3. Consider, therefore, brethren, what is cheaper to buy and what is more expensive to possess. But perhaps there is no cup of cold water that could be served to the needy; and then the Word of God promises security. For at the birth of the Redeemer, the heavenly citizens appeared to sing "Glory to God in the highest, and on earth peace, good will toward men" (Luke 2:14). For in the eyes of God the hand is never without a gift, if the ark of the heart is filled with good disposition. For this reason the Psalmist says: "O God, I have vows to Thee, I will praise Thee" (Psalm 55:13) [ [12]]. He speaks plainly, as it were: although I have no external gifts for sacrifice, yet within myself I find that which I lay on the altar of Thy praise, because Thou dost not feed on our offering, but is better pleased with the sacrifice of the heart. For for God there is no richer sacrifice than good will. Good will consists in fearing the misfortunes of others as well as one's own; to rejoice in the well-being of one's neighbor as well as one's own; to recognize other people's losses as your own; to look upon other people's profits as their own; to love a friend not for the world, but for God; to endure the enemy with love; not to do to anyone what you do not want to endure yourself; not to deny anyone what you rightly wish for yourself; to help one's neighbor in necessity is not only within one's strength, but also to desire to be useful (for him) even beyond one's strength. And so, what is richer than this burnt offering, when the soul, through what is offered to God, slays itself on the altar of the heart?

4. But this sacrifice of good will is never fully performed unless the desire for this world is completely abandoned. For what we desire in it, we undoubtedly envy our neighbors; because it seems that we lack what the other achieves. And since envy is always at variance with good will, as soon as the latter captivates the mind, the former immediately withdraws. Why did the holy preachers, in order to love their neighbors perfectly, try not to love anything in this age, never to desire anything, not to have anything with passion? Looking at them correctly, Isaiah says: "They are like clouds, and like doves to their windows" (Isaiah 55:8) [ [13]]. For he sees that they despise earthly things, draw near to heavenly things in spirit, rain with words, shine with miracles. And those whom holy preaching and lofty life elevated above earthly ties, he calls flying like clouds. The windows are our eyes, because through them the soul sees what it desires from without. But the dove is a simple and gentle animal. Therefore, like doves in their windows, they are those who strongly desire nothing in this world, who look at everything simply and are not carried away by the desire to steal in relation to what they see. On the contrary, a kite, and not a dove in its windows, is one who strongly desires to steal what he sees with his eyes. And so, most beloved brethren, since we celebrate the day of the martyrdom of the blessed Apostle Andrew, we must imitate that which we venerate. Let the triumph of the soul give the promise of our unfailing piety; let us despise earthly things; leaving the temporary, let us buy the Eternal. If we cannot yet forsake our own, then at least we will not covet what is not ours. If our heart is not yet aflame with the fire of love, let it be restrained in its pursuit by fear, so that, encouraged in its march to its own perfection, it may in time restrain itself from the desire of others, and in time attain to the contempt of its own, with the help of our Lord Jesus Christ, to Whom all glory, honor and dominion belong, with the Father and the Holy Spirit. By the Spirit, now and ever, and unto the ages of ages. Amen.

Discourse VI, Delivered to the People in the Church of Saints Marcellinus and Peter on the Third Sunday of the Lord's Coming [15]. The reading of the Holy Scriptures. Gospels: Matthew 11:2-10

At the time of it, John, having heard the works of Christ in prison, sent two messengers from his disciples. He said to Him: "Are you coming, or someone else's tea; And Jesus said to them, "John's voice is coming, and she hears and sees: the blind see, and the lame walk, the lepers are cleansed, and the deaf hear, the dead rise, and the poor are preached the gospel." And blessed is he who is not offended in Me. And the theme of what is coming out, Jesus began the people to say about John: "Why have you gone out into the wilderness?" Is it a reed that is shaken by the wind? But why do you get to see it? Is a man clothed in soft robes? Behold, who bears the soft, in the king's houses. But why do you get to see it? Is it a prophet? To her, I say unto you, and more than the Prophet. For this is, of Whom it is written: Behold, I send My angel before Thy face, who shall prepare Thy way before Thee.

1. For us, most beloved brethren, it is necessary to investigate why John the Prophet, and more than the Prophet, who pointed to the Lord coming to be baptized in the Jordan, saying: "Behold, Lamb of God, take away the sins of the world" (John 1:29,36), who, reasoning about his own insignificance and the power of His Divinity, says: "He is from the earth from the earth, and from the earth says, He who comes from heaven, there is over all (John 3:31), — why, being in prison, sending his disciples, he asks: Are you coming, or is there tea for another? — as if he did not know Him to whom he pointed, and did not know whether He was the One about Whom He testified by preaching, baptism, and pointing. "But this question is solved soon when attention is paid to the time and order of events. Standing by the waters of the Jordan, he asserted that (Jesus) was the Redeemer of the world, and when he was imprisoned, he asked: "Is he who is coming?" For Whom he preceded and proclaimed to the world, Him, dying, he preceded also into hell. And so, he says: Are you coming, or is there someone else's tea? He clearly says, as it were: "Since Thou hadst the condescension to be born for men, then suggest whether Thou wilt make mercy and die for men, so that I, who was the forerunner of Thy birth, may also be the forerunner of death, and in hell proclaim Thee to come, Whose coming I have already announced to the world." For this reason, and seeing this, the Lord, after counting the miracles of His power, immediately gives an answer to the question of the humiliation of His death, saying: the blind see and the lame walk, lepers are cleansed and the deaf hear, the dead rise and the poor preach the gospel. And blessed is he who is not offended in Me. At the sight of such signs and such miracles, no one could be offended, but could not be surprised. But the mind of unbelievers transferred an important temptation to Him, when, even after such miracles, they saw Him dying. That is why Paul also says: "But we preach Christ crucified, for the Jew is a stumbling-block, but foolishness to the Greek" (1 Corinthians 1:23). For it seemed foolish to men that the Author of life should die for men; and man has received a temptation against Him from where he should have borrowed an even greater motive to be a debtor. For the more reverently people should honor God, the more humiliation He took for people. And so, what is the meaning of the words, "Blessed is he who is not offended in Me," if not a clear expression indicating His shameful death and humiliation? He clearly says, as it were: "Though I do wondrous things, yet I do not renounce to endure reproach. Since I follow you when I die, people who revere signs should be very careful not to despise death in Me."

2. But let us listen to what He, after the dismissal of John's disciples, says about the same John to the people. Why did you go out into the wilderness? Is it a reed that is shaken by the wind? "He did not bring this (in relation to John) positively, but negatively. For the reed, as soon as the wind blows, bows to the other side. What is signified by a reed, if not a carnal soul? "Such is the one who, under favorable or unpleasant circumstances, bows to one side or the other. For when the wind of benevolence blows upon him from the mouth of men, he becomes cheerful, proud, and wholly bows down to the side of benevolence. But if the wind of disfavor blows from where the wind of praise blew, it immediately inclines it, as it were, to the opposite side, to the power of fury. John was not a reed shaken by the wind, because neither his favor made him caressing nor his rejection cruel. Neither happiness could pride him, nor misfortune could bring him to despondency. Thus, John, who was not led astray by any vicissitude, was not a reed shaken by the wind. From this, most beloved brethren, let us learn not to be a reed shaken by the wind. Let us strengthen the soul in the midst of the winds of the tongues, let the disposition of the heart stand unshaken. Let no ill-will provoke us to anger, and let no goodwill incline us to the expression of useless joy. Let not happiness arouse pride in us, and let not misfortunes trouble us, so that, being established on the strength of faith, we may never change with the change of transitory things.

3. To this is added from His (the Saviour's) speech: but why have you come out to see? Is a man clothed in soft robes? Behold, who bears the soft, in the king's houses. For John is described, dressed in garments woven from camel's hair. "To what can we say: behold, who bears the softness, in the houses of the king, if not in order to clearly show that it is not for the heavenly but for the earthly king that those are warring who shun the patience of troubles for God, but, devoted only to the external, desire the effeminacy and amusement of the present life? Therefore no one should think that there is no sin in luxury and in the desire for precious garments, because if there were no sin in this, then the Lord would not have praised John for the coarseness of his clothes. If there had been no fault in this, then the Apostle Peter would not have restrained women from coveting costly garments, saying: "Not in precious garments" (1 Peter 3:3; 1 Tim. 2:9) [ [16]]. Now consider how criminal it is for men to desire that which the Pastor of the Church tried to forbid even to women.

4. However, the story about John, that he did not dress in soft garments, can be understood in another way by a sign. For John did not clothe himself in soft garments, because he did not have condescension to the life of sinners with drags, but attacked it with the force of fierce warfare, saying, "The offspring of vipers, who have told you to flee from the wrath that is to come" (Luke 3:7). That is why it is also said in Solomon: "The words of the wise are like oxen, and like nails thrust in" (Ecclesiastes 12:11). For the words of the wise are compared to nails and whips, because they do not know how to indulge guilty criminals, but (know) how to pierce them.

5. But what is there to see? Is it a prophet? To her, I say unto you, and more than the Prophet. For the ministry of a prophet is to foretell the future, not to indicate. Therefore John is more than a prophet: for he pointed with his finger to Him of whom he had preached beforehand. But since it is said that he was not a reed shaken by the wind, nor did he dress in soft garments, that the name of the Prophet is not enough for him, let us listen to what can be said that is worthy of him. Further it is said: Behold, I send Thy angel before Thy face, who shall prepare Thy way before Thee (Mal. 3:1). What is called an Angel in Greek, is called a messenger in Latin. Therefore he is justly called an angel who is sent to proclaim the supreme Judge, in order to preserve in his name the dignity which he has in office. Though the name is exalted, life is not lower than the name.

6. Oh, if only we could say, most beloved brethren, not in condemnation of us, that those who bear the name of the Priesthood are also called Angels, according to the testimony of the Prophet, who says: "The lips of the priests shall keep understanding, and they shall seek the law from his mouth: for the Angel is the Lord Almighty" (Mal. 2:7). But you can reach the height of this name if you want to. For each one of you, if he avoids evil from his neighbor as much as he can, if he proclaims to the erring one about the Eternal Kingdom or punishment, he is truly an angel when he pronounces the words of the Holy Gospel. And no one should say: "I do not know how to exhort, I am incapable of persuading others." Do as much as you can, so that you will not be held responsible in torment for what you have badly preserved, what you have received. For no more than one talent was received by him who decided to hide it rather than use it in circulation. And we know that in the Tabernacle of God, by God's command, not only large bowls were arranged, but also small glasses (Exodus 37). Large bowls denote extensive learning, and glasses - small and close knowledge. Another, filled with the study of the truth, satisfies the minds of those who hear it to the point of satiety. Hence, he does offer a large cup through what he says. - The other cannot express what he feels; but since he also preaches this in some way, he truly gives a taste with a small glass. And so, you who have been set up in the Tabernacle of God, that is, in the Holy Church, if by the wisdom of your teaching you cannot offer large chalices, then as much as you can by Divine gift, offer your neighbors small glasses of good words. As much as you think to leave, bring others with you; desire to have companions in the way of God. If any of you, brethren, goes to the market or to the bathhouse, then he invites to go with him the one whom he considers idle for him. Thus, let your most earthly activity dispose you to try to go to Him not alone, even when you go to God. For this reason it is written: "Hear, let him speak, come" (Rev. 22:17); so that the one who has already heard the voice of Higher Love in his heart and outwardly transmit the voice of conviction to his neighbors. And perhaps he does not have bread to give alms to the beggar, but it is more important that he who has a tongue can give him. For to strengthen with food a soul that has to live forever is more important than to feed the belly of a body that has to die with earthly bread. Therefore, brethren, do not withhold alms from your neighbors. I advise both myself and you only to beware of idle speech, to avoid useless words. As much as we are able to stop the tongue, let not words flow to the wind, for the Judge says: "Every idle word that men speak, they shall give a word about it on the day of judgment" (Matt. 12:36). An idle word is that which either has no benefit of uprightness, or has a sufficient reason for its necessity. Therefore, turn idle talk to edification; ponder how quickly the times of this life pass; heed how the dreadful Judge comes. Present Him before the eyes of your heart, plant Him in the hearts of your neighbors, so that you, if you try to proclaim Him as much as you can, may be called by Him with John the Angels, which may God Himself, who lives forever and ever, bless you to fulfill. Amen.

Discourse VII, Delivered to the People in the Church of the Holy Apostle Peter on the Fourth Sunday after the Nativity of Christ. The reading of the Holy Scriptures. Gospels: John 1:19-28

At the time of it, having sent priests and Levites from Jerusalem, let them ask him (John), "Who art thou?" And confession, and not denial: and confession, as I am Christ. And he asked him, "What is this?" Are you Elijah? And the verb: bear. Are you a prophet? And he answered: no. And he said to him, Who art thou? Yes, the answer of the ladies to those who sent us: What do you say about you? He said, "I am the voice of one crying in the wilderness, straighten out the way of the Lord, as Isaiah the Prophet spoke." And the message of the Behu from the Pharisees. And she questioned him, and answered him, Why dost thou baptize, if thou art Christ, neither Elijah nor the Prophet? John answered them, saying, "I baptize with water: but he stands in the midst of you, whom you do not know: He is he who comes after me, Who is before me, Whom I am worthy, that I may loose the strap of His boot." This was in Bethabara on the floor of the Jordan, where John baptized.

1. With the words of this reading, we are presented as an example, most beloved brethren, with the humility of John, who, having such holiness that he could be recognized as Christ, resolved to hold fast to himself, so as not to be exalted by human opinion above himself. For he confesses and does not deny it, and confesses as I am Christ. And since he said, "Bear; then he completely rejected what he was not, but he did not reject what he was, so that, speaking the truth, he might be a member of Him whose name he did not falsely appropriate to himself. Thus, when he does not desire the name of Christ, then he becomes a member of Christ, because, zealous for the humble consciousness of his weakness, he justly deserves a place on His height. But when we recall the thought of our Redeemer from another reading, then from the words of this reading arises a question that is very confusing for us. For in another place the Lord answers the disciples' question about the coming of Elijah: Elijah has already come; and did not know him, but did for him, if he willed. (And if you want to know, John himself is Elijah) (Matthew 17:12). And John who was asked said, "I bear it." What is it, most beloved brethren, that the Prophet of Truth rejects what the Truth affirms? "For the expressions, 'He is and I am', are very different from each other. How, then, is he a Prophet of Truth when he does not agree in words with that Truth? "But if we subtly analyze the Truth itself, then what sounds like a contradiction between each other will cease to be contradictory. For the Angel says of John to Zechariah: "He shall go before Him in the spirit and power of Elijah" (Luke 1:17). Therefore he (John) is called coming in the spirit and power of Elijah, because just as Elijah will precede the second coming of the Lord, so John preceded the first. As he will be the Forerunner of the Judge, so this one was the Forerunner of the Redeemer. So John was in the spirit and power of Elijah, but he was not personally Elijah. Consequently, what the Lord affirms about the spirit, John denies about the person, because it had to be so, so that the Lord would also express to the disciples a spiritual thought about John, and with this John answered the carnal people, not about the spirit, but about the flesh. Consequently, although what John answered seems contrary to the truth, yet he did not depart from the path of truth.

2. He, denying even the name of the Prophet, precisely because he could not only preach about the Redeemer, but also point (to Him), further states who he is, adding: I am the voice of one crying in the wilderness. "You know, most beloved brethren, that the Only-begotten Son is called the Word of the Father, according to the testimony of John, who says: "In the beginning was the Word, and the Word was to God, and God was the Word" (John 1:1). And from your very speech you know that the voice is heard first, so that later the word may be heard. Thus John affirms that he is the voice because he precedes the Word. As it precedes the coming of the Lord, it is called a voice because it is made audible to people through its service to the Father's Word. He cries out even in the wilderness, because he proclaims the consolation of the Redeemer to the forsaken and rejected Judea. And what he cries out for, he inspires, adding: "Straighten out the way of the Lord, as Isaiah the Prophet spoke" (John 1:23) [ [17]]. The way of the Lord is directed to the heart when the word of truth is humbly obeyed. The way of the Lord is directed to the heart when life is prepared for (keeping the commandment). Therefore it is written: "If any man love Me, he shall keep My word: and My Father shall love him, and we shall come unto Him, and make our abode with him" (John 14:23). Therefore, whoever is proud of his mind, who breathes the flame of covetousness, who defiles himself with the impurities of luxury, shuts the door of the heart from the truth; and so that the Lord does not come to him, He strengthens the locks of the soul with the obsolescence of vices.