Amen.

[1] In the book – Rom. 4:2.

CONVERSATION 2

"Do we grieve, [we grieve] for your comfort and salvation, which is accomplished by enduring the same sufferings that we also endure. And our hope in you is firm" (2 Corinthians 1:6-7).

1. Having offered one and the main motive for consolation (namely, communion with Christ), (the Apostle) adds another, namely, that (the sorrows endured by the Apostles) contribute to the arrangement of the salvation of those who are instructed in the faith. "Therefore do not lose heart," he says, "do not be troubled, and do not give yourselves over to fear because we endure sorrows; on the contrary, this very thing should fill you with cheerfulness and hope. Indeed, if we were not subjected to sorrows, it would lead us all to destruction. How and why? For if we, out of faint-heartedness and fear of calamity, did not preach the word to you to teach you true knowledge, then your salvation would be in extreme danger." Do you see again the strength and firmness of Paul? The more they were troubled, the more he comforts them. "The more burdensome," he says, "our persecutions become, the more should good hope increase in you, because the more are the means to your salvation, the more opportunities for consolation are revealed. For what can bring you so much consolation as the great blessings which you receive from our preaching?" Having said: "Do we grieve, [we grieve] for your comfort and salvation" [if we grieve, for your consolation and salvation], he adds: "which is accomplished by enduring the same sufferings that we also endure" [acting in the endurance of the same sufferings, which we also suffer]. He expresses the same thing more clearly below, saying: "You share in our sufferings as well as in consolation" [as partakers of passion, as well as consolation], but here he expressed this for the time being, summarizing his speech with the words: "of the same sufferings." The meaning of his words is as follows: "We were not the only authors of your salvation, but you yourselves. As we, preaching, endure sorrows, so you, accepting our word, endure the same: we in order to pass on to you what we ourselves have received, and you in order to receive what is handed down and not to lose it." With what can we compare such humility of Paul, when he places even those who are so far removed from him in virtue on the same level of patience as himself? It is he who says: "which is accomplished by enduring the same sufferings" [acting in the endurance of the same sufferings], that is, not only by the fact that your salvation is arranged because you believe, but also by the fact that you suffer and endure in the same way as we do.

It becomes manifest, grows and exalts when it is combined with patience, suffering, and courageous endurance of all evils. Thus, the real power of salvation does not consist in not doing evil, but in (bravely) enduring evil. And he did not say, "which we do," but "which is done," showing that the grace that works in them has done much along with their own zeal. "And our hope in you is sure" (v. 7). That is, although you endure innumerable calamities, yet we are sure that you will not fall away even when you are persecuted. Not only do we not suspect that you will be troubled by our sufferings, but we also hope that you will remain firm even when you yourselves are exposed to dangers. See what fruit the first epistle (of Paul) bore in them! Here he praised them much more than he had praised and extolled the Macedonians in the first epistle. For these he feared, and therefore said: "And they sent Timothy to you to strengthen you and comfort you in your faith, so that no one may be shaken in these afflictions: for you yourselves know that this is what is destined for us" [Timothy sent to you, to strengthen you and comfort you in the faith, so that no one can be troubled in these afflictions. And again: "Wherefore I also, no longer enduring, sent to inquire concerning your faith, lest the tempter tempt you, and our labor be made in vain" (1 Thessalonians 3:2, 3, 5). Of the Corinthians he says nothing of the kind, but on the contrary writes: "And our hope in you is firm. If we are comforted, [we are comforted] for your consolation and salvation, knowing that you share both in our sufferings and in our consolation" [Our hope is known about you. That for their sake the apostles endured sorrows, he has already shown above, when he said: "Do we grieve, [we grieve] for your comfort and salvation" [if we grieve, for your consolation and salvation], and now he wants to show that (the apostles) were comforted for their own sake. And above he spoke of this, though not so definitely, when he said, "Blessed be God, who comforteth us in all our afflictions." And here again he says the same thing in different words, but much more clearly and edifying. "If we are comforted, [we are comforted], he says, for your comfort and salvation." The meaning of these words is this: "Our consolation turns into comfort for you, even if we happen to comfort you with words. If we receive only a little consolation, then even this is sufficient for your consolation. And even if we alone happen to receive consolation, and this will console you, because just as you accept our sufferings as if they were your own, so you must consider our consolation your own. If you participate in our sorrows, why do you not share in our joys? But if you have fellowship with us in all things, both in sorrow and in consolation, then do not blame me for delaying so long to come to you, for we are both sorrowful for your sake and comforted for you." Lest it seem grievous to anyone that it is said that for you we endure sorrows, he adds that "for you we are comforted; and we are not alone in suffering afflictions, for you, too," he says, "share with us in the same sufferings."

2. Thus, taking them as partners in disasters, and attributing to them the cause of his calamity, (the Apostle thereby softens his word). "Therefore whether he builds snares for us," he says, "be strong in spirit, for we endure these things that your faith may be made stronger. Is consolation given to us, and you rejoice in it, because we receive it for your sake, so that you also may have some consolation from here, as partakers in our joy." And what he really says now of the kind of consolation which he received, not only being comforted by the Corinthians, but also knowing that they were relieved in afflictions, hear it later, where he made it clear, saying, "Knowing that ye share in our afflictions and in consolation," and consolation]. That is, just as when we are persecuted, you grieve, as if you yourself were persecuted, so we are sure that when we receive consolation, you receive it as if you yourself enjoyed it. What can be more humble than such a soul? He who has suffered so many tribulations calls those who have not suffered even the least part of them partakers in them; and speaking of consolation, he ascribes the whole reason for it to them, and not to his own labors. Then, since he spoke of afflictions vaguely, he goes on to name the place where he endured them: "For we do not want to leave you, brethren, ignorant of our affliction which was with us in Asia" (v. 8). "We tell you," he says, "of these things, so that you may not be ignorant of what has happened to us. We want you to know everything that happens to us, and we care very much about it." And this is the greatest proof of his love for them. He said the same thing in the first epistle: "For a great and wide door is open to me, and there are many adversaries" in Ephesus (1 Cor. 16:9). And so, wishing to make known to them his afflictions and all that he suffered, he says: "We do not want to leave you, brethren, ignorant of our affliction that was with us in Asia." He wrote a similar thing in his Epistle to the Ephesians; And when he sent Tychicus to them, he gave the same reason for his embassy: "And that ye also may know," he says, "of my circumstances and affairs, Tychicus, a beloved brother and faithful servant in the Lord, whom I have sent to you for this very reason, that you may know of us, and that he may comfort your hearts." what I do, Tychicus, beloved brother and faithful servant of the Lord, will tell you all things: "His messengers are to you on this matter, that you may know about us, and that he may comfort your hearts" (Ephesians 6:21, 22). He does the same in the other epistles. And this was not superfluous, but on the contrary, it was very necessary, both because of his great love for his disciples, and because of his incessant temptations, in which the greatest consolation was to know each other's mutual condition, so that, if it was sorrowful, they might prepare for podvig and arm themselves with courage against dangers, and if it was joyful, then they would share the joy together. Here, however, he speaks both of the attack of temptations and of deliverance from them: "For we have been weighed down exceedingly and beyond our strength" – like a ship burdened beyond measure with some burden and ready to sink. It seems that (the Apostle) expresses the same thing by the words "excessively" and "beyond strength"; In reality, however, they are not the same thing. Namely, lest anyone should say: "However great the danger was, it was not great for thee," (in order to warn this) the Apostle added that it was both great and exceeded our strength, and moreover so much exceeded, "that we had no hope of living," that is, we no longer hoped to remain alive. What David calls "the gates of hell," "mortal sickness," and "the shadow of death" (Psalm 87), the Apostle expresses the same thing, saying that we were exposed to such a danger that it undoubtedly threatened death. "But we had in ourselves the sentence of death, that we might trust, not in ourselves, but in God, who raises up the dead" (v. 9). What does "sentence to death" [condemnation of death] mean? It means a sentence, a determination, an expectation of death. Thus did the deeds speak, such was the sentence pronounced by the circumstances that had happened, that is, that we must surely die. However, this did not happen in reality, but was limited only to our expectation. Although the state of affairs foreshadowed such an end, the power of God did not allow this sentence to be carried out, allowing it to be carried out only in our thoughts and expectations. That is why He says: "in themselves," and not in reality, "they had a sentence to death" [condemnation of death by Imech]. Why did God allow us to be exposed to such danger that we even lost hope and despaired of life? "That we may trust," he says, "not in ourselves, but in God."

3. However, Paul did not say this because he himself was so disposed. No; but he, under the guise of telling about himself, only wanted to bring others to their senses, and moreover he said so out of his characteristic humility. Likewise, he says below: "It has been given to me a thorn in the flesh (meaning temptations) to afflict me, so that I may not be exalted (12:7), showing that God did not allow these temptations, but for another reason. Which one? So that the power of God may shine in him all the more. "My grace is sufficient for you," he says, "for my power is made perfect in weakness" (12:9). But, as I have already said, he never abandons his habit of placing himself alongside the worst people, who need a lot of teaching and correction. In fact, if one or two temptations are enough to bring ordinary people to their senses, then how could one who, through the exploits of a whole life, acquired a special humility before all people, and endured as much as no one else, after so many years and after attaining wisdom worthy of heaven, have need of such a difficult admonition? From this it is clear that here, too, only out of humility and in order to bring to the same humility those who dream much of themselves and are proud of themselves, he says: "That we may trust not in ourselves, but in God." And see how he heals them with this: "God," he says, "has suffered temptations to come upon us for you. This is how precious you are with God!" "Do we grieve," he says, "for your comfort and salvation; and the excess of temptations is allowed for us, so that we do not think much about ourselves." "Because we were burdened excessively and beyond strength... in order that we may trust not in ourselves, but in God, Who raises the dead" [For we are burdened with more and more strength, that we may not trust in ourselves, but in God, Who raises up the dead]. Here again he reminds them of the resurrection, of which he spoke so much in the first epistle, and by the present circumstances confirms its truth. Wherefore he added, "Who also delivered us from death so near" (v. 10). He did not say, "From so many dangers," both to show the irresistible power of temptation, and to convince him still more of the truth of his teaching, which he had previously proposed. Since the resurrection of the dead is still a matter of the future, he shows here that it also happens every day. When God plucks out a man who is in despair and has come to the gates of hell from there, what else does He do but raise the dead, taking away from them the very mouth of death of him who has fallen into them? That is why, when a man is suddenly freed from a state of despair, such as a cruel illness or an intolerable calamity, it has become the custom of many to say, "On this man we have seen the resurrection from the dead." "We hope that He will deliver us again, with the help of your prayer for us, so that for what has been given to us, through the intercession of many, many may give thanks for us" (v. 11). Since the words, "That we may not trust in ourselves," might seem to be a general accusation and reproof, and therefore fell upon some of the Corinthians, he again softens what he has said, attributing to their prayers their great intercession, and at the same time shows that we must strive unceasingly throughout our lives. It is in the words "we hope that He will deliver us again" [and we hope that He will deliver us again] that there will be a prophecy that there will still be many temptations, and in them we will not be abandoned again, but will receive help and assistance from above. Then, in order that they might not lose heart when they heard that they must constantly struggle with calamities, he showed beforehand the benefit of afflictions, which consists in the fact that they keep us in unceasing humility – "that we may not trust in ourselves" [that we may not trust in ourselves], that by them our salvation and many other blessings, such as communion with Christ, "abound in us, He says, "the sufferings of Christ" (v. 5), the sufferings for the benefit of believers, "whether we grieve," he says, "[we grieve] for your comfort and salvation," the great evidence (of the salvation of believers) "which is accomplished," he says, "by enduring the same sufferings," strengthening (in patience), and, moreover, the clear and as it were before the eyes proof of the resurrection, "which and delivered us from such a [near] death", strengthening us in our ascetic deeds and unceasing gazing upon God – "we hope," he says, "that He will deliver us again" [for we hope that He will deliver us again], and finally, accustoming us to diligent prayer – "with the assistance of your prayer for us" [who help you also by prayer for us]. Having thus shown the benefit of sorrows, and having inspired them with courage, (the Apostle) rekindles their hearts and inspires them with a greater readiness and zeal for virtue, by attributing great power to their prayers, since by them they also assisted Paul: "With the assistance," he says, "and your prayer for us." What is the meaning of his words: "That for what has been given to us, through the intercession of many, many may give thanks for us"? "He has delivered us," he says, "from death so near... with the assistance of your prayers for us" [He has delivered us... from their deaths, to those who have helped you also by prayer], that is, through the intercession of all of you in prayer for us, because God has desired to grant the gift that is in us, that is, our salvation, to all of you, so that many may give thanks to it, since many have received grace.

4. He said this both in order to induce them to pray for others, and in order to accustom them always to thank God also for the deliverance of others from calamities, showing at the same time that God also desires this in particular, because those who pray and give thanks for others will do all the more in relation to themselves. In addition, (the Apostle) teaches them humility and incites them to a more ardent love. For if he himself, being incomparably superior to them, attributes his salvation to their prayers, and the gift he received from God to their intercession, then consider how they must have humbled themselves and humbled themselves. Note here also that when God grants something by mercy, prayer also helps a lot. Thus, although at the beginning of the epistle (Paul) ascribed his salvation to the mercies of God: "The God of mercies," he says, "has delivered us" [the God of mercies, he says, has delivered us], yet here he also ascribes to prayers. In the same way, the servant, who owed ten thousand talents, was only had mercy on his master when he fell at his feet, although it is said that "being merciful, he forgave him the debt" (Matt. 18:24, 26). Likewise, the Canaanite woman (the Lord) did not grant health to her daughter until after her long and persistent prayer and patience, although He only healed her by mercy (Matt. 15:22-28). From this we learn that even when we desire mercy from God, we must first show ourselves worthy of this mercy, because although He is merciful, He seeks those who are worthy, and not indiscriminately shares His mercies with all, even those who are hardened. "Whom I will have mercy on," he says, "whom I will have mercy on, whom I will have mercy on, and I will be merciful, but I will have mercy on him" (Exod. 33: 19; Rome. 9: 15). See what (the Apostle) says here: "With the help of your prayer for us." He does not ascribe everything to them, so as not to bring them to arrogance, but neither does He completely deprive them of merit, in order to arouse their zeal, make them more zealous, and bring them into a union of love among themselves. That is why He said: "God has granted you my salvation," because often the unanimous and concordant prayer of many bows down to God. Therefore He also said to the prophet Jonah: "Shall I not have pity on Nineveh, a great city, in which there are more than a hundred and twenty thousand people?" [And I will not spare this city, in which dwell many more than twenty men] (Jonah 4:11). And lest you think that He looks only at the multitude, He says: "For though you have a people, O Israel, as many as the sand of the sea, only the remnant thereof shall be returned" (Isaiah 10:22). Why did He save the Ninevites? For here were not only a multitude, but a multitude of those who turned to virtue: "Every one turned from his evil way" (Jonah 3:8), and the One who saved them said that they "did not know how to distinguish the right hand from the left" (Jonah 4:11). From this it is clear that they also sinned before more through ignorance than through corruption; this is also justified by the fact that they obeyed a few words and repented. And if twelve topics were sufficient for their salvation, what prevented them from being saved before? And why did God not say to the prophet: "Will I not spare this city, which has so sincerely repented," but exposes these tens of thousands? Is it in vain that this is said? No! Their repentance was known to the prophet, but their number and simplicity were not known. And so, from everywhere (the Apostle) tries to teach the Corinthians humility, because even the multitude has power only when it is combined with virtue.

The Scripture confirms the same thing in another place, saying: "The church prayed diligently for him to God" (Acts 12:5). This prayer was so strong that, despite the fact that the doors of the prison were locked, and the chains bound the apostle, and guards slept around him on both sides, it led him out of prison and freed him from all these dangers. But as much as the multitude is strong in conjunction with virtue, so insignificant is it when it is full of impiety. In the same way, those Israelites of whom the prophet says (Isaiah 10) that "you had as many people, O Israel, as the sand of the sea" [their number was like the sand of the sea], all perished. In the same way, in the days of Noah, there were many, even innumerable multitudes of people; but this did them no good, because one multitude in itself has no power, but is strong only in conjunction with virtue. And so, let us carefully come together to pray and pray for one another, as the Corinthians prayed for the apostles. By doing this, we will fulfill the commandment, and in love we will succeed (when I say love, I mean all the virtues here), and we will learn to thank God more earnestly. For whoever thanks God for the good deeds shown to others, how much more will he thank Him for his own. So did David, who says: "Magnify the Lord with me, and let us exalt His name together" (Psalm 33:4). The Apostle demands the same everywhere. We must do the same – preach God's blessings before all, in order to stir up everyone to the glorification of God. If, by proclaiming to all the blessings we receive from men, we win them over more strongly, how much more, by proclaiming to all the blessings of God, we will attract His greater favor upon ourselves. And if, being blessed by people, we encourage others to give thanks to our benefactors, then how much more should those who give thanks for us be brought to God. And if Paul does this, having great boldness to God himself, how much more should we do so.

5. Therefore, let us pray to the saints that they will thank God for us, and let us ourselves do the same for one another. True, this is primarily the duty of priests, as a matter of special importance. Approaching God, we first offer thanksgiving for the universe and for the common good. But if all are concerned with God's good deeds at all, then you have received salvation among all. Therefore, if you alone have received a good deed, you must give thanks for all, if all together have received it, you can justly thank for yourself. Thus, although the Lord has kindled the sun not for you alone, but for all, yet you also use it as much as everyone sees, so that you also owe the same gratitude to God that all should give Him together. Therefore it is right that you also should give thanks for the good deeds of all, as well as for the virtues of other people, since we also receive many blessings for the virtues of others. Thus, if even ten righteous men had been found in the cities of Sodom, they would not have suffered what they suffered. Therefore, for the boldness that others have with God, let us thank God. This is an ancient law implanted from above in the church. In the same way, Paul thanks God for the Romans, for the Corinthians, and for the entire universe. Don't say to me now, 'It's none of my business.' Even if it is not yours, then you must give thanks, because it is your co-member. Moreover, you make it your own by means of (general) praise, and thus you become a partaker of the rewards, and you yourself will receive grace.

That is why the laws of the Church command to pray not only for the faithful, but also for the catechumens. Thus, church law encourages believers to pray for those who have not yet been initiated into the sacraments of faith. When the deacon says: "Let us pray fervently for the catechumens," he does nothing else than stir up all the people of the faithful to prayer for them, although the catechumens are also alien to the faithful, since they do not yet belong to the body of Christ, do not yet have communion in the sacraments, and are still separated from the spiritual flock. If they are to be prayed for, how much more should we pray for our members. For this reason He says: "Let us pray fervently," so that you do not reject them as strangers, do not forget them as strangers. They have not yet received the prayer commanded and given by Christ, they have not yet acquired boldness, but they have need of the help of those who have been initiated into the sacraments. They still stand outside the royal palaces, far from the sacred fence. That is why they are sent out when those terrible prayers are offered. For this reason the deacon invites you to pray for them, so that they may become your members, and no longer be alien and alienated: the word "let us pray" is addressed not only to the priests, but also to the people; When the deacon says: "Let us become good, let us pray," he invites everyone to prayer with these words. Then, beginning the petition, he says: "May the all-merciful and generous God hear their prayers." So that you do not say: "Why should we pray? They are alien to us, not yet united with us - how can I pray to God? How can I bow down Him, that He may show them His mercy and forgive them?", so that you may not be troubled by such questions, see how He resolves your perplexity, saying: "May the All-Merciful and Generous God." Do you hear: "All-merciful God"! Doubt no more, for the All-Merciful has mercy on all, both sinners and friends. Therefore, do not say: "How shall I approach God for them? He himself will hear their prayers." In prayer for catechumens, what is better to pray for, if not that they do not remain catechumens forever? Further, he shows the very image of the prayer. What is it? "Let the ears of their hearts be opened," which are also imprisoned and hardened. However, it is not the sensual ears that are spoken of here, but of the intellectual ears. "Let them hear what eye has not seen, ear has not heard, and has not entered into the heart of man" (1 Corinthians 2:9). They have not yet heard the ineffable mysteries, because they stand far away and apart from the faithful, and if they hear anything, they do not understand what they have heard, since hearing alone is not enough, but great understanding is also required; and they do not yet have inner hearing. That is why the prophetic gift is requested for them. And the prophet also says of himself: "The Lord God has given Me the tongue of the wise, that I may strengthen with a word that is faint" (Isaiah 50:4). Just as the prophets heard differently than other people, so the faithful hear differently than the catechumens. Hence the catechumens learn not to expect instruction and the opening of the ear from people ("Do not be called," he says, "teachers [do not call them, he says, teachers on earth] – (Matt. 23:8), but from above – from heaven: "And all ... shall be taught of the Lord (Isaiah 54:13). Wherefore (the deacon) says further: "He shall make them known the word of truth," i.e., that he may pour out the truth into their hearts, because they do not yet know the words of truth as they ought to know. "Let him put his fear in them." However, this is not enough, because one seed fell along the way, and the other on a rock.

6. And this is not what we are asking for. We ask that as a plough opens furrows on a rich land, so it may be here, that is, that the renewed receive the instilled word into the depths of their hearts and faithfully preserve all that they have heard. That is why the deacon adds: "And he shall establish his faith in their hearts," that is, that it may not remain on the surface, but take root in the depths. "Let the gospel of righteousness be revealed unto them." Here he points to a twofold veil: one that covers their mental eyes; the other, by which the Gospel is hidden from them. That is why he had previously asked, "That He might open the ears of their hearts," but now He asked, "That He might reveal to them the gospel of righteousness," that is, that He might make them wise and capable of receiving it, that He might teach them, and sow the seeds of the Gospel. Otherwise, although they will be able, if God does not reveal it to them, they will not receive any benefit from it. And vice versa: even though God has revealed, if they do not accept what has been revealed, the same danger threatens again. That is why we ask both - that he open his hearts and open the Gospel. In the same way, a royal adornment is nothing to the eye, even if it is looked at if it is closed, just as vice versa, there is no benefit from the fact that it is open, if the eyes do not look at it. But both can be achieved when (people) themselves desire it beforehand. What kind of "Gospel of Truth" is this? The one that makes people righteous. Through this he arouses in them the desire for baptism, showing that this Gospel not only absolves from sins, but also makes them righteous. "May he give them a divine mind, chaste thought and a virtuous life." Let those of the faithful who are chained to the cares of life listen to this. If we are still commanded to ask this for the uninitiated, then think what we must be like when we ask it for others? Our life must be in accordance with the Gospel. That is why the order of prayer goes from dogmas to life. Namely, having said: "Let him reveal to them the gospel of righteousness," he adds: "May divine understanding give them." What does "divine" mean? This means that God should dwell in it, as it is said: "And I will set My tabernacle among you... and I will walk among you (Lev. 26:12). When the mind is pure, when it is stripped of sins, then it becomes the house of God. When God dwells in him, then nothing human remains in him. And in this way it becomes divine, proclaiming everything from God, as the house of God who dwells in it. From this it is evident that the one who speaks shamefully does not have a divine mind; as well as one who loves fun and laughter. "Chaste thought". What does it mean to have a "chaste thought"? It means to acquire spiritual health. He who is possessed by an inclination to evil and has clung to real goods cannot be called chaste, that is, healthy. And as the sick man desires that which is harmful to himself, so also this one. "And a virtuous life" - because the dogmas of the faith require of us a virtuous life. Listen to this, you who come to baptism at the end of life. We pray that after baptism you will also have a good life; but you try in every way to die without having a virtuous life. Let us suppose that you will receive justification, but by faith alone; and we ask that you also deserve boldness before God by your deeds. "Always think God's things, think God's things, and be concerned about pleasing Him." We ask you for chaste thoughts and a virtuous life, not for one day, not for two, not for three, but for a whole life, and, as the foundation of all good things, we ask God that you philosophize what is pleasing to Him. After all, many seek their own, and not what is pleasing to Jesus Christ (Philippians 2:21). How can this be? For prayer must be joined to our own effort, if we abide in His law day and night. Wherefore also in the petition He further says: "Abide in His law." And as above he said, "always," so here he says, "day and night." That is why I am ashamed of those who show themselves in church hardly once a year. For what justification can there be for those who are commanded day and night not only to attend to the law, but to abide, that is, to grow and live in it, and who, meanwhile, do not devote even the smallest part of their lives to remembering His commandments and keeping His justifications?

7. Do you see what an excellent chain it is, and how each of its links is closely connected and coordinated with the other, stronger and more beautiful than any golden chain? In fact, after asking for the gift of the divine mind, he tells how to acquire it. How so? Always taking care to please Him. And how is that? By unceasing attention to the law of God. How can people be convinced of this? If they keep His commandments. To be more precise, from attention to the law of God comes the observance of the commandments, just as from philosophizing according to God and acquiring the divine mind is born care and concern for that which is pleasing to Him. Each of these virtues has such power that it creates the other and is itself created from it, supports the other and is itself supported by it. "Let us pray even more diligently for them." Since a long word usually tires the soul, it again excites it. He intends to ask for something great and lofty, which is why he says: "Let us pray even more diligently for them." What exactly? May He "deliver them from every evil and uncooperative work." Here we ask that the Lord not allow them to fall into temptation and deliver them from all slander – bodily and spiritual. For this reason he adds: "from every sin of the devil, and from every attack of the adversary," thereby indicating temptations and sins.