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

"Be kind to one another, compassionate, forgive one another, even as God in Christ has forgiven you. Therefore, imitate God, as beloved children, and live in love, as Christ also loved us, and gave Himself for us as an offering and sacrifice to God, as a sweet aroma" (Ephesians 4:32; 5:1-2).

1. That which has passed has greater power, and seems more wondrous and probable than that which is about to happen. That is why Paul also makes an exhortation on the basis of what has happened, because it has great power, because of Christ. To say, Let go, and it will be forgiven you, and if you do not let go, you will not be forgiven, such words can mean a lot to people who are wise and believe in the future. But Paul admonishes not only with these things (to come), but also with what has already happened, because (to be convinced) by this means to avoid punishment, and by this to be a partaker of some good. Imitate, he says, Christ: this alone is sufficient for exhortation to virtue, that is, for imitation of God. This is more convincing than those words: "He commands His sun to rise on the evil and the good, and sends rain on the just and the unjust" (Μt. 5:45). He did not simply say that we should imitate God, but expressed the desire that we should show a fatherly affection for one another in regard to what we enjoy. And this disposition is called mercy and condolence. And since it is impossible for people not to grieve and not to be grieved, he found another remedy – that we should forgive one another: "Farewell," he says, "one another." But there is nothing like this (God's forgiveness), because if you forgive someone, then he will forgive you, but you cannot forgive God anything. At the same time, you (forgive) the soraba, but God forgives the servant and the enemy and the one who hates Him. "As God also," he says, "in Christ he forgave you." And these words are very mysterious; However, this is what he has to say. Not simply, to say, He forgave without any danger, but with danger for the Son, because, in order to have mercy on you, He sacrificed the Son. And you, although a safe and worthless pardon is often presented to you, do not do it. "Imitate God, therefore, as beloved children, and live in love, as Christ also loved us, and gave Himself for us as an offering and sacrifice to God, as a sweet fragrance." Lest you think that this was a matter of necessity, listen to what he did not simply say, but, "gave Himself up," as if to say: "The Lord loved you when you were an enemy; Love your friend; and if you cannot do this, at least do what you can. Oh, what can be more blissful than these words? Whether you name a kingdom or anything else, nothing will be equal to them. You imitate God, you become like God when you forgive with Him. Sins must be forgiven sooner than monetary debts, because if you forgive money, you will not imitate God, and if you forgive sins, you will imitate God. In any case, how can you say, "I am poor and cannot forgive," when you do not forgive even what you can? If, however, you consider the forgiveness of sins to be a matter of loss for yourself, then what will happen when it comes to your wealth, possessions, and belongings? "Therefore imitate God." And here is another most beautiful exhortation: "How," he says, "beloved children." You have another need to imitate Him, not only because you have been blessed by Him, but also because you have become children. "Like beloved children." Since not all sons imitate their fathers, but only the beloved, he says: "As beloved children, live in love." This is the foundation of everything: if there is love, there will be no rage, no wrath, no shouting, no scolding – all this will be destroyed. That is why he puts the most important thing at the end. Why have you become a child? Because you are forgiven. On the same basis on which you have been honored with such a high honor, you yourself forgive your neighbor. Tell me: if someone were to make you, a prisoner and guilty of innumerable crimes, king... Better yet, let's leave it at that. If someone had helped you, when you were feverish and struggling with death, with some medicine, would you have exalted this person above all else, even the very name of the medicine? If we gravitate towards the times and places associated with the receipt of benefit as to our own soul, then even more so to the actions themselves. Be attached to love, because through it you are saved, through it you have become a son (of God); and if you are able to save another, then will you not use the same medicine and exhort everyone: let it go, that it may be forgiven you (Luke 6:37)? To act in this way is the work of grateful, free and noble souls. "As also Christ," he says, "loved us." Thou hast mercy on friends, and He has mercy on enemies; therefore, what Vladyka did is much more important. And how else can the word "as and" retain its meaning? Is it not clear what (in this case) if we do good to our enemies? "And He gave Himself up for us for an offering and a sacrifice to God, for a sweet aroma." Do you see that suffering for one's enemies is a sweet fragrance and a pleasing sacrifice? Though you die, then there will be a sacrifice: this is what it means to imitate God. "But fornication, and all uncleanness, and covetousness, shall not even be called among you, as befits saints" (v. 3). Having spoken of the coarse passion – anger, (the Apostle) passes on to the lesser evil. And that voluptuousness is the lesser evil, listen, as Moses did in the law to say first, "Thou shalt not kill," which refers to anger, and then, "Thou shalt not commit adultery," which refers to voluptuousness. As bitterness, and shouting, and all evil, and slander, and all the like, come from anger, so fornication, impurity, covetousness, from (voluptuous) desire, because both the love of money and the love of the flesh are one and the same passion. And just as there he destroyed shouting, this chariot of wrath, so now he cuts off foul language and jokes, the chariot of debauchery. "Also foul language," he says, "and idle talk and ridicule are not fitting for you, but, on the contrary, thanksgiving" (v. 4). Do not utter words that are neither humorous nor shameful, and do not put them into action, and you will extinguish the flame. "They must not even be called," he says, "among you," that is, so that it does not even seem (as if you have it). He said the same thing when he wrote to the Corinthians: "There is a sure rumor that fornication has arisen among you" (1 Cor. 5:1), that is, all be pure, for words lead to deeds. Then, in order not to appear heavy and severe, and suppressing the inclination to jokes, he added a reason, saying: "They are not befitting you," i.e., they are in no way (unseemly) for us, "but, on the contrary, thanksgiving."

2. What is the use of telling a joke? Only you will make you laugh with it. Tell me, will the shoemaker take up any work that does not belong to his trade, or will he acquire any (improper) tool? In no way, because what we do not use is worth nothing to us. Let there not be a single word of idleness, since one can pass from idle talk to indecent (conversation). Now is the time not for rejoicing, but for weeping, sorrow, and weeping. Are you kidding? What fighter, having entered the arena, leaves the fight with the opponent and uttering jokes? Near you the devil walks around, roaring to devour you, erecting everything and turning everything on your head, plotting how to drive you out of your refuge, gnashing his teeth, howling, fanning the fire against your salvation – and you sit and make jokes, talk idle and speak indecent words? Can you defeat him successfully? We have childish fun, beloved! Do you want to know the way of life of the saints? Listen to what Paul says: "For three years I taught each one of you day and night without ceasing with tears" (Acts 20:31). And if he took such care of the Milesians and Ephesians—he did not speak jokes, but taught doctrine with tears—what will you say about others? Listen to what he says to the Corinthians: "Out of great sorrow and distress of heart I wrote to you with many tears" (2 Cor. 2:4); and again: "Who is weary, with whom I am not weary? Who is offended, for whom am I not inflamed?" (11:29). Listen to what he says in another place, every day, so to speak, desiring to transmigrate from the world: "For we, being" in the tabernacle, "groan" (5:4). Do you laugh and have fun? A time of war,

If, however, they, fighting with sensual enemies, and not being in danger of suffering any harm from words, observe such a great silence, then you, who must wage war for words, and even for the greater part of the war, how do you allow this part of you to remain naked? Do you not know that we are subjected to many calumnies here? Do you joke and amuse, say witticisms, excite laughter, and do not think at all about business? How much oath-breaking comes from jokes, how much harm, how much foul language! But, they say, these jokes are not like that. Yet, listen, (the Apostle) banishes all jokes, Now is the time of war and battle, of vigil and vigil, of arming and preparing for battle. In our time there can be no place for laughter at all, because it is a time of peace. Listen to what Christ says: "The world will rejoice; ye shall be sorrowful" (John 16:20). Christ was crucified on the cross because of your evil deeds, and you are laughing? He has suffered so much because of your calamities and the storm that has engulfed you, and yet you are rejoicing? And don't you irritate Him all the more with this? But since to others this matter seems indifferent and difficult to protect oneself from, let us consider it a little and show how great this evil is. It is the work of the devil to neglect the indifferent. And, in the first place, if it were indifferent, in such a case it should not be neglected, knowing that from this many evils arise, which increase and often end in fornication. And that this is not indifferent is evident from the following. Let us see where (this vice) comes from. Or better, let's see what a saint should be like. He must be quiet, meek, grieving, weeping, contrite. Therefore he who jokes is not a saint, who, though a Greek, is ridiculous. This is permissible only to those who play on the stage, where there is vileness, there are jokes; where there is timeless laughter, there are witticisms. Listen to what the prophet says: "Serve the Lord with fear, and rejoice [before Him] with trembling" (Psalm 2:11). Joking makes the soul weak, lazy, sluggish; it often provokes quarrels and gives rise to wars.

3. What is it? Are you not one of the men? Leave what is peculiar to children. You do not like it if your slave says something useless in the square; and you, calling yourself a servant of God, are making jokes in the square? It is wonderful if the soul is sober – it cannot be carried away; And who will not carry away the absent-minded? She will be deceived by herself and will not need the intrigues and attacks of the devil. And in order for you to know better, pay attention to the name itself. A joker (ευτράπελος) is a person who is fickle, ready for anything, unsteady, changeable, who is everything. But this is not characteristic of those who serve the Stone. Such a person is easily twisted and changed, because he must imitate the change of face, and words, and laughter, and the gait (of others), and everything; At the same time, he needs to invent witticisms, because this is necessary for him. But it is not characteristic of a Christian to play comedies. At the same time, the hunter of jokes must endure strong hostility from those he ridicules, whether they are present at it, or hear from the outside. If this is a good thing, then why is it given to mimic actors? Do you become such an actor, and are you not ashamed? Why don't you allow this to your free (women)? Do you not thereby testify that this is a dishonest custom and an unseemly deed? Many evils nestle in a soul that is partial to jokes, great absent-mindedness and emptiness: order is upset, order is weakened, fear disappears, piety is lacking. You have a tongue not to imitate another, but to thank God. Don't you see so-called ridiculous clowns? Here they are – jokers. Banish, I beseech you, from your souls this unattractive pleasure: it is the work of parasites, mimic actors, dancers, and public women. Let it be far from a free and noble soul, even from slaves. If anyone is dishonest, if someone is vile, he is a hunter to joke. To many, this work even seems to be a virtue, and it is worthy of tears. Just as lust is gradually led to fornication, so the inclination to jokes seems attractive, and yet least of all attractive. Listen to what the Scriptures say: "Lightning precedes thunder, but good will precedes the bashful" (Sir. 32:12). But nothing is more shameless than a joker; therefore his lips are filled not with pleasantness, but with bitterness. Let us banish this custom because of meals. There are some who teach this even to the poor. Oh, absurdity! Those who are surrounded by sorrows are made jesters! Where is this disease not present? It has entered the Church, it has already touched the Scriptures. Is there anything to say to show the excessiveness of evil? I'm ashamed, but I'll tell you anyway. I wish to show to what extent the evil has come, lest it be thought that I am occupied with trifles, and that I am discussing with you about something of little importance, so that in this way I may be able to distract you from error. Let no one think that I am making it up: I will say what I have heard. It happens that someone happens to be with one of those who are vain in learning, I know that I will excite laughter, and yet I will say; Having set the table, this one said: "Seize, children, so that your stomach does not become inflamed." In the same way, some say: "Woe to you, mammon, and to him who does not have you." And many such absurdities have been introduced by jocularity, as, for example, when they say: "Now there is no birth." I say this to show the absurdity of a shameful custom, because such expressions (come from) a soul alien to piety. Are not such (words) worthy of lightning? Many other similar expressions could be found. Therefore, I beseech you, having banished this custom from everywhere, let us speak what is proper for us, and let them not utter words that are proper to dishonorable and shameful lips. "What fellowship has righteousness with iniquity? What does light have to do with darkness?" (2 Corinthians 6:14)? It is better if, having withdrawn from all indecentness, we are able to enjoy the promised blessings, than if, in doing so, we destroy the sobriety of the mind. A joking man soon becomes a slanderer; but he who speaks evil is capable of an innumerable number of other vices. And so, having regulated these two states of the soul and subordinated them to reason as obedient horses – I mean lust and anger – let us set the mind over them as a charioteer, in order to receive the reward of the highest calling, which may we all be vouchsafed 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.

CONVERSATION 18

"For know ye this, that no fornicator, or unclean, or covetous, which is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for because of this comes the wrath of God against the children of disobedience (Ephesians 5:5,6).