The evil one strikes first of all to himself and to no one else. Thus, he is his own enemy. The soul of such a person is always full of sorrow, while his thoughts are always gloomy. If he has to listen or say something, he does everything with reproaches, blames everything. Friendship and harmony are very far from such people; they have quarrels, enmity and troubles; Such people suspect themselves. Even sleep is unpleasant to them, as well as nothing else. But if they have a wife, oh! Then they become enemies and enemies of all: endless jealousy, constant fear! The evil one (πονηρός) is so called because he is in labor (παρὰ τὸ πονει̃ν). In the same way, the Scriptures always call deceit labor, when, for example, it says: "On his tongue is torment and malice" (Psalm 9:28); and in another place: "And the greater part of them is toil and sickness" (Psalm 89:10). But if anyone wonders why in the beginning (the Christians) were like this, and now they are no longer so, let him know that the cause of this was sorrow, the teacher of wisdom, the mother of piety. When there was a distribution of property, then there was no guile. So, you will say; but this is precisely what I am asking: why is there such deceit now? Why did these three and five thousand suddenly decide to choose virtue, and thus all became wise, and now there is scarcely one? Why, then, were they so agreed? What made them zealous and excited? What unexpectedly ignited them? This is because they approached with great reverence; because (then) there were no honors as there are now; because they had migrated their thoughts into the future, and did not expect anything present. It is characteristic of the inflamed soul to live in sorrows: they considered this to be Christianity, but not we; and now we are looking for a quiet life here. Therefore we will not attain, even if we should, those (virtues). "What shall we do?" they asked, considering themselves in a desperate situation. You, on the contrary: what shall we do? – speak, – boasting before those present and thinking a lot about yourself. They did what they had to do, and we do the opposite. They blamed themselves, despaired of their salvation; therefore they were made so. They appreciated what a great gift they had received.

4. How can you be like this, when you do everything not like them, but on the contrary? As soon as they heard, they were immediately baptized. They did not say these cold words that we are now saying, and did not think about delay, although they have not yet heard all the excuses, but only this: "Be saved from this generation." They did not hesitate because of this, but accepted these words, and what they accepted, proved by deeds, and showed what they were. As soon as they entered the struggle, they immediately took off their clothes; but we, when we enter, want to fight in our garments. Therefore our adversary has no need of labor, and we, entangled in our (garments), often fall. We do the same as if someone, seeing a real fighter, dusty, black, naked, covered with dirt and dust and sun, and drenched in oil, sweat and mud, went out to fight with him, and meanwhile he himself emitted the smell of fragrant ointments, put on silk robes and golden shoes, a dress that fell down to his feet, and gold ornaments on his head. Such a person will not only hinder himself, but, devoting all his care not to stain and tear his clothes, will immediately fall at the first onslaught, and what he feared, he will now endure, being struck in the main parts of the body. The time of struggle has come, and you are dressing in silk clothes? The time of the exercise, the time of the contest – and you adorn yourself as at a celebration? How can you remain victorious? Do not look at the external, but at the internal: for by cares for the external, as with heavy bonds, the soul is bound everywhere, so that we can neither raise our hands nor rush against the enemy, I become weak and pampered. It would be good if we, having freed ourselves from all (this), could defeat that evil spirit. Wherefore Christ, since it is not enough to reject only possessions, see what He says: "Go, all that thou hast sell and give to the poor: and come, follow Me" (Mark 10:21). If, even then, when we leave our possessions, we are not yet safe, but have need of some other exercise and unceasing labors, how much more, when we possess (possessions), we will not do anything great, but will be ridiculed both by the spectators and by the very spirit of malice. For even if the devil did not exist, if no one fought against us, then innumerable paths from everywhere lead the lover of money to hell. Where are now those who say, "Why was the devil created?" Here the devil does nothing, but we do everything. And let those who dwell in the mountains say this, those who, out of chastity, contempt for riches, and neglect of other goods, would have dared a thousand times to leave their father, and house, and fields, and wife, and children. But they do not say this more than anything else, but those who should never have said it. There, truly, there is a struggle with the devil: and here he should not be introduced. But this love of money, you will say, is inspired by the devil. Flee from him and do not receive him, man! For if you see that someone throws away impurity from behind some fence, and that (another), seeing how he is poured, stands and takes everything on his head, you will not only not pity him, but you will also be indignant with him and say that he is justly suffering. And everyone will say to him, "Do not be foolish, and he will not so much blame the one who throws as the one who receives." Meanwhile, you know that the love of money is from the devil; you know that it is the cause of innumerable evils; you see that the devil casts impure and shameful thoughts like filth, and, accepting his impurity with your head bare, you do not think about it, whereas you should, having stepped aside a little, free yourself from all this. As he, if he had stepped aside, would have been delivered from the filth, so do not accept such thoughts, and avoid sin, reject the desire. How, you say, can I reject it? If you were a pagan and valued only the present, perhaps it would be very difficult, although the pagans did it too. But you are a man waiting for heaven and for things in heaven, and you say, How can you reject them? If I had said the opposite, then I should have found it difficult. If I were to say, "Desire money," you might say, "How can I desire money when I see such (blessings)? Tell me, if at a time when gold and precious stones lie before you, I were to say to you, 'Desire tin,' would there not be a difficulty? Surely you would say, How can I (desire this)? And if I had said, "Thou shalt not covet," it would have been easier. I am not surprised at those who despise (money), but (I am amazed) at those who do not despise. This is the sign of a soul full of extreme laziness, a soul that is no different from flies and mosquitoes, tied to the ground, wallowing in the mud, not imagining anything great. What are you saying? Thou wouldst inherit eternal life, and say, How shall I despise the present for it? Can it really be compared? You want to receive royal clothing, and you say, "How can you despise rags?" You expect to be brought into the king's house, and you say: how can you despise a real poor hut? Truly, we are guilty of everything, because we do not want to excite ourselves in any way. All who wanted to do what they ought to do, and did it with great zeal and ease. May God grant that you, too, having listened to our admonition, will reform yourselves and become zealous imitators of those who have lived virtuously, – according to the grace and love of His only-begotten Son, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

[1] Prof. Yungreov – "faithful".

[2] Prof. Yungerov says "directly".

CONVERSATION 8

"Peter and John went together to the temple at the ninth hour of prayer" (Acts 3:1).

1. Everywhere Peter and John appear in great accord with each other. Peter gives a sign to John (at the supper); together they go to the tomb; of John (Peter) says to Christ: "And what is he?" (John 21:21) The writer of this book omitted other signs, but he speaks of the one that caused great terror and struck everyone. And note again that (the apostles) did not actually go to perform this (miracle): so they were free from ambition and imitated their Master. Why did they go to church? Did they still live in the Jewish way? No; however, this act was accompanied by benefit. Again a miracle occurs, which both confirms them and attracts others – a miracle such as they have not yet performed. The disease (of the lame) originated from nature and exceeded the art of medicine. For more than forty years he had lived in lameness, as it is further said, during all this time no one healed him. For you know that those (diseases) are especially difficult that occur from birth. The disease was so terrible that (the lame man) could not even get himself the necessary food. And he was known to everyone both for his place and for his illness. And how (the miracle happened) – listen. "And there was a man," it is said, "lame from his mother's womb, who was carried and set down every day at the door of the temple, which is called the Red Door, to beg alms from those who entered the temple" (v. 2). Consequently, he wanted to receive alms and did not know who Peter and John were. "When he saw Peter and John before entering the temple, he begged alms from them. Peter and John looked at him, and said, Look at us" (vv. 3, 4). He hears this, but he does not get up, but still continues to ask. Such is poverty: when they refuse to give, it insists and compels. Let us be ashamed, who so hastily depart at requests! See how meek Peter immediately showed when he said, "Look at us." Thus, their very appearance revealed their spiritual quality. "And he stared at them, hoping to get something from them. But Peter said, I have no silver or gold; but what I have, I give to you" (v. 5, 6). He did not say, "I will give you something that is much better than silver"; But what? – "In the name of Jesus Christ of Nazareth, arise and walk. And taking him by the right hand, he lifted him up" (v. 6, 7). Christ did the same. Often He healed by word, often by deed, and often He stretched out His hand, where there were those who were weaker in faith, so that they would not think that (the miracle) was happening by itself. "And he took him by the right hand, and lifted him up." By this He showed the resurrection, since it was a type of the resurrection. "And suddenly his feet and knees were strengthened, and he sprang up, and stood, and began to walk" (v. 7, 8). Perhaps he had tested himself and tried many times to see if it had really worked. His legs were weak, but not taken away; and some say that he could not walk. "And he went into the temple with them, walking" (v. 8). Truly, this is worthy of wonder! They do not lead him, but he himself follows them, and by what follows he shows his benefactors, but by jumping up, he praises God, glorifying not them, but God, Who worked through them. This man was so grateful! But let us see what has been said above. "We went together to church at the ninth hour of prayer." Perhaps at that time they brought and laid down the lame (at the church) because now there were especially many people entering the church. And lest anyone think that he was brought for something else than to receive (almsgiving), see how (the writer) clearly presented it in the words: "Who was carried and seated every day at the doors of the temple, called the Red, to beg alms from those who entered the temple." For this reason he also mentions the place, in order to provide proof of what he writes about. Why, you say, did they not bring him (the lame man) to Christ? Perhaps those who sat at the temple were unbelievers, since they did not bring him to the apostles, although they saw that they were entering (the temple) and had already performed so many miracles. "To beg," he says, "alms." Perhaps, by appearance, he took them for pious people, and therefore "begged alms from them."

But see how John is silent everywhere, and Peter is responsible for him as well. "Silver," he says, "and I have no gold." He did not say, I have not with me, as we say; But I don't have it at all. What about the lame man? Do you despise my request? No, he answers (Peter); but of what I have, take it. Do you see how haughty Peter is, how he is not vain even before those who receive benefit from him? And so (his) word and hand did everything. Such were the lame Jews! When they should have asked for health, they are lying on the ground, and it is better to ask for money. That is why they sat at the church to collect money. What about Peter? He did not despise (the lame); He did not seek out a rich man, nor did he say, "If a miracle is not performed on such a man, nothing great will be; He did not expect any honor from him, and did not heal him in anyone's presence, since this man was at the entrance, and not inside the temple, where the people were. Peter did not seek anything of the kind, and when he entered (the temple) he did not announce (the miracle), but by his very appearance he disposed the lame man to request. And it is surprising that the lame man quickly believed. After all, those who have been freed from long-term illnesses can hardly believe even in sight itself. And having received healing, the lame man was already with the apostles and thanked God. "And he went in," it is said, "with them into the temple, walking and leaping, and praising God."

2. See how he does not remain at rest, partly for pleasure, and partly to stop the mouths of the Jews. And it seems to me that he rode also in order that it might not be thought that he was pretending, since this could no longer be a matter of pretense. For if before he could not even walk, in spite of the fact that he was compelled by hunger, otherwise he would not have been willing to share alms with those who bore it, if he could walk himself, how much more could he then (not ride). And why would he pretend in favor of those who did not give alms? No, he was a grateful man even after his recovery. Thus, both circumstances show him to be true – both his gratitude and what happened to him. Not everyone, of course, seemed to know him, which is why they tried to find out who he was. "And all the people saw him walking and praising God; and they knew him that he was he that sat at the red door of the temple" (v. 9, 10). And it is well said: they recognized him, because after what happened to him, it was possible not to recognize him. We usually use this expression about those whom we hardly recognize. Thus, it was necessary to believe that the name of Christ forgives sins, if it does such deeds as well. "And when the lame man who was healed did not depart from Peter and John, all the people ran to them in amazement into the porch called Solomon's" (v. 11). Out of benevolence and love for them, (the lame man) did not part from them, and perhaps even thanked and glorified them. "When Peter saw this, he said to the people" (v. 12). Again Peter both acts and preaches. Formerly it stirred up the Jews to hear the miracle of tongues of fire, but now it is this. And then Peter began his speech with their accusations, and now with their secret thought. Let us see how this sermon differs from that and what has in common with it. This one was in the house when no one had yet joined (the apostles) and when they had not yet done anything, and this one was amazed when everyone was amazed when the healed man stood beside him, when no one doubted, as at the time when they said, "They were drunk with sweet wine" (Acts 2:13). And then Peter spoke, being with all the apostles; and now with John alone: he is no longer afraid, and speaks more strongly.

Such is virtue: having received a beginning, it goes forward and does not stop anywhere. See, then, how (by Providence) it was arranged that the miracle took place at the temple, so that others would also become bold. It is not done in any secret place or secretly; but also not inside the church, where there were many people. Why, you say, did they believe this? Because the healed man himself announced the beneficence. And he, of course, would not lie and would not come to any strangers. Thus, the Apostles performed a miracle there either because that place was extensive, or because it was a separated place. And notice how it happened. They came for one reason, and do another. In the same way, Cornelius, fasting, prayed for one thing, but saw another. To this day they everywhere call Christ the Nazarene: "in the name of Jesus Christ of Nazareth," says (Peter), "arise and walk," because so far they have only taken care that they believe in Him. But let us not be tired of the beginning of the story, but on the contrary, if someone should stop after speaking of some great deed, let us repeat the beginning again. If we always do this, we will soon come to the end, we will soon stand on the top, because from diligence, as they say, diligence is born, and from laziness sloth. Whoever has done something small as he ought to have done has been prompted to take up a more important matter, and from there to go much further. And just as the fire, the more it envelops the wood, the stronger it becomes, so zeal, the more it arouses pious thoughts, the more it is armed against the rest of the kind of thought. Let me give you an example. In us, like thorns, there is perjury, lies, hypocrisy, deceit, deceit, backbiting, mockery, ridicule, shame, blasphemy; on the other hand, covetousness, robbery, injustice, slander, slander; then – evil lust, impurity, voluptuousness, fornication, adultery; and also envy, jealousy, anger, rage, rancor, vindictiveness, blasphemy, and a thousand similar vices. If we reform ourselves from the former, then we will be corrected not only from them, but through them – from those who follow them, because our soul acquires from this great strength to destroy them. For example, if one who often swears abandons this diabolical habit, then not only will this vice be corrected in him, but another kind of reverence will also appear. It seems to me that no one who does not swear will want to do any other evil easily, but will be ashamed of the virtue which he has already attained. As he who wears fine clothes is ashamed to wallow in the mud, so is he. And from this he will come to the point where he will not be angry, nor fight, nor scold. Thus, if only once a small good deed is done, then everything will already be done. Often, however, the opposite happens: having once done well, we fall back into our former vices through laziness, so that the correction itself becomes even impossible. For example, we have made it a law not to swear; for three or even four days we fulfilled it; but then some need arose, and we squandered all the profits we had collected. Then we fall into carelessness and despair, so that we don't even want to touch the same thing again. And this is natural. Whoever builds a building for himself and then sees that his structure has collapsed, begins to build again with less diligence. But even in this case one should not be careless, but on the contrary, one should again use all diligence.

3. So, let us assume the daily laws and begin with the easy ones for the time being. Let us cut off from our lips the frequent oath, let us bridle the tongue – let no one swear by God. It does not require expense, it does not require work, it does not require long training: it is enough to want it and everything is over, because it is a matter of habit. Yes, I beg and beseech you, let us make an effort to do so. Tell me, if I were to order (you) to contribute money, would not each of you be willing to bring it to the best of your ability? If you saw me in extreme danger, would you not even give up a part of your body if it were possible to take it away? And now I am in danger, and in great danger, so that if I were in prison, or received a thousand blows, or was in the mines, then I would not grieve any more. Stretch out a helping hand. Think how great is the danger when you cannot do even this extremely small work: I call it very small because of the work that it requires. What will I say then in response to the accusations? Why didn't he rebuke me? Why didn't you command it? Why did He not lay down the law? Why did He not restrain the disobedient? It will not be enough if I say: I exhorted. And it was necessary, it will be said to me, to use a stronger censure. After all, Eli also admonished, but God forbid you to compare you with his children! And he exhorted, and he said, "My children, the rumor that I hear is not good" about you (1 Samuel 2:24); and yet the Scripture further says that he did not admonish his sons (1 Samuel 3:13), and he says so because he did not admonish strictly and reproachfully. Is it not strange that in the Jewish synagogues the laws have such force, although everything is commanded by the one who teaches, and here we are in such disdain and contempt? I do not care for my own glory (my glory is your good life); but about your salvation. Every day we cry out, we cry out in your ears, and while no one listens, we do not show any severity. I am afraid that for this inappropriate and great leniency we will not be given an answer on the day of the next judgment. Therefore, with a loud and clear voice, I announce to everyone and beseech that those who are guilty of this crime and utter words that come from enmity (Matthew 5:37) – and this is the oath – do not cross the threshold of the church. But let the present month be assigned to you for correction. Don't tell me: necessity compels me, because they don't believe me. Leave the oaths pronounced out of habit for the time being. I know that many will laugh at us, but it is better for us to be ridiculed now than to cry then. And mad people will laugh; Indeed, tell me, who with a sound mind would laugh at the fact that the commandment is kept? If they do laugh, then such people will laugh not at us, but at Christ. Were you horrified by these words? I fully believe that. For if I had introduced this law, laughter would have applied to me; but if there is another Lawgiver, then the ridicule passes on to Him. At one time they spat on Christ, and struck Him on the cheek, and struck Him: so now He endures this, and there is nothing incongruous here. That is why hell is prepared, that is why it is an endless worm.

Here I am speaking again and testifying. Let whoever wants to laugh; Let those who want to mock: for this we are ordained, that we should be laughed at and mocked, and that we should endure everything. We are "as dung to the world, as dust," according to the words of Blessed Paul (1 Corinthians 4:13). If anyone does not wish to fulfill this command, then I hereby forbid such a person, as if by a kind of trumpet, to cross the threshold of the church, even if he be a superior, even if he himself wears a diadem. Either take this power away from me, or, if I remain with it, do not surround me with dangers. I cannot ascend this throne without doing (nothing) great. And if this is impossible, then it is better to stand at the bottom, because there is nothing worse than a boss who does not bring any benefit to his subordinates. Try again, I beseech you, and be attentive; or rather, let us try together, and then there will certainly be some benefit. Fast, pray to God, and together with you (let us pray) that He would destroy this destructive habit in us. It is a great thing to become teachers of the universe; It means a lot when they hear everywhere that no one swears in this city. If this happens, then you will receive a reward not only for your exploits, but also for your care for your brothers: you will become the same for the universe as I now am for you. Then, perhaps, others will be jealous of you, and you will truly be a lamp standing on a candlestick. And that's all, you say? No, this is not all, but it is the beginning of the rest (virtues). Whoever does not swear, willingly or unwillingly, out of shame or fear, will certainly come to other works of piety.

But many, you say, will not agree and retreat? But better is one who does the will of the Lord than thousands of lawless people (Sir. 16:3). That is why everything is overthrown, everything is in utter disorder, that we, as in spectacles, seek a multitude of people, and not a multitude of good people. Tell me, what benefit can a crowd of people bring you? Do you want to know that the people are made up of saints, and not a crowd of people? Bring out hundreds of thousands and one saints to war: let's see who will do more? Joshua went out to battle, and did all things alone; and thus the others were of no use. A crowd of people, beloved, when they do not do the will of God, does not differ in any way from those who do not exist at all. I pray and desire that the Church be adorned by a multitude of people, but by a multitude of good people: for this I would gladly allow myself to be torn to pieces. If this is not possible, then I wish that a few would be good. Do you not see that it is better to have one precious stone than thousands of small coins? Do you not see that it is better to have a healthy eye than to burden oneself with corpulence of body after losing it? Do you not see that it is better to have one healthy sheep than thousands of flaky sheep? Do you not see that it is better to have a few good children than many bad ones? Do you not see that in the kingdom there are few, and in hell many? What do I need from a multitude of people? What is the benefit? There is no benefit, but rather harm to others. For it is the same as if someone, having the opportunity to have either ten healthy or thousands of sick people, leads these thousands to those ten. The majority, when they do nothing good, will bring us nothing else but punishment there and disgrace here. For no one will say that we are many, but (everyone) will blame us for being useless. Thus (the Gentiles) always tell us, when they hear from us, that we are many: many of you, they say, but evil. Here again I forbid and proclaim to you with a loud voice: let no one consider this a joke. I will remove and not allow the naughty ones. And as long as I sit on this throne, I will not renounce any of his rights. If anyone overthrows me, I will be innocent. And as long as I am subject to responsibility, I cannot neglect it, not for my own punishment, but for your salvation, for I fervently desire your salvation. About this I am tormented and painful. But listen to me, so that both here and in the future (age) you may receive a great reward, and we (all) together may enjoy eternal blessings, according to the grace and love of mankind of the only-begotten Son of God, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 9