who was healthy in his inner life, there was no need for external signs.