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.

4. But let us listen to what our Redeemer adds to the power of preaching that has been granted, to the miracles of power that have been granted. You will give it to you. For He foresaw that some would turn this very gift of the Spirit into trade, and miraculous signs would degrade them to the satisfaction of the love of money. Thus Simon the sorcerer, seeing the miracles wrought by the laying on of hands, desired to receive this gift of the Holy Spirit for money (Acts 18:18 ff.) precisely in order to sell even worse what he would have acquired badly. For this reason our Redeemer drove the multitudes out of the temple with the whip of the cords, and overthrew the tables of those who sold pigeons (John 2:15) [ [8]]. For to sell doves is to perform ordination, through which the Holy Spirit is received, not according to the merit of life, but for money. But there are some who, although they do not take money for ordination, nevertheless confer the degrees of the priesthood according to man-pleasing, and for this generosity seek only praise as a reward. These people do not give the tuna what they have received, because for the performance of their holy duty they desire the coins of benevolence towards them. For this reason, the Prophet, describing a righteous man, says that he shakes his hands from every gift (Isaiah 33:15) [ [9]]. For he does not say, "He shakes his hands from the gift," but adds, "From every one." For there is one gift from obedience, another from the hand, another from the tongue. The gift of obedience consists in submission that extends beyond duty; the gift of the hand consists in money; the gift of the tongue is in praise. Thus, he who ordains to the degrees of the Priesthood shakes his hands from every gift when in Divine affairs he does not desire not only money, but also human gratitude.

5. But you, most beloved brethren, who lead a secular life, when you know our duties, turn your mental eyes also to your own. Do tune for each other. Do not desire retribution for your work in this world, of which you know that it is already approaching its end with such speed. As you wish that others should not see what you have done evil in secret, so beware that your good deeds be hidden from the praise of men. Do not do not only evil, but also good for temporary recompense.

Desire that the witness of your activity be the One Who will be your Judge. Let him now see the good you do in secret, that he may make it manifest at the time of his recompense. As your body, so that it does not weaken, you daily nourish with food, so let good deeds be daily food for your soul. The body is nourished by food, and the spirit is nourished by pious activity. What you communicate to the body which is to die, do not deny it to the soul which has to live forever. For when the fire suddenly engulfs a dwelling, then each owner of it jumps up, seizes what he can, and runs out, considering it a profit if he manages to carry anything with him from the fire. Behold, the flame of calamities envelops the world, and everything that seems precious in it destroys everything that is near, like fire. And so, most beloved brethren, consider as the greatest profit what you manage to take out of it with you, if you take anything away from it, if for eternal recompense you preserve by generosity what could have perished from remaining in its place. For we lose all earthly things by keeping, but we keep them by doing good. Times pass quickly. Therefore, since we are compelled by great inadvertence to see our Judge, let us prepare for it with haste by good works, by the grace of our Lord Jesus Christ, to whom is due honor and glory forever and ever. Amen.

Discourse V, spoken to the people in the church of St. The Apostle Andrew on the day of his martyrdom. The reading of the Holy Scriptures. Gospels: Matthew 4:18–22

At the time of it, while (Jesus) was walking by the sea of Galilee, he saw two brothers, Simon the spoken Peter, and Andrea his brother, sweeping the dead into the sea, for he was a fisherman. And he said, "Come after me, and I will make you a fisherman man." And she, having left the dead, went after him. And when I had gone from thence there were two brothers, James of Zebedee, and John his brother, into the ships with Zebedee her father, tying up my deaths, and I called.

1. Most beloved brethren, you have heard that by a single word of command, Peter and Andrew followed the Redeemer. But they did not see this one perform any miracles, they heard nothing from Him about the reward of eternal recompense; and yet, by the single command of the Lord, they forgot what they seemed to possess. Why, then, are we, no matter how many miracles we see, no matter how much we are struck by scourges, no matter how much we are frightened by the cruelty of threats, we nevertheless neglect to follow the Caller? He who calls us is already sitting in heaven; under the yoke of faith He has already bent the necks [ [11]] of tongues; He has already destroyed the glory of the world; already announces the approaching day of His Last Judgment by its terrible ruins; and yet our proud soul does not want to voluntarily desire what it daily loses under compulsion. And so, beloved, what shall we say at His Judgment, when we do not turn away from the love of the present world, either by His commandments or by His threats?

2. But perhaps someone in his secret thoughts will say: these are both fishermen, who had almost nothing, what, or how much they left, according to the word of the Lord? "But in this matter, most beloved brethren, we must value spiritual disposition more than possessions. He leaves much who does not keep anything for himself; he left much who, however little he had, gave up everything. It is a well-known fact that we possess with love for what we have, and strongly desire what we do not have. Consequently, Peter and Andrew left much when both abandoned the very desire to have. He has left much who has given up even desires with the thing he possesses. So these followers left as much as they could desire without following. For this reason, no one, when looking at others who have forsaken much, should say to himself: "I wish to imitate those who despise this world, but I have nothing to leave." Many, brethren, you leave if you renounce earthly desires. For our outward things, however small, are sufficient for the Lord; for He weighs the heart, and not the substance; does not weigh how much is in His sacrifice, but with what disposition it is offered. For if we weigh the substance, then our holy merchants bought the Eternal Life of the Angels with abandoned nets and boats. Truly, the Kingdom of God has no value by valuation; but, nevertheless, it is valued as much as you have. For Zacchaeus it was worth half of his possessions, because he retained the other half for the fourfold reward of what he had acquired unjustly (Luke 19:8). For Peter and Andrew, it was worth the nets and the boat left behind (Matt. 4:20); for a widow it was worth two mites (Luke 21:2); for another it cost a cup of cold water (Matt. 10:42). Thus, the Kingdom of God, as we have said, is worth as much as you have.