2. In what way do his desires decay? Death destroys everything. Thus the prophet says: "In that day [all] his thoughts perish" (Psalm 145:5). However, not only death, there are many other reasons (for this change). In this way, beauty changes, withers and disappears from illness and with the onset of old age. From the same (causes) the bodily strength also perishes. Sensual pleasures in old age are no longer so attractive. We have an indication of this in the example of Berzellius, no doubt you know this story (2 Samuel 19:32-35). On the other hand, lust corrupts and destroys the very essence of man. As wool is born from what it is born, it also perishes from it, so is the old man. Love of glory is detrimental to him, many have been ruined by pleasure, and lust has deceived him. However, all this is not pleasure in the proper sense, but there is bitterness, deception, forgery and shadow. The external side of these objects is alluring, but in themselves they are nothing but a heavy burden, entailing great poverty, emptiness and poverty. And if you take off this mask from them, reveal their real face, you will see the deception. For this is what deception consists in, when something is shown to us not as it is, but as something that is not in it. From this also arise false judgments (about this or that object). (The Apostle) depicts four people for us, and if you like, I will present this image to you. In the present epistle (he depicts) two, when he says: having put off the "old man," be renewed "in the spirit of your mind, and" put on "the new man" (v. 23, 24); and in the Epistle to the Romans, the other two, when he says: "But in my members I see another law, which is contrary to the law of my mind, and makes me a prisoner of the law of sin which is in my members" (Romans 7:23). These latter have an affinity with the former, namely with the inner – the new man, and with the external – the old one; but three of them were corrupted. Or better, and now there are three of them: the new, the old, and this essential (ουσιώδης) or natural. "Be renewed," he says, "by the spirit of your mind" (v. 23). Lest anyone think that he is inventing another man, when speaking of the old and the new man, see what he says: "to be renewed." Renewal occurs when the decrepit becomes younger, takes on a different form, so that the object remains the same, but there is a change in its accidental properties. Just as the body remains the same, although there is a change in its accidental properties, so it is here. How should this renewal take place? "By the Spirit," he says, "of your mind." Therefore, whoever begins to do something old will do nothing: the spirit will not tolerate old deeds. "By the Spirit," he says, "of your mind," that is, by the spirit that is in your mind. "And put on the new man." Do you see that there is one object, but two garments: one that is put off, and the other that is clothed? "Into a new man," he says, "created according to God, in the righteousness and holiness of the truth" (v. 24). Why does he represent man under the name of virtue, and why under the name of vice? Because it is impossible to define (the property of) a person without pointing out his activity. Thus, (a person's actions) show no less than his natural qualities whether he is good or not good. As it is easy to undress a man, so it is easy to see (his qualities) by virtue or vice. The new man (i.e., the young man) is strong. Let us also be strong in doing good deeds. It has no wrinkles: neither will we. He is not subject to illness and does not easily succumb to diseases: neither will we. "Created". See how he calls the realization (οΰσίωσιν) of virtue by creation, that is, by bringing from non-existence into being. What then? And that (vice) is not a creature according to God? In no way, but according to the devil, who is the author of sin. Why? For the (new) man was not made of water, nor of earth, but in righteousness and the likeness of truth. What does this mean? To say that (God) immediately, at the time of baptism, which is essential for our regeneration, made him His son. Well said (the apostle): "In the righteousness and holiness of the truth." There was once truth, there was also reverence among the Jews, but not the truth; it was the righteousness of education. Thus, bodily purity was an image of purity, and not true purity; was an image of righteousness, not true righteousness. "In righteousness," he says, "and in the holiness of truth." Perhaps this is also said of false righteousness, for many unbelievers think they are righteous, but they are deceived.

Righteousness is an all-embracing virtue. Listen to what Christ says: "Unless your righteousness surpasses the righteousness of the scribes and Pharisees, you will not enter the Kingdom of Heaven" (Μt. 5:20); and in another place he is called righteous who does not commit sin (1 John 3:9). In the same way, in the courts, we call right the one who suffers offenses, but does not offend himself. Oh, if only we could appear right at the Last Judgment and receive some indulgence! For it is impossible before God (to be completely righteous), no matter what excuses we may present: before Him all righteousness is untenable, as the prophet said: "And thou shalt prevail when thou judgest" (Psalm 50:6). But if we do not violate mutual rights, then we will be right; if we can prove that we have been wronged, in which case we will be right. What does it mean that (the apostle) says to them, "Put on yourselves," when they are already clothed? Here he talks about life and business. Then they put on baptism, and now (the Apostle commands them to put on them) in their lives and works, so that they may no longer live according to the temptation of seductive lusts, but according to the commandments of God: But what is "reverence"? Which is pure and in accordance with the requirement of duty. Wherefore we use this expression (οσιον) of those who have been freed from judgment, that is, I owe them no more, I am no longer guilty of anything. Thus it is our custom to say: I got off (άφωσιωσάμην), and so on, that is, I no longer owe anything.

3. It is therefore our duty not to cast off this garment of justification, which the prophet calls the garment of salvation (Isaiah 59:10), so that we may become like God, who has clothed himself in righteousness. Let us put on this garment. And to put on means nothing else than not to be put off. Listen to what the prophet says: "Let it be clothed with a curse as with a garment, and let it enter in" (Psalm 108:18). And again: "Clothe thyself in the light as in a garment" (Psalm 103:21). And it is our custom to say about people: so-and-so put on himself (the mask) of so-and-so. Thus (the Apostle) desires that we should not remain in virtue for one day, not two, not three, but that we should never take off this garment. It is not so unseemly for a man to be naked in body as to be naked from virtue. With bodily nakedness, his indecent position is seen by slaves like him, and there it is seen by the Lord and the angels. Tell me, if you saw someone walking naked in the square, would it not offend you? What can I say about you when you walk without these clothes? Have you not seen those beggars whom we usually call flute players, how they walk about and arouse in us self-pity? However, they do not deserve any excuse. We do not forgive them for losing their clothes at dice. How can God forgive if we destroy this garment? When the devil sees someone naked from virtue, he immediately soils and blackens his face, inflicts wounds on him, and commits even greater violence. Let us expose ourselves from money, so as not to be naked from presenting. A garment consisting of money damages this garment (justifications): it is a garment of thorns, and these thorns are such that the more we are covered with them, the more we are stripped (of the true garment). Sensual inclinations also deprive us of this garment: it is fire, and such a fire burns this garment. Wealth is also a moth: as a moth devours everything and does not spare even silk garments, so is wealth. So let us leave all these things that we may be righteous, that we may put on the new man. Let us not keep anything old, nothing transitory, nothing perishable. Virtue is not heavy, not incomprehensible.

Do you not see those who spend their lives in the mountains? They leave their homes, wives, and children, and all their official occupations, and, having withdrawn from the world, put on sackcloth, sprinkle ashes, put chains around their necks, lock themselves up in a cramped cell, and, not stopping there, exhaust themselves with fasting and constant hunger. If I were to offer you all these things now, would you not all refuse? Wouldn't you call such a thing difficult? But I'm not saying that you have to do it. I only wish it, but I do not legitimize it. What else will I say next? Make use of the baths, take care of your body, go to the square, have a house, have servants, eat food and drink – only banish greed from everywhere, because it is a sin when you go beyond the proper boundaries of lawful acquisition. Thus, covetousness is nothing but a sin. And behold, when our spirit is more rebellious than it should be, then, having lost our temper, we begin to speak evil, then we act unjustly in all things. (The same thing happens) and with love for the body, for money, for fame and for everything else. And do not tell me that the hermits had special powers (for such a strict life): many are much weaker and richer than you and more pampered than you have entered into this harsh and sorrowful life. And what do I say about men? Virgins who had not yet reached the age of twenty, who had spent all their time in their beatings, who had been brought up in bliss, who had rested on a soft bed, soaked in incense and costly ointments, who were tender by nature, and who had become still more pampered by these zealous cares for them, who knew no other occupation for the whole day than to adorn their appearance, to wear golden garments, and to indulge in bliss, who did nothing even for themselves, but had a multitude of maids assigned to them, wore garments even more delicate than their very bodies, used thin and soft veils, and constantly enjoyed the smell of roses and similar incense, these (virgins), being suddenly enveloped in the fire of Christ, left all this luxury and pomp, and, forgetting their effeminacy, about their age, parted with all these pleasures and, like brave fighters, entered the field of exploits. And perhaps it will seem incredible what I will say, but it is true.

They have a meal only in the evening, and at this meal there are no vegetables or bread, but only flour, beans, peas, oil and figs. They are constantly engaged in spinning wool and have other occupations that are much more difficult than those (they have) at home. Namely, they took it upon themselves to heal the bodies of the sick, to carry their beds, to wash their feet. Many of them are also engaged in cooking. Such is the power of the fire of Christ! So good will exceeds nature itself! However, I do not require anything of you of the kind, because you yourself want women to be ahead of you (in the field of pious life).

4. At least do what is not difficult: keep your hand (from what is forbidden) and your eyes from shameless (looks). What is difficult in this, tell me, what is difficult? Be just, do not offend anyone – no one, neither poor nor rich, neither seller nor hireling. After all, mutual grievances can occur between the poor. Do you not see what discord they create among themselves and destroy everything? Get married, have children; Paul himself gave instructions to such (those leading a married life) and wrote to them. Great is that feat, high is that rock, so that its height is close to heaven, and you are not able to rise to it? Have, then, though the least and attain the lowest. Can't you give away your money? Do not kidnap, although do not offend strangers. Can't you fast? Do not, at least, give yourself over to excess. Can't you lie on a bed of reeds? Do not, at least, make for yourself a bed trimmed with silver, but use a simple bed and a bed made not for show, but for rest, just as do not make a bed of ivory: limit yourself. Why do you fill the ship with your innumerable possessions? If you lead a modest life, you will not be afraid of anything, neither envy, nor thieves, nor intrigues. You are not so much rich in money as in worries; you abound not so much with acquisitions as with worries and dangers. "But those who desire to be rich," it is said, "fall into temptation, and into a snare, and into many foolish and harmful lusts" (1 Tim. 6:9). This is what those who desire to possess much endure. I do not say (to you), Serve the sick; at least order this to your servant. Do you see how hard it is? Otherwise, how could weak virgins surpass us so far in this? Let us be ashamed, I beseech you, that in worldly affairs we are nowhere inferior to them, neither in war nor in battles; but in spiritual feats he succeeds more than we do, the former steal the reward and soar to great heights, like eagles; we, like jackdaws, are constantly below near the smoke and fumes. This is truly characteristic of jackdaws and greedy dogs - constantly thinking about cooks and cooking. Hear of the women of old: they were great women, great and worthy of wonder, such as Sarah, Rebekah, Rachel, Deborah, Hannah, and those who lived with Christ. But they never surpassed their husbands, but occupied second place behind them. And now on the contrary: wives surpass and outshine us. What laughter! What a shame! We take the place of the head, and must the body prevail over us? We are appointed to rule over women, not only in order to enjoy the rights of rulership, but also in order to be the first in virtue. The ruler should mainly show his superiority in excelling in virtue. And if he himself is surpassed, then he is no longer a boss.

Do you see what is the power of Christ's coming? How did it destroy the oath? Now there are more virgins among women, more chastity, more widows among them. Now a woman will not soon utter any obscene word. Why, tell me, will you be ashamed? Women love outfits, and this is their weakness. But you, husbands, surpass them in this too, puffing yourself up both in their dress and in your own. It seems to me that it is not so much the wife who is conceited of her gold ornaments, as the husband is of his wife's attire; He is not so much proud of his golden belt as of the fact that his wife wears gold headdresses. So you're guilty of it, because you're igniting that spark, you're kindling that flame. On the other hand, such passion is not so much sinful in a woman as in a man. Thou art appointed to dispose of it; Everywhere you want to have primacy over it. Show here also by your actions that you are above the passion for luxury. It is more excusable for a woman to do outfits than for a man. Therefore, when you yourself do not avoid (this passion), how will it avoid it? It is true that women have a certain vanity; But the same is true for men. They are prone to anger; and these as well. And in what women have an advantage, they no longer have in common with men: I mean modesty, warmth (of the soul), modesty, love for Christ. Why, they say, did (the Apostle) forbid them the chair of teachers? And this is a sign that there is a great distance between them and their husbands, and that (wives) were great then. Would it be necessary, tell me, for women to proceed to this work at the time as Paul and Peter and those saints (men) taught? And now we have reached such an evil point that it is natural to ask why wives do not teach. Thus we have descended to the level of their weak nature. I have said this, not because I wish to exalt them, but in order to arouse shame in us, and to teach us, to induce us to regain the authority that belongs to us, not in the sense of predominance, but in the sense of care and guidance, in the sense of progress in virtue. In this way, the body will also have a decent order when it has a better ruler over itself. May it be given to all, both wives and husbands, to live in accordance with the will of God, so that on that terrible day we may all be vouchsafed a merciful Lord and receive the promised blessings in Christ Jesus our Lord.

CONVERSATION 14

"Wherefore, having rejected falsehood, speak the truth every man to his neighbor, for we are members of one another. When you are angry, do not sin: let not the sun go down on your anger; and give no place to the devil" (Εt. 4:25-27).

1. Having presented the general teaching about the old man, (the Apostle) then depicts it in detail, because the teaching about some subject, set forth in detail, is more comprehensible. What should he say? "Wherefore, having rejected falsehood." What kind of lie? Does he not understand idols? No. Though the idols are a lie, yet it is not about them, since (the Ephesians) had no fellowship with idols. He speaks to them of falsehood towards one another, i.e., of deceit and deceit: "Speak the truth every man to his neighbor," and presents a strong motive for this: "For we are members of one another"; therefore let no one deceive his neighbor. The Psalmist also speaks of this everywhere: "The lips are flattering, they speak from a false heart" (Psalm 11:3). Nothing, absolutely nothing, produces enmity so much as lies and deceit! Notice, then, how everywhere (the Apostle) shames them, pointing out (the mutual fidelity of the members) of the body. The eye, he says, does not deceive the legs, nor the foot deceives the eyes. If, for example, there were a deep ditch, and on top of it twigs were laid on the ground and covered with earth, so that the solid earth would deceptively appear to the eye, would not (the eye) take advantage of it.

And why? Because in this case, it will destroy itself. On the contrary, as it presents itself (to the sense of smell), so it is to speak. Does the tongue deceive the stomach? Does he not throw away what he finds disgusting, and does he not swallow pleasant things? This is the mutual exchange of services (between the members of the body). Notice, then, how faithfully, and at the same time, so to speak, sincerely, this mutual warning is made. In the same way, we will not lie if we are members of the same body. This will be a sign of our friendship, and the opposite of it will be a sign of enmity. But what is to be done, they say, when so-and-so is to build snares against me? Know the truth: if he builds snares for you, he is no longer a member (of the body). And (the apostle) said, "Do not deceive the member of the member." "When you are angry, do not sin." Notice the wisdom: he speaks about how we should not sin, and then he does not abandon those who do not listen to this instruction: so he treasures his spiritual creation! Just as a physician, having given instructions to a sick person as to how he should behave, does not leave him in his care even when the sick person does not follow his instructions, but, having persuaded him to use this instruction, heals him again, so does Paul. A physician who cares only for his own glory is offended when (the sick) neglect his instructions; but whoever is always concerned about the health of the sick has only one thing in mind how to get him out of bed. Such is Paul. He said, "Do not lie." And if it happens that a lie provokes someone to anger, then he offers medicine against this as well. What should he say? "When you are angry, do not sin." It is good not to be angry; but if anyone falls into this passion, it is at least not for a long time: "Let not the sun," he says, "go down in your anger." Can't you help but be angry? Be angry for an hour, two, three; but let not the sun set, leaving us as enemies. It has ascended through the goodness of the Lord, but let it not go down, shining on the unworthy. If the Lord sent him out of his great goodness and left you his sins, and you do not leave them to your neighbor, then think what a great evil this is. At the same time, other evil can also come from it. Blessed Paul fears that the night, having seized in solitude a person who has been offended and is still burning (with anger), will kindle the fire even more. In the daytime, while many things still irritate you, you are allowed to give place to anger in yourself; but when evening comes, reconcile and extinguish the evil that has arisen. If the night finds you (in anger), then the next day will no longer be enough to extinguish the evil that may grow in you during the night. Even if you destroy the greater part of it, you will not be able to destroy it all, and the next night you will give the remaining fire a chance to become more intense. As the sun, if the warmth of the day is not sufficient to dry and purify the air, which is filled with clouds and vapors during the night, gives cause for thunderstorms, when the night, having captured the remainder of these vapors, adds to them still new vapors, so it is also in anger. "Now give place to the devil." Thus, to be at enmity with one another is to give room to the devil. Whereas we ought to unite together and rise up against him, we, having abandoned enmity against him, allow ourselves to turn against one another. Truly, nothing helps the devil to find a place among us more than enmity.

2. Thousands of evils are born from here. As stones, as long as they are united and have no emptiness, are difficult to split, and as soon as there is a hole in them, even as small as the point of a needle, or a crack is made through which only one hair can be threaded, they disintegrate and collapse, so also with the devil. As long as we are closely united and close to each other, until then he will not be able to introduce (among us) any of his (evil calumnies). But when it divides us even a little, then it invades like a turbulent stream. Everywhere he needs only the beginning, this is the most difficult thing for him; but when the beginning is made, then it moves everything forward by itself. Thus, as soon as he has opened (your) ears to slander, the liars already gain (your) trust, because (the warring ones) are guided by their hatred, which (all) condemns, and not by the truth, which judges the right. Just as in friendship one does not want to believe even righteous bad rumors, so in enmity, on the contrary, false rumors are accepted as truth. Then we have another mind, another judgment seat, which hears not with calmness, but with great partiality and prejudice. As lead placed on the scales pulls everything, so does the heaviest weight of enmity weigh on lead. Therefore, I beseech you, let us do our best to extinguish our enmity before the sun sets. When you do not restrain your enmity on the first and the next day, you will often continue it for a whole year, and finally it will intensify of its own accord to such an extent that it will no longer need anyone's (excitement). It makes the tin, which are spoken in one sense, be taken in another, makes him suspect movements and misinterpret everything that is, and thus hardens and irritates (a person), making him worse than those possessed by demons, so that he does not want to name or hear the name of the one against whom he is enmity, but to pronounce (against him) all kinds of abusive words. How can we mitigate our anger? How shall we extinguish this flame? If we think about our own sins and how guilty we are before God; if we consider that we are not taking revenge on the enemy, but on ourselves; if we consider that (by enmity) we bring joy to the devil, this enemy, our true enemy, for whose sake we offend our brother. Do you want to be vindictive, to be at enmity? Be an enemy, but against the devil, not against your fellow-man. For this reason God gave us wrath as a weapon, so that we would not strike our own bodies with the sword, but so that we might plunge all its point into the chest of the devil. And this will happen when we spare each other, when we are peacefully disposed towards each other. Let me lose my money, let me ruin my glory and honor: my penis is dearer to me than anything else. Thus let us speak to one another; let us not offend our nature in order to acquire money, to gain glory. "Whoever stole," he says, "go forth thou shalt not steal," v. 28. Do you see what members the old man has? Lies, rancor, theft. Why did he not say, "Let him who steals be punished, let him be subjected to torture and torment," but let him not steal? "Rather labor with your own hands, that which is useful, that you may have something to give to the needy" (v. 28). Where are those who call themselves pure, who, being full of all uncleanness, dare to call themselves so? After all, in order to remove the accusation from oneself, one must not only abandon sin, but also do something good. See how sins should be expiated: they stole, this means to commit a sin; not stealing – this does not mean to atone for sin; How (could they do it)? If they had worked and helped others, they would have made amends for their sin. The Apostle wants us not just to do, but to work, to give to others. And he who steals also does, but does evil. "Let no rotten word proceed out of your mouth" (v. 29). What word is "rotten"? That which in another place he calls an idle word, backbiting, shameful talk, superstition, riot. Do you see how he cuts the very roots of anger – lies, theft, thoughtless speech? He said the words, "Go forth thou shalt not steal," not so much in order to show leniency to those who stole, but in order to inspire meekness in those who suffered therefrom, and to persuade them to be content with the fact that they would no longer be subjected to it. By the way, he also teaches about words, because we will give an answer not only for deeds, but also for words. "But only," he says, "good things for edification in the faith, that they may bring grace to those who hear" (v. 29). That is, say only what edifies your neighbor, and nothing superfluous.

3. God has given you a mouth and a tongue so that you may thank Him and edify your neighbor. If you destroy a building, it is better to be silent and say nothing. And the hands of the artist, appointed to build the walls, but instead of knowing how to destroy them, it would be fair to cut them off. So the Psalmist says: "The Lord will destroy all flattering lips" (Psalm 11:4). The tongue is the cause of all evil, or rather, not the tongue, but those who use it badly. Hence – insults, backbiting, blasphemy, passion for pleasure, murder, fornication, theft, everything is born from here. How, they say, does murder come from? From an insulting word you will become angry, when angry you will begin to fight, not far from a fight to murder. In what way is fornication? You will be told that so-and-so is especially disposed towards you, she speaks of you in a very good way; These words will shake your firmness, and then impure desires will arise in you. That is why Paul said, "Only good things." Since there are a great many words, he justly expressed himself vaguely, commanding regarding their use, and giving a rule on how to conduct a speech. What is the rule? "That it might bring grace," he said. In other words: (speak thus) so that he who hears you will be grateful to you. For example, your brother has committed fornication: do not revile him with offensive words, do not mock him. Thou shalt not do the hearer any good by this, but thou shalt surely injure him if thou scornest him (with thy words). If you exhort the Yaga how he should act, then you will deserve great gratitude from him. If you teach him to have a good mouth, if you teach him not to slander him, then by this you will teach him a lot and earn his gratitude. If you talk to him about repentance, about modesty, about almsgiving, all this will soften his soul. For all this, he will express his gratitude to you. But if you arouse courage, pronounce an obscene word, and even more so if you praise vice, then you will upset and destroy everything. This is how the words (of the Apostle) can be understood. Or do these words mean: in order to make them (the hearers) grace-filled. For just as myrrh bestows grace on those who are anointed by it, so does a good word. For this reason someone said: "Thy name is like poured ointment" (Song of Songs 1:2). It (the good word) you fill (the hearers) with your incense. Do you see: what he inspires everywhere, he speaks of even now, when he commands everyone to edify his neighbor to the best of his ability? Therefore, when exhorting others to act in this way, how much more (dispose) yourself. "And do not offend," he says, "the Holy Spirit." These are words that lead to fear and terror, which (the apostle) repeats in the Epistle to the Thessalonians. And there he expressed something similar, saying: "Therefore he who is disobedient is disobedient, not to man, but to God" (1 Thess. 4:4, 8). So it is here: if you say an insulting word, if you grieve your brother, then you will not grieve him, but offend the Holy Spirit. At the same time, you also point to the good deed (received from the Holy Spirit), so that the accusation may be all the stronger: "And do not offend," he says, "the Holy Spirit of God, by whom you were sealed in the day of redemption" (v. 30). He (the Holy Spirit) has made us a pasture of kings, has freed us from all former (evils), has not left us among those who are subject to the wrath of God, and – do you offend Him? See what fear is there (inspired): "Therefore, the disobedient," he says, "is disobedient not to man, but to God," and here he shames with the words: "And do not offend the Holy Spirit of God, by whom you are sealed." Let these words lie like a seal on your lips; do not destroy these signs. Lips sealed by the Spirit do not utter anything (indecent). Do not say: it does not matter if I say a bad word, if I insult this or that. That is why it is a great evil, because you consider it insignificant. Evil, which is considered insignificant, is easily neglected, and when neglected, it is intensified, and when it is intensified, it becomes incurable. Are your lips sealed with the Spirit? Remember what word you have spoken now, at your birth, remember the virtues of your lips. Do you call God your Father and at the same time blaspheme your brother? Think about why you call God your Father. (Is it because He is the Father) by nature? But therefore you could not (call Him that). For virtue? No, and not for that. Why? Only by God's love for mankind, by His mercy, by His great mercy. Therefore, when you call God Father, then keep in mind not only that by offending (your brother) you act unworthy of this nobility, but also that you have this nobility according to the goodness (of God). Do not disgrace your nobility, which you yourself have received by mercy, by cruelty to your brothers. Do you call God your Father, and insult (your neighbor)? This is not characteristic of the son of God! The work of the Son of God is to forgive his enemies, to pray for his crucifiers, to shed blood for those who hate him. This is what is worthy of the son of God: to make his enemies, ungrateful, thieves, shameless, treacherous – to be his brothers and heirs, and not to insult his brothers, as if they were slaves.

4. Think, kahal the words spoken by your lips, how they are vouchsafed a meal; think about what they touch, what they eat, what food they take. Do you think that by speaking evil of your brother, you are not committing an important crime? How, then, do you call him brother? And if you do not take it, then how do you say: "Our Father"? Think with whom you stand during the mystery: with the cherubim, with the seraphim. Seraphim do not slander, but their lips have only one occupation – to glorify and glorify God. How will you say with them, 'Holy, holy, holy,' after you have spoken backbiting with your mouth? Tell me, if one of the servants were to use the king's vessel, which was always filled with royal dishes and was appointed for such use, for impurities, would he then dare to place this vessel filled with impurities again, together with the other vessels used at the king's table? Far from it. Such is the backbiting, such is the insult (of one's neighbor)! "Our Father." And are you saying the same thing? Consider also the following words: "He who is in heaven." Now you have said, "Our Father who art in heaven," and these words have stirred you up, inspired your thoughts, and made you believe that you have the Father in heaven. Do nothing, say nothing earthly. They have lifted you up to the heavenly rank, they have joined you to the heavenly countenance. Why then do you fall down to the valley? Thou standest before the throne of the King, and utter backbiting! Are you not afraid that the Tsar will consider your act an insult to himself? When a slave, before our eyes, strikes another slave and reproaches him, then, even if he does it rightfully, we immediately punish, taking such an act for an offense to ourselves; and you, who are set with the cherubim before the throne of the King, reproach your brother? Do you see these holy vessels? They have one purpose: who would dare to use them for another? And you are holier than they are, and much holier: why do you defile yourself and smear yourself with filth? Do you stand in heaven and give yourself over to backbiting? Do you live with angels, and speak evil? Have you been vouchsafed the kiss of the Lord, and do you utter backbiting? God adorned your lips with so many angelic hymns, vouchsafed them a brush not of angels, but of His angelic lips and embraces, and you give yourself over to backbiting? Leave it, I beg you. Such a thing will cause great calamities and is not characteristic of the Christian soul. Have we not convinced you with our words, have we not shamed you? In such a case, it is necessary to intimidate you. Listen to what Christ says: "Whosoever shall say to his brother, 'Thou fool shall be liable to hell fire' (Μt. 5:22). If, then, he threatens Gehenna with the one who speaks the lightest (of the offensive words), what does he deserve who utters the most audacious reproaches? Let us teach our lips good speech. From this comes great benefit, and from slander, great harm. There is no need to waste money here, let us only put a door and a lock on (the bushes), let us bite ourselves as soon as an insulting word falls from our tongues, let us beseech God, let us beseech the one we have offended, that we may not suffer innocently, for we have grieved ourselves, and not him, let us turn to medicine, to prayers, and to reconciliation with the offended. If we are to observe such caution in our words, then how much more so will we be strict with ourselves in our deeds. Whether it be your friends, or any other whom you have slandered and reviled, apologize to them and ask their punishment for you. Let us at least know that backbiting is a sin. If we know this, we will soon leave him behind. May the God of peace preserve your mind and tongue and protect you with a solid wall – His fear, in Christ Jesus and our Lord, with Whom be glory to the Father and the Holy Spirit.