"After these things Jesus came with his disciples into the land of Judah, and there he dwelt with them, and baptized" (John 3:22)

1. There is nothing brighter and stronger than truth, just as there is nothing more powerless than falsehood, even if it is covered by innumerable veils. Lies are easy to catch and refute; and truth openly offers itself to all who wish to see its beauty. She does not like to hide, is not afraid of danger, does not tremble at calumnies, does not seek the glory of the people, is not subject to anything else human; it stands above all, subjecting, of course, to thousands of calumnies, but remaining irresistible; Those who come to it she guards as with a strong wall by the majesty of her strength; it does not tolerate hidden shelters, but openly offers everything that is in it to everyone. This was also shown by Christ when He said to Pilate: "I have always taught in the synagogue and in the temple, where the Jews always meet, and I have spoken nothing in secret" (John 8:20). He said it then, and now He has done it. "After this," it is said, "Jesus came with His disciples to the land of Judea, and there He dwelt with them, and baptized." On feast days He came to the city to offer teaching among the people, and to do good to them with miracles; and at the end of the feasts, he often went to Joardan, because there too many people flocked there. He always visited crowded places, not out of a desire to show Himself, or out of curiosity, but with the aim of benefiting a greater number of people. Since the Evangelist further says that it was not Jesus who baptized, but His disciples, it is clear that here he also says, that is, only His disciples baptized. Why, you will say, did He not baptize Himself? Even earlier John said: "He shall baptize you with the Holy Spirit and with fire" (John 3:11); but He did not yet give the Holy Spirit, therefore, of course, He did not baptize. But the disciples did this, wishing to lead many to salvation. Why, then, when Jesus' disciples began to baptize, did John not cease to do so, but he continued to baptize and do so until his imprisonment? The words, "For John also baptized in Anon," and the following: "For John was not yet locked up in prison" (John 3:23,24) show precisely that he did not cease to baptize at that time. Why, you will say, did he baptize until now? After all, if he had ceased to baptize at the same time as the disciples of Jesus had begun, surely he would have shown their superiority? So, why did he continue to baptize? In order not to arouse more envy and rivalry in his students. If John did not persuade them to follow Christ, despite the fact that he cried out a thousand times, always yielded to Him the primacy and recognized himself as less than Him, then if he had also ceased to baptize, how much more would he have aroused rivalry in them. For this reason Christ began to preach especially when John was put to death. And I think that the death of John was allowed and followed so soon that the attention of all the people would be turned to Christ, and opinions would no longer be divided between the two. However, even when baptizing, John did not cease to exhort and show the great and lofty dignity of Jesus. He baptized not for anything else, but only "that they might believe in Him who comes after him" (Acts 19:4). So, in preaching this, how would he show the worthiness of Christ's disciples if he stopped baptizing? Then they would think that he did it out of envy or annoyance. And as he continued to preach, he proved their reverence even more strongly. He did not gain glory for himself, but sent his hearers to Christ, and no less than His disciples cooperated with Him, even more, because His testimony was not suspicious, and He had more glory with everyone than they did. The Evangelist also pointed to this, saying: "Then Jerusalem, and all Judea, and all the region round about the Jordan, went out to him" (Matt. 3:5). And even at the time when the disciples were baptizing, the people did not cease to come to him. And if anyone wanted to know whether the baptism of the disciples (Jesus) had any advantage over the baptism of John, we will say that there was none. Both baptisms did not have the grace of the Spirit, and the purpose of both was only to bring those who were baptized to Christ. The disciples of Jesus, not wishing to go constantly (to different places) in order to gather those who wished to believe, as his brother had done with Simon and Philip with Nathanael, instituted baptism, in order to easily lead everyone to Christ through it and pave the way to faith in Him. And that neither one nor the other baptism had any advantage over the other is evident from the following circumstances. What? "Then the disciples of John had a dispute with the Jews about purification" (v. 25). John's disciples always envied Christ's disciples, even Christ Himself; but when they saw that they were baptizing, they began to tell the baptized that their baptism contained something more than the baptism of Christ's disciples, and taking one of the baptized, they tried to convince him of this, but did not convince him. And that they themselves came to him, and he did not seek them, listen to how the Evangelist hints at this. He does not say that one Jew began to contend with them, but: "Then the disciples of John had a dispute with the Jews about purification."

2. But note also the modesty of the evangelist. He does not use words of reproach, but, as far as possible, mitigates the guilt (of the disciples of John), saying simply: "There was a dispute." And that this contest arose from envy is evident from the following circumstances, which the Evangelist also set forth without reproach. "And they came," he says, "to John, and said to him, Rabbi! He who was with you at the Jordan, and of whom you testified, behold, he baptizes, and all go to him" (v. 26), that is, to him whom you baptized; this they express in the words, "Of whom thou hast testified." They seemed to say: He whom you have made famous and glorious, He dares to do the same as you do. But they did not say, "Whom thou hast baptized," in which case they would have been compelled to remember both the voice that came from above, and the descent of the Spirit, but what do they say? "He who was with you at the Jordan and of whom you testified," that is, who was among your disciples, who had nothing greater than ours in him, He, having separated from you, baptizes. But it was not only by this that they thought to excite John, but also by the fact that their glory at last began to be eclipsed: all, they say, are coming to Him. From this it is evident that they did not overcome the Jew with whom they had a contest. And they said this because they were still imperfect and still unclean from covetousness. What about John? Fearing that they, having separated themselves from himself, will do something more evil, he does not reproach them much; And what does he say? "A man cannot receive anything [on] [himself], except it be given to him from heaven" (v. 27). If here he does not yet speak very highly of Christ, do not be surprised at this; He could not teach his disciples imbued with such feelings suddenly and on the first try. He wants first to strike them with fear and to show that they, in enmity against Him, are not against anyone else, but against God Himself. Thus, as Gamaliel also said: "You cannot destroy it; [beware] lest ye also be found to be enemies of God" (Acts 5:39), then John also secretly expresses here. By saying: "No one can take it, except it be given to him from heaven," he shows that they covet the impossible and therefore turn out to be atheists. What then? Did not the accomplices of Theudas take it from themselves? But they took it, and immediately they were scattered and perished. But the works of Christ are not like that. In this way, John imperceptibly calms them down, showing that the one who eclipses their glory is not a man, but God. Therefore, if His works are glorious, and all go to Him, it should not be surprising: such are the works of God, and he who does them is God; otherwise He would never have been able to do such great things. Human affairs are comprehensible and unstable, they soon collapse and perish. And these things are not like that; therefore they are not human works. And behold, how the words, "Of whom thou hast testified," which John's disciples thought to turn to the humiliation of Christ, John turns against themselves. Having first shown that Christ was not glorified by his testimony, he then stops their mouths in this way: "A man cannot," he says, "receive anything [on] [himself], unless it be given to him from heaven." What does that mean? If, that is, you fully adhere to my testimony and recognize it as true, then know that according to this very testimony you should prefer not me to Him, but Him to me. And what did I testify? I call you to witness this. Wherefore he adds, "Ye yourselves are witnesses unto me, that I have said, I am not the Christ, but I am sent before him," v. 28. If, therefore, you hold to my testimony, and make it appear to me, and say, "Of whom thou hast testified," know that not only is He not humbled by the acceptance of my testimony, but is still more exalted by it. In other words, that testimony was not mine, but God's. If, therefore, you think me a man worthy of probability, I have also said, among other things, that I am sent before Him. Do you see how little by little he shows them that this testimony is divine? The meaning of his words is this: I am a minister, and I speak the words of Him who sent me, not flattering Him according to human partiality, but serving His Father, Who sent me. I did not please Him with my testimony, but spoke what I was sent to say. Therefore, do not consider me great; in this His greatness is revealed. He Himself is the Lord of all these works. Explaining this, John adds: "He who has a bride is a bridegroom, but the friend of the bridegroom, who stands and hears him, rejoices when he hears the voice of the bridegroom" (v. 29). But why does he, who used to say, "I am not worthy to untie the strap of His shoes" (John 1:27), now calls himself His friend? He says this, not exalting himself or exalting himself, but wishing to show that this is what he strives for, that this is not against his will or to his grief, but in accordance with his desire and effort, and that it is to this that he directed all his actions. This he very wisely expressed by the name of his friend, because the bridegroom's servants in such circumstances do not rejoice and rejoice so much as his friends. Thus, when he calls himself a friend, he does not mean his equality with Christ – no, – but wishes to express his joy, and at the same time he condescends to the weakness of his disciples. He also pointed to his ministry, saying, "I am sent before Him." But since they thought that he was grieved by this, he called himself the friend of the Bridegroom, thus showing that he was not only not grieved by this, but also very happy. I, he says, have come to this work, and therefore I am so far from being grieved by these circumstances, that then I would be most grieved if it did not happen. I would then grieve if the bride did not come to the Bridegroom; and not now, when our desires have been fulfilled. If the Bridegroom's affairs prosper, then we are happy too. What we wished came true, and the bride recognized the Bridegroom. And you yourself testify that everyone goes to Him. This is what I tried to do, and this is what I directed all my actions towards. Thus, seeing now the fulfillment of this, I rejoice, rejoice, and rejoice.

3. But what is the meaning of the words, "He who stands and hearkens to him, rejoices when he hears the voice of the bridegroom"? Here he passes from the parable to the real subject; having mentioned the Bridegroom and the Bride, he shows how the introduction of the bride takes place: namely, by voice and teaching. This is how the Church is united to God. That is why Paul also says: "Faith comes by hearing, and hearing by the word of God" (Romans 10:17). And so, it is this voice that pleases me. But he also used the expression "standing" not without purpose, but with the purpose of showing that his work is finished, that he, after handing over the bride to the Bridegroom, has only to stand and listen, that he is a servant and executor, and that his good hope and joy have been fulfilled. Showing this, he adds: "This is my joy fulfilled" (v. 29), i.e. the work that was to be done has been done by me, and we can do nothing more. Then, in order to stop the intensification of sorrowful feelings (in his disciples) not only for the present time, but also for the future, he reveals to them future events and confirms them both by what has already been said and by what has already been done. For this purpose he adds these words: "He must increase, but I must decrease" (v. 30), i.e. our works have stopped and are already finished, but His works begin to increase. What you fear is not only for the present time, but will increase in the future; This will show our deeds in full light. For this reason I have come, and I rejoice that His works have been so prosperous, and that for the sake of which all that we have done has been accomplished. Do you see how calmly and with what wisdom he tamed their passions, extinguished their envy and proved the impossibility of their enterprise, from which the evil is especially weakened? But this was arranged during the life and baptism of John, so that they, having in him such a high witness, could no longer justify themselves if they did not believe. He did not come to express this of his own accord, and not only because he was asked by strangers: his disciples themselves asked him and listened to him. If he had spoken on his own behalf, they might not have believed yet; but when they heard his answers to their own questions, they already had a verdict against themselves. In the same way, the Jews, precisely because they sent a deliberate embassy to him, heard his answers, and yet did not believe him, - for this reason they deprived themselves of all justification. What do we learn from this? That the cause of all evil is vanity. It drove John's disciples to envy; it also aroused their envy again, when they had calmed down a little. Therefore, when they came to Jesus, they said to Him: "Why do not Your disciples fast" (Matt. 9:14)? Let us, beloved, flee from this passion. And if we avoid it, we will get rid of hell. It is she who kindles fire most of all; it stretches its power everywhere and painfully possesses every age and every rank; it overthrew entire churches; it harms civil affairs; it destroys entire houses, cities, nations, tribes. And why are you surprised at this? It penetrates into the deserts and there shows great power. Often even those who left the great possessions and all the deception of the world, who had no communion with anyone, took possession of the strongest carnal desires, and those, being captivated by empty glory, lost everything. For this passion, the Pharisee, who labored much, is placed below the publican, who did not work at all, but committed many sins. It is not difficult to condemn this passion (everyone agrees about it). And it is necessary to try to overcome it. How to overcome? Let us oppose glory to glory. Just as we despise earthly riches when we look at heavenly riches, and do not value the present life when we think of a much better life, so we can despise the glory of the present world when we think of a much higher glory, of true glory. The glory of this world is vain and vain glory, having only a name, without work, and that glory, heavenly glory, is the true glory, in which not men are glorified, but angels and archangels and the Lord of archangels Himself, or rather, people are also glorified. If you look at that spectacle, if you recognize the crowns there, if you turn to that glorification, then the earthly will never take possession of you; you will not consider the present to be great, and you will not seek the transitory. And in the king's chambers not one of the armor-bearers who stand before the king will leave the service of him who is clothed with a diadem and sits on the throne to attend to the cries of crows and the buzzing of flying flies and mosquitoes. And the praise of people is no better than this. Therefore, knowing the low value of human things, let us gather all things into safe treasuries and seek the constant and unchanging glory, which may we all be vouchsafed, through the grace and love of mankind of our Lord Jesus Christ, through Whom and with Whom be glory to the Father with the Holy Spirit, now and ever, and unto the ages of ages. Amen.

CONVERSATION 30

"He who comes from above is above all; but he that is of the earth is and speaketh, as he that is of the earth" (John 3:31)

1. The love of glory is terrible, terrible and full of many evils. It is thorns, hard-to-pluck out, an indomitable, many-headed beast that rises up against the very ones who feed it. As a worm devours the trees in which it is born, rust devours the iron in which it appears, and moths devour fabric, so vanity destroys the soul that brought it up in itself. Therefore, we need a lot of effort to destroy this passion in ourselves. And here, no matter how much John instilled in his disciples, who suffered from this illness, he barely tames them. After the words spoken earlier, he turns to them with another speech; With what? "He who comes from above," he says, "is above all; but he who is of the earth is and speaks, as he who is of the earth" (John 3:31). Since, says he, you carry my testimony everywhere and say that in it I am fully worthy of faith, it is necessary for you to know that He who comes from heaven cannot be made worthy of faith through him who lives on earth. What do the words "there is above all" mean and what do they show? They show that Christ needs no one, but is satisfied with Himself, and that He is above all without any comparison. And John calls himself "of the earthly earth" who speaks, and he does not say so from his own mind; but just as Christ said: "I have spoken unto you of earthly things, and ye believe not" (John 3:12), meaning here baptism, not because it was something earthly, but in comparison with it of His ineffable birth, so John here calls himself speaking from the earth, comparing his teaching with the teaching of Christ. Nothing else is meant by the words, "He speaketh as being of the earth," as the fact that my words, in comparison with Christ's, are of little importance, meager, insignificant, such as is characteristic of words that have received an earthly origin. But in Him are "hidden all the treasures of wisdom and knowledge" (Col. 2:3). And that John is not speaking here about human reasoning is evident from his own words: "He who is of the earth also is." But in John not everything was of the earth, but the most important thing was heavenly; he had both a soul and the fellowship of the Spirit not of the earth. How does John say of himself that he is of the earth? This means nothing else than that I am small and worthless, as one who comes from the earth and was born on the earth; but Christ came to us from above. When with all these words John tamed the passion of his disciples, then with great boldness he proclaims about Christ. Before this, it would be superfluous to say any words about Him, since they could not have a place for themselves in the minds of those who heard. But when John has plucked out the thorns, then he fearlessly begins to cast seeds, saying: "He who comes from above is above all; and what he saw and heard, he testifies; and no man receiveth his testimony" (v. 31, 32). But having said these great and lofty words about Christ, John again passes on to the humble word. The expression: "what He saw and heard" is used in a human-like way; for He does not know by sight or hearing that He knows, but in His nature He has all things, as He who came perfect from the bosom of the Father, and has no need of a guide, as He Himself says: "As the Father knoweth Me, so also I know the Father" (John 10:15). What does it mean, "What He has seen and heard, He also bears witness to"? Since by means of these senses we know everything with accuracy, and consider ourselves reliable teachers in what we perceive through sight and hearing, because we do not invent or tell lies, John, wishing to express this here also, said: "What He saw and heard," that is: in Him there is nothing false, but everything is true. Just as we often ask with curiosity: Have you heard it yourself? Have you seen it? and when this is confirmed, then the testimony becomes indubitable, so when Christ Himself says: "As I hear, so I judge" (John 5:30), and: "What I have heard from Him, that I say" (8:26), and "We speak of what we know" (3:11), and similar words, then we should not think that He speaks from the teaching of others (it would be extremely foolish to think so). but that He speaks in this way so that nothing He said would be suspected by shameless Jews. Since they did not yet have a proper understanding of Him, He often turns to the Father, and thus makes His words worthy of faith for them.

2. Why do you wonder that Christ speaks to the Father, when He often addresses both the prophets and the Scriptures, as when He says, "They bear witness of Me" (5:39)? But shall we consider Him to be less even than the prophets, only because He borrows testimonies from them? Let it not be. In this way he only adapts his word to the weakness of his hearers, and if he says that he has heard what he said from the Father, he does not speak as having need of a guide, but so that they may believe that there is nothing false in his words. And John's words mean this: I must listen to Him, because He has come from above and proclaims heavenly things, which He alone truly knows. This is precisely the meaning of the words: "What He has seen and heard, that He also bears witness to; and no one accepts His testimony."

But He also had disciples, and many listened to His words: how then does John say, "No one receives? "Nobody" is said here instead of "few," because if John had said "nobody" in the strict sense, how could he have added, "He who has received His testimony has sealed that God is true" (v. 33). Here John also touches upon his disciples, since they were not quite disposed to believe in Christ. And that even after these words they did not believe in Him, this is evident from the subsequent legends. Being in prison, John sent them to Christ for this very reason, in order to unite them more closely with Him. But even then they hardly believed in Him, to which Christ hinted when He said: "And blessed is he who is not offended in Me" (Matt. 11:6). Therefore it was not for any other purpose that John said, "And no man receiveth His testimony," than to warn his disciples, as if to say, "If not many believe in Him, therefore do not think that His teaching is false; He "saw, and testifies." At the same time, John says this to reproach the insensitivity of the Jews, just as at the beginning of the Gospel the Evangelist John rebukes them, saying: "He came to his own, and his own received him not" (John 1:11); this is not a reproach to Christ Himself, but a condemnation to those who did not accept Him. "He that hath received his testimony has thereby sealed that God is true" (3:33). In this way he frightens them, shows that he who does not believe in Christ not only does not believe in Him, but also in the Father Himself; wherefore he adds, "He whom God hath sent speaketh the words of God" (v. 34). Since He speaks of God, he who believes or does not believe in Him believes in God or does not believe. The word: sealed means: proved. Thus speaking, and increasing their fear, John adds, "God is true," showing that not to believe in Christ is nothing else than to condemn in falsehood the God who sent Him. Therefore, if He says nothing alien to the Father, and everything is the Father, then he who does not listen to Christ does not listen to Him who sent Him. Do you see how he strikes them with these words? Hitherto they had not considered it important not to listen to Christ. That is why John threatens unbelievers with such great danger, so that they know that those who disobey Christ do not obey God Himself. But then, continuing his discourse, John condescends to the weakness of their minds, and says: "God does not give the Spirit by measure" (v. 34). As I have said, John again uses a derogatory form of expression, diversifying his discourse and thus making it acceptable to his hearers. Otherwise, it was impossible to arouse and strengthen fear in them. If he had said anything majestic or lofty about Christ, they would not have believed it, and would have despised his words. That is why John refers everything to the Father, and speaks of Christ as of a man. What is the meaning of the words: "God giveth the Spirit not by measure"? John wants to show that we all receive the power of the Spirit to some extent. Here he calls His power the Spirit, and it is this power that is divided according to measure. And Christ has immeasurable total power. If His power is immeasurable, how much more so is His being. But do you see that the Spirit is also infinite? And so, he who has received all the power of the Spirit, who leads all the things of God, who has said: "What He has seen and heard, of this also testifies," can he be suspected of anything? He says nothing that is not God's, that is not of the Spirit. And yet John does not yet say anything about God the Word, but only confirms in the name of the Father and the Spirit in his teaching, since they knew what God is, that there is a Spirit, they believed, although they did not have a proper understanding of Him, but they did not know what the Son is. That is why he always turns to the Father and the Spirit, and thereby confirms the truth of His words. And if any one, having lost sight of this reason, were to consider the doctrine in itself, he would be too far removed from a worthy conception of Christ, since Christ was not worthy of their faith because He had the power of the Spirit; He did not need His help, but has everything in Himself; but John speaks in this way in an adaptive way to the imperfect understanding of the disciples, wishing little by little to raise their concepts. I say this in order not to superficially skim over what is said in the Scriptures, but to inquire into the purpose of the speaker, and the weakness of the listeners, and other circumstances. Teachers do not all speak as they would like, but as the condition of the weak requires. Wherefore Paul also says, "I could not speak to you, brethren, as to spiritual men, but as to carnal men. I have nourished you with milk, and not with food" (1 Corinthians 3:1,2). I would have wished, he says, to converse with you as with spiritual people, but I could not. Why? Not because he himself did not have the strength to do so, but because they could not listen to such a teaching. In the same way, John wanted to teach his disciples many things, but they were not yet able to comprehend; therefore he confines himself to simpler concepts.

3. Therefore, it is necessary to test everything with care. The sayings of Scripture are spiritual weapons. And if we do not know how to use weapons and equip the disciples well with them, then they will have power in themselves, but they cannot be of any use to those who take them. Let's assume that armor, helmet, shield, spear are strong. But let someone, taking this weapon, put armor on his legs, a helmet not on his head, but on his face, holding the shield not in front of his chest, but trying to hang it at his feet: will there be any use for this weapon? Won't there be any more harm? This is obvious to everyone. But this will not happen from the weakness of the weapon, but from the inexperience of one who does not know how to use it well. In saying this to you always, both in private and in public meetings, I have no success, because I see that you are always attached to worldly affairs, and that you have not a shadow of spiritual things. That is why we are slothful in life, and, striving for the truth, we do not have much strength, but become ridiculous to the pagans, Jews, and heretics. If you had shown the same carelessness in other matters as you have here, it would not have been an excuse. But in the affairs of life each of you is sharper than the sword, both those who are engaged in crafts and those who perform civil affairs. And in necessary, spiritual matters, we are completely negligent; we do idleness as a business, and what should be considered the most necessary, we do not even place it along with idleness. Or do you not know that the Scriptures were written not only for the former people, but also for us? Do we not hear what Paul says: "All that was written before was written for our instruction, that we might keep hope by patience and comfort from the Scriptures" (Romans 15:4)? I know that I speak in vain; but I will not cease to speak, because in doing so I will justify myself before God, even if no one listens to me. He who preaches to attentive listeners has consolation in their obedience; but he who often preaches, and is not heard, and yet does not cease to speak, is worthy of greater honor, because for the sake of pleasing God he does on his part all that is right, even though no one listens. However, even though we have a greater reward, because of your inattention, we rather wish that it should diminish for us, and that the hope of salvation should increase for you, since we consider your very success to be a great reward for ourselves. And we say this now not in order to make our word difficult for you, but in order to show you sorrow for your negligence, from which God grant us all to leave behind, and to assimilate to yourselves spiritual zeal, that we may also be vouchsafed heavenly blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom be glory to the Father with the Holy Spirit forever and ever. Amen.

CONVERSATION 31

"The Father loves the Son, and hath given all things into his hand. He who believes in the Son has eternal life, but he who does not believe in the Son will not see life, but the wrath of God remains upon him" (John 3:35,36).

1. The great benefit of gradualism is revealed in all matters. In this way we succeed in the sciences, not suddenly learning everything from our mentors. Thus we built cities, building them little by little and gradually; This is how we preserve our lives. Do not be surprised if this order in the affairs of life has such force; and in spiritual matters one can see the great power of this wisdom. Only in this way could the Jews also be freed from idolatry, being removed from it imperceptibly, little by little, not hearing at first anything sublime either in dogmas or in the rules of life. In the same way, after the coming of Christ, when the time came for the revelation of the highest dogmas, the apostles brought everyone to Christ, for the first time uttering nothing sublime. In the same way, Christ conversed with the greater part of His listeners from the beginning. This is what John (the Baptist) does, speaking of Christ as if only of an extraordinary man, and only in a veiled depiction of His sublime attributes. At the beginning he says: "A man cannot receive anything [on] [himself], except it be given to him from heaven" (John 3:27); then he touches upon something sublime, saying, "He who comes from above is above all" (v. 31). Then again he reduces the word to something humble, saying, among other things, "God does not give the Spirit by measure" (v. 34); then again he exalts (the word): "The Father loves the Son, and hath given all things into His hand" (v. 35); then, knowing the benefits of the threat of punishment, and how many are led not so much by promises of good things as by threats of torment, he concludes his speech thus: "He who believes in the Son has eternal life, but he who does not believe in the Son will not see life, but the wrath of God remains upon him" (John 3:36). And here again, speaking of punishment, he raises the word to the Father. He did not say, "The wrath of the Son," although He is the judge, but presented the Father to them, wishing all the more to frighten them. But is it enough, you will say, to believe in the Son in order to have eternal life? Nohow. Listen to how Christ Himself explains this, saying, "Not everyone who says to Me, 'Lord! Lord!' will enter into the Kingdom of Heaven" (Matt. 7:21). And blasphemy against the Spirit alone is enough to be cast into hell.

But what can we say about dogmas alone? Even if someone rightly believes in the Father, and in the Son, and in the Holy Spirit, if he does not live as he should, faith will not bring him any benefit for salvation. Therefore, when Christ says: "This is eternal life, that they may know Thee, the only true God" (John 17:3), let us not think that this is sufficient for our salvation. A good life and good behavior are also needed. And although John said, "He that believeth on the Son hath eternal life," yet he adds something stronger (for he composes his discourse not only of comforting, but also of contrary words, and see how); he adds: "But he who does not believe in the Son shall not see life, but the wrath of God abides upon him" However, from this we should not conclude that faith alone is sufficient for salvation. This is proved by numerous passages in the Gospel where life is spoken of. For this reason John did not say: in this alone consists eternal life, or: only he who believes in the Son "has eternal life"; but of both he speaks only in general, that there is eternal life in them. And if the deeds of life do not follow, then a great punishment will come. And John did not say, "Wrath awaits him," but, "abides upon him," showing that wrath will never depart from him. In order that thou wouldst not attribute the words, "Thou shalt not see life," to temporal death, but to believe that the punishment would be endless, he used an expression which signifies unceasing torment. John did this in order to draw his disciples to Christ with such words. Therefore, he did not admonish them personally, but spoke in general in order to attract them. He did not say, "If you believe," or, "If you do not believe; but uses general expressions, so that his words are not suspicious to them. But he speaks with more severity than Christ Himself. Christ said: "He who does not believe is already condemned" (John 3:17); and John, "He shall not see life, but the wrath of God abide upon him." And this is very just, because it does not say the same thing about oneself and about another. One might think of Christ that He often speaks in this way out of self-love and vanity; but John was safe from such suspicion. If later Christ also used a stronger word, it was already when the Jews had a high concept of Him. "And when Jesus heard of the rumor which had come to the Pharisees, that he made more disciples and baptized than John, though Jesus Himself did not baptize, but His disciples, he left Judea, and went again into Galilee" (John 4:1-3). Thus, He Himself did not baptize; but this was divulged by the messengers, wishing to arouse hatred for Him in those who heard about it. Why did He leave Judea? Not out of fear, but in order to stop slander and calm hatred. He Himself was able to restrain them if they rebelled against Him, but He did not want to do this often, so as not to leave them in disbelief about the reality of His incarnation. If He had often avoided them during attacks, then this could have been suspicious for many. That is why in many cases He acted more humanly. He wanted people to believe that He was God, as well as that He, being God, bore flesh. Therefore, even after His resurrection, He said to His disciples: "Touch Me and see; for the spirit hath not flesh and bones" (Luke 24:39). That is why Peter also rebukes when he says to Him: "Be merciful to Yourself, O Lord! let it not be with Thee" (Matt. 16:22). He cared so much about this matter.