4

Let us not ignore such a calamity, let us not pass by such a pitiful spectacle without pity, but even if others do so, do not do so; Do not say to yourself: I am a worldly man, I have a wife and children, this is the business of priests, the business of monks. For the Samaritan did not say, "Where are the priests now?" Where are the Pharisees now? Where are the Jewish teachers? - No, as if he had found the greatest catch, he grabbed the prey. And when you see that someone needs healing for the body or for the soul, do not say to yourself: why did not so-and-so help him? No, deliver (the afflicted) from illness, and do not accuse others of carelessness. If, tell me, you had found the gold lying there, would you have said to yourself, Why did so-and-so not lift it up? On the contrary, will you not hasten to carry it away before the others? Thus reason about the fallen brethren, and consider the care of them a treasure find. For if you pour out a word of instruction on the fallen as if it were oil, if you bind him with meekness, if you heal him with patience; He will enrich you more than any treasure. If thou hast brought forth the honorable from the unworthy, saith the Lord, for thou shalt be my mouth (Jer. XV, 19). What can compare to this? What neither fasting, nor lying on the ground, nor all-night vigils, nor anything else can do, the salvation of the brother does. Think how many times your lips have sinned, how many shameful words you have uttered, how many blasphemies you have spewed out, how many curses; and all this you can compensate for by caring for the fallen, because by this good deed alone you can cleanse all this filth. And what do I say to cleanse? Thou shalt make thy mouth the mouth of God. What can be compared with this honor? I do not promise this; God himself said that if you bring out even one person, your lips will be like His lips, pure and holy. Therefore, let us not despise our brethren, and let us not, though everywhere, speak of how many have fasted, how many have been deceived; but we'd better take care of them. Though many fast, beloved, do not divulge or expose this misfortune to the church, but try to correct it. And if anyone says that many fasted, stop his mouth, so that this rumor does not spread; and say to him, I know no one; You, friend, have been deceived and speak lies; thou hast seen two or three deceived men, and thou sayest that there are many of them. In the same way, shut the mouth of the divider, and do not leave the deceived without attention, so that the church may benefit greatly both from the fact that this rumor is not spread, and from the fact that those who are carried away (into the synagogues) again come to the sacred flock. Let us not, going about everywhere, divulge who has sinned; but let us try to correct those who have sinned. It is a bad, truly bad habit only to revile one's brothers, but not to care for them; only to divulge the sufferings of the sick, but not to heal them. Let us, beloved, eradicate this bad habit; because it does no small harm, and that's exactly how. Someone has heard from you that many have fasted with the Jews, and without finding out anything, he has passed this news on to another; the latter, again without finding out anything, told the other about it: in this way, this evil rumor spreads little by little, and at the same time the church is more and more dishonored, and the lost are of no benefit, on the contrary, there is still harm to them and to many others. Though there be few of them, we multiply them by a multitude of stories, and weaken those that are still standing, and push those that are close to falling. A brother, hearing that many have fasted, will himself be more careless; likewise, the weak, hearing of the same thing, will flee to the multitude of the fallen. Therefore, even though there are many who have sinned, let us not gloat over this misfortune in such a way as to divulge about them and say that they are many; but let us restrain (and others) from this, and stop their mouths. Do not tell me that many have fasted, but correct these many. I have not spent so many words that you should revile many, but that I might make many few, or even save these very few. Therefore, do not divulge your sins, but heal them. Those who divulge, and are concerned only with this alone, do that, although there are few sinners, they are nevertheless counted many: on the contrary, those who forbid and stop the mouths of those who divulge, and moreover those who care for the fallen, even though there are many of them, easily correct them themselves, and do not allow anyone else to suffer harm from the rumor of their fall. Did you not hear what David said when he wept for Saul? How is the fall of the strong? Do not proclaim in Gath, but speak below about the outgoing Ascalonians, lest the daughters of the foreigners rejoice, nor let the daughters of the uncircumcised rejoice (2 Sam. I, 19, 20). But if David did not want the matter to be made public, lest the enemy should rejoice; how much more should this (the sin of Christians) not be brought to the ears of not only strangers, but even ours, so that enemies, hearing about it, do not rejoice, and their own, learning about it, do not fall; on the contrary, it is necessary to forbid and in every way restrain (from disclosure). Do not say to me, I have only told so-and-so; keep your word to yourself, for just as you could not endure to be silent, so he will not restrain himself.

5

I say this not only about this fast, but also about other innumerable sins. Let us not only see how many have been carried away (to sin), but let us see how to lead them away (from sin). Let us not exalt the deeds of our enemies and humiliate ours; Let us not show our enemies strong and our deeds weak: but let us do the exact opposite. Rumor often suppresses and excites the soul; inspires jealousy, which was not there before, and extinguishes that which was. Therefore, I urge you to spread that rumor which exalts our deeds and gives them importance, and not that which covers the society of brothers with dishonor. Therefore, if we hear anything good, we will inform everyone about it; and if there is anything bad and bad, let us hide it in ourselves and try in every way to eradicate it. And now let's go around everywhere, reconnoitre, see who has fallen; and even if it were necessary to enter the house, let us not be lazy. If the fallen person is a stranger and a complete stranger to you, investigate and find out who his friend and companion is, whom he trusts most, and taking this person, enter the house; Do not be ashamed, do not blush. If you came to ask for money and receive some gift from him, then you should be ashamed; but if you go for his salvation, this reason for your coming frees you from all reproaches. Sit down and talk to him, beginning with something else, so that your desire to correct him will not be noticed. Tell me, do you praise the Jews because they crucified Christ, and now blaspheme Him, and call Him a lawless man? Of course, he will not dare, unless he is a Christian, even if he has been Judaized a thousand times, and does not dare to say: "I praise you"; on the contrary, he will close his ears and say to you: no, friend, talk about something else. Then, as soon as you have received his consent, begin again and say, 'How do you communicate with them?' Why do you participate in their holiday? Why do you fast with them? Then, condemn their wickedness, point out all the iniquity which I have set forth to your love in the days that have gone before, and which is rebuked by the place, and the time, and the temple, and the prophecies of the prophets; show that they do everything in vain and in vain, that they will never receive the former (social) order, and that they are not allowed to do anything like this outside of Jerusalem. And in addition to this, remind us of Gehenna, of the dreadful judgment seat of the Lord, of the tortures there, and of the fact that we will answer for all this, and that those who dare to do this will face no small punishment. Remember also Paul, who says: "By the law ye shall be justified, thou shalt fall away from grace" (Gal. V, 4), and again threatens, "If you are circumcised, Christ profiteth you nothing" (v. 2). Say again that both circumcision and the fast of the Jews deprive the fasting of heaven, even though he has a thousand other good works. Say that we are called Christians in order that we may obey Christ, and not in order to run to these enemies. But if he points out any healing, and tells you that (the Jews) promise to heal, and therefore he runs to them, reveal their tricks, charms, pendants, potions. They cure in no other way than in this way; However, it only seems that they cure, but in fact they do not cure - not at all. I will go even further, and say this: if the Jews do heal, it is better to die than to run to the enemies of God, and through them to receive healing. In fact, what is the use of healing the body when the soul is dying? What is the benefit here (on earth) to receive some relief, and there to be sent into the fire that does not quench? And so that these healings may not be pointed out, listen to what God says: "If a prophet arises in you, or sees a dream, and gives a sign and a wonder, and a sign and a wonder come, saying, 'Let us go and serve another god: let you not listen to that prophet: for the Lord God tempts you, if you love the Lord your God with all your heart and with all your soul" (Deut. XIII, 1-3). This means: if any prophet says: I can raise the dead, or heal the blind, only listen to me, and let us worship demons, or serve idols; Then, even if he who says this were to heal a blind man, or raise up a dead man, do not listen to him even after that. Why? Because God, tempting you, allowed him to do this, not because He Himself did not know the disposition of your soul, but in order to give you an opportunity to prove whether you truly love God. And it is characteristic of the lover not to abandon the beloved, even though those who try to distract us from him raise up the dead. But if God thus spoke to the Jews, how much more to us, whom He led to the highest wisdom, to whom He opened the door of the resurrection, whom He commands not to be attached to the present, but to direct all hopes to the life to come.

6

But what say thou? What torments and torments you with bodily illness? But you have not yet endured as much as the blessed Job, (you have not endured) even the smallest part (of his sufferings). After the flocks of sheep and oxen and everything else (property) had suddenly perished, all the children were stolen from him; and all this happened in one day, in order not only by the nature of the temptations, but also by their unceasing following, to suppress the ascetic. And after all these losses, he, having received incurable sores on his body, saw worms crawling out of his body, sitting naked on a dung heap, and presented to everyone a spectacle of misery - he, a righteous man, true, godly, shunning all evil things (Job. I, 1). But the calamities did not stop there, no; day and night illnesses were added, and he was tormented by some strange and unusual hunger. For the stench is in vain, he said, my brush (Job. VI, 7). Then there are daily reproaches, curses, swearing, laughter. My servants, he said, and the sons of my liaisons have risen up against me (XIX, 16-18); then horrors in dream visions, a kind of continuous agitation in thoughts (VII, 14). And his wife promised him deliverance from all these calamities, saying: "Speak a certain word to the Lord, and die" (II, 9), pronounce blasphemy against God, and you will be freed from the calamities that weigh upon you. What then? Did this advice shake the holy man? On the contrary, he only strengthened him, so that he reproached his wife even more. He wanted rather to grieve, to be in distress, and to endure innumerable misfortunes, than to obtain deliverance from so many calamities by blasphemy. In the same way, he who had been sick for thirty-eight years (paralytic) came to the font every year, and each time he left without receiving healing; he saw annually that others, having many acolytes, were healed, but he constantly remained paralyzed, for lack of anyone to help him. And in spite of this, he did not resort to magicians, did not go to sorcerers, did not impose bandages on himself, but waited for help from God; therefore he finally received a miraculous and extraordinary healing (John 1:10). V, 5-9). And Lazarus was constantly tormented by hunger, sickness, and loneliness, not only thirty-eight years, but a whole life: so he died, lying at the gate of the rich, enduring contempt and ridicule, tormented by hunger, thrown as it were to be devoured by dogs, because his body was so weakened that he could not drive away even the dogs that ran and licked the pus on him. he did not seek a sorcerer, did not hang himself with pendants, did not resort to magic, did not invite sorcerers to him, and did not do anything forbidden at all, but resolved to die in these calamities rather than betray his piety in any way (Luke 1:11). XVI, 20, 21). What excuse are we if, while these people have patiently endured so many misfortunes, we flee to the synagogues, either because of fever or wounds, and invite sorcerers and wizards into our homes? Have you not heard what the Scripture says? Child, if you begin to work for the Lord, prepare your soul for temptation: straighten your heart, and be patient: in sickness and poverty, trust in it. As gold is tempted in the fires, so a man is pleasant in the furnace of humility (Sirach. II, 1-5). If you beat your servant, and he, having received thirty or fifty blows, immediately cries out for release, or leaves you, his master, and goes to another one of your enemies, and thereby irritates (you), can he, tell me, receive forgiveness? Can anyone stand up for him? Nohow. Why? Because the master has the right to punish the servant; And not only for this reason, but also because, if it was already necessary (for the servant) to have recourse (to someone), it was not to enemies, not to haters, but to sincere friends (of the master). And you, when you see that God is punishing you, do not turn to His enemies, the Jews, so as not to provoke Him even more, but to His friends, the martyrs, His holy saints, who have great boldness towards Him. But what can we say about servants and masters? The son cannot do this because of the beatings from his father, and refuse to be related to him. Both natural and human laws command (the son) to endure everything complacently: whether he (the father) beats him, deprives him of the table, drives him out of the house, or punishes him in any way; and if (the son) does not submit and does not endure (punishment), no one forgives him. No, no matter how much the beaten son complains, everyone says to him these words: "You have been beaten by your father and master, who has the power to do whatever pleases him; and (you) must endure all things with meekness." Thus servants carry from their masters, and sons from their fathers, often even when they punish them unjustly; And thou shalt not suffer punishment from God, Who is above (all) masters, and loves thee more than (all) fathers, Who undertakes and does all things, not out of wrath, but for (thy) benefit? On the contrary, as soon as some slight illness occurs, you immediately deviate from His dominion, run to the demons, and hurry to the synagogues?! Can you finally receive forgiveness? How will you be able to call upon Him again? Can anyone else, even if he has the boldness of Moses, intercede for you? No one. Do you not hear what God says to Jeremiah about the Jews? I pray not for these people, for if Moses and Samuel become, I will not hear them (Jer. VII, 16; XV, 1). Thus, there are sins that are beyond all forgiveness and cannot be forgiven. Let us not incur such great wrath (of God). Moreover, the Jews, even though they apparently put an end to the fever (in the body) by their charms, in fact they do not stop it, for this reason they introduce another cruel fever into the conscience, since the thought will wound you every day, the conscience will torment you, and say: "You have done wickedly, you have committed iniquity, you have broken the covenant with Christ, because of a slight illness you have betrayed godliness. Have you been the only one who has been subjected to this? Have not others suffered much more than you? Yet none of them dared to do anything like this: but you, weak and pampered, have destroyed your soul. How will you answer Christ? How will you call upon Him in your prayers? With what conscience will you finally enter the church? With what eyes will you look at the priest? With which hand will you touch the sacred table? With what ears will you listen to the Scriptures that are read there"?

7

This is what a tormenting thought and a tormenting conscience will say to you every day. What kind of health is it when we have so many accusers inside? But if you endure a little, if you reject and with great disgrace bring out of your house those who would either speak some kind of charm to you, or bind your body with some kind of bandage, now you will receive dew (peace) from your conscience. Let the fever burn as much as you like: your soul will give you coolness better and more salutary than any dew, any moisture. As after taking a magic potion, even if you recover, you will feel worse than those who are sick with fever, from the thought of sin; so now, having rejected those impious ones, although you will suffer from fever and endure many calamities, you will feel yourself better than any healthy person, because your mind will be bright, your soul cheerful and joyful, your conscience will praise you, approve of you, and say: "Good, well, my friend, servant of Christ, faithful man, ascetic of piety, ready to die in misery rather than betray the piety entrusted to (you); on that day (of judgment) thou shalt stand with the martyrs." They have resolved to endure scourging and torture in order to receive honor (from God): and today you have resolved to endure blows and torments from fever and wounds, so as not to accept impious charms and bandages; and, nourished by these hopes (of eternal rewards), you will not feel grievous illnesses. If this fever does not carry you away, then another will, of course; If we do not die now, we will die later. We have received a corruptible body, not in order to be carried away to impiety because of its illnesses, but in order to be strengthened in piety by its diseases. The very corruption and mortality of the body will serve us, if only we are prudent, as the foundation of glory and will bring great boldness on the day (judgment), and not only on that day, but also in the present life. For when thou hast driven the sorcerers out of the house with great disgrace, when they hear of it, they will praise thee, and be amazed, and shall say to one another, So-and-so, in sickness and sickness, though some have begged him, persuaded him, and persuaded him to use some magic potions, has not accepted them, but said, It is better to die thus than to betray godliness. Then there will be many applause from the listeners, who will all be amazed, glorifying God. And how many statues will be more honorable for you, how many paintings more glorious, what honor more famous? Everything (and you) will be praised, blessed, and crowned; and they themselves will be better, they will be jealous and will imitate your courage. If another does the same (as you), it is you who will receive the reward, as the one who initiated this zeal. However, the consequence of your good deed will be not only praise, but also the speediest cessation of your illness, because even your most valiant determination will move God to greater favor, and all the saints will rejoice with your zeal and pray for you from the depths of their hearts. And if there are such rewards for this courage here, then think how many crowns you will receive there, when Christ, in the presence of all the angels and archangels, comes, and taking you by the hand, leads you out into the midst of that spectacle, and says in the ears of all: "This man, who was once enveloped in a fire of fire, when so many urged him to be cured of his sickness, for my name and fear, lest he offend Me in any way, he rejected and despised those who promised to cure him by (magical) means, and resolved rather to die of illness than to betray his love for Me." For if (Christ) brings out into the midst (glorifies) those who gave Him to drink, clothed and nourished Him, how much more so those who for His sake decided to endure the torments of the fire. It is not the same whether to give bread and clothing, or to endure a prolonged illness; no, the latter is much more difficult than the former. And the greater the work, the more brilliant the crown will be. Let us ponder about this ourselves, both the healthy and the sick, and talk to others; And when we ever see ourselves in a severe fever, let us say to ourselves this: "What if someone brought an accusation against us, then dragged us to court, and there they seized us and began to beat us on the sides, would we not have to endure everything in our will, and moreover without any benefit or reward?" let us also imagine the reward for patience, which can encourage even a soul that has fallen into despondency. But if the fever is cruel? So compare with this fever the fire of Gehenna, which you will surely escape if you decide to patiently endure this disease. Remember the apostles, how much they suffered; Remember the righteous, how they were constantly in sorrows. Remember Blessed Timothy – he never had rest from illness, but lived in constant illness. Pointing to this, Paul said: "Little wine has been taken by the stomah for thy sake and for thy frequent infirmities" (1 Tim. V, 23). But if such a righteous man and saint, who was entrusted with the government of the universe, who raised the dead, cast out demons, and healed others of innumerable diseases, if he suffered so severely; then what excuse will you have, who even in short-term illnesses are troubled and murmur? Have you not heard how the Scriptures say that the Lord loves him, chastens him, and smites every son, and receives him (Heb. XII, 6)? How many and how many times did they want to receive the crown of martyrdom? This (patience in sickness) is a real martyr's crown! A martyr is not only one who, having received a command (from the torturer) to offer sacrifice (to the pagan gods), decided to die rather than offer this sacrifice; no, martyrdom is obviously also when a person generally observes (for Christ's sake) something that can bring death upon himself.

8

And in order to convince you that this is exactly so, remember how John (the Baptist) died, why and why, and how Abel. Neither one nor the other of them saw either the burning altar (idol) or the standing idol, and was not compelled to offer sacrifice to demons; but one was beheaded for rebuking Herod, and the other was killed because he offered a better sacrifice to God than his brother. Did they not receive the crowns of martyrdom? Who would dare to say that? The very nature of their death can attest to everyone that they stand among the first martyrs. But if you want to see God's decree about this, listen to what Paul says; and what he proclaims is evidently the Spirit: for I think, and I, he says of himself, have the Spirit of God (1 Cor. VII, 40). What does Paul say? - Beginning with Abel, and saying that he offered a greater sacrifice than Cain to God, and by this the dead man still saith (Heb. XI, 4), then going over to the prophets, when he came to John, and saying, "By the sword he died, but the friends were tempted" (v. 37), and having mentioned a multitude of different deaths, Paul concluded thus: "For in the same way we, who have a cloud of witnesses (martyrs) around us, put aside all pride, let us flow with patience" (XII, 1). You see that he called Abel, and Noah, and Abraham, and Isaac, and Jacob martyrs. For they also died for God's sake, just as Paul says of himself, "I die all my days" (1 Cor. XV, 31), although he did not actually die, but only by his willingness (to die) did he endure death. In the same way, if you reject sorcery, charms, and divination, and die of illness, you will be a perfect martyr, because when they promised you recovery through impiety, you decided better to die with piety. This is what we say to those who boast and say that demons heal. And in order for you to be convinced that this is not true, listen to what Christ says about the devil: "He is a murderer from time immemorial" (John 1:10). VIII, 44). God says: murderer, and you run like to a doctor? Tell me, what answer will you give to the accusation that you believe the deceptions of these people more than the words of Christ? If God says that (the devil) is a murderer, and these people, contrary to God's decision, say that he can heal diseases, and you take their charms and magic medicines, then by this act you show that you believe in them more than in Christ, although you do not express this in words. And if the devil is a murderer, then, obviously, so are his servants - demons. This is what Christ actually showed you: when He allowed them to enter the herd of swine, they drowned the whole herd in the sea (Luke 2:10). VIII, 33), that thou mayest know that they would do the same to men, and would destroy them forthwith, if God had permitted them. For if they did not spare the swine, how much more would they not have spared us. Therefore, beloved, do not be carried away by their deceptions, but be firm in the fear of God. How will you enter the synagogue? If you seal your face (with the sign of the cross), all the power of the enemy that dwells in the synagogue will immediately flee; and if you do not seal it, then at the very entrance you will throw down your weapons, and then the devil, finding you defenseless and unarmed, will do you a great deal of harm. But why should we talk about this? That you yourself consider it the greatest sin to go to that unclean place (synagogue) is evident from the way you go there. You try to go there secretly, and forbid your servants, friends, and neighbors to denounce you to the priests; and if someone informs you, you are angry. How mad it is to try to hide from people, and in the eyes of the omnipresent God, to commit such iniquity without shame? But you are not afraid of God? So be ashamed of the Jews themselves. With what eyes will you look at them? What language will you use to speak to them when, professing that you are a Christian, you run to their synagogues and ask them for help? Or do you not think what laughter they raise at you, what abuse, what reproach, what shame, what disgrace, if not openly, then in your conscience?

9

Is it possible, tell me, to endure, is it possible to endure this? If it were necessary to die a thousand times, if it were necessary to endure the most grievous sufferings, would it not be better to endure all these sufferings than to become an object of ridicule and mockery for these wicked people, and to live with a bad conscience? I say this not only that you may listen, but that you may heal those who are sick with this disease. Just as we reproach them for being weak in faith, so we reproach you for not wanting to correct the weak. Is it the point, beloved, that you should come out here and listen to a sermon? This is what leads to condemnation, when the deed itself is not connected with the hearing of the teachings. You are a Christian in order that you may imitate Christ and obey His law. What did He do? He did not sit in Jerusalem and did not call the sick to Himself, but went about the cities and villages, healing illnesses - both physical and mental. Of course, He could, being in one place, draw everyone to Himself: yet He did not do this, giving us an example of how (we should) go everywhere and look for the lost. He pointed to the same thing in the parable of the shepherd. And this one did not sit down with the ninety-nine sheep, nor waited until the lost one came to him; no, he went himself, found her, and having found her, he put her on his shoulders, and brought her (Luke 1:11). XV, 4-6). Do you not see that doctors do the same? They do not demand that the sick lying on their beds be brought to their homes, but come to them themselves. Do the same, beloved, knowing that the present life is short, and that if we (here) do not gather such acquisitions, there we will not receive salvation in any way. Often the acquisition of even one soul can destroy the burden of innumerable sins, and become a ransom for us on the Day of Judgment. Think why prophets were sent so often, why apostles, why righteous men, why angels? Why did the Only-begotten Son of God Himself come? Isn't it to save people? Is it not in order to return those who have gone astray to the path? Do this also according to your strength, show all your diligence and concern for the return of those who have gone astray to the path (of truth). To this I constantly urge you in every meeting, and whether you will listen or not, I will not cease to speak. We have been ordained by God by law to perform this ministry, whether anyone will listen or not. Only if you will listen to and do our words, we will do it with great pleasure; but if you are careless and careless, with great sorrow. For we will certainly not be harmed by your disobedience, because we have done our duty; Yet, although we ourselves are safe in doing our duty, we grieve that you will be accused in that day. Yes, hearing (of teachings) will not be safe for you if it is not accompanied by deeds. Listen to how Christ, while condemning teachers for hiding the word, at the same time threatens those who are being taught. Having said, "Thou hast befitted thee to give My silver as a merchant," and adding, "And when I came, I took my money with interest" (Matt. XXV, 27), by this He showed that those who have received instruction, after hearing it (this is the giving of silver), must make a profit. And the profit of learning consists in nothing else but in deeds. Therefore, since we also have delivered the silver (teachings) to your ears, it is necessary that you should present to the Lord the profit, that is, the salvation of your brethren. Therefore, if you only keep these words of mine within you, and do nothing yourself, I am afraid that you will not be condemned like one who buried a talent. For he also was bound hand and foot, and was cast out into utter darkness (Matt. XXV, 30) because he did not convey to others what he himself heard. Therefore, in order that we also may not suffer the same fate, let us imitate those who have received five and two talents; and whether it is necessary to use a word, or money, or bodily labor, or anything else for the salvation of our neighbor, let us not be lazy, so that, having multiplied the talent given to us by God in every possible way, each in his own measure, we may hear this blessed voice: "Good, good and faithful servant, thou hast been faithful in a little, I will set thee over many: enter into the joy of thy Lord" (Matt. XXV, 21). May we be vouchsafed it, according to the grace and love of mankind of our Lord Jesus Christ, through Whom and with Whom be glory and dominion to the Father, together with the Holy Spirit, unto the ages of ages. Amen.

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