CONVERSATION 15

"Let all anger and wrath and wrath and shouting and slander, with all malice, be removed from you" (Ephesians 4:31).

1. As swarms of bees never sit in an unclean vessel, and therefore men who are experienced in this make a place for them, fumigating it with incense, mastics, and all kinds of incense, and sprinkling with fragrant wines and all other compounds the baskets in which they should sit when they hatch from the hives, and do all this so that the foul smell which is disgusting to the bees does not cause them to fly away, – so all this applies to the Holy Spirit. Our soul is like a vessel or a basket in which swarms of spiritual gifts can be placed; But if it is filled with bile, bitterness and anger, then these swarms fly away from it. That is why this blessed and wise householder carefully cleanses our vessels, using neither a knife nor any other iron tool for this. He calls us into this spiritual hive, and, building it, purifies it by prayers, labors, and all other means. See how he cleanses our heart: drive away, speak, lie, drive away anger; And at the same time he shows how evil can be eradicated by the roots: let us not, we say, be wrathful in spirit.

And a wild and fierce beast brought into the city, as long as it is in a fenced place, can do no harm to anyone, no matter how much it rages and screams; but if, in a rage, he jumps over the fence, then he produces fear and anxiety in the whole city and forces everyone to flee from itself: such is the natural property of bile. As long as it is within its boundaries, it will not do us any important harm; but when its shell bursts, and nothing prevents it from spreading over the whole body, then, in spite of its extremely small number, it penetrates all the elements of the body by virtue of its qualitative strength and spoils them with its evil admixture. Thus, touching the blood, to which it is close both in place and in quality, it heats it up, and everything that is near it, makes it excessively moist and turns it into bile; then to cause disorder in other parts of the body, and thus, having spoiled everything with itself, deprives a person of the use of the tongue and brings him to death, expelling the soul from the body. But why do we talk about all this in such detail? In order that we, through comparison with sensual bile, may better understand all the intolerable harm of spiritual bile – how it, producing a complete disorder in our soul, from which it is born, causes it complete destruction – and that, knowing this, we may beware lest we experience (its harmful effect) on ourselves. As this (material bile) produces inflammation in the bodily composition, so this (spiritual) kindles our thoughts and brings down the one whom it possesses into the abyss of hell. Therefore, in order that we, after we have carefully considered all this, avoid this evil, restrain this beast, or rather uproot it, let us listen to the words of Paul: "All irritation," he did not say, "let it be cleansed," "let it be removed from you." Indeed, what need do I have to keep it with me? Why should I keep a beast that can be removed from my soul and driven far away? Let us listen to the words of Paul: "Let all irritation be removed from you." But, unfortunately, this is what confusion we have. Whereas one should try in every way to do so, some are so foolish as to consider such an evil to be happiness for themselves, to be proud of it, to be vain, and to excite envy in others. Such-and-such, they say, is a galling man, a real scorpion, a serpent, an echidna: they are terribly afraid of him! Why are you afraid, beloved, of a galling man? I am afraid to say that he will not harm me, not insult me. I am inexperienced in cunning like he, and therefore I fear that he will not lure me into his net, as a simple man and incapable of penetrating into his designs, and entangle us in his fetters prepared for our deception. That's funny! Why? Because such words are appropriate for children who are afraid of what is not at all scary. In fact, no one is so deserving of contempt, no one is so worthy of ridicule, as a bitter and wicked man. For there is nothing more powerless than malice: it makes (man) senseless and insane.

2. Do you not see that malice is blind? Have you not heard that he who digs a pit for his neighbor digs it for himself? But how, it will be said, can one not be afraid of a man who has given himself over to anger? If one should be afraid of demons and madmen, then one should also be afraid of angry people, as madmen, who do everything without reasoning. I also agree with this, but I do not at all agree that it is necessary to have recourse to the help of such people in business. Prudence is most necessary for the successful conduct of affairs; but deceit, malice, and deceit most of all hinder us from maintaining prudence. Do you not see what bodies are like in which bile is poured out, how inconspicuous they are, having completely lost their natural color? How can they be weak, feeble, and incapable of anything? Such are the souls possessed by this disease. Deceit is nothing more than a bilious disease of the soul. So, the insidiousness is not at all strong, far from it. Would I again make my words clear to you by an example, by giving you an example of a cunning and simple man? Absalom was cunning and attracted everyone to his side. See what this treachery was. He walked, as it is said, and said to everyone: "There is no one to hear you" (2 Samuel 15:3), wishing to win over to his side. And David was simple. What then? See how successful both were, see how reckless he was. Since he had only in mind how to harm his father, he was blind to everything else. But David is not so, because "He who walks in integrity walks in safety" (Prov. 10:9), that is, he who does not plot anything against others, does not prepare evil for anyone. Thus, let us listen to Blessed Paul and pity the wicked people, let us mourn them and try in every way to use all the worlds in order to free their souls from this evil. And is it not foolish that we try to weaken the power of bile, although it is a necessary element (in the body), since man cannot live without it – I mean elemental bile – is it not foolish to say that we try to weaken its power, although it is very useful for us, and yet we do not care or try in the least to weaken it, To suppress in oneself the bile of the soul, which is of no use to anything, on the contrary, to produce so much evil? "If any of you thinks to be wise in this world," it is said, "let him be a fool, that he may be wise" (1 Cor. 3:18); or as St. Luke also says: "they received" (believers) "food with gladness and simplicity of heart, praising God and being in love with all the people" (Acts 2:46). Do we not see even now that simple and untreacherous people enjoy general respect from everyone? No one envies such people in happiness, no one attacks them in misfortune; but everyone rejoices in their well-being and regrets them if misfortune befalls them. On the contrary, when an ill-tempered person prospers, then everyone grieves over it, as if for some misfortune; and if he falls into misfortune, then everyone rejoices at it. Let us regret such people, because they have enemies everywhere, at every step. Jacob was simple-hearted, but defeated the wicked Esau, because "Wisdom shall not enter into a wicked soul" (Wis. 1:3). "Let all irritation be removed from you," so that it no longer remains. Otherwise, this remnant, if aroused, will produce a whole flame inside like a spark. So, let us examine more carefully what this sorrow is: a person who is treacherous, cunning, malicious, suspicious is subject to it; anger and rage are always born from it, because it is impossible for such a soul to remain at peace. Grief is the root of anger and rage. Such a person is gloomy, never rests his soul, is always thoughtful, always gloomy, because, as I have said, these people are the first to experience the evil consequences of their evil temper. "And the scream." What is this? And why does (the Apostle) forbid "shouting"? For such should be a meek person. A cry is a horse that has anger as its rider. Humble the horse and you will defeat the rider. Let women listen to this with special attention, because they are especially fond of shouting and making noise in every business. Only in one case is it useful to speak aloud, this is in preaching and teaching, and nowhere else, not even in prayer. If you want to test our words in practice, then always refrain from shouting, and you will never become angry. This is the way to tame anger! And just as it is impossible for one who refrains from shouting to be angry, so it is impossible not to be angry with him who shouts. Do not speak to me here about people who are at war, vindictive, spiteful, and irritable: we are now talking about the immediate extinguishing of this passion.

3. If, therefore, we accustom ourselves to abstain from shouting and swearing, this can contribute greatly to the taming of our souls. Suppress the cry, and by this you will take the wings from your anger, you will tame the agitation of the heart. And just as it is impossible to engage in a fist fight without raising one's hands, so it is impossible to give oneself up to anger without raising one's cry. Tie a fighter's hands and command him to fight, and he will not be able to do it; In the same way, anger cannot do it. The yage's cry arouses anger even when there is none. Especially soon, in such a case, (anger) takes possession of women. When a woman is angry with her maidservants, she fills the whole house with her scream. And as it often happens that a house is built on a narrow street, all those who pass by hear her abuse and the wails of the servant. What could be more shameful than to hear someone's cries? Everyone then begins to eavesdrop and ask: what happened there? Such a so-and-so, they say, beats her maid. How ugly, what a shame! But what, it will be said, is it not necessary to resort to punishment at all? I do not say this: it is necessary, but not incessantly, not without measure, not out of a desire to vent one's frustration on others, not even for a fault, as I constantly say, but only when it harms one's own soul. If you demand from her from this motive, then everyone will praise you, and no one will condemn you. But if (you beat her) on your own whim, then everyone will recognize your hotness and cruelty. And what is most shameful, some are so cruel and merciless, they scourge (their maidservants) to such an extent that the wounds do not leave them all day long. He strips the maidens and, with the assistance of the husband, often ties them to chairs. Alas, tell me, is it possible that at this time you will not come to the memory of Gehenna? But you undress the girl, and show your husband: are you not ashamed that they condemn you? On the contrary, you incite him to cruelty as much as possible, insist on binding her, and, above all, heap a thousand abusive words upon the poor and unfortunate woman, calling her a Thessaline, a fugitive, a prostitute. Anger does not spare your lips, the name is in mind, as if to annoy the guilty, even if it is a disgrace to yourself. After all this, the one who has been neglected sits down in her place, like a tyrant, summons the youths, and, having given an order to the foolish man, uses it instead of the executioner. Should this happen in Christian homes? But, they say, this is done to people who are evil, unscrupulous, shameless and incorrigible. But they could be corrected in other ways, for example, by fear, threats, words, and such as could have an effect on them and at the same time would not humiliate you. You, being a noble woman, utter shameful words, and by this you do not so much dishonor yourself as her? Then, if she needs to go to the bathhouse, won't the wounds on her bare back be evidence of your cruelty? But, they say, slaves become worthless if they are left to themselves. I know this too; but correct them, as I have already said, otherwise, not only with whips, not with fear, but also with kindness and kind treatment. She's become your sister if she's a believer. Remember that you are her mistress, she serves you. If she is prone to drinking, take away her opportunity to drink, call her husband, exhort. Do you not understand how unseemly it is for you to beat a woman? The legislators, who have established many punishments for men, and stakes and tortures, seldom sentence women to them, but extend the severity only to flogging. They are so lenient to their sex that, when necessary, they even exempt them from heavy punishments, especially when they are pregnant. It is unseemly for a man to beat a woman; but if it is (indecent) of men, how much more so of the one who is of the same sex with her. This makes wives hated by their husbands. But what is to be done, they say, if she indulges in debauchery? Give her in marriage, stop the reason for debauchery, do not allow her to be depraved. But what if she steals? Watch and keep an eye on her. Oh, what kind of complaints? Should I be a watchman? What madness! Why, tell me, should you not be her keeper? Don't you have the same soul as her? Is she not worthy of the same (gifts) from God? Does she not approach the meals with you alone? Does it not share your (spiritual) nobility? What, you say, if she is quarrelsome, quarrelsome, inclined to drunkenness? And how many of them are there among free wives? The Lord commanded men to endure all the shortcomings of their wives. Just let your wife not be an adulteress, and you bear all her other faults. If she is prone to drunkenness, if she is quarrelsome and quarrelsome, if she is envious, if she is extravagant, if she loves splendid clothes, then you need to correct her. That is why you are its head. Correct it, do for this what depends on you. If she remains incorrigible, if she steals, keep your property, but do not punish her so harshly. If she is quarrelsome, stop her mouth. This is (the rule) of the highest wisdom. And yet some reach such shamelessness that they tear the veils from the heads of the maids and drag them by the hair.

4. Why did you all blush? We are not talking about everyone, but only about those who indulge in such brutal cruelty. Let not the wife be uncovered (1 Cor. 11:6), says Paul; And you completely deprive her of her veil? Do you see how you insult yourself? If she comes to you with her head uncovered, you call it an insult; And yet, when you uncover it, do you not consider your act indecent? Then you say: what should I do if she does not improve? Bring her to reason with the rod and blows. At the same time (think), how many faults do you yourself have, and do not correct them? This is said now not in defense of them (the maidservants), but for your benefit, free women, so that you do not do anything indecent and humiliating, so that you do not harm yourselves. If you accustom yourself at home to a quiet and gentle treatment of a servant, how much more will you be so in relation to your husband. If you do not do anything of the kind even where you are free in your actions, then you will not do it where there is an obstacle to it. Thus the prudent treatment of the maidservants can do a great deal to help you gain the favor of your husbands. "With what measure ye measure," it is said, "it shall be measured unto you" (Μt. 7:2). Bridle your mouth. And if you learn to endure the obstinacy of the servant, you will not be grieved even when you suffer offense from your equal; but when you are not grieved by this, then you will attain high wisdom. But some people even use curses in anger: nothing can be worse than expressing your anger in this way. What then shall I, you say, do if she (the maidservant) loves to adorn her appearance? Restrain her from this, and I will approve of it, but restrain her, beginning with yourself, not so much by fear as by your example. Be her first example in everything. And "evil speech," says (the Apostle), "let it be removed from you." Notice how evil happens: grief begets anger, anger – rage, rage – shouting, shouting – blasphemy, i.e. abusive words, then blasphemy – blows, blows – wounds, wounds – death. But Paul did not want to say anything of the kind, but only said: "With all malice let them be removed from you." What does "with all malice" mean? All malice leads to this end. There are (people) who are like those cunning dogs, who do not bark and do not attack those who pass by, but pretending to be gentle and meek, seize the unwary and sink their teeth into them. Such are much worse than straight forwards. Since there are dogs among men, who, without resorting to shouting, anger, insults and threats, build secret snares and prepare a thousand evils for others, taking revenge on them by deeds, (the Apostle) pointed out such as these. "Let them be removed from you," he says, "with all malice." Do not take revenge with deeds either, if you spare your words. For this reason I restrained your tongue, stopped the cry, so that the strongest flame would not burn in you. But if you do the same thing without shouting, harboring flames and embers within you, then what is the use of your silence? Don't you know that those fires are worse than those that lurk inside and are not visible from the outside? Is it not the same with wounds that do not come out, but are inflamed within? In the same way, that (hidden) anger is worse and more harmful to the soul. But he, too, says (the Apostle), "with all malice let them be removed from you," both small and great. Let us obey him and expel from ourselves all sorrow, all malice, so that we may not offend the Holy Spirit. Let us eradicate sorrow by the roots, cut it off from ourselves. There can be nothing good for a soul filled with bitterness, nothing useful, but from it all misfortunes, all tears, all cries and lamentations. Do you not see how we turn away from those beasts that cry out, namely from lions, from bears, but not from the sheep, because it has no loudness, but a small voice? In the same way, of the musical instruments, which make loud sounds, are unpleasant to the ear, such as tympanums and trumpets, and those that have soft sounds are pleasant, such as the flute, zither, and flute. So, let's tune our soul to refrain from screaming, and in this way we will be able to suppress anger in ourselves. And when we drive away (anger) from us, then we ourselves will be the first to enjoy peace and sail to a quiet harbor, where may it be given to all of us to reach in Christ Jesus our Lord, with Whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

1 The Thessalines were reputed in antiquity to be sorceresses, as may be seen in Aristophanes and his commentators, and also in Svida and others. This was common among Latin poets and writers.

CONVERSATION 16

"Let all anger and wrath and wrath and shouting and slander, with all malice, be removed from you; but be kind to one another, compassionate, forgive one another, as God also in Christ forgave you (Ephesians 4:31, 32).

1. If the kingdom of heaven is to be obtained, it is not enough to be freed from sin, but it is still necessary to exercise much in the virtues. One must refrain from evil actions in order to be freed from hell; and in order to inherit the kingdom (of heaven), it is necessary to acquire virtue. Do you not know that this is also the case in secular courts, when a case is investigated and the whole city flocks to the assembly? And there was an ancient custom – to crown with a golden crown not the one who had done no harm to the city – because only he was not punished for this – but the one who had done many good deeds. Such is the path to this honor! But I do not know how it happened that what was chiefly necessary to tell you almost escaped me; I will restore the first part of this section with a slight correction in it. When I said that in order not to fall into hell, it is enough for us to abstain from evil, as I spoke, a certain terrible threat occurred to me, promising punishment not to those who dared to do any evil, but to those who omitted to do anything good. What is this threat? When the dreadful day of the Lord comes, it is said, the Judge, sitting on the seat, and placing the sheep on the right side and the goats on the left, will say to the sheep: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I hungered, and you gave me to eat" (Μt. 25:34, 35). This is beautiful, because they should have received such a reward for such great mercy. But when those who do not give to the needy of what they themselves have are punished not only by deprivation of goods, but are also sent into the fire of hell – what is the point of this? Of course, here too there is no less decent meaning than in the previous one. Through this we learn that those who do good will enjoy the good things in heaven; but those who cannot be convicted of any evil, but who have done anything good, will be cast into the fire of hell together with those who have done evil. It can be said that not doing good is already partly alo, because it shows laziness, and laziness is a (component) part of evil, or rather, not a part, but a pretext for evil and the root of evil. After all, idleness taught all evil. After this, do we not foolishly ask questions, such as: What place will be taken by him who has done nothing evil, and nothing good? Not to do good means to do evil. Tell me, indeed, if you have any servant, who is not a thief, not insolent, not rude, moreover, who abstains from drunkenness and everything else, but who constantly sits idle and does nothing that a servant is obliged to do for his master, will you not subject him to scourging and torture? Of course, you will say. And yet he did nothing wrong. It means that this is the very evil (that he did nothing good). But, if you like, let's talk about a different way of life. Let us take the example of the farmer: let him not in the least cause damage to our property, not slander, not steal, but only sit idly by at home, do not sow, do not make furrows, do not harness oxen, do not tend the vineyard, do not take any care of the land at all. Won't we punish such a person"? And yet he has done no wrong, and we have nothing to accuse him of. But by this very (inaction) he committed unrighteousness, because, according to the general understanding, he acts unrighteously who does not take part in the common cause on his part. What, tell me, if each of the artists and craftsmen did no harm to him who practises a different trade, nor to those who are the same, but only to be inactive, would not his whole life thus be ruined and lost to you? If you will, let us extend our speech to the body: for example, let the hand not strike the head, nor pluck out the tongue, nor gouge out the eyes, nor do any such evil at all, but only remain idle, and perform its service to the whole body: is it unjust to cut it off, instead of wearing it idle and harmful to the whole body? Or, if the mouth does not eat the hands, does not bite the breasts, but only does not do anything that it ought to do, would it not be much better to clamp it? So, if both in relation to workers and in relation to artists; and in relation to the whole body there is a great injustice, not only the commission of any evil, but even inaction in good, how much more is it (unjust) on the part of (the members of) the body of Christ.

2. That is why Blessed Paul, by distracting us from unrighteousness, leads us to virtue. And what is the use, tell me, if all thorns are plucked out, but useful seeds are not sown? The work will again serve us to the same harm, if it remains unfinished. That is why Paul, taking great care of us, gives us commandments not only to cut off and remove evil deeds, but also urges us to show the planting of good deeds in a short time. Having said, "Let all irritation and wrath and wrath and shouting and slander, with all malice, be removed from you," he added, "But be kind to one another, compassionate, forgive one another," because these are habits and dispositions, and it is not enough to depart from one habit in order to acquire another (opposite) in its place, but a certain movement and striving are needed again, no less than in shunning evil deeds, in order to acquire good deeds. And in relation to the body, black, having freed himself from this quality, does not suddenly become white. However, we will not talk about physical objects, but let us give an example from the moral world. He who is not an enemy is not a complete friend: there is something between enmity and friendship, in which relations the majority of people mainly find themselves towards us. The one who does not cry does not always laugh yet, but there is an average state. So here, too, whoever is not annoying is not yet perfectly good, and he who is not angry is not entirely sympathetic. But special effort is still needed to acquire such a blessing. And see how, according to the requirements of better agriculture, Blessed Paul cleanses and cultivates the land entrusted to him by the Farmer: he threw away the rotten ones, then exhorts him to acquire proper plants. "Please," he says. If, after the thorns are uprooted, the earth remains idle, then useless herbs will grow again. Therefore, it is necessary to replace its rest and idle state in advance by sowing good seeds and plants. (The Apostle) destroyed anger – put kindness; destroyed vexation, put compassion; He plucked out malice and slander, and planted mercy. The words: "forgive one another" – this is exactly what they mean. Be inclined, he says, to forgiveness, because such mercy is greater in matters of money. He who forgives money to the one who has borrowed from him does a beautiful and admirable deed; but such mercy (concerns) the body, although it accepts its recompense with spiritual treasures and those pertaining to the soul. But he who has forgiven sins has benefited the soul, both his own and the one who has been forgiven, because by this way he has made not only himself more meek, but also him. We do not so much persecute those who have offended us and wound their souls, as by forgiving them, we bring them into confusion and shame. Meanwhile (by acting vindictively) we do not benefit either ourselves or them, but on the contrary, we harm both them and ourselves, "losing our reward" (Isaiah 1:21), like the leaders of the Jews, and kindling anger in our enemies. If, however, we pay for injustice with meekness, then, having quenched all his (the enemy's) wrath, we have thereby sat down in his own presence, as it were, at the judgment seat, deciding the matter in our favor and condemning him more strongly than us. He will accuse himself and condemn himself, and will seek every opportunity to repay his share of generosity with a greater measure, knowing that if he repays equally, he will be inferior, because he was not the first to begin, but received an example from us, and then brought less (of us). Therefore he will endeavour to exceed the measure, so that the deficiency which he has suffered because he came to repay the second may be destroyed by the excessiveness of the repayment, and that the loss which he has suffered from time to time may be made common by means of extreme meekness. People, if they are grateful, do not so much lament the evil as the good that they receive from those who have offended them, because it is impious, shameful, and ridiculous, when receiving benefits, not to repay in kind. When the injured does not repay in kind, it attracts praise, applause, and approval from all; for this reason (those who receive such blessings) are especially wounded by this. Therefore, if you want to take revenge, take revenge in this way; repay good for evil, in order to make him (the enemy) a debtor and gain a wondrous victory. Have you suffered evil? Do good, and thus take revenge on the enemy. If you persecute him, everyone blames you and him equally; but if you endure (the offense), then, on the contrary, you will be applauded and surprised, and he will be blamed.

3. What can be more unpleasant for the enemy than to see that everyone is surprised and applauding his opponent? What is more bitter for the enemy than to see that he is being despised by everyone in the eyes of his enemy? If you take revenge on him, and perhaps accuse him, you will take revenge alone; but if you forgive him, then everyone will avenge him for you, and this (that is) to have so many avengers for the enemy is more painful than to endure evil. If you open your mouth, they will be silent; but if you remain silent, you will smite him not with one mouth, but with a thousand others, and so you will take vengeance much more. When you begin to reproach (the enemy), many will condemn you, that is, they will say that these are the words of passion; and when the unoffended begins to heap reproaches upon him, then vengeance is completely pure from all suspicion. And indeed, when those who have not suffered anything disagreeable, because of your excessive meekness, grieve with you as offended, then this vengeance is free from all suspicion. What, it will be said, is it possible that no one should take revenge? It is impossible that people are made of stone, so that they would not be surprised at the sight of such wisdom. And even though they did not take revenge at that time, they would afterwards, being able (to do so), they would do it: they would mock him and blaspheme him. And if no one else is surprised at you, he himself will be quite surprised, although he will not say so. After all, the concept of good, even if we fall into the very abyss of evil, remains unharmed and indestructible with us. Why, do you think, does our Lord Christ say: "But whosoever smites thee on thy right cheek, turn to him also the other" (Μth. 5:39)? Is it not because the more a man is magnanimous, the more he will benefit himself and him? For this reason He commanded to turn the other (cheek) also, in order to fulfill the desire of the enraged one. Who is a beast that does not come to his senses at last? It is said that dogs do the same: when they bark and attack someone, if he falls backwards, they will do nothing, and this will extinguish all their rage. If, therefore, they also are ashamed of him who shows a willingness to suffer evil from them, how much more so is the human race, which is more reasonable. But it is worth mentioning what came to mind not much before, and was adduced as proof. What is it? We have said of the Jews and their rulers that they are accused (by God) as persecuting "reward" (Isaiah 1:23). Although the law allowed them to do so: "An eye for an eye, a tooth for a tooth" (Lev. 24:20), it was not so that they would gouge out each other's eyes, but so that out of fear of suffering (also mutually) they would restrain insolence, do nothing evil to others, and themselves would not tolerate the same from others. (Words): "An eye for an eye" was spoken in order to bind his hands, and not in order to turn yours against him, and not only in order to protect your eyes from harm, but also in order to preserve his eyes intact. But, as I have already asked, why, if vengeance was permitted, were those who used it in practice accused? What does this mean? This is directed against rancor. The victim of evil was allowed to act immediately (in accordance with it), as I have said, in order to restrain the offender; but it was by no means allowed to remember evil. 3 Forgiveness is not a matter of anger or ardent infatuation, but of deliberate malice. God condescends to those who are suddenly insulted and rush to revenge; therefore it is said: "An eye for an eye." And in another place: "In the way of evil is death" (Prov. 12:28). If, in spite of the fact that it is lawful to pluck out the eye of the eye, such a punishment is due to those who are vindictive, how much more will those who are commanded to be ready to endure evil suffer? Therefore, let us not be vindictive, but let us extinguish our anger, so that we may be vouchsafed mercy from God. "With what measure ye measure," He says, "it shall be measured unto you" (Μth. 7:2). Let us be loving to mankind and compassionate to our fellow servants, so that in this life we may avoid snares, and in the future day we may receive forgiveness from Him, I thank you also with love for mankind (our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen).

CONVERSATION 17