Sin is very close to us, it surrounds us everywhere, both in front and behind, and therefore easily brings us down. Since he spoke above about what we should do on our part, that is, abide in the law of God, remember His commandments, keep His justifications, now he finally convinces us that all this is not enough if God Himself is not present with us and helps us. "If the Lord does not build a house, those who build it labor in vain" (Psalm 126:1); and this is especially impossible for those who are still subject to the devil and are under his power. You, who are initiated into the sacraments, already know this. And so, remember the words with which you renounced the dominion of the devil, when, with bowing your knees, you voluntarily ran to your King, uttering those terrible words that teach us never to obey the devil in anything. He calls him an adversary and a devil, i.e. a slanderer, because he slanders God to people, and to us to God, and to us to one another. Thus he once slandered God against Job, saying: "Is it for nothing that Job fears God?" [Job does not honor the Lord] (Job 1:10). And again to Job against God: "The fire of God fell from heaven" (1:16). In a similar way he slandered God to Adam when he said that their eyes would be opened (Gen. 3:5). And now he slanders many of the people, saying: "God does not care for the world, but has entrusted your fate to the demons." He also slandered Christ to many of the Jews, calling him a flatterer and a sorcerer. Perhaps someone would like to know how it affects a person? When he does not find in man a divine mind and a chaste soul; when a person forgets God's commandments and does not keep God's justifications, then the devil leads him into captivity. Thus, if Adam had remembered the commandment that says, "Of every tree of the garden thou shalt eat" (Gen. 2:16), if he had kept the commandment which says, "In the day that thou eatest of it, thou shalt surely die" (v. 17), he would not have endured what he suffered. "May He vouchsafe them during the time of the bath of the repentance, the forgiveness of sins." We ask for both the present and the future; and we discuss the font (baptism), and show them its power in petition. In fact, the petition makes it clear to them that it is a matter of regeneration, and that as we are born from the womb of our mother, so we are reborn from water, so that none of them will say to Nicodemus: "How can a man be born when he is old? Can he enter his mother's womb another time and be born?" [How can a man be born old? (John 3:4). Since he spoke of the forgiveness of sins, he further confirms the truth of this, saying: "And the garments of incorruption," because whoever is adopted as sons of God is obviously already made incorruptible. What does it mean, "in good season"? When, that is, the one who is preparing for baptism has disposed himself well, when with zeal and faith he approaches to receive it, because for a believer such a time is useful. "May He bless their entrances and exits, all their lives." Here they are allowed to ask for bodily blessings, as if they were still weak in faith. "Their houses, and those who dwell in them," i.e., their servants, relatives, and others who are close to them, whom they have. All this was among the rewards in the Old Testament, and nothing seemed so terrible as widowhood, childlessness, premature death, hunger, failure in business. For this reason, the Church allows catechumens to ask for bodily blessings for a while, gradually raising them to perfection. Christ does the same, and Paul does the same, bringing to mind the blessings given to his disciples of old. Thus Christ says: "Blessed are the meek, for they shall inherit the earth" (Matt. 5:5). And Paul: "Honor your father and mother... and thou shalt live long on the earth" (Ephesians 6:2, 3).

8. "That He may multiply their children, and bless, and bring them to the measure of their age, and make them wise." Here again (asks) both the physical and the spiritual, as yet imperfect. And then only the spiritual: "Let him direct all that is offered for their benefit," not just that which is offered, but for their benefit. Thus, for example, a journey is often proposed, but it does not bring any benefit; or something else similar, but also useless. From here they learn to thank God for everything, because everything is directed to their benefit. After all this, at last (the deacon) commands them to arise. Hitherto he had kept them as if prostrate on the ground; and when they have asked for the above-mentioned blessings, when they themselves have received boldness and faith, he raises them up from the earth and commands them to offer prayers to God themselves. First we intercede for them, then we command them to intercede for ourselves, opening the doors of prayer to them, just as we first teach children to speak, and then we command them to speak after us. Thus we say: "Ask the angel of peace to the catechumens." There is a tormenting angel, as the Scripture says: "the embassy of evil angels" (Psalm 77:50). There is also a destroying angel (2 Samuel 24:16). For this reason we command them to ask for an angel of peace, and together we teach them first of all to seek peace, as a union of all good things, so that they may be free from all enmity, all strife, and all strife. [All things are peaceful to you], because even heavy things are made light by means of peace. That is why Christ also said: "My peace I give unto you" (John 14:27). Truly, nothing provides the devil with such a powerful weapon as strife, enmity and strife. "Ask for the present day of peace, and all the days of your life ask for it." You see how again he commands us to spend our whole life virtuously. "Your Christian death; and above all that is good and useful" - since what is not good is not useful. We have a different conception of what is useful than that which most people have. "Commit yourselves to the living God and to Christ." We do not yet require them to pray for others, but we consider it sufficient if they can pray for themselves. Do you see the fullness and perfection of prayer, which embraces both the dogmas of faith and the rules for life? In fact, when we speak of the Gospel, of the garment of incorruption, of the bath of the Pakigenesis, we name all the dogmas; but when we speak of the divine mind, chaste thought, and the rest of the above, we thereby point to life. Then we command them to bow their heads as a sign that their prayers have been heard, and God blesses them. Truly, it is not man who blesses, but with the hand and mouth of man we bow the heads of those who stand before the King of Heaven, and then all cry out: "Amen." Why did I say all this? In order to teach that we should seek the benefit of others; so that the faithful do not think that prayers for the catechumens do not concern them in the least. For it is not to the walls that the deacon says: "Let us pray for the catechumens." In spite of this, some are so senseless, insane and absent-minded that not only during the prayer of the catechumens, but also during the prayer of the faithful, they stand and talk. This is why everything is not in order with us, this is why everything goes to perdition - because even when it is most necessary to propitiate God, we anger Him, and so we leave the church. We are commanded here, in the presence of the faithful, to pray to God, the lover of mankind, for bishops, for presbyters, for kings, for powers, for land and sea, for air, for the whole world.

Amen.

CONVERSATION 3

"For this our praise is the testimony of our conscience, that we have lived in peace in simplicity and God-pleasing sincerity, not according to the wisdom of the flesh, but according to the grace of God" (2 Corinthians 1:12).

1. Here (the Apostle) reveals to us another, not only important, but on the contrary a very important means of consolation, which can cheer up a soul drowned by calamities. Since he said, "God has delivered us," and ascribed the whole thing to the mercies of God and the prayers of the Corinthians, so that he would not thereby make his hearers careless, if they would place their trust only in the mercy of God and the prayers of others, he further shows that they themselves (the apostles) did much on their part. The Apostle also pointed out his participation in this way when he said: "For as the sufferings of Christ abound in us, our consolation also abounds in Christ" (as the sufferings of Christ abound, our consolation also abounds) (v. 5). But here he expresses another virtue of his. Which one? The one that: "We," he says, "wherever we lived, everywhere we acted according to a clear and sincere conscience. And this serves not a little to comfort and comfort us, and not only to consolation, but also to another, which is much more consolation, to praise." Thus he spoke (to the faithful) both in order to teach them not to lose heart in sorrows, but to rejoice, if only they had a clear conscience, and, in part, in order to denounce the false apostles before them. And as he said in the first epistle: "Christ sent me not to baptize, but to preach the gospel, not in the wisdom of the word, lest the cross of Christ be abolished" (1 Cor. 1:17), and: "That your faith [may be established], not in the wisdom of men, but in the power of God" (that your faith may not be in the wisdom of men, but in the power of God). but it shall be in the power of God) (1 Cor. 2:5), so here he says: "not in wisdom, but by the grace of God." Moreover, by the word "not in wisdom" he also hints at something else, i.e., not by deception and deception; and thus disgraces worldly learning. "Our praise," he says, "is the testimony of our conscience," i.e., when our conscience has no reason to condemn us as criminals persecuted for evil deeds. "Though we endure innumerable calamities," he says, "even though we are threatened with attacks and dangers from everywhere, for our consolation, and not only for consolation, but also for the receipt of a crown, the mere testimony of a clear conscience is sufficient – that we endure these calamities not for any crime, but for what is pleasing to God, for virtue, for true wisdom and for the salvation of many." Thus, the first consolation (of which the Apostle spoke above) proceeded from God; and this (of which he now speaks) is from themselves, and was the fruit of their pure life. For this reason he calls this consolation praise, because it was the fruit of their virtue. What is this praise and what does our conscience testify to us? "in simplicity and God-pleasing sincerity" (as in simplicity and purity), i.e., they did nothing deceitfully, or hypocritically, or feignedly, or out of flattery, or maliciously, or for deception and deception, or for other similar motives; but they always acted with all freedom, simplicity, truth, in purity and gentleness of heart, with a guileless soul, they had nothing to hide, nothing shameful. "not according to the wisdom of the flesh" (not in the wisdom of the flesh), i.e., without deceit and guile, without refined words and cunning speculations – this is what he calls carnal wisdom. Wherefore (the false apostles) were puffed up, it is he who rejects and despises, clearly showing that carnal wisdom is not worthy of praise, and that he himself not only does not seek it, but is also ashamed and abhorred. "but by the grace of God we lived in the world" (but by the grace of God we lived in the world). What does it mean: "by the grace of God"? That is, by the wisdom and power given to us by God, manifested in miracles and victory over sages, rhetoricians, philosophers, kings and nations, despite the fact that we are coarse people and have borrowed nothing from worldly wisdom. And this was no small consolation and praise – in the realization that they did not act by human power, but did everything by the grace of God. "In the world". This was not only the case in Corinth, but throughout the entire universe. "Especially among you." What is "Especially yours"? – "By the grace of God we lived." "With you we have performed," he says, "more signs and wonders, we have been more careful, and we have taken care of an irreproachable way of life." (The Apostle) also calls this the grace of God, attributing to it also his own feats. There (in Corinth) he performed a super-due feat, when, sparing the weakness of the Corinthians, he preached the Gospel among them without any retribution from their side. "We write unto you no other things than that which ye read or understand" (v. 13). Since (the apostle) expressed great praise to himself, and apparently testified only about himself, which might have seemed inconvenient, he again brings the Corinthians themselves as witnesses to what he said. "Let no one," he says, "think that my words are self-praise, unjustified by deeds: I tell you only what you yourselves know, and that I do not lie, in this you must be my witnesses before others. Reading our epistles, you see that they contain the same things that you really know about us, and that your testimony does not contradict our epistles, on the contrary, what you previously knew about us is in complete agreement with what you read about us in the epistles." "Inasmuch as ye have already understood in part" (v. 14), i.e., "Ye know not by ear of our works, but by experience." The word "in part" (the Apostle) used out of modesty. Such is his custom: as soon as he says something great about himself, at the demand of necessity (otherwise he does not do it), he immediately tries to soften the loftiness of his words. "I hope ye shall understand to the end" (v. 13).

2. Do you see how he bases his hope for the future on things that have been, and not only on things that have been, but also on the power of God; not only expressed confidence, but placed everything in God and hope in Him. "We will be your praise, and you also our praise, in the day of our Lord Jesus Christ" (v. 14). Here (the apostle), representing the Corinthians as partakers and accomplices in the glory of his deeds, prevents the envy that could be born in them from his former words. "My praise," he says, "does not belong to me alone, but from me it passes to you, and from you to me." Since he has exalted himself, pointing out his past deeds and promising the same in the future, so that his hearers do not think to reproach him as an arrogant man and are not carried away, as I have said, by the feeling of envy, he shares his glory with them, assimilating to them also this crown of praise. "If," he says, "we are really so, then our praise will also be your glory, just as, on the contrary, when you also have good reputation, we rejoice, rejoice, and are crowned." And here again the words (of the Apostle) show his great humility – he speaks not as a teacher with his disciples, but as a disciple with equal disciples. Thus he moderates his speech! And see how he raises the Corinthians to the highest and accustoms them to wisdom, when he directs his thoughts to the great day of the Lord. "Do not tell me," he says, "about the present, that is, about the reproaches, insults, mockery that we endure from many; earthly things are not important – neither joy, nor sorrow, nor blame, nor human praise; But remember that terrible and terrible day in which everything will be revealed. Then we will be glorified in you, and you in us, if it is revealed that you had teachers who taught nothing human, and, leading a blameless life, did not give any reason for offense; And we had such disciples who did not act like ordinary people – they did not hesitate, but readily accepted everything and did not contradict anything in anything. And now it is revealed to those who have the mind of Christ, and then it will be revealed to all. Thus, if we are sorrowful now, then we have no small consolation, both from a good conscience and from the revelation then awaited. Now our conscience alone knows that we act in all things according to the grace of God, as you also know it, and will learn again; and then all men will know both our works and yours, and will see how we are glorified for one another." In this way, lest (the Corinthians) think that all the glory of praise belongs to him alone, he presents them also with an opportunity for praise, and thus distracts (their attention) from the present sorrows. And as He acted concerning consolation, saying, "We are comforted for your comfort," so here He acts, saying, "We boast of you, even as you also boast of us," thus making them partakers of themselves in all things, in consolation, in suffering, and in their very salvation, inasmuch as this salvation also ascribes to their prayers, when He says, "With the help of your prayers for us, God has delivered us" (God has delivered us by prayer too). In the same way, he makes his praise common (with the Corinthians). As he said there, "Knowing that ye share in our afflictions also in our consolation" (v. 7), so here he says, "We will be your praise, as well as you are ours, in the day of our Lord Jesus Christ. And in this assurance I intended to come to you first" (praise to you, as you also to us, and by this hope I would come to you first) (v. 15). What kind of "confidence" is this? "This," he said, "is that I trust in you, that you will be my praise, and I am yours, that I love you from the bottom of my heart, that I am not aware of anything evil in myself, and that I am sure that everything is spiritual with you, and that you will be witnesses to us in this." "I intended to come to you... and through you to go to Macedonia" (Wanteh to come to you and you to go to Macedonia). But in the first epistle (the Apostle) gave the opposite of this promise: "I will come to you," he says, "when I have passed through Macedonia; for I am coming through Macedonia" (I will come to you... when I passed over Macedonia; For I am passing through Macedonia) (1 Cor. 16:5). Why, then, does he say the contrary here? No, not disgusting. True, this contradicts what he wrote before, but it does not contradict his wishes. That is why he did not say here: "I wrote to you to go to Macedonia," but: "I intended." "If," he says, "I have not written so, yet I have tried and desired to come to you before; to such an extent," he said, "I did not want to come to you later than I had promised, that I even wanted to come earlier." "That ye may receive grace a second time." What is the "second grace"? That is, a special one – one from the epistle, the other from the presence. "Grace" here he calls joy. "And through you to go to Macedonia, and from Macedonia to come to you again; and you would accompany me to Judea. With such an intention, have I acted lightly?" (And you shall go to Macedonia, and the packs from Macedonia shall come to you, and you shall be led to Judea. (vv. 16 and 17).

3. Here (the apostle) directly removes from himself the reproach of delaying and not fulfilling his promise to come (to the Corinthians). The meaning of his words is as follows: "I wanted to come to you. Why didn't he come? Is it not because of frivolity and inconstancy? (And this is the meaning of the words "did I act lightly?" (food that is easy to eat). No. Why? Because, "what I do, I do not according to the flesh" (what I advise, I do not consult according to the flesh). What does it mean, "not according to the flesh"? Not as a carnal man. "Do I have either "yes, yes", or "no, no?" (May it be with me, if it is for her, and if it is neither?). But this is not yet clear. What does he say? "A carnal man," he says, "i.e., chained only to the present, always living in the present, and not being under the influence of the Spirit of God, can go everywhere and wander wherever he pleases; on the contrary, a servant of the Spirit of God, and led and guided by Him, cannot always be master of his own will, depending on the authority of the Spirit. It is the same with him as with a faithful servant, who only does the bidding of his master, and has no power over himself, and does not know rest even for a short time; he sometimes promises something to his companions, but then does not fulfill his promise when it turns out to be contrary to the will of his master." This is the meaning of the words (of the Apostle): "I do not undertake according to the flesh" (I do not consult according to the flesh), that is: "I am under the guidance of the Spirit of God, and have no power to go whither I will: I am subject to the authority and commandments of the Comforter, and His voice guides and governs me. Therefore I could not come to you; it was not pleasing to the Spirit of God. A similar thing often happened according to the Acts of the Apostles (Acts 16:6-9): when the apostles intended to go together, the Spirit commanded them to go to another place. "That therefore I did not come to you, in spite of my promise, was not due to my frivolity or inconstancy, but to the Spirit, to which I am subject, and must obey." Do you see here the usual way of his reasoning? From what others thought to prove that he reasoned according to the flesh, that is, that he had not fulfilled his promise, from this very thing he shows that he disposed himself entirely according to the Spirit, which is utterly contrary to the flesh. "What, then," someone will say, "did not (the Apostle) promise (to come) by the inspiration of the Spirit of God?" I have said before that Paul did not foresee everything that is to come to pass successfully. That is why in the first epistle he says: "That ye may lead me whither I go" (1 Cor. 16:6), of course, for fear lest, having said "to Judea," he should be compelled to go to another place; but here, after this has not happened, he says: "And you would lead me to Judea" (and you would lead me to Judea). Since the promise to come to them (to Corinth) was the work of his love for them, he said it clearly. And his desire to go from them to Judea did not concern them in the least; That is why he spoke about it vaguely before. But later, when he was convinced of this, he said here directly that he would go to Judea. And this is done for profit, so that some of them do not think more of him than is proper. In fact, if (the apostles) had not shown in themselves any signs of human weakness, then to what wickedness could people have reached, when, in spite of these signs, they wanted to sacrifice oxen to them? And why do you wonder that Paul did not always know the future, if sometimes he did not know what was better to pray for? "For we do not know," he says, "what we ought to pray for" (Romans 8:26). And not only does he say this to show his modesty, but he also points out the very case when he did not know what it was better for him to pray for. When did he not know this? Then, how he prayed for the removal of temptations from him. "It has been given unto me," he says, "a thorn in the flesh, angel of Satan, to afflict me, that I should not be exalted. Three times I prayed to the Lord to remove him from me. But [the Lord] said unto me, My grace is sufficient for thee, for My power is made perfect in weakness" (2 Corinthians 12:7-9). Do you see how (the apostle) did not know what he ought to ask for? And therefore he did not receive it, although he repeatedly prayed for it. "God is faithful, that our word to you was not yes or no" (v. 18). Here (the Apostle) perfectly resolves the objection that has arisen. "If," they might have said to him, "having promised to come to us, you have postponed your intention, and you have no yes and no no, on the contrary, you subsequently change what you said before, as you did regarding your journey to us, then woe to us! – Did not the same thing happen in the sermon itself?" "In the sermon," he says, "this was not the case, but it happened only on the road and travels. In preaching, our words are always true and unchangeable" – he calls the sermon by the "word" here. Further, he presents an indisputable proof of this, attributing the whole work of preaching to God. His words have the following meaning: "The promise to come was mine, that is, I promised it on my own behalf; but preaching is not my work, nor man's, but God's; and what is from God is inaccessible to falsehood and deception. Wherefore he said, "God is faithful," that is, true. Therefore, do not suspect that which comes from God, and in which there is nothing human." Having mentioned the "word," (the Apostle) further adds an explanation of what word he is talking about.

4. So, what is this "word"? "For the Son of God," he says, "Jesus Christ, who was preached among you by us, by me, and by Silvanus, and by Timothy, was not yes and no" (v. 19). Here he brings other teachers to the stage in order to further confirm the authenticity of his testimony by pointing not only to the listeners, but also to the teachers. True, (those to whom the Apostle points out) were disciples; but he, in his humility, ranks them also among the rank of teachers. What does it mean: "there was no 'yes' and 'no'"? I did not pervert," he said, "the meaning of my first sermon; I did not preach to you today in this way, and tomorrow in another, because this is peculiar only to a lost mind, and not to faith. "But in Him was 'yes'" (But in Him it was), i.e., the word of the sermon remains unshaken and firm." "For all the promises of God are in Him, yes, and in Him, Amen, to the glory of God, through us" (v. 20). What does it mean: "all the promises of God"? Many promises are contained in the preaching of the Gospel, and many promises were preached and preached (by the apostles). They spoke of the resurrection, and of the rapture into heaven, and of immortality, and of great rewards in the future life and ineffable blessings there. It is these promises (the Apostle) calls immutable, and says that there was no such thing in them as it was. The meaning of his words is this: "What I told you about these promises was not sometimes true, and sometimes false, like my promise to come to you, but always true." And, first of all, he defends the dogmas of the faith and the word about Christ, saying: "Neither my word nor my preaching was either yes or no; then the promises themselves: "For all the promises of God are in Him yes" (for the promises of God are in it). But if the promises of God are true, and there is no doubt that God will fulfill them, then how much more faithful is He Himself, and the word about Him is firm, and it cannot be said that sometimes He is, and sometimes He is not, but always is, and one and the same.

What does it mean: "In Him 'yes' and in Him 'amen' (in that she and in that amen)? With these words he shows that God's promises will certainly come true, since both the existence and their fulfillment depend on God, and not on man. Therefore there is nothing to fear: it is not a man who can be suspected of unfaithfulness who promises, but God who speaks and creates. "To the glory of God, through us" (to God to the glory of us). What does it mean, "to glory through us"? He will fulfill His promises through us, that is, by pouring out His blessings upon us, to His glory. This means: "To the glory of God." And if the fulfillment of promises serves for the glory of God, then they will certainly be fulfilled, because God cannot despise His glory, even if He despises our salvation, as well as because of His boundless love for mankind. Moreover, our salvation is closely connected with His glory, which is revealed in the fulfillment of His promises. Thus, if the fulfillment of the promises serves for the glory of God, then, of course, our salvation will also be accomplished. The same thing (the Apostle) constantly inspires in the Epistle to the Ephesians, when he says: "To the praise of His glory" (Ephesians 1:14); and everywhere he uses such expressions, wishing to show the necessity of fulfilling the promises of God. He says the same thing here, i.e., that God's promises are immutable, since their fulfillment serves not only for our salvation, but also for the glory of God. "Therefore do not be anxious," he says, "that these promises have been proclaimed through us, and do not doubt the faithfulness of their fulfillment, for their fulfillment does not depend on us, but on God, to whom they belong, since we have not declared to you our own promises, but His own." "But he who strengthens us with you in Christ, and anointed us, [is] God: and he who sealed and gave the deposit of the Spirit in our hearts" (v. 21, 22). Again from the past he affirms the truth of the future. "If," he says, "God Himself strengthens us in Christ, that is, does not allow us to waver in our faith in Christ, and He Himself anointed us and gave the Spirit into our hearts, how can He not grant us the blessings promised in the life to come? If he has already given the beginning and foundation, the root and source of blessings, i.e. the true knowledge of Him and the communion of the Holy Spirit. The Holy Spirit, then how can He not give the blessings that flow from this? Truly, if the present blessings which we enjoy are given for the sake of those whom we are still waiting for, how much more does he who bestows these blessings also grant those which are to be expected. And if He bestowed upon us the first blessings when we were still His enemies, how much more will He grant us the latter, when we have already become pleasing to Him. For this reason (the Apostle) did not simply say "the Spirit," but added "pledge" (betrothal), in order to assure us of receiving all that God promised. Indeed, if God did not want to give us all that He has promised, He would not have been pleased to give us a pledge, so as not to lose it in vain and in vain. And behold, what good sense Paul has! "What else," he says, "must be said to prove that the truth of the promises does not depend on us, when the very fact that you stand firm and unshaken in the faith does not depend on us, but on God? He who affirms (βεβαιών – approving) you, – he says, – is God, i.e., we do not confirm you, because we ourselves have need of the one who approves. Thus, no one should think that the truth of preaching through us is in danger. He Himself (He who confirms us in the faith) has taken all things upon Himself, He Himself cares for everything."

5. What does it mean, "He who anointed and sealed"? That is, He who gave the Spirit, through Whom He accomplished both – anointing and sealing, making us prophets, priests, and kings together, because in ancient times those who received these virtues were anointed. But now we have not one of these virtues, but all three, and moreover in the highest degree, since we also hope to receive the kingdom, and are made priests, when we offer our bodies as a sacrifice to God, (according to the instruction of the Apostle, who) says: "Present your bodies as a living sacrifice, holy, acceptable to God" (Romans 12: 1), finally we also become prophets, because what "eye has not seen, ear has not heard" (eye has not seen, nor ear heard), has been revealed to us (1 Corinthians 2:9). But we can also be kings in another way, namely, if we curb inappropriate thoughts. That such a one (who restrains his thoughts) is indeed a king, and even more than clothed only in a diadem, this I will show you at once. The king has a great army, and we have more than that. In fact, it is impossible to count the immense multitude of our thoughts. However, one can see not only the multiplicity of our thoughts, but also the fact that in this multitude of them there are commanders, and thousanders, and centurions, and archers, and slingers. What else distinguishes a king? Clothing. But he, too, is clothed in the best and most precious garment, which neither moths devour, nor time destroys. He also has a glorious crown in many forms – the crown of God's mercy, as it is written: "Bless the Lord my soul... crowning thee with mercy and bounties" (Psalm 102:1, 4); the crown of glory – "with glory and honor He crowned Him" (Psalm 8:6); the crown of God's favor – "with good pleasure as with a shield thou crown him" (for with the weapon of good pleasure Thou didst crown us) (Psalm 5:13); the crown of graces is "a beautiful crown for thy head" (for thou hast received a crown of graces on thy head) (Proverbs 1:9). You see how variously decorated this diadem is, and how much more magnificent it is than usual. But let us examine more carefully and deeply the affiliations of these kings. An ordinary king, having spearmen in his power, gives commands to all of them, and they all obey and serve him. But I will show you that another king has more power. As for the number of subjects, it is equal for both, or even greater for the latter; it remains only to consider the obedience (given to both). Do not present to me here as an example (kings) who have lost their kingdom, or who have been killed by their own bodyguards. No, we will not bring such (kings) to the stage, but on both sides we will look for those who successfully ruled their kingdoms. Therefore, present anyone on your part, and I will oppose one patriarch (Abraham) to everyone whom you represent.

Think what a multitude of thoughts must have arisen in his soul when he was commanded to sacrifice his son? But all these thoughts he subdued, and they all obeyed him with more fear than any king was obeyed. With a single glance he tamed all thoughts, so that not one of them dared to show the slightest sign of contradiction, but all bowed down before him, and submitted to him as to a king, although by nature they are very disobedient and even indomitable. Not so terrible are the points of spears directly directed by numerous soldiers, as these thoughts were then. Is not the natural love of a father for his son sharper than the spears themselves? Therefore, it could wound the soul of the father much more deeply than the most sophisticated point of a spear. There has never been such a sharp spear as the arrows of thoughts, sharpened in the depths of the soul by parental love for the son and piercing the heart of the righteous. It takes time, and intention, and a blow, and a feeling of excruciating pain, and then death follows. Here, however, nothing of the kind was required; consequently, the wounds were inflicted incomparably faster and deeper. But in spite of the fact that so many thoughts were then arrayed against him, there was a great silence in his soul; and all his thoughts, standing before him in orderly order, adorned him more than frightened him. Look, then, at this righteous man at the moment when he drew his knife, and oppose to him any kings you like, Augustus, Caesars. Surely you will not imagine anything so high, and you will never find a model so majestic and so worthy of heaven. This righteous man then triumphed over the most powerful autocracy, because there is nothing more autocratic than nature. Therefore, even if you have imagined thousands of men who have killed tyrants, you will not point out to us a single such man. Truly, it was a victory peculiar to an angel, and not to a man. Vide. Nature is defeated with all her weapons, with all her army; but he stands firm, with his hands outstretched, not with a crown, but with a knife, which is more brilliant than any crown; and a host of angels applaud him, and God himself from heaven proclaims him victorious. Since he was a citizen of heaven, he also received the proclamation from there. So, what can be more glorious than this? Or, better, what could be equal to this reward? If, even at the Olympic games, the victor had not been hailed by the herald standing below, but by the king himself, sitting above, had risen and proclaimed him the victor, would he not have considered such a proclamation a reward more brilliant than the crowns themselves, and would not have attracted the attention of all the spectators? Tell me, then, to what degree of glory and greatness should this holy man be placed, whom not the earthly king, but God Himself from heaven publicly proclaims to be the victor, – not at the Olympian spectacle, but at the spectacle of the whole world, before the hosts of angels and archangels? If you like, let us listen to the proclamation itself. What did this proclamation consist of? "Abraham! Abraham! … do not lift up your hand against the child, and do nothing to him, for now I know that you fear God, and have not spared your son, your only son, for my sake" (Genesis 22: 12. What does this mean? Is it possible that He Who knew all things before they came into existence has only now come to know (Abraham)? For even the fear of God was evident to man: so many examples of his obedience to God he showed – for example, when God said to him: "Depart from thy land, from thy kindred" (Gen. 12:1), when for God and out of reverence for Him He allowed his nephew to choose a most fruitful country, when He delivered him from great and many dangers, when, by the command of God, he did not hesitate to go to Egypt, and was not grieved when he lost his wife there, and on many other occasions. From these examples, as I have said, the fear of God (of Abraham) could also be known by man, not only by God, Who has no need to wait for the works themselves in order to see their consequences. Moreover, how did (God) justify him, if He did not know him? "Abraham believed," it is said, "in God, and it was reckoned to him for righteousness" (Abraham believed and was imputed to him in righteousness) (Romans 4:3).

6. What, then, does it mean, "now I know"? The Syriac translator renders these words thus: "Now thou hast shown," i.e., to the people. "I myself," he says, "have known you for a long time, even before all My commandments to you." But why also to people (he only showed) now? Were the previous examples not enough to show his fear of God? Without a doubt, they are sufficient. But this last example is undoubtedly so far superior to all previous examples that they seem insignificant in comparison. Thus, "Now I know" is said with the intention of exalting this last feat (of Abraham) and placing it above all others. This is a common way of expression in many people, in cases of special importance and surpassing the former. For example, if someone receives from another a gift incomparably greater than the former, he usually says: "Now I have learned that so-and-so loves me," not to express that he did not know it before, but to show that the present gift is greater than all (previously received). In the same way, God, speaking (to Abraham) in human language, says: "Now I know," wishing to show nothing else than the superiority of his present podvig, and not that at that time He would only know his fear of God, or how great this fear of God is. So when He said: "I will come down and see" (Gen. 18:21), He said so not because He needed to go down – after all, He fills everything and sees everything clearly – but in order to make us understand that He does not determine something without reason. Likewise, when David says: "The Lord hath looked down from heaven" (Psalm 13:2), this metaphor, taken from men, signifies in God an exact knowledge. So it is here: "Now I know" (God) said (to show that this podvig is higher than all the former); and in confirmation of this he adds the following words: "Thou hast not spared thy son, thy only son, for my sake" (for thou hast not spared thy beloved son for my sake). He did not simply say "son," but added "only" (beloved). In fact, (Abraham) fought here with firmness, not only against nature, but also against that love for his son, which was especially great in him, both because of his own virtue and because of the many virtues of his son. If, however, fathers are not indifferent to the death of their criminal children, but they also mourn them, then who can express the lofty wisdom of this father, who has decided to sacrifice his son with his own hands, the son of the true, only-begotten, beloved Isaac? Truly, this podvig is more brilliant than thousands of diadems and innumerable crowns. From one who wears an ordinary crown, it can be taken away not only by sudden death, but even before death by a thousand other unfavorable circumstances; on the contrary, no one can take away everything from him who is adorned with this extraordinary diadem even after death, neither his own nor someone else's. Consider, then, I beseech you, the most precious stone in this diadem, for at the top it is fixed as if by a precious stone. What is it? In a word: "For Me" (For Me's sake). For it is not surprising that He did not spare His son, but that He did so for His sake. O blessed right hand! What a wonderful knife did you accept? Oh, the wondrous knife! What wondrous right hand has received you? Oh, the wondrous knife! For what use have you been ordained, what service have you performed, and in what wonderful way have you served? How is it that you are stained with blood, and you are not? I don't know what to say: this mystery was so terrible! The knife did not touch the body of the youth, did not pass through the throat of this saint, did not stain with the blood of the righteous man; and to say it more correctly, he touched, and passed, and was stained with blood, and was drowned in it, and was not drowned. Perhaps you think that I am contradicting myself, like one who has lost his mind. And indeed, my reason is lost when thinking about the miracle that happened to this righteous man; However, I do not contradict myself in the least. Indeed, the hand of this righteous man had already plunged the knife into the throat of his son, but the hand of God did not allow the thrust knife to be stained with blood. It was not only Abraham who held the knife, but also God. And while Abraham strikes by the decision of the will, God stops him with His voice. One and the same voice armed the right hand of the righteous man and held it, and the hand, guided by God as if by a leader, did everything according to His beckoning, and in all movements obeyed His voice. Look, indeed: God said: "Slaughter" – and immediately she armed herself; He said: "Do not slaughter" – and she immediately lays down her weapon. Everything was so skillfully arranged. In this way, God showed in him to the whole world – a leader and a warrior, to a host of angels – a crowned priest, a king crowned with a diadem, or rather, with a knife, with a victorious sign in his hand, a hero, a victor without a battle. Just as a military commander, having put forward a skilful and courageous warrior, by the mere rotation of his weapon, by the mere sight and rapidity of his movement, often frightens his enemy, so God, by the mere will, by the very appearance and position of the righteous man, struck down and put to flight our universal enemy, the devil, who, I think, then fled in fear and terror. "But," someone will say, "why did God not allow the right hand of the righteous to be stained with the blood (of the son), in order to immediately raise up the slain?" Here (in the sacrifice of Abraham) both the love of humanity of the Lord and the faithfulness of the servant were revealed together. First (Abraham) went out only out of his land; and now he has even abandoned his nature. For this reason he received in addition to his son another incomparably greater – and very justly. In fact, he decided not to be called a father, if only to appear before God as a faithful servant, and for this he not only remained a father, but also became a priest. And because he had given up his own for God's sake, therefore God, having restored what was his, gave him also His own. Moreover, when enemies plot against the righteous, God allows temptations to reach the very deed, and then works miracles – this was the case, for example, in the furnace of Babylon and in the lions' den; but when He Himself commands them something, His command stops at their readiness to do it.

7. Tell me now, what else was lacking in this valor? Indeed, did Abraham foresee what would happen? Could I have foreseen God's love for mankind? True, he was a prophet, but a prophet does not know everything. Otherwise, the slaughter (of Isaac) would have been superfluous and unworthy of God. If he wanted to know that God is able to raise from the dead, he knew this much more convincingly in the solution of Sarah's barrenness, or even before this example, because he believed. You should not only be surprised at this righteous man, but also compete with him. Seeing how he, in the time of such great turmoil and the storming of the waves, floats as if in clear and calm weather, and you, like him, take in your hands the helm of obedience and courage. Do not only consider that he built an altar and prepared wood, but also remember what his son said to him, and consider how many terrible hordes rushed upon him, when he, the father, heard from his son the words: "Where is the lamb?" (Where is the sheep?) (Gen. 22:7). Think how many thoughts then rose up against him, armed not with iron, but with fiery spears, which struck and pierced his heart on all sides? If even now many, even without being fathers, lament over this and shed tears, not knowing how this matter ended; And many, knowing this, weep, as I see, what sufferings must he endure, who begotten, brought up, and, being already in old age, had only this one son, whom he now sees before him, hears these words, and prepares to put to death immediately? On the other hand, what prudence is in the words (of the son)! With what meekness he listens to (his father's) answer! And who acted here? Is it possible that the devil wants to inflame the heart (of Abraham) even more? No, God acted here to test and purify the golden soul of this righteous man even more. When Job's wife spoke, then the devil was at work, because such was the counsel (Job 2:9). But Isaac did not utter a single blasphemous word; on the contrary, he spoke very piously and prudently. His words were unusually touching, and like honey flowed from his calm and meek soul. A heart of stone could have been softened by such words; but they did not touch or shake that adamant (Abraham) in the least. He did not say, "Why do you call him father, who a little later will not be your father; He who has already lost this honor?" Of course, not simply out of curiosity or excessive curiosity, but because he, too, was anxious to carry out what he had undertaken (the sacrifice). He reasoned with himself: "If my father had not wanted to make me a partaker (of the sacrifice), he would not have left the slaves at the foot of the mountain, and he would not have taken me alone (to the mountain)," wherefore he asked his father when they were alone, and no one could hear their conversation. That was how prudent this son was! Men and women, does not the heart of all of you burn? Is not each of you mentally ready to embrace and kiss this youth? Who among you does not marvel at his prudence, and is not amazed at his reverent obedience, wherefore, even while (his father) was binding him and laying him on the wood, he was not frightened, he did not jump up, he did not rebuke his father as if he were mad; on the contrary, he allowed himself to be bound, led and laid on the wood, and he endured all this in silence, like some lamb, or, better, like the common Lord of all? And indeed, Isaac imitated Him in obedience and meekness, and was His image: "As a sheep He was led to the slaughter, and as a lamb before his shearer is silent" (Isaiah 53:7). True, this lad spoke; but his Lord also spoke. How was he voiceless? That is, he said nothing boldly and rudely, but everything was so modest and accommodating that his words, more than silence, revealed his obedience and meekness. In the same way, even though Christ said to him who struck Him on the cheek: "If I have spoken evil, show me what is evil; but if it is good, why do you strike me?" (If you speak evil, bear witness to evil; if it is good, that you beat Me?) (John 18:23), but with these words He revealed His meekness even more than if He had remained silent. And as Isaac pronounced the name of his father at the altar, so Christ cried out from the cross, saying: "Father, forgive them! forgive them, for they know not what they do" (Father, forgive them: for they know not what they do) (Luke 23:34). What about the Patriarch? "God will provide for Himself a lamb for a burnt offering, my son" (Gen. 22:8). Both of them pronounce natural names, one of the father, the other of the son. A fierce war and a violent storm rise on both sides, and there is no shipwreck on either side. And this is because wisdom governs everything. Then, as soon as Isaac heard the name of God, he said no more words, so as not to be curious in vain. So prudent was this lad in the very flower of his age! Do you see, then, how many armies, and in how many battles, this king has won? Truly, the barbarians, who often attacked Jerusalem, were not so terrible to that city as (to Abraham) the thoughts that rose up against it from everywhere. And yet he triumphed over all of them. Do you wish to see in him a priest as well? The proof is not far away. Indeed, when you see him standing by the altar with fire and knife in his hand, why will you doubt his priesthood after that? If you want to see the sacrifice made by him, you can see it – even a special one. He brought a son, and He brought a ram, and above all, His own will. With the blood of the ram he sanctified his right hand, and with the slaughter of his son he sanctified his soul. Thus he was ordained a priest by the blood of the only-begotten and by the sacrifice of a lamb, just as the priests were sanctified by the blood of the sacrifices offered to God. Do you wish to see (in Abraham) a prophet also? "Abraham your father rejoiced to see my day; and he saw and rejoiced," says (Christ) (John 8:56). In the same way, in the font of baptism, you are made a king, and a priest, and a prophet: a king, having cast down all evil deeds and put to death sinful desires; by a priest – through consecration of oneself to God, through offering one's body as a sacrifice to Him, and through the spiritual slaughter of oneself, (in the words of the Apostle, who) says: "If we have died with Him, we shall also live with Him" (2 Tim. 2:11); finally, you also become a prophet, because you know the future, you become inspired by God and sealed. Just as soldiers are sealed, so believers are sealed with the Holy Spirit, so that everyone may see you if you go out of line. The Jews had the seal of circumcision, but we had the "earnest of the Spirit" (the betrothal of the Spirit). And so, having learned this and reflecting on the lofty dignity we received in baptism, let us show in ourselves a life worthy of this grace, so that we may also receive the future kingdom, which we may all be vouchsafed by the grace and love of our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.