"Accommodate us. We did not offend anyone, we did not harm anyone, we did not seek self-interest from anyone. I do not speak in condemnation; For I said before, That ye are in our hearts, that ye may die and live together" (2 Corinthians 7:2, 3).

1. (The Apostle) again speaks of love, moderating the severity of the reproof. Since he has rebuked and reproached them for not responding to him with the same love, but on the contrary, they have fallen away from his love, and have given themselves over to evil people, he now softens the severity of his reproaches, saying: "Accommodate us," i.e., "Love us"; he asks them for a mercy of little importance, which is more beneficial to those who give it than to those who receive it. And he did not say, "Love us," but, as if evoking compassion, he says, "Contain." "Who," he said, "removed us? Who has plucked out of your thoughts? Why do you drive us out of your hearts?" Above he said: "In your hearts are distressed" (6:12), and here he expresses the same thing more clearly in the words: "Contain us." And this again attracts them to himself, because nothing arouses love so much as the observation of the beloved that the lover strongly desires his love. "No one was offended" (Not a single offender). Look, he again keeps silent about his beneficences, but in a different way he softens and at the same time strengthens his word. At the same time, when he says: "We have offended no one, we have harmed no one, we have not sought gain from anyone (not a single offender, not a single one corrupted, not a single covetous), he also points to the false apostles. What does it mean: "damaged"? That is, no one was deceived, as in another place he says: "Lest as the serpent deceived Eve with his cunning, so also your minds should not be corrupted" (let not as the serpent deceived Eve, so shall your minds be corrupted) (2 Corinthians 11:3). "They did not seek gain from anyone" (Not a single covetous), that is, they did not steal anything from anyone, they did not treat anyone deceitfully. He does not yet say, "We have done you these and other favors," but in order to shame them more, he says, "We have not offended them." As if he were saying: "If we had not done you any favor, then you should not have turned away from us, because you cannot accuse us of anything or a lot." But feeling that what he has said may seem heavy, he again softens (his word). However, he did not completely cease (from reproof), because then he would not have corrected them; and he did not leave his words unsoftened, lest he offend them excessively. What does he say? "I do not speak to condemnation" (I do not speak to condemnation). From what can this be seen? "For I said before, that ye are in our hearts, that ye may die and live together." In truth, such love is very great, that, even being despised by them, I am ready to die and live with them. "Not simply," he said, "you are in our hearts, but just as I said. One can both love and avoid danger; but we don't love it that way."

See how much wondrous prudence there is! He did not mention what he had already done for them, so that it would not be considered a reproach again, but promised them good deeds in the future. "If," he says, "any calamity should befall you, I am ready to endure everything for you. For me, neither death nor life, in themselves, is important; but to be where you are is preferable to me; with you, death is better than life, and life is better than death." That to die for another is an act of love is beyond doubt; But to live – who would not want that, even if he was not a friend? Why does he present the desire to live as a great thing? Because it is really very great. In fact, many people sympathize with their suffering friends; and when they prosper, they no longer rejoice with them, but also envy them. "But we are not like that," (says the Apostle). "If you are in distress, we will not be afraid to share your misfortune with you; if you prosper, we will not be jealous." Then, in view of the fact that above he constantly repeated the same thing, saying: "You are not cramped in us"; "Your hearts are cramped"; "contain us"; "spread ye also"; and: "We have not offended anyone"; and all this, apparently, tended to condemn them – then see what a new method he uses to soften the severity (of these reproaches). "I have much hope in you" (v. 4). "Wherefore," he says, "I dare to do this, because I speak not to your condemnation, but out of great hope in you." He expresses the same thing above, saying: "I boast much about you" (much praise for you). "Do not think that when I speak thus, I speak in utter condemnation of you, for I am very proud and boast of you; on the contrary, I say this out of solicitude, desiring that you may succeed more in virtue." He says the same thing to the Jews after many rebukes: "Nevertheless, beloved, we hope that you are in a better [condition], and hold on to salvation, although we say so" (but we hope for you who are better, and who hold on to salvation, even if we say so) (Hebrews 6:9). "We desire that each of you, for the complete assurance of hope, show the same zeal to the end" (6:11). In the same way here he says: "I boast much of you," i.e., "I boast of you before others." See how sincerely it comforts! "And I do not just boast," he says, "but I also boast very much." Wherefore he added, "Filled with consolation." What kind of pleasure? "Which I received from you; you, having reformed, have comforted me with your works." It is characteristic of the lover to reproach him for not being loved, and to be afraid not to grieve him with unnecessary reproaches. That is why he says: "Filled with consolation, abounding in joy" (filled with joy, abounding in joy).

2. But they will say, "This seems to contradict what was said before." Not at all; On the contrary, it is very agreeable, because what has been said now makes acceptable what has been said before, and real praise makes the benefit of former reproofs more real by destroying their bitterness. That is why he lavishes these words very opportunely and generously. He did not say, "I am full of joy," but "I abound"; and not only "abounding," but "exceedingly abounding," by which he again reveals the fervor of love, for which, although we are so much loved by them that we can rejoice and be glad, yet he does not yet consider himself loved to the extent that he should be loved, and does not think that he has received everything from them. So insatiable was his love for them! And a little mutual love from those whom we love brings great joy, because of our strong love for them. Thus, this also served as a new proof of his love. Speaking of consolation, he said, "fulfilled," that is, "received what was due"; and speaking of joy, he said, "Exceedingly abounding," that is, "I have feared much for you, but you have sufficiently satisfied and comforted me, and have not only taken away from me a pretext for sorrow, but have also given me abundant joy." Then showing how great this joy is, he not only expresses it with the words: "abounding in joy," but also by adding: "in all our sorrow" (about all our sorrow). "So great was the pleasure you gave us, that it was not overshadowed by great sorrow, but on the contrary, by the excess of its greatness, it overcame all the sorrows that befell us, and did not even allow us to feel them." "For when we came into Macedonia, our flesh had no rest" (v. 5). Having mentioned above about sorrow, he tells what kind of sorrow it was, and presents it in a greater form, wishing to show how great is the consolation and joy they have given, if they have dispelled even such sorrow. "We were oppressed on every side" (But in all things sorrowful). How is it in everything? "Outside – attacks" – from the unbelievers, "within – fears" – for those who are weak in the faith, so that they would not be carried away into error, which happened not only to the Corinthians, but also to others. "But God, who comforts the humble, comforts us by the coming of Titus" (v. 6). Since he has said much in praise (of the Corinthians), in order not to appear to be a flatterer, he brings as witnesses his brother Titus, who came from them to Paul after his first epistle, informing him of their correction. And you will notice how highly he appreciates the arrival of Titus everywhere. Thus he said of him before: "Having come to Troas to preach the gospel of Christ... I had no rest in my spirit, because I did not find my brother Titus [there]" (2:12, 13); and here again he says: "At the coming of Titus we were comforted." In this way he wishes to inspire them with confidence and love for Titus. And see how he achieves both. With the words "I had no rest for my spirit," he shows the height of his virtue; and having said: "In our tribulation, his coming was sufficient for consolation, and not only for his coming, but also for the consolation with which he was comforted for you" (not only by his coming, but also by the consolation by which you will be comforted for you), he wins Titus the favor of the Corinthians, because nothing so arouses and strengthens friendship as a kind and favorable opinion of someone. And of Titus (the Apostle) testifies, that when he returned, he delighted us with pleasure, when he told us so much (pleasant) about you. That is why his coming made us glad. Not only did we rejoice at his coming, but also because of the "consolation" he received from you. With what did he console himself? "By your virtue, by your correction." Wherefore he adds, "Telling us of your zeal, of your weeping, of your zeal for me," v. 7. This was what comforted and delighted (Titus)! You see how he also seems to be very well disposed (to the Corinthians), since he considers their good fame to be a consolation for himself, and when he comes, he boasts of it before Paul as his own good. And see with what fervor (the Apostle) expresses this: "Your desire, your weeping, your zeal." Indeed, they should have wept and grieved over the fact that Blessed Paul was so angry with them, and had not been with them for so long. Wherefore he said not simply "tears," but "weeping," and not simply "desire," but "strong desire" (επιπόθησιν), and not "wrath," but "zeal," and zeal for the apostle, both against the fornicator and against those who condemned (Paul). "When you received my message," he says, "you were inflamed and inflamed with zeal." He is overflowing with joy, filled with consolation, because he has touched them greatly. It seems to me, however, that this is said not only for consolation for the past, but also for the greater excitement of those who have fulfilled what is required. Though some, as I think, have been subject to former rebukes, and have not deserved such praise, yet he does not separate them, but rather praises and reproaches them all together, leaving it to the conscience of the hearers to choose to each his own. And in this way reproaches did not become unbearable, and praise aroused to greater zeal.

3. Thus should those who are rebuked behave now – to weep and weep, to seek guides for themselves in the same way, to love them more than fathers – because fathers give us only life, and teachers give us a virtuous life. This is how one should endure the punishments of one's fathers, so together with the leaders one should sympathize for those who sinn, because everything depends not on them alone, but also on you. In fact, if the sinner sees that the father rebukes and the brothers connive, he becomes even more negligent. On the contrary, when the father reproaches, be angry with him, either as one who cares for his brother, or as one who is indignant with his father, but only show great concern and regret not that he has been punished, but that he has sinned. But if I build and you begin to destroy, what shall we gain but labor? Not only that, but the harm for you will not be limited to this, but you will also incur punishment upon yourself. He who hinders the healing of a wound deserves not only a lesser punishment with the one who inflicted it, but even greater, because to inflict a wound and to hinder its healing are not the same thing, the latter necessarily causing death, and the former not quite. I say this to you so that you also may be indignant with your superiors against those whom they are justly indignant at, so that when you see him being punished, you will all abhor him even more than the instructor himself. Let the sinner fear you more than the superiors. If he fears only one teacher, he will soon sin again, and if he fears so many eyes and so many mouths, he will become much more cautious. And just as, if we do not do this, we will be subjected to extreme punishment, so by doing this, we will participate in the fruits of correction.

Let us do so! Whoever says that it is proper for a Christian to be philanthropic to his brother, let him know that he who is angry is philanthropic, and not he who condescends to him before his time, and does not even allow him to feel sin.

The duty of philanthropy requires not to please the sick in everything, and not to indulge their unreasonable desires. No one loved the Corinthian fornicator so much as Paul, who commanded him to be delivered up to Satan, and no one hated him so much as those who encouraged him and condescended to him. This was justified later. The latter inflamed his spirit and produced a greater inflammation, but Paul calmed the fever, and did not leave the sick man until he brought him to perfect health. They added a new disease to the present one; and Paul cast out also that which was in him at first. It is these rules of philanthropy that we will also learn. When you see that a horse is rushing towards the rapids, you throw a bridle over it, restrain it with all your strength and often beat it. And although this is a punishment, nevertheless, such a punishment is the mother of salvation. Do the same with those who sin. Bind the sinner until he propitiates God, and do not leave him unbound, lest he be bound more by the wrath of God. If I bind, God will no longer bind him; but if I do not bind him, then insoluble bonds await him: "For if we had judged ourselves, we would not have been judged" (1 Corinthians 11:31). Therefore, do not consider such an attitude cruel and inhuman, on the contrary, (consider) (consider) a matter of extreme leniency, excellent healing, and great care. You will say, "They have been punished for a long time." And tell me, how many? A year, two, or three? But my question is not about the length of time, but about the correction of the soul. Show me (correction); if they have been broken, if they have changed, then all is done; And if this is not the case, time will not help. Nor do we ask whether the wound was often bandaged, but whether the bandaging brought any benefit. If it has brought the desired benefit, and in a short time, then leave it; but if it does not bring any benefit, then continue (binding) after ten years. Let the healing of the bound be the period for dissolution. If we take care of ourselves and others in this way, and do not look at human glory or ignominy, but, having in mind future torment and reproach, and most of all the fear of offending God, we increase the medical means of repentance, then we will soon attain perfect health, and receive future blessings, which may we all be vouchsafed by the grace and love of our Lord Jesus Christ, With Whom be glory, dominion, and honor to the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

CONVERSATION 15

"If I have grieved you with an epistle, I do not regret it, although I was sorry" (2 Corinthians 7:8).

1. Since (the Corinthians) had atoned for their sin, and therefore it was possible to speak more kindly to them without fear, (the apostle) apologizes to them for his former epistle and shows its benefit. He did the same above, saying: "Out of great sorrow and distress of heart I have written to you with many tears, not to grieve you, but that you might know the love which I have in abundance for you" (2 Corinthians 2:4). He does the same here, but only expresses it more extensively. And he did not say: "I used to repent, but now I do not repent"; But how? "I do not regret now, although I regretted it" (I will not repent, even if I repented). "Though what I wrote was such that it exceeded the measure of (proper) reproof, and caused me to repent, yet the great benefit that came from it does not allow me to repent. He said this not because he really rebuked them beyond measure, but in order to increase their praise. You," he says, "have shown such a correction that if I were to punish you too severely, so that I should blame myself for it, yet, in spite of the consequences, I would now begin to praise myself." Just as we fearlessly caress children after some difficult method of treatment has already been applied to them, such as incision or cauterization, or bitter drink, so does Paul. "I see that this epistle has saddened you, however, for a while. Now I rejoice, not because you are grieved, but because you are grieved unto repentance" (vv. 8, 9). Having said, "I do not repent," he also gives the reason for this, showing the benefit of the epistle, prudently justifying himself, and saying: "However, for a time" (even for the hour), because the sorrow was brief, and the benefit was long-lasting. It should have been said, "If I have offended you for a time, I have thereby given you joy and benefit for ever." However, he does not say this; but before speaking about the benefit, he begins to praise them again and show his concern for them, saying: "Now I rejoice not because you are sorrowful (now I rejoice, not because you were in sorrow), but what is the use of your sorrow to me? – but that you were grieved to repentance (but as if you were offended to repentance), that is, that your sorrow bore fruit." In the same way, just as a father, when he sees that his son is being cut, rejoices not that his son is in pain, but that he is healed, so he also rejoices. And note how he attributes all the success of the work to them: he attributes sorrow to the epistle, when he says: "That epistle grieved you, however for a time" (if it offends you at the hour), and the benefit of it is credited to them. He did not say, "Because the epistle has corrected you," although this was the case, but, "You are sorrowful unto repentance; for they were grieved for God's sake, so that they did not suffer any harm from us" (for you have been offended in repentance, for you have offended according to God, that you may not be separated from us in anything). Do you notice his ineffable prudence? "If we had not done this," he says, "we would have done you harm," he ascribes correction to them, and to himself the harm that would have resulted from his silence. "If we had not rebuked you, when it was possible to correct you by reproof, then we would have done you harm, and the damage would have been not only for you, but also for us. Just as he who does not give a merchant the means of sailing harms him, so we would do you harm if we did not give you cause for repentance." Do you see that not to rebuke sinners is harmful to both the teacher and the disciple? "For Godly sorrow worketh unfailing repentance unto salvation" (v. 10). "Wherefore," he says, "though I repented before I saw all the fruit and benefit of the message, yet now I do not repent." Such (fruit) was sorrow for God. Speaking now about sorrow, he shows that it is not always bitter, but only when it becomes sorrow for the world. And what does "sorrow for the world" mean? When you grieve for possessions, for glory, for the dead, all this is sorrow for the world. That is why it causes death. Whoever grieves for glory envies, and of necessity often comes to destruction. With such sorrow Cain and Esau grieved. Thus, by sorrow for the world he means that which harms the mourners themselves. Only sorrow for sins is useful; and this is clearly seen from the following. He who grieves over the loss of wealth does not compensate for the loss; he who mourns for the dead does not raise him up; The grieving person because of the illness not only does not get rid of the disease, but even intensifies it. Only he who grieves for sins gains benefit from sorrow, because he exhausts and destroys sins. Sorrow is a medicine prepared for this one case; therefore, here it only has power and is beneficial, but in other cases it harms.

2. "But Cain also," it will be said, "grieved because God was not pleased with him." No, not for this reason, but because he saw his brother shining (with virtues). Otherwise, if he had lamented for that reason, he should have competed and rejoiced with his brother; but he, on the contrary, in his sorrow revealed sorrow for the world. David, Peter, and each of the righteous did not grieve in the same way, which is why they pleased God, grieving for the sins of either their own or others. True, what is heavier than sadness? But when it is sorrow for God, it is much better than worldly joy: the latter turns into nothing, and the latter "produces unfailing repentance unto salvation." It is even surprising that none of those who mourn her ever repented, while repentance is most characteristic of worldly sorrow. In fact, what is more desirable than one's own son? And what is more sorrowful than his death? However, the fathers, who in times of great sorrow did not accept any consolation and tormented themselves, afterwards repent that they grieved beyond measure, since they realize that not only did they not receive any benefit from this, but they upset themselves even more. Not such is the sorrow for God! On the contrary, it has a twofold advantage: first, that it does not make you regret what you are grieving about, and, secondly, that sorrow itself is turned to salvation. Worldly sorrow is deprived of both of these advantages. In it they grieve for harm, and after great sorrow they condemn themselves, and this is the strongest proof that those who mourn it only harm themselves. Quite opposite (the effects of sorrow) according to God; and therefore he said (the Apostle) that it "produces unfailing repentance unto salvation." No one will condemn himself for grieving, weeping, and grieving over sin. That is why Blessed Paul, speaking of this, did not need to cite extraneous examples in confirmation of what was said, and to present those who mourned from the Old Testament history, but points to the Corinthians themselves and from what they did, borrows proof, in order to give them instruction along with praise, as well as to attract them to himself. "For the very thing," he says, "that you were grieved for God's sake, see what diligence has produced in you?" (Behold, this very thing, if according to God I have offended you, how much diligence has done in you?) (v. 11). "Your sorrow," he says, "not only did not bring you to repentance, as you did in vain, but, on the contrary, made you even more solicitous for yourselves." Then he shows signs of diligence: "But the answer (apology) is before me; but indignation at the sinner; but fear" – such zeal and very quick correction showed that they were very afraid. And lest it be thought that he is praising himself, see how he immediately softened his speech, saying, "What desire" (but lust), that is, for me; – but zeal, – i.e. for God; – what a punishment (but vengeance), since you have punished those who have violated the law of God." "In all things you have shown yourselves to be pure in this work" (In all things imagine to be pure in things), that is, not only by the fact that you yourself did not dare (to commit the same crime) – of which there was no doubt – but also by the fact that you did not indulge the one who did it. Since in the first epistle he said: "And you became proud" (1 Cor. 5:2), here he says: "You cleansed yourselves also from this suspicion, when not only did you not praise the sinner, but also expressed to him your reproach and indignation." "If I have written to you, it is not for the sake of the offender, nor for the sake of the offended" (v. 12). Lest it be said: "Why then dost thou rebuke us, when we are pure in this matter?" – (the Apostle), having in mind such an objection and warning it, and used the quoted words: "I do not regret, although I regretted it." "I," he said, "am very far from repenting now of what was written to you then; on the contrary, I was more repentant then than now, when you have shown yourself to be in good order." Do you see again his ability to compete and force consent? Do you see how he gave his speech a contrary turn? By which they thought to shame him, namely, as if by vain reproaches, in view of (their success), he thereby proves that he had the right to deal with them so freely. He does not refuse to boldly say pleasant things to them when it has become possible. Earlier he said that "he who copulates with a harlot becomes one body [with her]" (1 Cor. 6:16); and: "Deliver such a one over to Satan for the destruction of the flesh" (1 Cor. 5:5); also: "every sin that a man commits is outside the body" (every sin that a man commits besides the body) (1 Corinthians 6:18), and so on. How then does he say here: "Not for the sake of the offender, and not for the sake of the offended" (not for the sake of the offended, lower for the sake of the offended)? And here he does not contradict himself, but, on the contrary, is in great agreement with himself. How do you agree? He was very eager to show his love for them. He does not deny that he cared for the fornicator; but at the same time, as I have noticed, he also shows the love he had for them, as well as the fact that he feared even more for the whole Church, since he feared that evil would spread and, going further, would embrace the whole Church. That is why he said: "For a little leaven leavens the whole dough" (1 Cor. 5: 6). But this (said) then; but now, when they have been reformed, they express the same thing not in this way, but in a different way; And although he expresses the same thought, he expresses it with greater pleasure, saying: "That our care for you may be revealed to you" (because of our diligence for you), "To you," that is, "that you may see how I love you." This is one and the same thing with the former, but, being expressed differently, seems to have a different meaning. And in order to see that they are one and the same, examine his thought, and you will not find any difference. "Since I love you very much," he says, "I was afraid that you would suffer trouble from this (seductive example), and that you would not be forced to grieve for yourselves." In like manner, when He said, "Does God care for oxen?" (God cares about the wills) (1 Corinthians 9:9), did not understand that God does not care for oxen, because not a single thing can exist without God's providence; but that He did not give the commandment primarily for the sake of the oxen. So it is here: "I wrote, first, for you, and then for him. I loved you inwardly even before my message; but through this epistle I wanted to show my love to you, and to everyone in general." "Therefore we were comforted" (v. 13), that is, because "we also showed our care for you, and all things were fulfilled according to our desire." Likewise, in another place He says: "For now we are alive, while you stand in the Lord" (1 Thessalonians 3:8); and again: "For who is our hope, or joy, or crown of praise? Aren't you too?" (Who is our hope, or joy, or crown of praise? (1 Thessalonians 2:19). The success of the disciples for the prudent teacher is life, and consolation, and joy.

3. Indeed, nothing shows so much on the good side of the boss as love for subordinates. In the same way, in order to be a father, it is not enough only to give birth, but having given birth, it is necessary to love. And if love is needed where nature (acts), then how much more is it needed where grace (acts). Thus all the ancients shone forth, so did all those glorified among the Jews attain glory. Thus Samuel showed himself great when he said: "Neither will I allow myself to sin before the Lord, that I may cease to pray for you" (but let me not sin against God, if I cease to pray for you) (1 Samuel 12:23). So are David, Abraham, Elijah, and each of the righteous in both the Old and New Testaments. Thus Moses, out of love for his subjects, left great riches and innumerable treasures, preferring to suffer together with the people of God, and even before his election showed himself to be the ruler of the people in his deeds. Wherefore the Jew said to him very foolishly, "Who hath made thee ruler and judge over us?" (Who has appointed you as a prince and judge over us?) (Exodus 2:14). What do you say? Do you see the deeds, but you doubt the name? It is as if someone, seeing a skilful physician making an incision and helping a sick member of the body, said: "Who made you a physician and ordered you to be cut?" – "Art, most dear, and your sickness." In the same way, Moses was made so by his knowledge. After all, leadership is an art, and not only a virtue, and moreover, an art higher than all arts. But if external (civil) leadership is the best art and knowledge (of arts and knowledge), then how much more is it (spiritual). This leadership is as much more excellent than the external as the latter is superior to the other arts, or even much more. If you like, let's explore this in more detail. There is the art of agriculture, weaving, building; and all of them are very necessary and most of all support our life. Others (arts): blacksmithing, carpentry, cattle breeding only serve to help them. But of these arts the art of agriculture is the most necessary, which therefore God introduced first after the creation of man. In fact, it is possible to live without shoes and without clothes, but without agriculture it is unthinkable.

Such, they say, are the Amaxovians (living in wagons), the nomads of the Scythians, the gymnosophists of the Indians. They have abandoned the arts of building, weaving, sewing shoes, and are engaged only in agriculture. Be ashamed, then, you who use superfluous craftsmen for your life – cooks, bread makers, goldsmiths and thousands of others. Be ashamed, you who have introduced vain arts into human life. Be ashamed, faithful, of these barbarians who have no need of arts. God has arranged it so that our nature may well be satisfied with little. However, I do not compel or legitimize to live in this way, but (at least live in this way) as Jacob asked. What did he ask for? "if God ... He will give me bread to eat, and clothes to clothe me" (Gen. 28:20). Thus Paul commanded: "Having food and clothing, we shall be content with them" (1 Tim. 6:8). Agriculture, then, is the first art, weaving is the second, building houses is the third, and making shoes is the last of all; And we have many servants and farmers who live without shoes. So, here are the arts that are useful and necessary! Now let us compare them with the art of leadership. For this is why I have brought the most important of all the arts, so that when the art of leadership turns out to be the best of them, it will have an indisputable victory over the rest. But how can we prove that it (the art of leadership) is more necessary than all the arts? By the fact that without it and from others there is no benefit. If you like, then, leaving the others, let us take as an example one agriculture, which is the highest and most necessary of all. And so, what will be the use of a multitude of agricultural hands, when people begin to fight among themselves and rob each other? Now the fear of the ruler restrains them, and guards what they obtain. And if you take away the leadership, the work will be in vain. But whoever delves deeper into it will find another ruler, which is the mother and union of the external rulership. What kind of bosses are they? That according to which each one must control himself and rule over himself, taming in himself the base passions, and nourishing and cultivating in himself with all possible diligence all the branches of virtue. The authorities are of various kinds: one is the one by which people rule over nations and cities, arranging civil life; Paul pointed to it, saying: "Let every soul be subject to the superior authorities, for there is no authority except from God" (Romans 13:1), and, showing the benefit of this authority, he added that "the ruler of God is a servant for good," and further: "God's servant is an avenger for the punishment of him who does evil" (Romans 13: 4). The other rule is that by which every rational (man) rules over himself; and to this latter (Paul) he pointed out in the words: "Wilt thou not fear power? Do good" (If thou wilt not fear authority, do good) (Romans 13:3), speaking of a man who rules over himself.

4. But we also have another authority, much higher than the civil authority. What is it? The rulers of the church, which Paul also mentioned, when he said: "Obey your leaders, and be obedient, for they are vigilant over your souls, as those who ought to give an account" (Hebrews 13:17). This leadership is as excellent as the civil as the heavens are higher than the earth, and even much more. And, in the first place, it does not primarily mean how to punish for sins committed, but how to prevent sins. Then, if they have already been committed, he does not try to excommunicate the sufferer, but to destroy (the sins). It occupies itself with worldly things very little, on the contrary, all its concern is for heavenly things. "But our dwelling is in heaven" (Phil. 3:20), and our life is there, "because," he says, "it is hidden with Christ in God" (Col. 3: 3). And our rewards are there, and our feats are because of the crowns there, because this life of ours does not cease with death, but then (after death) shines even more brightly. That is why those who have this authority are invested with greater honor not only in comparison with the highest leaders, but also with those who are dressed in diadems, since they form people in the highest and for the highest. But neither he who strives for civil rule, nor seeks spiritual rulership, will be able to rule well, unless they first learn to rule over themselves as they should, and do not fulfill the civil and spiritual laws in all exactness. As the rule over many is twofold, so the rule of each over himself is also twofold. Again, as shown above, here too the spiritual authorities are higher than the civil ones. But it can be seen that some arts also have the appearance of leadership, especially agriculture. The farmer is like a ruler over plants: he prunes some and hinders (their growth), others he cares for and helps (their growth), just as skilful rulers punish and cut off people who are evil and harm others, and they exalt the good and meek. That is why the Scriptures liken rulers to husbandmen. What, indeed, if plants do not make a sound, like those who are offended in cities? By their very appearance, they testify to resentment when they wither, being constrained by harmful herbs. And just as among men vice is punished by laws, so here, with the help of agricultural art, both the bad quality of the land and the coarseness and savagery of the plant are corrected. And everything that is in human morals, you will find here too – coarseness, tenderness, timidity, impudence, inconstancy; Some of the plants grow luxuriantly before their time and to the detriment of their neighbors, others suffer lack and injury, when, for example, either a fence grows to the detriment of the plants nearest to it, or when other barren and wild trees, stretching out in height, hinder the growth of those under them. And just as rulers and kings have opponents of their power and enemies, so the farmer suffers from the raids of beasts, from unfavorable changes in the air, from hail, dew, rainstorms, droughts, and the like. All this happens so that you always put your hope in God. Other arts owe their success to the diligence of people; but agriculture has the greater part (of success) from the will of God, and depends on it almost entirely. It needs rains from above, and the proper proportion of the seasons, and, above all, the providence (of God), because "both he who plants and he who waters is nothing, but God who grows [all]" (1 Corinthians 3:7). Like people, there are death, life, and diseases during childbirth, and birth. Plants are cut, bear fruit, die, and the dead begin to live again, whereby the earth reminds us of the resurrection in many ways and clearly. For when the root bears fruit or the seed sprouts, is this not resurrection? And if anyone examines all this in detail, he will see the great providence and wisdom of God watching over this rulership. But I wanted to tell you that this rule extends to the earth and plants, and ours has in mind the healing of souls. And as great is the difference between the soul and the plant, so much is the rule over the soul more excellent than the rule over plants. Again, the rulers over earthly life are so much lower than the rulers over the spiritual life, as much as it is better to rule over the free than over the involuntary. Such authority is also more in accordance with (human) nature. In fact, everything is done there out of fear and necessity; but here by free will and reasoning. And not only is the spiritual authority higher than the civil one, but also by the fact that it is not just a superiority, but also a paternal, so to speak, authority, because it has paternal meekness, and acts more by conviction. The civil commander says: "If you fall into adultery, you will be punished with death"; but the spiritual threatens with the greatest punishments even if you look with shameless eyes. Therefore this judgment seat is worthy of all respect; it corrects not only the body, but also the soul.