3. But we need to move on to a more brilliant picture. This Church is built not of (simple) stones, but of gold, silver, precious stones set in gold. But, alas, what a pity! All this has been burned by the dominion of vanity, that all-consuming flame, and no one has overpowered its actions. We stand and marvel at the fire, but we do not have the strength to extinguish the evil. And even if it is extinguished for a short time, two or three days will pass, and the spark smoldering in the ashes will pervert everything that it has not touched before. So here the same thing is done that usually happens in a fire. The reason for this is that when we had no supports for the church columns themselves, the fire engulfed (these columns), which supported the shelter and gave the fortress to the whole building; And through this, he had convenient access to the walls. If the flame is destroyed in the wooden parts of the building, then it rushes to the stone ones. But when he has destroyed and overthrown the columns, then he has no need to destroy the rest, because as soon as the pillars and supports of the upper parts (of the building) fall, the rest of its own accord, without any hindrance, suffers the same fate. And so it is now with the Church: fire has engulfed everyone. We seek honor from people, we are inflamed with love of glory, and we do not listen to the words of Job: "Otherwise I would fear great company, and the contempt of my fellow countrymen would frighten me" (Job 31:34). Do you see a virtuous soul? I was not ashamed, to speak, in front of a multitude of people, to tell involuntary sins. If he was not ashamed, how much more should we have done so. "Remember me," says (the prophet), "speak thou, that thou mayest be justified" (Isaiah 43:26). Great was the power of this evil: it perverted and destroyed everything. We have become slaves of honor, forsaking God. We cannot forbid this to our subordinates, being ourselves possessed by the same fever. We ourselves are in need of healing, although we have been appointed by God to heal others. What hope is there for salvation, when doctors themselves have need of the help of others? I have not said this without reason, and it is not in vain that I express my lamentation, but that all of us, together with our wives and children, sprinkled with ashes and put on sackcloth, may fast upon ourselves and ask God to show us help and remove danger from us. Truly our help is in His great and wondrous right hand. More is required of us than of the Ninevites. "Forty more days," it is said, "and Nineveh shall be destroyed" (Jonah 3:4). A terrible and very formidable announcement! And how was it not (for the Ninevites to be afraid) in the expectation that, at the end of three days, their city would become a sepulchre for them, and they would all perish from the same punishment? If it happened that two children died at the same time and in the same house, it was an unbearable disaster. And if it seemed to Job the most intolerable calamity – the destruction of all (his children) because the roof collapsed over them, then what would it be like to see not one house, not two children, but a whole nation, one hundred and twenty thousand, buried under collapsed roofs? See what a disaster! A similar threat has recently been directed against us, not by the voice of a prophet – we are not worthy to hear such a voice – but by some heavenly proclamation, which has sounded louder than any trumpet. Again I repeat what I have said: "Forty more days, and Nineveh will be destroyed." A truly terrible threat! But now it is not at all the same. It is not three days that have passed, and it is not the destruction of Nineveh that threatens us, but many days have passed since the time when the Church on earth was destroyed and thrown down, how all are equally enslaved to sin, especially those who bear the responsibility of stewardship. The greater the evil, the greater the need. So don't be surprised if I urge you to do more in some respects than the Ninevites did. I preach to you not only fasting, but also show you the medicine that has kept this city from falling. Why is that? Because when the Lord saw (the deeds of the Ninevites), "they turned from their evil way, and God was sorry for the calamity, which He said He would bring upon them, and did not bring it" (Jonah 3:10). We will do it too. Let us shun covetousness and love of glory, asking God to show us His help and restore our fallen brethren. We should not be afraid of that (which threatened Nineveh). Then stones and logs fell down, and bodies perished; Non there is nothing of the sort, but souls have to be given over to the fire of Gehenna. Let us call upon (God), let us glorify Him; let us ask His forgiveness for the past, and for the future we will pray to Him that, having been freed from this fierce and powerful enemy (sin), we may be worthy to send praise to the humane God and Father, with Whom to the Son with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 11

"One body and one spirit, as ye were called to one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, Who is over all, and through all, and in all of us. And to each one of us grace is given according to the measure of the gift of Christ" (Ephesians 4:4-7).

1. Paul demands of us such a love as would bind us together, making us inseparable from each other, and such perfect unity, as if we were members of one body, because only such love produces great good. With the words, "One body," he demands that we have compassion on one another, do not covet the good of our neighbor, and share in the joys of one another; He expressed all this together. Then he added very appropriately: "and one spirit," teaching that we should have one spirit with one body, since there can be one body, but not one spirit, when, for example, someone is a friend of heretics. Or by these words ("one spirit") he wanted to induce mutual agreement, as if to say: since you have received one Spirit and drank from the same source, there should be no strife among you. Or perhaps by the word "spirit" he here means disposition (προδυμίαν). Then he says (the Apostle): "As ye were called to the one hope of your calling." That is: God called us all to the same thing; he did not give anything else to anyone against another; He granted immortality to all, eternal life to all, unfading glory to all, brotherhood to all, inheritance to all, He became a common head for all, resurrected and imprisoned all. And so, having such equality in spiritual things, why do you be highly wise? Is it because so-and-so of you is rich and so-and-so strong? But isn't it funny? Tell me, indeed, if the king, having chosen ten men, clothed them all in purple, placed them all on the royal throne, and bestowed upon them all the same honor, would any of them dare to revile another, because he would be richer and more famous than he? Not at all! But by this comparison I have not yet expressed everything, since the distance here is not yet so great. Shall we, then, being equal in heaven, exalt ourselves above one another in earthly (differences)? "One Lord, one faith, one baptism." This is the hope of (our) calling. "One God and Father of all, who is over all, and through all, and in us all" is one and the same. Or was He called greater for you, and lesser for that? Have you been saved from faith, and he from works? Have you been forgiven (sins) in baptism, but not that one? Away (with such thoughts)! "One God and Father of all, who is over all, and through all, and in all of us. Who is above all," that is, above all; "and through all," that is, He provides for everything, governs everything; "And in all of us," that is, in all of us. The same is ascribed (in the Scriptures) to the Son: therefore this does not mean the minority of the Son: otherwise the same would not be said of the Father. "Grace is given to each of us." Why, they say, and why are the gifts different? This has always led them (the Ephesians), as well as the Corinthians, and many others, either to pride, or to faint-heartedness and envy. For this reason (the Apostle) points us everywhere to the example of the body. Wherefore he now offered this (example) because he wished to speak of the various gifts. However, he examines this in more detail in the Epistle to the Corinthians, since this disease was especially prevalent there. And here he has only hinted at it now, and see what he says. He did not say – according to the faith of each – so as not to plunge into sorrow those who did not receive great (gifts); But – what? "According to the measure of the gift of Christ." What is most important, that which is common to all, such as: baptism, you will save through faith, (the right) to have God as the Father, and to have communion with all in the same Spirit. But if someone has something greater in (his) gift, then do not be grieved by this, because he also has more labor; Remember also that from the one who received five talents five was exacted, and the one who received two, two also brought, and by no means received a reward less than the first. That is why here too he borrows consolation for the listener from the same proof: "Unto the perfection," he says, "of the saints, for the work of service, for the edification of the Body of Christ" (Eph. 4:12). For this reason he himself said: "Woe is me," as to everyone who has received the gift of apostleship, "if I do not preach the gospel!" (1 Cor. 9:16). But woe to him because he has received; and you are free from such danger. "In moderation". What does "in moderation" mean? That is, not for our merits, since (for merit) no one would have received what he received; but all of us (what we received, that) we received as a gift.

2. Why did one (receive) more, and the other less? This, he says, is of no importance, but it is a matter of indifference: each (of those who have received) contributes to creation. And therefore you show that it was not for the sake of his own dignity that one received more, and the other less, but for the sake of others, as much as He Himself (Christ) distributed to whom. So in another place he says: "But God arranged the members, each in the body, as it pleased Him" (1 Cor. 12:18). And not to speak of the cause (of such distribution), so as not to confuse the thoughts of the hearers. "Wherefore it is said, He ascended on high, and took captivity captive, and gave gifts unto men," v. 8. As if he were saying: "Why are you arrogant? Everything was the work of God. The prophet says in the psalm: "He received gifts for men" (Psalm 67:19); And he says, "He gave gifts to men." The latter is identical with the former. And so is the following: "And 'ascended, what does it mean, if not that He descended first into the lowest places of the earth? He who descended, He is also He who ascended above all the heavens, to fill all things" (vv. 9, 10). When you hear this, do not understand (under it) the passage. Here he does the same thing as in the epistle to the Philippians. As there, urging to humility, he points to the example of Christ (Phil. 2:5-9), so also here, saying: "He descended first into the lowest places of the earth." Otherwise, his words would be superfluous: "Being obedient even unto death" (v. 8). From the concept of ascent to the thought of descent. And the further countries of the earth he calls death in accordance with human concepts, as James said: "Ye shall bring my gray hair with sorrow into the grave" (Bb. 44:29); as it is also said in the Psalm: "He was likened to those who descended into the grave" (Psalm 142:7), that is, to the dead. Why is this (lower) country mentioned here? And what kind of captivity is he talking about? About the captivity of the devil. The Lord has taken this tyrant, I mean the devil, and death, and oath, and sin. Do you see the spoils and gain? "And what does 'ascended' mean, if not that He descended before"? This is directed against the followers of Paul of Samosata. "He who descended, He is also He who ascended above all the heavens, to fill all things." He descended, he says, to the deepest parts of the earth, beyond which there are no others. And he ascended above all, beyond which there is nothing else. This signifies His power and authority, because even before everything was filled with Him. "And he hath appointed some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints, for the work of ministry, for the edification of the body of Christ" (vv. 11, 12). What he says in another place: "For this reason God also exalted Him" (Phil. 2:9), he expresses the same here with the words: "He who descended, He is also He who ascended." His descent into the farthest regions of the earth did not harm Him in the least, nor did it prevent Him from being above the heavens. Thus, the more one humbles, the more he is exalted. As on water, the deeper one sinks into it, the more it lifts him up, and the more an arrow is shot from a (near) distance, the more surely it hits the target, so it is in humility. However, when we speak of the ascent of God, it is necessary first to imagine His descent; And in relation to a person, this is not necessary. Further, (the Apostle) points us to (divine) providence and wisdom and says: He Who has done so much, and has shown such power, and has not refused to descend for our sake, even to the farthest countries, would not have made such a division of gifts without reason. In another place he says that it was the Spirit who did it, namely, "in whom the Holy Spirit," he says, "has made you overseers, to shepherd the church of the Lord" (Acts 20:28). And while here he says that the Son (did it), in another place he says that it is God. And again: "And He made some apostles, others prophets," and in the Epistle to the Corinthians he says: "I planted, Apollos watered, but God grew" (1 Cor. 3:6). And again: "But he that planteth and watereth are one; but every man shall receive his reward according to his work" (v. 8). So it is here: what is it that you bear less? So much have you received (and gifts). The first (God appointed) the apostles, because they had everything. The second is the prophets, since some were not apostles, but were prophets, for example, Agabus. Thirdly, evangelists: these are those who did not go around all countries, but only preached, like Priscilla and Aquila. Then there were pastors and teachers, to whom all the people were entrusted. What then? Are pastors and teachers less than others? Of course, in comparison with those who went around the earth and preached, those were smaller, who sat (at home) and had work in one place, like Timothy, Titus. However, from this passage it is impossible to deduce such subordination and preference (of one to another), but (this is seen) from another epistle (1 Cor. 12:28). "He," he says, "has ordained": it is not contradictory. And perhaps he also calls those who wrote the Gospel evangelists. "For the perfecting of the saints, for the work of ministry, for the edification of the Body of Christ."

3. Do you see the dignity (of each)? Everyone creates, everyone arranges, everyone serves. "Until," he says, "shall we all come into the unity of the faith and the knowledge of the Son of God, a perfect man, unto the measure of the stature of the fullness of Christ" (v. 13). By age he calls perfect knowledge. As a man in adulthood is firm and constant in thought, and children are fickle, so it is with believers. "In unity," he says, "of faith," that is, until we all find ourselves having one faith. The unity of faith means when we are all one, when we all understand this union in the same way. Until then, you must work, if you have received the gift of edifying others. See that you do not turn away yourself, envying another. God has honored you and appointed you to lead others to perfection. For this purpose the Apostle was appointed, for this the prophet who prophesies and exhorts, for this the evangelist who preaches, for this he is not a pastor and teacher: all were entrusted with one task. Do not tell me about the difference in gifts: they all had one thing. When we all believe in the same way, this is unity (of faith). It is clear that he calls this (the age of) a perfect man. In another place, however, he calls us children even if we were perfect; but there he has something else in mind. There he called us children in relation to our future knowledge. Having said that we "now know in part," he added: "divination" (1 Cor. 13:12), and so on. And here he is not talking about this, but about constancy. And in another place he says: "But solid food is proper to the perfect" (Heb. 5:14). Do you see how he called the perfect ones there? See here also how he called them secretly, saying, "That we may not be babes any more," v. 14. He speaks of that small measure (of gift) which we have received, so that we may preserve it with all diligence, firmness, and constancy. "That we may be no more." By this expression he indicates that they were once like this, and even subordinates himself to the condition of correction, correcting others. For this reason, I say, there were so many builders that the building was unshakable and protected from everywhere, so that the stones were stacked tightly. Worrying, getting carried away and hesitating is characteristic of children. "That we may no more," he says, "be babes, tossed about, and carried about by every wind of doctrine, because of the craftiness of men, because of the cunning art of deceit" (v. 14). "Carried away," he says, "with every wind." He used this analogy in order to show in what danger every soul is in when it is given over to doubt. "By everyone," he says, "by the wind of teaching, by the craftiness (κοβεία) of men, by the cunning art of deception." Κυβευταί is the name given to those who play chess. These are cunning people, since they usually choose simple people for themselves. And they move and rearrange everything. (The Apostle) here touched upon worldly customs. "But by true love all things grew up into Him who is the head, Christ, from Whom," that is, Christ, "the whole body, which is formed and copulated by every bond which binds one to another, by the action of each member in its own measure, receives an increase for the building up of itself in love" (vv. 15, 16). He expressed his thoughts rather vaguely – because he wanted to express everything suddenly. This is what his words mean: As the spirit, when it comes out of the brain, does not merely communicate sensitivity through the nerves to all the members, but, according to each of them, to him who is able to receive more, and communicates more, and who is less, to him less (for the spirit is the root of life), so also is Christ. Since our souls are as dependent on Him as the members (on the spirit), His providence and the distribution of gifts, according to the measure of this or that member, produce the return of each. But what is "by means of all mutually binding ties"? That is, by means of sensation (αίσδηοιως). This spirit, distributed among the members from the head, touching each of them, thus produces its effect on them. It may also be said that the body, perceiving this influence (of the spirit) in proportion to its members, thus increases. Or in other words: the members, receiving a commensurate influence (of the spirit), thus increase. Or again: the spirit, pouring out abundantly from above, touching all the members and distributing itself among them, as much as each of them can receive into itself, thus grows. But why did he add the word "in love"? Because this spirit cannot communicate in any other way. For if the hands were to be separated from the body, the spirit (flowing) from the brain, seeking continuation, and not finding it there, does not break away from the body and pass over to the severed hand, but if it does not find it there, it is not communicated to it. The same thing happens here, if we are not connected with each other by love.

4. All this was said by him in order to inspire humility. What can I say about the fact that so-and-so got more? He received the same Spirit, sent down from the same head, acting in the same way, touching in the same way, "made up and copulated" (with the whole body), i.e., having great care for it. Not in any way, but in a very skilful way, the body must be arranged, so that if there is something in it that is not in its place, it is already in the wrong place. Thus, you must not only be united to the body, but also take your place there, otherwise if you violate this, you will not be united to it and will not receive the Spirit. Do you not see what happens when bones are moved, which is the result of some accident, when (one bone) leaves its place and has another, how this injures the whole body, and is often the cause of death? And it also happens that (the bone) is unfit to still hold (in the body): in such cases many cut it out and leave its place empty, because excess in everything is evil. And the elements (bodies), when they have lost their proportionality, become abundant to the point of excess, harm the whole. This is what is meant by "that which is composed and combined by means of all mutually binding bonds," that is, that everything (in the body) should take its place and not invade another that is not peculiar to it. Think about it as much as possible. You unite the members, and He disposes of everything from above. And just as there are certain receptive organs in the body, so also in the spirit, which is wholly the heavenly root (of life). It is the heart (is the root) of the spirit, the liver of the blood, the spleen of the bile, and the other organs of the other elements; But they are all dependent on the brain. In accordance with this, God also acted in vouchsafed man a special honor: not wishing to leave him, He Himself became for him the (final) guilt of everything, at the same time establishing co-workers for Himself, and entrusting to some of them this, and to others another. Thus, the Apostle is the most convenient vessel of the body (i.e., the Church of Christ), receiving everything from it. As if by means of veins and arteries, he contributes by means of the word to the communication of eternal life to all. The prophet foretells the future: he (the apostle) does the same. The one joins the bones, and this one gives them life – "for the perfection of the saints, for the work of service." Love recreates, unites, brings us closer and unites us with each other. Therefore, if we want to receive the Spirit from the Head, let us be in union with one another. There are two kinds of separation from the Church: one when we grow cold in love, and the other when we dare to do something unworthy of this body (the Church). In both cases, we separate ourselves from the whole. But if we are also entrusted with the task of building others, and we do not build, but are the first to make divisions ourselves, then why should we not suffer for this? Nothing can produce so much division in the Church as covetousness; nothing offends God more than divisions in the Church. Even if we have done a thousand good works, we will be condemned no less than those who tormented His body, if we tear apart the integrity of the Church. The first was done for the benefit of the whole world, though not with the same intention; and the latter does no one any good, on the contrary, it is a great harm. What I have said applies not only to superiors, but also to subordinates. A certain holy man said something that might have seemed impertinent if it had not been said to him. What exactly? He said that even the blood of a martyr could not atone for such a sin. Indeed, tell me, why do you accept torment? Is it not for the glory of Christ? And so, being ready to lay down your life for Christ, how dare you to destroy the Church, for which Christ laid down his life? Listen to what Paul says about himself: "He is not worthy to be called an Apostle, because he persecuted the church of God" (1 Cor. 15:9). The harm (from divisions) is not less than that caused by enemies, but much greater. There (the Church) is given even greater brilliance, while here she drops herself at the head of her enemies, when her own children fight against her. And this is because among them (enemies) it is considered a powerful proof of deception when those who were born into the Church, were brought up in it, and learned its secrets well, – suddenly, having changed, rise up against it as enemies.

5. What I have said is directed against those who indiscriminately pester people who are separated from the Church. If these latter contain dogmas that are contrary (to us), then one should not have communion with them oneself; but if they think the same way as us, then even more (we should avoid them). Why is that? Because this is the disease of covetousness. Do you not know what happened to Korah, Dathan, and Abiram? But were they the only ones who suffered? Were not their accomplices (perished) with them? "What say thou? They have the same faith, and they are also Orthodox." If so, why are they not with us? "One Lord, one faith, one baptism." If they are good, then we are bad; and if we are good, then they are bad. "Babes," he says, "tossed about and carried about by every wind." Tell me: do you consider it sufficient that they are called Orthodox, while the grace of ordination has become impoverished and perished among them? What is the use of all the rest, if they do not observe the latter? It is necessary to stand equally for both faith and for it (the grace of the priesthood). And if it is lawful for everyone, according to the ancient proverb, to fill his hands, to be a priest, then let all come near, and in vain is this altar built, in vain is the church order, in vain is the countenance of the priests: let us overthrow and destroy it. This, they say, should not happen. But don't you do this, and then say: it shouldn't be like this? What else do you say: it shouldn't be when it's really like that? I say this and testify, not with my own benefit in mind, but with yours to be saved. If anyone looks at this matter indifferently, let him (look more carefully) at it. If he does not care about it, then we do. "I planted," says (the Apostle), "Apollos watered, but God grew." How shall we endure the ridicule of the Gentiles? If they reproach us for heresies, then what will they not say about them (schisms)? If, they say, they have the same dogmas, the same sacraments, then why do they have one primate (of the church) attacking another church? Look, they say, everything among Christians is full of vanity. They have covetousness, they have deception. Take away the people from them, put an end to the disease, that is, the corruption of the people, and they will remain nothing. Do you want me to tell you what they say about our city, how they reproach us with frivolity? With them, they say, anyone who wishes can find people without firm rules, and they have never lacked such people. What a laugh! What a shame! But here is another thing – worthy of ridicule and serving to our shame. If someone among us is convicted of the most shameful deeds and they want to impose some kind of penance on him, then everyone is very anxious and afraid lest, they say, he will separate himself from us and stick to others. Let him separate at least a thousand times, and let him stick to them; I am not speaking only of those who have sinned, but at least of those who are completely sinless – if he wants to be postponed, let him postpone it. Though I grieve and suffer, grieve and torment inwardly, being deprived of my own member, as it were, in such a thing, I am not grieved so that the fear of all this could compel me to do anything undue.

We do not command, beloved, your faith, nor do we despotically command you to do so. We have been appointed to instruct you by word, and not to rule and rule over you; it is our business to advise and exhort you. The adviser says what he ought to do, but does not force the listener, giving him complete freedom to accept or not to accept the advice. He will be guilty only if he does not say what he is entrusted with. That is why we say all this, we remind you of all this, so that you can no longer say on that (last) day: no one told us this, no one explained it, we did not know it and did not consider it a sin at all. Thus, I say and testify that it is no less evil to create divisions in the Church than to fall into heresies. Tell me, if a subject of a king, without passing to another king and without being transferred to the power of another, took his king's purple into his hands, and pulling it all down from the clasp, tore it into several pieces, would he be punished less than he who was handed over to another (king)? But what if, after this, he seized his king by the throat, stabbed him, and cut his body to pieces, what punishment should he be subjected to in order to repay his dignity? But if he who does this to a king, a slave like himself, commits a crime that surpasses all punishment, then what hell does he deserve who slays Christ Himself and cuts Him to pieces? Is it this one that threatens us? It seems to me that some other, even more horrible one. Tell you (women) what you are like here, for this vice is mostly noticed in women, tell this example to those who are absent, and arouse fear in them. But if anyone thinks to grieve us and take revenge on us in this way, let him know that he does it in vain. If you want to take revenge on us, then I will show you the way you can take revenge without harm to yourself, or better, not without harm, but at least with less harm: hit me in the face, spit in public, inflict wounds on me.

6. Do you shudder when you hear this? When I say, "Strike me," you shudder, and yet you torment your Lord without a shudder? Do you tear apart the members of the Lord and do not tremble? The Church is the father's home: "One body and one spirit." But if you want to take revenge on me, then rebel against me. Why, then, do you take revenge on Christ instead of me? Or better: why do you strike at the nails? And in general, it is disapproving in no case to take revenge; but, instead of the guilty one, to offend another is much worse. Have you been offended by us? Why, then, do you grieve someone who has done you no harm? This is extremely reckless. This is what I will say on this matter, and not jokingly, not simply, but how I think and how I feel. For I would that every one of those who hate us with you, and for this reason injure himself, by departing from us to others, would strike us in the very face, and strip us naked, and scourge us without pity, whether we should be justly or unjustly accused, and that he would rather vent his wrath on us than dare to do so. What is being decided now. If this were to happen, it would be of no importance, because it would affect an insignificant person who is not worth any price. On the other hand, having suffered injury and dishonor from you, I would pray to God for you, and He would forgive you your sins, not because I have such boldness, but because when a person who has been wronged prays for the offender, he receives great boldness. "If" a man "sins against a man," it is said, "they shall pray for him" (1 Samuel 2:25). If I could not do it myself, I would seek out other holy men and beseech them, and they would do it. And now whom should we ask when we have offended God? See how incongruous they (those who make schisms) are. Of those who do this in relation to the Church, some never come here at all, or once a year, and then without order and as it happens; others come more often, but also haphazardly for idle talk and petty chatter. Others appear to be zealous, these are those who produce such disasters (in the Church). Therefore, if you also show such diligence for this, it would be better for you to be among the negligent; and it would be much better if they were not negligent, and you were not. I am not speaking of you who are here, but of those apostates. Such a thing is, as it were, adultery. But if you do not want to hear this about them, then (do not listen to what they say) about us, for one of the two must be unlawful here. If you suspect us of this, then we are ready to cede our power to whomever you want, if only let the Church be united. But if we are lawfully ordained, persuade them to depose those who have unlawfully occupied the cathedra. I say this, not commanding you, but guarding and warning you. Since each of you is of age and gives an account of your actions, I ask you that you, laying everything on us, do not consider yourselves innocent, and thus in deceit do not unnecessarily harm yourselves. We will give you an answer for your souls, but only when something is omitted from our side, when we do not beseech you, we do not exhort you, we do not bear witness against you. After that, let me also say: "I am clean from the blood of all" (Acts 20:26), and "God will deliver" my soul (2 Tim. 4:18). Tell me what you want, give a just reason why you are retreating, and I will make excuses. But you don't say. Therefore I ask you to establish yourselves firmly here, and to bring those who have been laid aside, so that we may send unanimous thanks to God, to whom be glory forever. Amen.

CONVERSATION 12

"Therefore I say and adjure by the Lord, that you should no more walk as other nations do, according to the vanity of your minds, being darkened in your understanding" (Εth. 4:17).

1. The teacher must edify and correct the souls of the disciples not only by advice and admonition, but also by fear and reminder of God. After all, when the words of a person, as a slave like him, are not able to affect the soul, then it is necessary to remind him of the Lord Himself. So does Paul. Having spoken of humility and unity, as well as of the fact that one should not rebel against another, listen to what (then) he says: "Therefore I say and adjure by the Lord, that you should no longer act as other nations do." He did not say, "That ye walk no more," because that might hurt them, but he pointed to others, although he expressed the same thing. He does the same in the Epistle to the Thessalonians, when he says: "And not in the passion of lust, like the rest of the Gentiles" (1 Thess. 4:5). You have forsaken, he says, their (pagan) beliefs; but this was entirely dependent on God; but I demand that which depends on you, namely, life and walk according to God. It's your duty; and I call the Lord to be a witness to my words, that I did not keep silent, but said how you should behave. "By worldliness," he says, "of his mind." What is the vanity of the mind? Occupation with vain subjects. And what is vain if not all that is real, of which Ecclesiastes says: "Vanity of vanities, all is vanity!" (Ecclesiastes 1:2)? But someone will say: if (this or that) is vain and leads to vanity, then why does it exist? If this is the work of God, then how can it be vain? And there are many objections to this subject. But listen, beloved! He did not call the works of God (Ecclesiastes) vain, – no; Heaven is not vain, nor earth is vain, no; not the sun, not the moon, not the stars, not our body. All this is "very good". What is vain? Let us listen to what Ecclesiastes himself says: "He planted vineyards for himself, made himself reservoirs, bought for himself herds and flocks, gathered for himself silver and gold, and had singers and singers. And I said in my heart that this also is vanity" (Ecclesiastes 2:6-11); again: "Vanity of vanities, – all is vanity!" Listen to what the prophet says: "He gathers (a man) and does not know who will get it" (Ps. 38:7). Therefore the vanity of vanities – magnificent buildings, abundance and abundance of gold, crowds of servants running noisily through the square, pride and vanity, arrogance and arrogance. All this is vanity, because it did not come from God, but was produced by men. Why, however, is this vain? Because it has no good purpose.

Money is vain when it is squandered on pleasures; but it is not vain when it is used to help the poor. When you spend it on pleasures, let us see what the consequence is. Obesity of the body, belching, winds, an abundance of feces, headache, bodily relaxation, fever and exhaustion. Just as one who would pour water into a drilled vessel would labor in vain, so a person who indulges in pleasure pours water into a drilled vessel. Unrealizable ambitious plans are also called vain: they are really vain, unreliable, vain; In general, that which is not good for anything is called vain. Let us see, then, whether (the works) of men are not like this? "Let us eat and drink, for tomorrow we will die!" (1 Cor. 15:32) What is the consequence of this, tell me? Smoldering. We put on expensive clothes and finery: and what is the use of this? No. Some of the Hellenes also thought in the same way, but in vain. They led a strict life, but in vain, without any useful goal in mind, acting out of vanity, in order to gain respect from the crowd. But what is the honor that the crowd gives us? Nothing. If those who give us honor perish, how much more so is this honor. Whoever gives honor to another must first acquire it himself. If he did not acquire it for himself, then how could he deliver it to another? And yet we seek honor from inglorious and contemptible people, dishonorable and shameful: what kind of honor is this?