4. That what he said is not hypocrisy, and that he was not compelled to do or say anything of the kind, but voluntarily expresses his disposition and conviction, listen to how he himself says: "That neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, can separate us from the love of God which is in Christ Jesus, our Lord" (Romans 8:38-39). Do you see love that is more flaming than fire? In the same way we will love Christ; It is not difficult if we want to. And he was not like that by nature. For this reason his former actions are described, which are contrary to these, so that we may know that change depends on volition, and that everything is convenient for those who desire it. Let us not despair; but even if you are a slanderer, even if you are covetous, and whatever you are, remember that Paul was also a blasphemer, a persecutor, an oppressor, and the first of sinners, but suddenly he attained the highest degree of virtue, and all that had been before did not in the least serve as an obstacle to him. No one gives himself over to the vice with which he was hostile to the Church; he gave up his soul then and regretted that he did not have a thousand hands. in order to smite Stephen with all of them; however, even without that he found a way to strike him with numerous hands, the hands of false witnesses, whose clothes he guarded. Then he entered the houses, invaded them like a wild beast, dragged them out and tormented husbands and wives, filling everything with terror, confusion and a thousand strife. He was so terrible that, even after his miraculous conversion, the Apostles did not dare to enter into contact with him. But in spite of all this, he became what he had become; there is no need to add anything more. Where are those who subordinate free will to inevitable fate? Let them hear this and stop their mouths! Whoever wants to be good can be hindered by nothing, even if he was one of the most vicious before. And we are the more capable of this, the more natural virtue is for us, and vice is more unnatural, like sickness and health. Thus, God gave us eyes, not so that we might look with lust, but that we might worship the Creator in wonder at creatures. That this is indeed the purpose of the eyes is evident from experience: we see the beauty of the sun and the sky through immeasurable space, and the beauty of a woman could not be seen at such a distance. Is it not evident that our eyes are made more for the former? Likewise, God gave us hearing not in order that we might receive blasphemous speech, but that we might hear saving dogmas. Therefore, when he perceives something indecent, then the soul and the body itself shudder. "The idle talk of many swearers," says (the Most Wise), "will raise the hair on end" (Sir. 27:14). Likewise, when we hear something harsh and harsh, we are grieved, but when we hear something tender and philanthropic, we admire and rejoice. And our lips, when they utter shameful words, make us ashamed and shut ourselves up; and when the words are decent, they flow calmly and freely; no one will be ashamed of what is natural, but they are ashamed of what is not natural. Hands, too, when they are stolen, hide themselves and seek protection; and when alms are given, then they are exposed. And so, if we will, everything will dispose us much to virtue. But if you point out to me the pleasure that comes from vice, then you will notice that we get even greater pleasure from virtue. To have a good conscience, to be respected by everyone, to cherish sweet hopes in oneself – this is most pleasant for one who understands the essence of pleasure; and the opposite of this is the most painful thing for the one who understands the essence of displeasure, such as: to be despised by everyone, to condemn himself, to tremble and fear the future and the present.

5. To explain this still further, let us imagine that someone, having a wife, destroys the marriage of his neighbor and delights in this dishonorable theft by committing adultery with his beloved (woman); let us contrast him with another who loves his wife; And for a greater and clearer contrast, let us suppose that he who lives with one of his wives also loves that adulteress, but restrains his love and does nothing evil. Though this is not pure chastity, yet we deliberately present such an example, so that you may know what pleasure is in virtue. So let us put them both together and ask: whose life is more pleasant? From one we hear how he delights and admires the victory over lust; and from another... but it is impossible to learn anything from it; it will turn out that he is more unfortunate than the prisoners themselves, even if he denied it a thousand times. He fears and suspects everyone – his wife, and the adultererous husband, and the adulteress herself, and the family, and friends, and relatives, and the wall, and the shadow, and himself, and, what is most burdensome, he carries within himself a conscience that cries out and gnaws every day; and if he remembers the judgment of God, he will not be able to stay on his feet. Moreover, the pleasure is short-lived, and the sorrow from it is constant: both in the evening and at night, and in the wilderness, and in the city, and everywhere the accuser follows him, showing a refined sword and unbearable torments, exhausting and crushing him with fear. On the contrary, a chaste person is free from all this and is serene, looking with calm eyes at his wife, children, friends and everything. If, however, he who loves, but only restrains his passion, enjoys such pleasure, then is not the soul of him who does not love and observes pure chastity filled with feeling, sweeter than any tranquillity, more pleasant than any harbor? For this reason, of course, you see few adulterers, and more chaste ones. And if (the life of the former) had been more pleasant, it would have been chosen by many. Do not tell me that this comes from fear of the laws: it is not fear that restrains them, but the extreme vileness of vice, the excess of sorrows arising from passion before the pleasures it gives, and the voice of conscience. Such is the condition of the adulterer! If you like, we will also present the greedy one, and we will expose another also vicious passion. We shall see that he, too, is tormented by fear and cannot enjoy pure pleasure. Imagining those who are offended by him and who pity them and the general opinion of himself, he is overwhelmed by innumerable waves. And not only is this painful for him, but also the fact that he cannot enjoy his beloved (object). Such is precisely the property of the lovers of money: they have not in order to use, but in order not to use. If this seems a mystery to you, listen to a worse and stranger thing: they are not only deprived of pleasure because they do not dare to use their possessions as they would like, but also because they are never satisfied, but languish with incessant thirst. What could be more painful than this? A righteous man is not like that; he is free from apprehension, hatred, fear, and unquenchable thirst; as everyone curses him, so everyone wishes him well; As he has no friend, so he has no enemy. And if all this is certain, what can be more disagreeable than vice and more pleasant than virtue? However, no matter how much we talk, it is impossible to express in words all the troubles of the former, or all the pleasures of the latter, if we do not experience them ourselves. Then we will know that vice is more bitter than gall, when we taste the sweetness of virtue. Even now vice is unpleasant, burdensome, and intolerable, which will not be contradicted by those who fawn on it; but when we leave Him behind, then we will feel even better how bitter His demands are. And that many give themselves up to it is not at all surprising; for children often choose what is less pleasant, neglecting that which gives more pleasure; and the sick reject constant and reliable rejoicing for short-term pleasure. This depends on the weakness and foolishness of those who are devoted to passion, and not on the essence of things. Only the virtuous live in pleasure; He is truly rich and truly free. But if any one, having consented to ascribe to virtue serenity, tranquillity, freedom from fear, from all fear and all suspicion, does not consent only to ascribe pleasure to it, it seems to me very ridiculous.

Vice only bears the name of pleasure, but in reality it is devoid of it; before it is done, it is frenzy, not pleasure; and when it is done, then (and the fury) suddenly disappears. If, then, neither at the beginning nor afterwards is pleasure seen in vice, where is it, and when? In order that you may better understand my words, let us explain this by an example. Suppose someone falls in love with a beautiful and pretty woman; until his passion is satisfied, he is like those who are possessed and foolish; and when satisfied, lust also disappears. If, however, he does not feel pleasure at the beginning, because he is in a state of madness, nor afterwards, because the satisfaction of the passion ceases to desire, where is this pleasure? On the contrary, our pleasures are not like this: they are free from all confusion in the beginning, and are preserved in their power to the end, or, rather, we have no end to pleasure; Our blessings have no limits, and our pleasure never disappears. Therefore, imagining all this and desiring to receive pleasure, let us love virtue, so that we may attain both present and future blessings, which may we all be vouchsafed by grace and love for mankind (our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen).

[1] Gr. "τω θυσιαστηριω συμμεριζονται" - lit. "Shared with the Altar"

CONVERSATION 23

"Do you not know that those who run on the lists all run, but one receives the reward?" (1 Corinthians 9:24).

1. Having explained that condescension is very useful, that it is the height of perfection, and that he himself, who has attained perfection more than all others, or rather surpassed it in that he did not take (maintenance from the disciples), also condescends more than all, having shown us also the time when both are needed, perfection and condescension, (the apostle) further reproaches (the Corinthians) with greater force, suggesting that their deed, which seems to be the consequence of perfection is vain labour. He does not say this plainly, so that they do not become hardened, but expresses it by his judgments. Having said before that they sin against Christ, destroy the brethren, and themselves do not receive any benefit from perfect knowledge if it is not combined with love, now he again turns to the well-known example and says: Do you not know that those who run on the lists all run, but one receives the reward? He does not say this in the sense that only one of all can be saved—let it not be—but that we must exert great diligence. Just as there out of many who enter the field, not many are crowned, but only one achieves this, and therefore it is not enough to go out only to podvig, to wind oneself up and to fight, so here it is not enough just to believe and strive in some way, but if we do not strive in such a way as to show ourselves irreproachable to the end and achieve the reward, then we will not receive any benefit. Though you, he says, consider yourself perfect in knowledge, yet you have not yet attained everything; To this he alludes with the words, "So flee that ye may receive," from which it follows that they have not yet attained. Then he teaches the way to achieve it. "All," he says, "the ascetics abstain from everything" (v. 25). What does it mean: from everything? It is not so that he abstains from one and sins in another, but he abstains from gluttony, and from voluptuousness, and from drunkenness, and from all passions in general. This happens, he says, even in external feats; those who struggle must not get drunk or commit adultery during the struggle, so as not to weaken their strength, or to do anything else; but, abstaining completely from everything, they are engaged only in exercises. But if this is the case where the crown is given to one, how much more should it be here, where there is more generosity; here not only one is crowned, and the rewards themselves are much higher than the feats. Wherefore he, wishing to shame them, says: "Those are to receive a crown of perishability, and we are incorruptible. Wherefore I do not flee as to that which is wrong" (vv. 25-26). Having shamed them with what happens to outsiders (pagans), (the apostle) then points to himself. This is the best way to learn; therefore he constantly acts in this way. What does it mean: "not as to the wrong"? I have in mind, he says, a certain goal, I do not strive in vain and not in vain, as you do. Indeed, what is the use to you that you enter the pagan temples of idols and, as it were, show your perfection? No. But I am not, but whatever I do, I do for the salvation of my neighbors; whether I show perfection, it is for them; whether it is condescension, it is for them; whether I have superiority over Peter by what I do not take, this is so that they may not be offended; humiliation above all, circumcising and shaving one's hair – this is so that they do not stumble. This is what it means: "not as to the wrong." And you, tell me, why do you eat in temples? You cannot imagine any good reason: food does not bring you closer to God; if you eat, you gain nothing: if you do not eat, you lose nothing; therefore you go in vain and without purpose; this means: to the wrong. "I don't fight so that I only beat the air." By these words he also expresses that he does not act in vain and without purpose. I have (the enemy), he says, whom I smite, that is, the devil; and you do not defeat him, but simply exhaust your strength. He says so because he spares them; having previously expressed a strong rebuke to them, he here softens the reproach, postponing the strong blow to the end of the speech. Now he says that they do this in vain and in vain, and then he proves that by such behavior they bring destruction on their own head and, in addition to the harm of the brethren, they themselves become guilty. "But I subdue and enslave my body, lest, when I preach to others, I myself remain unworthy" (v. 27). Here he shows that they are given over to gluttony, and do not restrain this passion, and under the pretext of perfection satisfy it – of which he said above with regret: "food for the belly and the belly for food" (6:13). From gluttony is born both fornication and idolatry; That is why he justly strikes this disease in many places. Having shown how many misfortunes he suffered for preaching, he at the same time points out this; I have done, he says, more than was commanded, although it was not easy for me – everything, he says, is endurable – but besides, I take upon myself that great work in order to live abstinently. Though it is difficult to overcome lust and the strength of the stomach, yet I restrain it, I do not give myself over to this passion, but try in every way not to be carried away by it.

2. Do not think that I can do it without difficulty; no, for me it is a podvig, abstinence and struggle with nature, which constantly rebels and strives for freedom; but I do not yield, but tame and subdue it with great effort. He says this so that no one should despair of the feats of virtue because of the difficulty of the matter; That is why it is expressed thus: "I subdue and enslave." He did not say: I destroy or cut off, because the flesh is not an enemy; but: I subdue (υπωπιαζω – I strike in the face) and enslave, which is proper for a master, and not an enemy, a teacher, and not a villain, a pestler, and not an adversary. "Lest, preaching to others, you yourself remain unworthy."

Then he moves on to other examples; And just as he had previously pointed to the apostles, to the general custom, to the priests and to himself, so here he points to the Olympic Games. And then, pointing to himself, he again turns to the events of the Old Testament. Intending to pronounce a very powerful word, he offers instruction in a general form and talks not only about the immediate ailments, but also about all the ailments of the Corinthians in general. Of outward (pagan) exploits he said, "Do you not know?" and here he says, "I do not want to leave you, brethren, in ignorance" (10:1), expressing that they had been too instructed in this. What do you not want to leave us ignorant about? "That our fathers were all under a cloud, and all passed through the sea; and they were all baptized into Moses in the cloud and in the sea; and all ate the same spiritual food; and they all drank the same spiritual drink: for they drank from the spiritual stone that followed; and the stone was Christ. But God was not pleased with many of them" (vv. 1-5). Why does he say this? To show that just as they (the Israelites) were not benefited by such gifts, so they (the Corinthians) will not benefit from baptism and participation in the spiritual sacraments, if their lives do not correspond to grace; For this reason he points to the types of baptism and the sacraments. What does it mean, "they were baptized into Moses"? Just as we, who believe in Christ and His resurrection, are baptized in order to have a share in these sacraments ourselves – and we are baptized, he says, "for the dead" (1 Corinthians 15:29), i.e. our bodies – so those, relying on Moses, i.e., seeing that he was the first to enter the sea, decided to enter there themselves. And since (the Apostle) wishes to bring the type closer to the truth, he does not express himself in this way, but also calls the type by the name of truth. Here he points to a type of baptism, and then (to a type) of the sacred meal. As you eat the body of the Lord, so they (ate) manna; As you drink blood, so they drink water from a stone. Although it was sensual, it was given spiritually, not according to the laws of nature, but by grace, and together with the body nourished the soul, disposing to faith. As for food, he added nothing, because it differed from ordinary food, not only in the manner (of obtaining), but also in essence – and it was manna – but about drinking, in which only the method of obtaining was miraculous and required explanation, after the words: "they drank the same spiritual drink," he added: "for they drank from the spiritual stone that followed"; and again: "And the stone was Christ." It was not a stone, he says, that by its nature it exuded water; otherwise he would have exuded it before; but everything was done by some other spiritual stone, i.e. Christ, Who was constantly present with them and worked all the miracles; wherefore he says, "Next." Do you see the wisdom of Paul, how he explains that Christ is the giver of both, and thus brings the type closer to the truth? He also gave, he says, those gifts, and He also offers this table; He led them through the sea, He also brought you through baptism: there He brought manna and water, and you body and blood. Such are His gifts! Let us see, then, whether He spared the Israelites when they proved unworthy of His gifts. No; wherefore he adds, "But God did not favor many of them." Though God had given them such honor, yet it did them no good, and the greater part of them perished. They all perished: but lest they (the Corinthians) should think that they too would face universal destruction, (the Apostle) said, "Many." They were innumerable; but the multitude did not help them in the least. but this did not help them either, because they themselves did not manifest works of love. Since many do not believe in the doctrine of Gehenna as an intangible and invisible object, the Apostle proves by the examples that have already been given that God punishes sinners, even though He previously poured out upon them innumerable blessings: if you, he says, do not believe in the future, then, of course, you will not treat the past with unbelief.

3. See how many blessings God has shown them: He has freed them from Egypt and slavery there, He has led them through the sea, He has sent down manna from heaven, He has poured forth new and wonderful springs of waters, He has constantly accompanied them, working miracles and protecting them everywhere; and yet, when they proved unworthy of such gifts, He did not spare them, but destroyed them all. "For they were smitten in the wilderness," says (the Apostle), showing by this expression both their sudden destruction, the sufferings and punishments sent down upon them by God, and the fact that they did not receive the rewards that awaited them. And moreover, He did not send all these things down upon them in the promised land, but outside and very far from it, punishing them with a severe punishment – by not allowing them to see the promised land, and by punishing them severely. But how, you say, does this relate to us? That's exactly what it applies to you. For this reason (the apostle) continues: "And these were types for us" (v. 6). As their gifts were types, so their punishments were types; Just as baptism and the sacramental meal were foreshadowed, so subsequent events foretold that those unworthy of the gift would be subject to punishment, so that we might learn to be more abstinent by such examples. Wherefore he adds: "That we may not lust after evil, as they were lustful." As in good deeds types preceded, and truth followed them, so it will be in punishments. Do you see how he suggests that we will not only be punished, but even more than they (the Israelites)? For if there were types, and here is truth, then the punishments must be much greater, just like the gifts. And see against whom he speaks first: against those who ate in the temples. Having said, "For we shall not be a lust of the wicked," which was true of all in general, and having shown in particular that all sin proceeds from evil lust, he first says, "Be ye not also idolaters, like some of them, of whom it is written, The people sat down to eat and drink, and rose up to play," v. 7. Do you hear him call (the Corinthians) idolaters? However, here he only hints, and then proves it. He also presents the reason why they flocked to meals; this is voluptuousness. Having said: "That we may not lust after evil," and continuing: "Do not also be idolaters," he points out the cause of such impiety – in sensuality. "The people sat down," he says, "to eat and drink," and in consequence of that "they rose up to play." As they, he says, have come from voluptuousness to idolatry, so it is necessary to fear that for the same reason you also do not come to the same thing. Do you see how he proved that those who considered themselves perfect are more imperfect than others? He accuses them not only of not showing leniency, but also of the fact that some sin out of ignorance, and others out of sensuality, and for the destruction of the former he threatens to punish the latter, leaving the latter no opportunity to lay the blame of their sin on others, but declaring them to be the culprits of their own and others' destruction. "Let us not commit fornication, as some of them committed fornication" (v. 8). Why does he again mention fornication, of which he spoke so much before? This is how Paul usually acted: denouncing many sins, he enumerated them in order and indicated each one separately, and then, speaking of others, he also mentioned those that had been said before. God acted in the same way in the Old Testament: with every transgression He reminded the Jews of the calf and exposed this sin to them. Paul does the same here: he reminds them of this sin, and at the same time teaches them that this evil also comes from sensuality and gluttony; therefore he adds: "Let us not commit fornication, as some of them committed fornication, and in one day twenty-three thousand of them perished." And why does he not say what punishment befell (the Jews) for idolatry? Either because it was known and obvious, or because the punishment was not so great as under Balaam, when they served Beelphegor, being led to impiety by the Midianite women who came to their militia on the advice of Balaam. And that this was the treacherous counsel of Balaam is evident from the words of Moses, who at the end of the book of Numbers says: "Together with those who were slain, they and Balaam the son of Beor, they were slain with the sword" in the war of Midian, "and they took the spoils. And Moses was angry, and said, Why have you left all the women alive? behold, according to the advice of Balaam, they were for the children of Israel a reason for apostasy from the Lord to please Peor" (Numbers 31:8-9, 14-16). "Let us not tempt Christ, as some of them tempted and perished by serpents" (1 Corinthians 10:9).

4. Here he points out another crime, which he discusses at the end of the epistle, accusing them (the Corinthians) of disagreeing about signs, murmuring at temptations, and saying, "When will there be good things, when will there be rewards?" To correct and frighten them, he continues, "Murmur not, as some of them murmured, and perished by the destroyer" (v. 10). One must not only suffer for Christ, but also endure everything that happens courageously and with complete pleasure; it is the crown of all; but if this does not happen, then punishment will befall those who murmur. The apostles rejoiced when they were scourged; Paul boasted of suffering. "All these things happened to them as images; but it is written for the instruction of us who have reached the last ages" (v. 11).

Again it frightens, pointing to the end, and inspires us to expect more than what was before. That we will be punished, he says, even those who do not believe in the doctrine of hell can see from what has been said; and that we shall be punished much more is evident from the fact that we have received great blessings, and that the former was only a type. If the gifts are greater, then the punishment is greater. For this reason he called the former events images, said that they were described for us, and mentioned the end in order to remind us of the end of the world. Then the punishments will not be short-lived and have a limit, but eternal. The present punishments end with the present life, the future ones will last forever. With the words: the ends of the ages, he suggests nothing else than that the Last Judgment is near. "Therefore, whoever thinks that he is standing, take heed lest he fall" (v. 12). Again he brings down the pride of those who were exalted by knowledge. If those who received so many (gifts) suffered in this way, and some were subjected to such punishment only for murmuring, others for tempting (God), because the people did not revere God, despite the fact that they had achieved such blessings, how much more will this follow with us when we are not attentive. It is well said, "thinks that he is standing": to rely on oneself does not mean to stand as one ought to stand; such a person will soon fall; and they (the Israelites), if they had not been exalted and trusted in themselves, but humbled, they would not have suffered such calamities. From this it is evident that pride in particular, and then carelessness and voluptuousness, are the sources of these evils. Therefore, if you are standing, take care not to fall. Standing here does not mean standing firm until we have escaped the waves of real life and reached a quiet haven. Therefore, do not be proud of what you are standing, but be careful not to fall. If Paul, who was the strongest of all, was also afraid, then we should be much more afraid. The Apostle said: "Therefore whosoever thinketh that he standeth, take heed lest he fall": and we cannot say even this, because we all, so to speak, have fallen, are prostrated, and lie on the ground. Who should I present as an example? Is it the one who robs every day? He lies there, having undergone a great fall. Is it a fornicator? He is thrown to the ground. Was he a drunkard? He lies down, not even feeling that he is lying. Therefore, it is not this saying that should be pronounced now, but another, said by the prophet to the Jews: "Do they not rise when they fall?" (Jeremiah 8:4). In truth, all have fallen and do not want to rise; and we should not be taught not to fall, but that those who lie down should try to rise. Let us arise, beloved, let us arise even now, and let us stand firm. How long will we lie? How long shall we revel in and indulge in many worldly wishes? And now it is opportune to say, "To whom shall I speak, and whom shall I exhort?" (Jeremiah 6:10)? Thus all have become deaf to the doctrine of virtue, and therefore have been filled with a multitude of vices! If it were possible to bare the souls, then as among the soldiers after the defeat one can see either the dead or the wounded, we would see such a (spectacle) in the Church. Therefore I exhort and beseech: let us shake hands with one another, and let us arise; After all, I am one of the wounded and in need of treatment. However, do not despair; the wounds, though severe, are not incurable. Our physician is such that we would only feel the wounds, and He, even if they were extremely dangerous, would reveal to us many paths to salvation. If you forsake anger against your neighbor, then your sins will be forgiven you: "For if you forgive people," says (the Lord), "your Father in heaven will forgive you also" (Matthew 6:14). If you give alms, then your sins will be forgiven: "Atone for your sins," says (the prophet), "by mercy" (Dan. 4:24). If you pray fervently, you will receive forgiveness: this is proved by the widow who with her persistent request bowed to the mercy of the cruel judge (Luke 18:5). If you begin to condemn yourself for your sins, you will receive consolation: "Speak your iniquities first[1], that you may be justified" (Isaiah 43:26). If you begin to grieve for them, it will be the greatest medicine for you: "I saw," says (the Lord), "that he was grieved, and walked troubled, and healed his ways" (Isaiah 57:17-18). If you generously endure the calamity that has befallen you, you will be delivered from everything, for Abraham also said to the rich man: "Lazarus has already received evil in his life, and here he is comforted" (Luke 16:25). If you show mercy to the widow, your sins will be cleansed: "Protect," says (the prophet), "the fatherless, intercede for the widow. Then come, and let us reason, saith the Lord. Though your sins be as scarlet, they shall be as white as snow; though they be red as crimson, they shall be as white as wool" (Isaiah 1:17-18). God will not leave a trace of your wounds on you.

5. Even if we fall into such a depth of evil as the son fell into when he squandered his father's possessions and fed on husks, then, if we repent, we will certainly be saved; even if we should have a thousand talents, and then, if we fall down (to the Lord) and do not remember evil, we will receive forgiveness in everything; even if we err like a lost sheep, then (the Lord) can save us; let us only desire this, beloved, and God loves mankind. It was enough for him that the debtor of a thousand talents fell down to Him, that he who had squandered his father's possessions had just returned, that the lost sheep wished to be saved. Therefore, imagining His love for mankind, let us propitiate Him here and hasten to offer His confession before His face, so that, having departed from here unjustified, we will not be subjected to extreme punishment. If in the present life we show at least some diligence, then we will receive the greatest benefit; and if we depart from here without reforming ourselves in the least, then no matter how much we repent there, it will not benefit us. We must strive while we are still in the field; and at the end of the spectacle it is useless to weep and weep, as did the rich man, who, although he wept and wept, was in vain and in vain, because he missed the time at which he ought to have done so. However, he is not alone, but there are many rich people like him today, who do not want to despise money, but despise their souls. I am amazed when I see how often they ask God for mercy, but they are merciless to themselves, they do not spare their souls, as if it were their enemy. Let us not joke, beloved, let us not mock and deceive ourselves, asking God for mercy, but preferring money, satiety, and all the rest to this mercy. If any man were to bring to you the case of a man, and say that he, being exposed to mortal dangers, and being able to free himself from destruction with a little money, resolved rather to die than to lose any of his possessions, you would certainly consider him unworthy of any mercy or pardon. Judge yourself in the same way: we do the same, neglecting our salvation, and valuing money. How can you ask for mercy from God when you do not spare yourself and prefer money to your soul? I am extremely amazed at what deception is hidden in money, or, better, not in money, but in the souls of those who are deceived. And there are, indeed, people who laugh at this seduction. In fact, what in money can deceive us? Are they not both soulless and perishable matter? Is it not deceptive to possess them? Is it not associated with fear and danger, with murder and intrigue, with enmity and hatred, with laziness and many vices? Are they not dust and ashes? What madness! What a disease! But, you will say, it is not only necessary to condemn those infected with the disease, but to exterminate this passion. How else can it be destroyed if not by proving that it is vicious and full of innumerable evils? However, it is not easy to convince someone addicted to these children's toys. He needs to point out another opposite beauty. But, like a sick man, he cannot yet see the beauty of the incorporeal. Therefore, let us imagine bodily beauty and say to him: imagine meadows and flowers on them, which are more beautiful than any gold, more pleasant and lighter than any precious stones; imagine the transparent streams of streams and rivers that flow quietly, like oil, over the earth; Turn to the sky and look at the beauty of the sun, the splendor of the moon, the radiance of the stars. But what of it? We cannot, you say, use them as money? On the contrary, it is more than money, because its use is more necessary, and its enjoyment is more reliable; you need not fear that someone will steal it, like money, but you can always be sure of it, and without worries or worries. But if you grieve that you use them together with others, and do not possess them alone as money, then you are not devoted to money, but only to covetousness. You wouldn't love money either, if it were common to all. And so, having found that which you love, that is, covetousness, I will now show you how much it does not love you and hates you, how much it sharpens swords against you, how much it searches for abysses, how many nets it spreads, how much it prepares rapids, in order to extinguish your passion in this way. Where can this be seen from? From wars, from what is on the roads, on the seas, in the courts. For it fills the seas with blood, and often scarlets the swords of judges unjustly, and arms those who ambush the roads day and night, and makes them forget nature itself, and creates parricides and matricides, and introduces all evil into life in general.

6. That is why Paul calls (the love of money) the root (of all evil) (1 Timothy 6:10). It brings those who are loyal to it into a state no better than that of the metal-producing metals (in the mines). As these, being constantly imprisoned in darkness and bound, labor in vain, so those, hiding themselves in the caves of love of money, without any external compulsion, spontaneously subject themselves to torment and impose upon themselves insoluble bonds. Convicts (for work in the mines), at least at the onset of evening, are exempt from work; and they are digging day and night over their contemptible metals. Moreover, the measure of their hard work was determined first; and the latter do not know the limit, but the more they dig, the more they feel discontent. But these, you say, work in captivity, and the latter voluntarily? Their illness is all the more grievous because they cannot even free themselves from it without feeling disgust at their miserable condition. Like a pig in the mud, so they delight in wallowing in the filth of the love of money and suffering more severely than those condemned. And that they are really in a worse condition, listen to what condition they are in, then you will understand what condition they are in.