If, however, indignation is really so terrible and disastrous in its consequences, as is evident from what has been said and as many other examples show, then it is much more terrible for people who have already freed themselves from petty attachment and have tasted the blessings of the world, to be subjected to the same disease again, and, as they say, to return to their vomit, without understanding the experience itself, which is instructive even for the foolish. For, as I see, it is not those who are given over to any vice that are considered frivolous and foolish, but those who, like the changeable winds, or the changes and tides of the Eurips, or the fickle waves of the sea, are easily carried away and pass from one side to the other. I also observe that those who remain in discord are made more accessible at least by the hope of concord, which alleviates most of their misery; for it is a great consolation for the unfortunate to hope for a change and to have something better in mind; but those who have often approached unanimity, and have always rushed again to dissension, above all else, are deprived of hope for the best, fear agreement no less than dissension, and because of their susceptibility to both, and their inconstancy, they do not trust either.

Let them not think, however, that I assert that every world is to be cherished. For I know that there is a beautiful disagreement and the most pernicious unanimity; but one must love the good world, which has a good purpose and unites with God. And if it is necessary to express myself briefly about this, then I will say my thought: it is not good to be too sluggish and excessively hot, so as to either agree with everyone out of gentleness of disposition, or, out of stubbornness, to disagree with everyone. As lethargy is inactive, so flexibility to everything is uncommunicative. But when it comes to manifest wickedness, then one should rather go to the fire and the sword, not to look at the demands of the time and the rulers, and at everything in general, than to partake of the leaven of wickedness and touch the infected. The most terrible thing is to fear anything more than God, and because of this fear the servant of truth will become a traitor to the teaching of faith and truth. But when we are grieved by suspicion and are afraid without investigating the matter, then patience is preferable to haste and forbearance is better than perseverance. It is much better and more useful, without separating oneself from the common body, as its members, to correct one another and to correct oneself oneself, than, having prematurely condemned by one's excommunication and thus destroying the trust, then imperatively demand correction, as is characteristic of rulers, and not of brothers.

Knowing this, brethren, let us embrace and kiss one another, let us be sincerely united, let us imitate Him Who destroyed the center of the fence and gathered and reconciled all things with His blood. Let us say to this common father, the venerable elder, the meek and quiet Shepherd: Do you see what a reward for humility? Lift up thine eyes and look around: they are all gathering, coming to thee (Isaiah 60:4). They are gathered together, as you wished, and what one thing you asked day and night, in order to end your pilgrimage in a good old age. Behold, they have all come to thee, resting under thy wings, and encircling their altar; with tears they departed, and return with joy. Rejoice and rejoice, O thou best and most loving of fathers, for thou art as a bride clothed and clothed with all of them. Say to us also: "Here am I, and the children whom the Lord has given me" (Isa. 8.18)! Add also another word of the Lord, especially now befitting: bodies; which thou hast given me, I have preserved" (John 17:12), and of them I have not destroyed a single one. And oh, if no one perished, but we all remained in one spirit, with one accord contended for the Gospel faith, and reasoned with one thing; Armed with the shield of faith, girding their loins with the truth, they knew only one battle, the battle against the evil one and against those who fight under his command; they were not afraid of those who could kill the body, but could not steal the soul; but they feared the Lord of soul and body; we kept the precious deposit we received from our fathers, that is, we worshipped the Father, and the Son, and the Holy Spirit, in Whom we were baptized, in Whom we believed, with Whom we were united; they knew the Father in the Son and the Son in the Spirit, before they were united, before divisions they united; did not revere the Three as one (because they are not hypostatic, and do not constitute one hypostasis, so that our wealth is not in the names alone, but in the thing itself), and believed that the Three are one, and the one is not in hypostasis, but in Godhead, the Unity in the Trinity worshipped and the Trinity in the One, all venerable, all reverent, all royal, unthroned, equal in glory, pre-worldly, and above time, not created, invisible, inviolable, incomprehensible, knowing only about Itself what order it has in Itself, but for us equally venerable, worthy of equal service. One who enters into the Holy of Holies, but leaves every creature outside, and separates some by the first, and others by the second veil; so the heavenly and angelic beings are separated from the Divinity, while our nature is separated from the heavenly beings of the second.

Thus, brethren, let us act and behave in this way, and let us receive and heal those who disagree, as long as it is possible, as an ulcer of truth; As for those who suffer incurably, let us turn away, lest we ourselves become infected with their illness before we communicate our health to them. And the God of peace, surpassing every understanding, will be with us, in Christ Jesus our Lord, to whom be glory forever and ever. Amen.

HOMILY 7. Funeral Eulogy for Brother Caesarius, pronounced during the lifetime of his parents

Perhaps you think, friends, brothers, and fathers, dear in deed and name, that I willingly proceed to speak, wishing to accompany those who have departed from us with tears and lamentation, or to offer a long and flowery speech, which many delight in.

No, do not think of me in this way, if you want to understand justly. It is no longer proper for me to weep for the dead, who do not approve of it in others. Nor will I praise beyond measure and decency; although the word for him who has the gift of speech, and praise for him who loves my words especially is a gift that is pleasant and more appropriate to him than any gift, and not only a gift, but a duty that is more just than any duty. However, I will shed tears and marvel at how much this justifies the law given for this, for this is not alien to our wisdom, since the memory of the righteous will be blessed (Prov. 10:7). Shed tears over the dead, and, as if subjected to cruel misfortune, begin to weep (Sir. 38:16), says someone, equally preventing us from insensitivity and from immoderation in sorrow. Then I will show the weakness of human nature, and I will mention the dignity of the soul. As I will give due consolation to those who mourn, so I will raise sorrow from the bodily and temporal to the spiritual and eternal.

I will begin with what is most appropriate for me to start. You all know the parents of Caesar; and their virtues are seen and heard by you; you imitate them and marvel at them, but to those who do not know, if there are any, you tell about them, choosing for this purpose, one one and another another. And it would be impossible to tell everything alone; Such a task, no matter how tireless and zealous one may be, requires more than one tongue. Of the many and great qualities that are praiseworthy in them (let them not think that I am overstepping my measure in praising my own!), one is the most important and is not inferior to the others in celebrity; This is piety. I will also say that these venerable people are adorned with gray hair, equally deserving of respect both for virtue and for old age. Their bodies are emaciated by years, but their souls are young by God.

The father, who was a wild olive tree, was skillfully grafted into the good olive tree and was so drunk with its juices that he was entrusted with the task of inoculating others, entrusted with the healing of souls. Having been vouchsafed a high rank and honored by the high presidency of these people, like the second Aaron or Moses, he draws near to God, and to others standing afar off, he teaches the words of God. He is meek, not angry, calm in appearance, hot in spirit, abounding in visible gifts, but even more enriched with hidden gifts. But why describe who you know yourself? Even if I stretch out the word for a long time, I will not say how much it would be necessary and how much each of you knows and desires to hear. It is better to leave it to everyone to think in his own way, than, depicting a miracle in words, to subtract most of it.

А мать издревле и в предках посвящена Богу, не только сама обладает благочестием, как неотъемлемым наследием, но передает его и детям. Действительно, от святого начатка и примешение свято (Рим. 11. 16). И она до того возрастила и приумножила это наследие, что некоторые (скажу и это смелое слово) уверены и уверяют, будто бы совершенства, видимые в муже, были единственно ее делом, и (что чудно) в награду за благочестие жены дано мужу большее и совершеннейшее благочестие.

Всего же удивительнее то, что оба они и чадолюбивы, и христолюбивы; вернее же сказать, больше христолюбцы, нежели чадолюбцы. Для них и в детях одно было утешение, чтобы прославлялись и именовались по Христе; под благочадием разумели они добродетель и приближение детей к совершенству. Они милосерды, сострадательны, многое спасают от тли, от разбойников и от миродержителя; сами из временного жилища переселяются в постоянное, и детям собирают драгоценнейшее наследие — будущую славу. Так достигли они маститой старости, равно уважаемые и за добродетель и за возраст, исполненные дней как преходящих, так и пребывающих. В том только не имеют они первенства между земнородными, в чем каждый из них препятствует другому стоять первым. Для них во всем исполнилась мера благополучия; разве иной исключит последнее событие, которое не знаю как назвать — испытанием ли, или Божиим смотрением. Но я назвал бы смотрением, потому что, предпослав одного из детей, который по возрасту мог скорее поколебаться, тем свободнее могут они сами отрешаться от жизни и со всем домом возноситься к горнему.

Все это говорено мной не с намерением восхвалить родителей, ибо знаю, что едва ли бы кто успел в этом, хотя бы на похвалы им посвятил и целое слово. Я хотел только из свойства родителей показать, какова должна быть добродетель Кесаря. Не удивляйтесь же и не почитайте невероятным, что при таких родителях явил он себя достойным таких похвал. Напротив, удивительно было бы, если бы, презрев домашние и близкие примеры, подражал он другим. И действительно, начало было таково, какое и приличествовало человеку, который имел благородное происхождение и обещал впоследствии жизнь превосходную. А середину сокращу: красота, величественность роста, во всем приятность и, как бы в звуках, стройность, — такие были преимущества в Кесарии, которым удивляться не наше дело, хотя для других и кажутся они немаловажными. Перейду же к последующему, о чем трудно и умолчать, хотя бы захотел.

В таких правилах воспитанные и наставленные по достаточном упражнении здесь в науках, в которых, по быстроте и высокости дарований (трудно и сказать, сколько) превзошел он многих (могу ли без слез вспомнить об этом и от горести против обещания не изобличить себя в нелюбомудрии?), когда наступило время оставить нам родительский дом, — мы в первый еще раз разлучились друг с другом. Я, по любви к красноречию, остался в процветавших тогда палестинских училищах, а он отправился в Александрию, в этот город, который и тогда, и доныне был и почитался, неточным местом всякого образования.

Аза такие качества, кто более его отличаем был начальством, уважаем в целом городе? И хотя, по обширности города, все оставались в безвестности, однако же, кто был известнее его целомудрием, славнее умом? Какого рода наук не проходил он? Или, лучше сказать, в какой науке не успел более, нежели как успевал другой, занимаясь ею одной? Кто, не только из сверстников по учению и летам, но из старших возрастом и начавших учиться прежде него, мог с ним, хотя несколько, сравниться?