"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).

1. There were, as it seems, among our ancestors those who allowed the people to act arbitrarily, carried out the works mentioned in Ezekiel, even did what is characteristic of false prophets – who "dishonor" God "before His people" "for handfuls of barley" (Ezekiel 13:19). I think some people are doing the same now. Thus, when we say that he who calls his brother a freak is subject to hell, some ask: Is he who calls his brother a freak subject to hell? No! –Meet. And when we say that the covetous is an idolater, they laugh at this again, saying that this expression is exaggerated; and all the commandments are humiliated in this way. It was with them in mind that Blessed Paul then wrote to the Ephesians, saying: "For know ye that no fornicator, or unclean, or covetous, who is an idolater, hath an inheritance in the Kingdom of Christ and of God." Then he adds: "Let no one deceive you with empty words." Vain words are those that have a temporary charm, but are never manifested in deeds, because their work is deception. "For because of this cometh the wrath of God upon the children of disobedience." For adultery, to speak, for covetousness, for uncleanness, or for both, and for deceit, because they are unscrupulous. Disobedient sons he calls those who are very stubborn, who do not listen (to God). "Therefore do not be their accomplices. You were once darkness, but now you are light in the Lord" (vv. 7, 8). See how wisely he made an admonition – first by Christ, that is, love one another, and do not offend anyone; then again – with punishment and hell. "You were once darkness," he says, "and now you are light in the Lord." This is also said in the Epistle to the Romans: "What fruit did you have then? Such deeds as you yourselves are now ashamed of" (6:21)? And He reminds them of their former vices, that is: Ponder, say what you once were, and what you are now; do not turn to the former wickedness, and do not despise the grace of God. "Ye were once darkness, but now ye are light in the Lord." Not because of your virtue, to speak, but by the grace of God, it happened to you, that is: you were once worthy of it, but no more. Therefore, "walk as children of light" (v. 8). And what is meant by "children of light," he explains, immediately after which he adds: "For the fruit of the Spirit consists in all goodness, righteousness, and truth. Try what is pleasing to the Lord" (vv. 9, 10). "In all," he says, "goodness": this is against the wrathful and cruel. "And to the truth": this is against the covetous. "And the truth": this is against false pleasure. Not about what I have said, but about the opposite. "In every thing" – that is, the spiritual fruit must be revealed in everything. "Try ye that which is pleasing unto the Lord." Consequently, this is characteristic of childish and imperfect understanding. "And do not share," he says, "in the unfruitful works of darkness, but also rebuke. For what they do in secret is shameful even to speak. Yet all things that are revealed are made manifest by light, for everything that is made manifest is light" (v. 11, 12, 13). He said that you are the light; but the light reveals all that is in darkness; so that if you, I say, are virtuous and worthy of wonder, the wicked will not be able to hide. Just as at the time when the lamp is standing, all are illuminated, and the thief cannot come near, so when the light shines from you, the wicked who are rebuked will be smitten. Therefore, it must be exposed. But how can we say (Christ): "Judge not, that ye be not judged" (Μth. 7:1)? To rebuke, said (the Apostle), i.e. to admonish, and not to condemn. And, in addition: "Judge not, that ye be not judged" – it is said about the most insignificant sins. In accordance with this, (Christ) added: "And why do you look at the mote in your brother's eye, and do not feel the beam in your own eye?" (v. 3). And the words (of the Apostle) mean the following: as a bodily wound as long as it is hidden, being covered from the outside, and as long as it goes deeper, does not use any healing, so sin, as long as it hides as it were in darkness, continues to act very boldly; but as soon as it is revealed, it becomes light; not sin itself – how is this possible? – but the one who made it. If he is brought out into the midst (of the assembly), if he is admonished, if he repents, if he receives absolution, have you not dispersed his darkness? Did He not heal his wounds then? Did the fetus cause infertility instead of infertility? Either he says this, or that your life, being open, is light, because no one hides an irreproachable life, yet what is hidden is hidden because it is darkened. "Therefore it is said, 'Arise, you who sleep, and rise from the dead, and Christ will give you light' (v. 14). Of the sleeping and the dead he speaks, one who is in sins, because he, too, emits a foul smell, like a dead man, and he is motionless, like a sleeper, and he, like a sleeper, sees nothing, but raves and dreams. Others read: "And thou shalt touch" (έπιψαόσεις) "to Christ"; others: "Christ will enlighten thee" (έπιψαόσει σοι). But this is the latter, better. Arise from sin, and you will be able to see Christ. "For everyone who does evil hates the light, and does not come to the light" (John 3:20). Therefore, he who does not (evil) comes (to the light).

2. But he is not the only one who says this about the unbelievers, because many of the faithful are no less attached to wickedness than the unbelievers; There are even tats who are much more so. That is why it is necessary to say to them: "Arise, you who sleep, and rise from the dead, and Christ will give you light." It is fitting to say this to them: "God is not the God of the dead, but of the living" (Matt. 22:32). So, if not the dead, then we will live. Some say that the expression "covetous is an idolater" is exaggerated. But it is not exaggerated, on the contrary, it is absolutely true. How and how? In such a way that the covetous person distances himself from God, like an idolater. And lest you think that this is said unfoundedly, here is Christ's saying, which says: "You cannot serve God and mammon" (Μt. 6:24). Those who work for mammon have removed themselves from the service of God; but those who have renounced His dominion and serve soulless gold are clearly idolaters. But I have not made an idol, says the covetous, nor have I set up an altar, nor have I sacrificed sheep, nor have I poured out wine, but I have gone to church, and lifted up my hands to the Only-begotten Son of God, and I have participated in the sacraments, and have fellowship in prayer and in all other things that befit a Christian. How, then, do I worship idols, he says? This is the most surprising thing that you, having experienced and tasted God's love for mankind, and seeing that the Lord is good, left the Good One and took upon yourself (the dominion of) a cruel tyrant; you say that you do not work for him, but in fact you have subjected yourself to the cruel and unbearable yoke of love of money. You did not tell me about any of your good deeds, but only about the gifts of the Lord. Tell me, I ask, on what basis do we judge a warrior? Is it because he serves as the king's bodyguard that he receives his allowance from him and adorns himself with his name, or because he does not think about his affairs, but only shows the appearance of taking his side and taking care of his affairs, while himself contributing to the success of his enemies? Obviously, that he is the king's bodyguard. Therefore he deserves a more severe punishment than if he had openly refused to serve the king and surrendered himself to his enemies. Wherefore thou also boldly rebel against God, as an idolater, not with thy lips alone, but with the injury of an innumerable multitude of people. But (covetous) is not, they say, an idolater. And when the Greeks say: "A Christian is covetous," then he is no longer the only one who shames himself with deeds, but he often forces the offended to say so. If they do not speak, it must be considered a consequence of their caution. Do we not see that things happen in this way? What is an idolater? Is it not the one who worships the passions instead of owning the passion? For example: when we say that so-and-so worships idols, he says: no, not to them, but to Aphrodite and Ares. And if we say: who is Aphrodite herself? – the more knowledgeable of them say: pleasure. And who is Ares? Anger. So do you (answer) about mammon. If we say: what is mammon? Covetousness, and you worship it. I don't worship, you say. Why? Because you don't bend yourself? But you give worship much more by Deeds and deeds, because such worship is more important. And in order that you may be convinced of this, look, in relation to God, who worships Him more worthily – those who simply stand in prayer, or those who do His will? Obviously, the latter. So it is with mammon, those who do his will worship him more. At the same time, those who worship the passions (personified) are often free from (their own) passions. So, look at the worshipper of Ares – he often possesses anger. It is not so in you – you make yourself a slave of passion. But you don't slaughter sheep? For this reason – men and souls of understanding, some – by hunger, others – by slander. There is nothing more violent than such a sacrifice! How many has ever seen souls stabbed? Cursed is the altar of covetousness! If you come to the altar of idols, you will smell the blood of goats and the blood of bulls; but if you approach the altar of covetousness, you will smell the heavy smell of human blood. And if you stop here, you will not notice the burning wings of birds, nor the smell of that smoke rising, but mortified human bodies. Some threw themselves off the steep slope, others threw a noose over themselves, others cut their throats with a knife. Have you seen the rude and inhuman victims? Do you want to look at even more cruel ones, in comparison with these? I will show you not only human bodies, but also human souls that are slaughtered there. For the soul can also be slain by slaughter, corresponding to the soul, because as for the body there is death, so for the soul. "The soul that sinneth," says (Scripture), "shall die" (Ezek. 18:4). The death of the soul is not the same as the death of the body, but much more difficult. That death is bodily, separating soul and body from each other, the one relieves from many cares and labors, and the other leads to a certain place; and then (the body), separated for a time and removed, is again united with incorruption, and again receives its soul.

3. Such is this death; but the death of the soul is terrible and terrible. It does not transfer the soul (to a certain place), as it happens with the body, after it is separated from it, but when it is bound again by the incorruptible body, it throws it into the inextinguishable fire. Such is the death of the soul! Thus, just as there is the death of the soul, there is also the slaughter of the soul. What is the slaughter of the body? In the mortified and in the deprivation of spiritual strength. What is the slaughter of the soul? And this is also mortification. In what is the mortification of the soul? Just as the body dies when the soul leaves it deprived of its power, so the soul is mortified when the Holy Spirit leaves it without His power. These slaughters are especially performed on the altar of covetousness. They are not satisfied, they do not stop at the blood of men, but if you do not offer the soul itself, the altar of covetousness is not satisfied, unless you have both souls, the soul of the sacrificer and the one who is offered. For it is necessary first to be sacrificed to him who offers it, and thus he makes a sacrifice and, being dead, sacrifices the living. If you slander, revile, and resent, are these not wounds of the soul incurable? Do you see that the expression is not exaggerated?

Do you want to hear more and learn how covetousness is idolatry, and is heavier than idolatry? Idolaters bow down to God's creation. "And they worshipped," says (the Apostle), "and served the creature instead of the Creator" (Romans 1:25); but you worship your own creation. God did not create covetousness, but your immeasurable insatiability invented it. And look how crazy and ridiculous it is. Those who worship idols honor those whom they worship, and if anyone speaks ill of these idols, if he laughs at them, they defend them. You, as if in some kind of drunkenness, worship an object that is not only not free from blame, but is also full of impiety. So you're much worse than they are, because you can't say in your defense that it's not evil. If they are also very inexcusable, then you are even more so than you who condemn covetousness and ridicule those who serve it, fawn before it, give themselves over to it. But would you like us to investigate whence came the idolatry? A wise man once said (Wis. 14:15) that a certain rich man, devoured by the premature loss of his son, and having no consolation in sorrow, wanted to assuage his suffering by making a soulless image of the dead, and then looking at it, thinking that the image was for the deceased himself. Certain flattering people, to whom the god is belly, serving in his honor before the image, introduced the custom of idolatry. Thus, it is introduced by the weakness of the soul, by unreasonable custom, by intemperance. Covetousness is not like that. And it comes from a weak soul, but only from the worst. No one has lost a son, does not seek consolation in sorrow, is not compelled by flatterers. But how? I'll tell you. Cain deceived God, because he kept what should have been given to him, and what should have been kept for himself, he brought to him, and began evil with God. If we ourselves are God's, then how much more are the first fruits of our acquisitions. From covetousness, in turn, was born the desire for women. They saw the daughters of men, and gave themselves over to lust (Gb. 6:3). From them again to money, since the desire to have more means of living than that of one's neighbor comes from nothing else than from the fact that love has grown cold. The desire to have more comes from nothing else, but only from madness, misanthropy and arrogance. Do you not see how great the earth is? How incomparably more than necessary, air, sky? God arranged creation in such a volume in order to extinguish your covetousness. But even with all this you rob, and when you hear that covetousness is idolatry, are you not even terrified at this? Do you want to own the land? But is there not an inheritance in heaven, which you thereby deprive yourself of?

4. Tell me, if someone gave you the right to take everything, wouldn't you want to? Or you can, if you want. Some say that they grieve if an inheritance is transferred to others, that they would rather destroy it than see others possess it. I do not excuse you for this weakness either, because this is also characteristic of a weak soul. But let it be so. Make him the heir of Christ in your will. For (the heir) must be alive; This will also testify to a well-directed will, and besides, you will become more generous, although if necessary. Christ commanded us to give to the poor in order to make us wise alive, to persuade us to despise money, to teach us not to respect earthly things. This is not the contempt for money, that, dying and not being a master, you give it to one or the other. You do not voluntarily give the remainder, but in extreme necessity. Gratitude to death, not to you! This is not a matter of tender love, but of need. However, let it be so, but at least then free yourself from passion. Think how much you have stolen, how much you have acquired by deceit? Return all things by the quaternary, and thus you will justify yourself before God. But some have come to such madness and depravity that even then (before death) they do not understand what is due, but act as if they were trying to make God's judgment more difficult for themselves. For this reason the blessed one (Paul) said in the epistle: "Walk as children of light." But the covetous preferentially lives in darkness, and spreads great darkness over all. "Do not share," he says, "in the fruitless works of darkness, but also rebuke. For what they do in secret is shameful even to speak. Yet everything that is revealed is made manifest by light, for everything that is made manifest is light."

Listen, I exhort all who do not want to be indignant in vain. He kidnaps, and you do not rebuke? Are you afraid of anger? Though your indignation is not in vain, though you rebuke justly, yet you fear wrath? Rebuke your brother, show enmity, out of love for Christ, out of love for himself; Stop him if he goes into the abyss. Communication in meals, in kind speeches, friendliness and tenderness are a small matter of love. We give our friends such gifts as will deliver their souls from the wrath of God. Let us raise them up, seeing them cast into the furnace of wickedness. But, you say, he does not improve? And thou shalt do thy own, and thou shalt rule before God. Do not hide your talent. For this reason you have understanding, for this you have a tongue and a mouth, to correct your neighbor. Some dumb ones do not care about their neighbor and have no idea about others. But you, calling God Father, and your neighbor brother, seeing him committing many evils, prefer disposition towards him to his benefit? Let it not be, I beseech you. There is no more proof of love than to despise misguided brethren. Did you see the warring parties? Reconcile. Did you see by deception those who acquire property? Stir it. Did you see the offended? Protect. By doing so, you will be the first to show love to yourself, and not to them. We are friends so that we benefit each other. A friend listens differently to a friend, differently to someone else. Perhaps he will not trust a stranger, just as he will not trust a teacher, but not a friend. "For what they do in secret is shameful even to speak. Everything that is revealed is made manifest by light." What does he mean by this? He says this because some of the sins are committed here secretly, and others openly. It will not be so there, because there is no one who is not aware of his sin. Therefore he says: "Everything that is revealed is made manifest by light." Is it not about idolatry, you will say, that it is also spoken of here? No; We are talking here about life and sins. Everything that appears, he says, is light. Therefore, I beseech you, do not refuse to rebuke others, nor be vexed yourselves when you are rebuked. As long as what is done in darkness is done with greater boldness; As soon as he has many witnesses of what is happening, then he is illuminated. Therefore, let us do everything possible to remove deadness from our brethren, to dispel darkness, to bring nearer the Sun of righteousness. If there are many lights, then the path of virtue will be convenient for us, and even those who are in darkness will be better exposed, since the light, spreading, drives away the darkness. And if we do not act in this way, then we can fear that they will be extinguished by the predominance over the light of the gloomy and sinful darkness, which drives away the brilliance of the light. Therefore, let us strive also for others, as for ourselves, so that with all (our deeds) we send glory to the loving God, by grace and love for mankind (our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages.

CONVERSATION 19