2. Therefore, I beseech you, let us all try to distance ourselves from this passion, so that we do not fall into the same condemnation as him, so that we do not suffer the same punishment as him, so that we do not become partakers of his torments. "It must not be," he says, "of the new converts, lest he become proud and fall into condemnation with the devil." (Timothy 3:6). Consequently, the proud one bears the same punishment as the devil. The beginning of pride, it is said, is ignorance of the Lord (Sir. 10:14); the beginning of sin is pride, the first impulse and movement towards evil; however, perhaps both the root and the foundation. The beginning can mean either the first impulse to evil, or the foundation of it. Thus, abstinence from obscene spectacles may be called the beginning of chastity, i.e., the original impulse. But if we call fasting the beginning of chastity, then here the beginning will mean the foundation or support. In this sense, pride is the beginning of sin. It is with it that every sin begins and finds its support in it. No matter how many good deeds we do, this vice does not allow them to strengthen themselves in us and remain inseparable from us, but, like some root, prevents them from remaining unshaken in us. This is evident from the following. See how many (good works) the Pharisee did; yet this did not bring him the slightest benefit, because he did not cut off the root, which destroyed everything. From pride come despise the poor, passion for money, lust for power and love of glory. A proud person is disposed to avenge offenses. The proud cannot indifferently endure insults either from the higher or from the lower; and whoever does not calmly endure offense is not able to endure misfortune. This is how pride is the beginning of sin. But how can the beginning of pride be ignorance of God? Very simple. Whoever knows God as one ought to know, who knows to what extent the Son of God humbled Himself, is not exalted, and whoever does not know this is exalted. Pride leads to arrogance. Tell me: why do those who are hostile to the Church of God say that they know God? Is it not from pride? Do you see into what abyss their ignorance of God has plunged them? If God loves a contrite spirit, then on the contrary, He opposes the proud, and gives grace to the humble. So, there is no evil equal to pride. It turns a person into a demon, an arrogant, blasphemer, an oathbreaker; it arouses in him a thirst for murder. A haughty person is constantly crushed with sorrow, constantly vexed, constantly complaining. Nothing can quench his passions. Even if he had seen that the king was humiliatingly bowing down and revering him, he would not have been satisfied with this, but would have been even more inflamed. Just as the lovers of money, the more they acquire, the more they desire, so the proud: the more they enjoy honor, the more they seek it. Their passion gradually increases, and this is indeed (is passion), but passion knows no limit, but ceases only when you kill the one who is possessed by it. Do you not see that those who are devoted to drunkenness are constantly burning with thirst? Passion is not a natural need, but in a way a disease that perverts everything. Do you not see that people who are possessed by the so-called wolf hunger are constantly starving? This is a passion, according to doctors, that has exceeded natural limits. In the same way, people who are immoderately inquisitive and curious, no matter how much they learn, stop at nothing; This is their passion that has no boundaries. Again, those who find delight in fornication do not know how to put an end to their desires: "All bread is sweet to the fornicator; he shall not cease until he die" (Sir. 23:23). This is also a passion. However, although passions constitute a kind of illness, they are not incurable; on the contrary, they are capable of healing, and even more so than bodily ailments. If only we want to, we can put them out. How can pride be extinguished? For this, it is necessary to know God. If it comes from ignorance of God, then when we know Him, all pride will be removed from us. Think of hell, think of those who are much better than you, think of how guilty you are before God. If you think about it, you will soon tame your mind, you will soon humble it. But you can't do it? Are you very weak? Think about the present, about the nature of man himself, about how insignificant man is. When you see a dead man being carried across the square, his orphaned children seeing him off, a weeping widow, weeping servants, and sorrowful friends, you reflect on the insignificance of all that is real, that it is no different from shadow and dream. But you do not want to do this? Think of the people who possessed great wealth, who were utterly ruined during the war. Look at the houses of great and famous people, now reduced to ruins. Think how strong these people were, and now the memory of them has disappeared. Every day, if you wish, you can find such examples: the change of rulers, the taking of the property of the rich into the treasury. "Many of the rulers sat on the ground, but he of whom they did not think wore a crown" (Sir. 11:5). Doesn't this happen every day? Isn't our fate like a wheel? Read about this, if you will, both our writings and what is written by pagan writers, for their writings are full of such examples, if you despise ours out of pride. If you respect only the works of philosophers, then proceed to them, and they will teach you, telling you about the misfortunes that befell the ancients, poets, orators, sophists, and all writers in general. Everywhere, if you want, you will find examples of this kind. If you do not want to deal with all this, then think about our own nature, about its origin and the end that awaits it. Think about what you mean while you sleep? Can not the smallest animal kill you at this time? It often happened to many that a small animal, falling from the roof, deprived them of their sight, or was the cause of another misfortune. What then? Are you not inferior to all animals? What can you say against this? That you are endowed with reason? But you have no reason, because pride is a sign of foolishness. Why then do you exalt yourself after this, tell me? Maybe - the healthy state of your body? But in this respect, the advantage remains on the side of the dumb. This property is found in thieves, murderers, and grave robbers. Is it by his prudence? But pride is not characteristic of prudence, on the contrary, through it you deprive yourself of the right to bear the name of prudent. Therefore, let us bridle our thoughts, let us be modest, humble-minded, meek. Such are especially blessed by Christ, saying: "Blessed are the poor in spirit" (Matthew 5:3); and again, crying out, He says: "Learn from Me, for I am meek and lowly in heart" (11:29). For this reason He washed the feet of His disciples, in order to show us an example of humility. Let us try to benefit from all this, so that we may receive the blessings promised to those who love Him by grace and love for mankind (our Lord Jesus Christ, to whom be glory forever, Amen).

CONVERSATION 2

"Paul, and Silvanus, and Timothy, unto the church of Thessalonica which is in God our Father, and in the Lord Jesus Christ: Grace unto you, and peace, from God our Father, and from the Lord Jesus Christ" (2 Thess. 1:1-2).

1. The greater part of men do and undertake everything in order to win the favor of both their rulers and those who are nobler than they are, and they esteem this (favor) highly, and consider themselves happy when they achieve what they desire. But if it is so important to earn the favor of people like yourself, then what does it mean to win grace from God? For this reason (the Apostle) always at the beginning of his epistles he lays down (this kind of good wishes) and prays for it, knowing that where there is the grace of God, there can be no misfortune, but no matter how great our misfortunes may be, they will all cease. And to teach you this (I will quote the following): Joseph was in bondage, was young, inexperienced, and simple-hearted, and suddenly the government of the house was entrusted to him, and he gave an account of it to the Egyptian nobleman. And you know what a hot-tempered and intractable people they are; Moreover, since power and power were added to this, his anger, aroused by the consciousness of his power, became even stronger. This is evident even from the way he acted afterwards. (Joseph) suffered as a result of the accusation of his mistress, although it was more probable that it was not the one who had the clothes in his hands who was subjected to violence, but the one from whom it was taken away. Therefore, it was necessary to say to her: if you had raised your voice, he would have fled and, realizing his guilt, would not have waited for the arrival of his master. But he (the Egyptian) did not take any of this into account, on the contrary; and being foolishly carried away by anger, he threw (Joseph) into prison. So reckless was this man. Though he was able to infer from other circumstances the good intentions and prudence of this man, yet in his extreme imprudence he took none of this into consideration. And so, he who was in the power of such an evil master, who was entrusted with the government of the whole house, who was a stranger, lonely and inexperienced, after God had poured out his grace on him abundantly, endured all temptations as if they meant nothing: the slander of the mistress, and the danger of death, and imprisonment, and finally approached the royal throne. And so, this blessed one (Paul) saw the significance of the grace of God, and therefore he prayed for it to be sent down upon them. However, he has something else in mind here. Namely, wishing to dispose them in favor of what he intended to write in the epistle, so that even if he rebuked and rebuked them, they would not depart from it, for this purpose, first of all, brings to their remembrance the grace of God, and thus softens their hearts, so that even if they should experience any grief when they remember the grace of God, by which they were saved from great evils, they did not fall into despondency, being subjected to lesser ones, but found consolation for themselves in it. Likewise, in another epistle he writes: "For if, being enemies, we were reconciled to God through the death of His Son, how much more, having been reconciled, shall we be saved by His life" (Romans 5:10)." Grace to you and peace from God our Father and the Lord Jesus Christ. Always in justice we ought to give thanks to God for you, brethren, because your faith is growing, vv. 2-3. Notice the excess of humility! By saying: "We must thank God for you," he makes them notice and understand that if others, looking at their feats, are first of all amazed not at them, but at God, then how much more should we (do so). On the other hand, he encourages their hearts by saying that they should not weep and weep over the sufferings they endure, but thank God. And if Paul gives thanks (to God) for the good things of others, what should befall those who not only do not give thanks, but are also tormented by envy? "For your faith increases, and the love of every man for one another aboundeth among you all" (v. 3). How, you ask, can faith grow? How? When we endure some calamities for its sake. Therefore it means much to remain steadfast (in the faith) and not to be shaken in thoughts; When the gusts of wind increase, when it rains heavily, when a fierce storm rises on all sides, when the waves thicken, and yet we remain steadfast, it is a sign of nothing else but that it has grown and exalted, and has become more exalted. Just as in a flood all flat and low places are soon covered with water, and those that are elevated remain inaccessible to it, so faith, which has reached a certain height, no longer falls. That is why (the Apostle) did not say, "It increases," but: "Your faith increases, and the love of each one for one another increases among you all." Do you see that in sorrows it helps us even when we mutually protect and support each other? This is also a great consolation. Thus, weak love and faith are shaken by sorrow, and firm love is made stronger. Indeed, a weak soul, being in sorrow, cannot endure anything; on the contrary, a strong soul then especially reveals strength. Pay attention to the love (of the Thessalonians). They did not act in such a way as to love one and not the other; On the contrary, their love was equal to all, as the Apostle pointed out when he says: "Your faith increases, and the love of each one for one another increases among you all," because their love equally extended to all, as to members of one body. True, in our time we find love between many, but such a love that is the cause of discord. In fact, when we unite in twos or threes, and these two, or three, or four are in great agreement with each other, and are separated from all the others, so that there will be no mutual cooperation and trust in all things between the two, then this will be the dissolution of love, and not love. Tell me: if the eye transfers the care it has for the whole body to one hand, and, leaving all the other members unattended, cares only for that one, will it not thereby harm the whole body? No doubt. In the same way, if we concentrate love, which should extend to the entire Church of God, on only one or two, then we will thereby harm ourselves, and them, and everyone in general. This is not characteristic of love, but of separation, disunity, and strife. Thus, if I were to take from the whole man a part torn off, although this torn part would in itself constitute something unified, coherent, and harmonious, yet it would remain a detached part, because it would not be connected with the whole body.

2. What is the use of loving so-and-so very much? This is human love. And if it is not human, and you love him for God's sake, then love everyone, because God commanded you to love your enemies as much. If He commanded us to love our enemies, how much more so than those who have not grieved us in any way? But I love (and enemies), you will say, although not so much. You'd better say that you don't love them at all. When you condemn (the enemy), when you envy him, when you plot against him, then how (can you say that) you love him? I don't do anything like that, you say. But when you hear something bad about him, and do not shut the mouth of the speaker, do not refuse to believe what is said, do not cease (such speeches), is this a sign of love? "The love of each one for one another is multiplied," he says, "among you all, so that we ourselves glory in you in the churches of God" (v. 4). In the first epistle he said that all the Churches of Macedonia and Achaia spread the word about them, having learned about their faith: "We need nothing," he says, "to tell about anything. For they themselves tell of us, what kind of entrance we had to you" (1 Thess. 1:8, 9); but here he says, "We ourselves boast of you in the churches of God." What do these words mean? There (the Apostle) says that (others) do not need us to tell them (about your exploits); but here he does not say that we speak of them, but that we boast and are exalted by them. Therefore, if we thank God for you, and boast of you before men, how much more should you do so in regard to that which gives us comfort. If your good works are worthy of others to boast about them, is it possible to say (that they constitute) for us the cause of sorrow? "We ourselves boast," he says, "we glory in you in the churches of God, in your patience and faith." Here he points out that a long time has passed (since the beginning of their sufferings), because patience is manifested over a long period of time, and not in two or three days. And he doesn't just talk about patience. Of course, patience is already expressed when a person does not enjoy the blessings promised to him; but in the present case he speaks of greater patience. What is it about? About the one that is born as a result of persecution. That he hints at this is evident from the fact that he further adds and says: "in all the persecutions and tribulations that you have endured." They lived constantly among enemies who tried to harm them on all sides, and in spite of this, they showed unbending and unshakable patience. Let those be ashamed, therefore, who, for the sake of human protection, change their convictions. Even at the very beginning of the (Gospel) preaching, the poor people who lived by day's labor entered into enmity with the people who ruled the state and occupied the first places in it – when not a single king or ruler was yet among the believers – they endured an irreconcilable battle, and in spite of this they did not renounce (their convictions). "The proof that there shall be a righteous judgment of God" (v. 5). See how he adds one consolation to another. He said that we thank God, said that we boast before people – and this is already comforting; but what the sufferer seeks most of all is to be delivered from calamities and to punish those who have done him harm. In fact, the soul, when it is weak, desires it most of all; on the contrary, the soul is wise and does not even desire this. What is the meaning of the words: "The proof that there will be a righteous judgment of God"? By this (the Apostle) pointed out a twofold recompense: one for those who do evil, and the other for those who endure it. It was as if He were saying: so that God's righteousness may be revealed in this, that He will crown you, and punish them. At the same time he comforts them, showing them that they will be crowned for their labors and cares, in accordance with the demand of justice. But first he says what concerns themselves. Indeed, even if someone strongly desires to avenge himself, he first of all seeks a reward for himself. For this reason (the Apostle) added: "That you may be worthy of the Kingdom of God, for which you also suffer." The cause of their suffering, then, is not that their persecutors are stronger than they are, but that it is by this way that they must enter the kingdom." "Through many," he says, "through tribulations we must enter into the Kingdom of God" (Acts 14:22). "For it is righteous in the sight of God to repay them that offend you with tribulation, and to you who are offended with joy with us, at the appearing of the Lord Jesus from heaven, with the angels of his power" (v. 6, 7). "For"[1] (είπερ) is here placed in place of "as" (έπεί), just as we use (this expression) when speaking of things which we consider indubitable and indisputable. Instead of saying, "Very just," he says, "If it is just in the sight of God that they should be vengeed, then He will surely take vengeance," just as if someone were to say, "If God cares about the things (of the world), if God has care." In the same way, he used the expression "if" to speak of what all were agreed upon, as if one were to say, "If God hates evil men," using this expression for the purpose of making others say that he hates, and such judgments are not subject to the slightest doubt, because they themselves knew that it was just. "To those who insult you," he says, "to repay with sorrow, and to you, who are offended, with joy with us."

3. What is it? Will the recompense be equal (to deeds)? No. On the contrary, see how from what he says afterwards it is revealed that the punishment will be much more severe and the reward much greater. Here is another consolation (the Apostle says) that those who participated in suffering will have the same portion in recompense – this is precisely the meaning of the expression: with us – thus equating them in crowns with those who have performed innumerable and much greater feats. Further, he adds to this an indication of the time of retribution, and by means of the description (of the event itself) he raises their thoughts, as if by his word he opens the heavens and presents them to the eye, and surrounds Him (the Lord) with an angelic host, thus drawing a brilliant image of both the place itself and what is on it, in order to thereby enable them (the Thessalonians) to recover somewhat. "But to you, who are offended, with joy with us, in the appearing of the Lord Jesus from heaven, with the angels of his power, in flaming fire taking vengeance on those who do not know God, and do not obey the gospel of our Lord Jesus Christ" (v. 8). If those who do not obey the Gospel will be punished, what will not those who still insult you in this disobedience experience? But notice, I beg you, the wisdom (of the Apostle). He did not say here, "Insulting you," but, "Not listening." Consequently, if not in vengeance for you, he says, then in vengeance for Himself (the Lord) must necessarily subject them to punishment. Thus this is said for the greater assurance that, in any case, (the persecutors) must be punished, and the previous one is for the assurance that (the persecuted) will be honored. Thus, the assurance of the inevitability of punishment leads them to faith, and the consolation is that (the persecutors) will be subjected to this suffering in revenge for the offenses inflicted on believers. Although this was said to them (the Thessalonians), it may also apply to us. Therefore, when we are in misfortune, let us meditate on this.

Let us not rejoice in the punishment of others because we have been avenged, but let us rejoice that we ourselves have escaped such punishment and punishment. For what profit does it profit us that others should be punished? Therefore, I beseech you, let us not nourish in ourselves such a spiritual disposition; Let the thought of the Kingdom motivate us to lead a virtuous life. It is true that he who is fully possessed is not guided by fear or desire to gain the kingdom, but by Christ himself, as Paul did. But we will think about the good things in the kingdom and about the torments in hell, and at least in this way we will properly educate and educate ourselves, we will thus urge ourselves to do what we must do. When you see something good and great in this life, then think about the heavenly kingdom, and you will be convinced that what you have seen is insignificant. When (you see) something terrible, then think of hell, and you will laugh at it. When carnal lust takes possession of you, think about fire, think about the very pleasure of this sin, that it is insignificant and that it does not even bring pleasure. If the fear of transgressing the laws which are here issued is so strong that it restrains us from doing evil, how much more is the remembrance of the future, the unceasing torment, the eternal punishment. If the fear of the earthly king restrains us from so many crimes, how much more so does the fear of the eternal King. How can we constantly arouse this fear in ourselves? If we are always attentive to the words of the Scriptures. For if the mere sight of a dead man humbles our mind to such an extent, how much more is Gehenna and the unquenchable fire, how much more is the undying worm? If we were constantly thinking about Gehenna, we would not soon descend into it. For this reason God threatens punishment. If the contemplation of hell had not been of great benefit to us, then God would not have threatened it; but since the memory of it can contribute to the proper fulfillment of great deeds, He has sown in our souls, as it were, a kind of salutary medicine, a formidable thought about it. Therefore, let us not neglect the great benefit that is born from this, but let us make it a constant subject of conversation during the morning and evening meals. Talking about pleasant things does not bring the slightest benefit to our soul, on the contrary, it makes it weaker, while talking about sad and sorrowful things cuts off from it all absent-mindedness and effeminacy, turns it to the true path and restrains it even when it has submitted to weakness.

Whoever talks about theaters and actors does not give our soul the slightest benefit, on the contrary, he inflames it even more and makes it more frivolous. Whoever is occupied with other people's affairs and is curious to know them, often through such curiosity exposes her to danger. But he who speaks of hell is not exposed to any danger, and at the same time makes his soul more chaste. Perhaps you are afraid of such terrible speeches? Do you not think that you will quench hell if you do not speak of it? Or – that you will ignite it if you speak? Whether you speak or not, the fire (of Gehenna) will still burn. Talk about it constantly so that you never fall into it. It is impossible that a soul constantly occupied with the thought of Gehenna should soon sin. Hearken therefore to the excellent admonition: "In all thy deeds remember thy end, and thou shalt never sin" (Sir. 7:39). It is impossible that a soul that fears to be called to account for its actions should not be lazy to crimes. Fear, once established in our minds, leaves no room for anything worldly in it. If the speech about Gehenna, which only occasionally occupies us, humbles and tames us, then the thought of it, which is constantly abiding in souls, does not purify the soul better than any fire? Let us not so much remember the kingdom as hell, for fear has more power over us than promises, and I know that many would despise a thousand blessings, if only they remained free from punishment; so now it is enough for me only that I am not subjected to punishment, that I am not punished. He will never fall into hell who always has it before his eyes. He who despises it will never escape hell. Just as with us those people who fear the judgment seat are not drawn to the judgment seats, on the contrary, those who despise them are most often subjected to them, so it is there. If the Ninevites had not feared destruction, they would have perished; but because they were afraid, they did not perish. If those who lived under Noah had been afraid of the flood, they would not have perished in the flood. And the Sodomites, if they had been afraid, would not have been consumed by fire. It is a great evil to neglect threats. Whoever ignores threats will soon learn their consequences by experience. Nothing can be more useful than talking about Gehenna; it makes our souls purer than any silver. Listen to what the prophet says: "For all His commandments are before me, and I have not departed from His statutes" (Psalm 17:23). And Christ constantly talked about Gehenna, because, although it grieves the hearer, it also brings him the greatest benefit.

4. Everything that is useful has such (properties) – and do not be surprised at this. After all, both medicines and viands are unpleasant for the patient at first, but then they benefit him. If we cannot endure speeches that are unpleasant for us, then it is obvious that we will not be able to endure difficult trials in practice! If none of us is able to endure the words of hell, then it is obvious that if persecution should befall us, none of us| would not be able to stand against fire, against the sword. Let us exercise our ears, so that we do not become pampered: from words we can pass to deeds. If we get used to listening to the terrible, then we will get used to enduring the terrible. And if we are so pampered that we are not even able to endure words, then how can we stand against events? Do you see how Blessed Paul despised everything that happens in this world, even dangers? Why is this? Because he learned to despise even hell for those whom God loved. Out of love for Christ, he counted the endurance of torments in hell for nothing; and we, for our own benefit, cannot endure even the talk of it. Now, after listening a little, you will depart; but I beseech you, if there is any love in you, to be constantly engaged in conversations about such subjects. At least it will not harm you in the least, if it does not already benefit you; but, without a doubt, it will also be useful. Depending on what our conversation is, so does the soul. "Bad associations," it is said, "corrupt good morals" (1 Corinthians 15:33). Consequently, good conversations are beneficial, and consequently, conversations that inspire fear make one chaste. Our soul is like wax. If you speak coldly, you will make it firm and harsh; but if they are fiery, then you will soften it. And having softened, you can give it such a form as you like, and inscribe on it the royal image. Let us therefore shield our ears from idle talk: they constitute no small evil, and from them all evil comes. If our mind learned to listen to the words of God, it would pay no attention to anything else; and if he did not pay attention to anything else, he would never dare to do evil. The word is the way to deeds – first we think, then we speak, then we act. Often many, even chaste people, passed from shameful words to shameful deeds. Our soul is by nature neither good nor evil; but both in it depend on free will. As a sail, where the wind blows, moves a ship, or rather, as a rudder guides a ship if a fair wind blows, so our mind, if a favorable wind brings good words to it, sails safely, and if contrary winds blow, it often sinks. As the winds are to ships, so are words to the soul. Wherever you want, you can move and direct it. That is why someone, teaching us, said: "And all thy conversation is in the law of the Highest" (Sir. 9:20). Therefore, I beseech you, weaning children from their mother's breasts, let us not teach them the fables of old women; but let (the child) learn from infancy what judgment is; let the thought that there is punishment take root in his mind; this fear, when it takes root in him, will be of great benefit. In fact, the soul, accustomed from an early age to tremble at the expectation of such a fate, cannot easily free itself from this fear, but, like a manageable horse, having the thought of hell as its guide, will walk rightly, will speak and take part in conversation only about useful things. Neither youth, nor wealth, nor orphanhood, nor anything else that will be able to harm her, so strong will her mind be, and so will she be able to resist everything. With such words let us edify ourselves, and our wives, and slaves, and children, and friends, and even, if possible, enemies. With the help of such words we will be able to stop a multitude of sins, and (we prefer) to live better in sorrowful than in favorable circumstances. This can be seen from the following. Tell me: if you were to enter a house where a wedding celebration is being celebrated, you would feel the pleasure of this sight for one hour; but then, when you came out of there, would you not be crushed with grief that you do not have the same? But if you were to enter the house of weeping people, even though they are very rich, then when you left it, you would rather feel peace. Thou wouldst have taken away from thence not envy, but consolation and encouragement for thy poverty.

You see from experience that wealth is not good, and poverty is not evil, but that both are indifferent in themselves. So it is in the present case: if you engage in conversation about pleasures, you will grieve your soul even more, which does not enjoy these pleasures; but if, in the midst of pleasures, you begin to speak of hell, it will be a source of joy and great consolation for you. For when you reflect that these pleasures can in no way help us against this fire, you will not seek them; and when you think that they usually kindle this fire even more, you will not only not seek them, but you will feel disgust for them and reject them. Let us, therefore, not avoid talking about Gehenna, in order to avoid Gehenna. Let us not avoid being reminded of the punishment, lest we be subjected to this punishment. If the rich man had thought of that fire, he would not have sinned; but since he never remembered it, he fell into it. Tell me, O man, when the time comes for you to appear before the judgment seat of Christ, will you also speak about everything, but not about this (not about hell)? When you have a case in court, which is often not even worth talking about, then you will not talk about anything else night and day, at any time and at all times, but about this case; whereas, having to give an account to God for the whole life and to be held accountable, you cannot even bear that others remind you of the judgment? That is why everything tends to perdition and corruption, that when we are preparing to stand before the judgment seat of man in connection with the affairs of life, we set everything in motion, we turn to everyone with a request, we constantly worry about it, we do everything that is necessary for this; meanwhile, having to appear before the judgment of Christ in the near future, we do nothing either personally or through others, we do not beseech the Judge. Yet He gives us much time (to prepare) and does not call us suddenly in the midst of sins; on the contrary, it enables us to be freed from them, and His goodness and love for mankind do not overlook anything that could be done on His part. We do nothing more on our part, and therefore we will be subjected to a great punishment. But let it not be! Therefore, I beg you, let us come to our senses at least now. Let us have hell before our eyes, let us think of the inevitable punishment to come, so that, in thinking about it, we may avoid evil, and acquire virtue, and be vouchsafed to receive the blessings promised to those who love Him by grace and love for mankind (our Lord Jesus Christ, to whom be glory forever, Amen).

[1] What is translated "for" in the Synodal translation is actually translated "if." This is what Chrysostom speaks about further.

CONVERSATION 3

"Who shall suffer punishment, eternal destruction, from the presence of the Lord, and from the glory of his might, when he shall come to be glorified in his saints, and to appear wondrous in that day among all those who believe, inasmuch as ye have believed our testimony" (2 Thess. 1:9,10).

1. There are many who place good hopes not on abstaining from sins, but on thinking that Gehenna is not so terrible as they say it is, but weaker than that which threatens us, and moreover is temporary, and not eternal, and they think much about it. Yet I can produce many proofs, and even deduce from the very words (of the Scriptures) concerning Gehenna, that it is not only no weaker than it is represented in threats, but much more terrible. However, I will not talk about it now. Enough is the apprehension that the mere words (about Gehenna) arouse in us, even if we do not reveal their meaning. And that it is not temporary, listen to what Paul says here about people who do not lead God and do not believe in the Gospel, namely, that they will be subject to punishment, eternal destruction. How, then, can the eternal be made temporary? On behalf of the Lord, he says. What does that mean? (The Apostle) wants to express by this that this can easily be accomplished. Since rich people were then very exalted, he says that no great effort is needed for this, but it will be enough just to come and appear to God, and punishment and torment will befall all (the guilty). His coming will bring joy to some, and torment to others. "And of the glory," he says, "of His might, when He comes to be glorified in His saints, and to appear wondrous in that day in all those who believe, because you have believed our testimony." What do you say? Will God be glorified? Yes, in all, he says, of His saints. How? When those who are now exalted see that those whom they have tormented, despised, and ridiculed have become close to Him, then His glory will be revealed, or, rather, this will be His glory and the glory of the latter, His glory, because He has not forsaken them, but has surrounded them with great splendour, their glory, because they have been so honored. Just as His riches consist in the fact that the faithful are found, so His glory consists in the fact that there are people who are made partakers of His blessings. The glory of the good is that He has someone to pour out His good deeds on. "And to appear wonderful," he says, "in all them that believed." That is, through believers. Here again "in" (έν) means the same as "through" (ǒτά). Through them (God) will manifest His wondrous (greatness). Indeed, when He vouchsafes such glory to the unfortunate, and to the humiliated, and to those who have endured a thousand sufferings, and to those who have kept the faith, then His power will be revealed, for although here believers have apparently been forsaken by Him, yet there they will be counted worthy of great glory. It is in this that all the glory and power of God is especially revealed. And how, listen to what (the apostle) says further: "For this reason we always pray for you, that our God may make you worthy of the calling, and accomplish all the favor of goodness and the work of faith in power" (v. 11). That is, when those stand in the midst (of the judgment seat) who have endured innumerable calamities, being compelled to depart from the faith, and have not departed, but have remained faithful, then God will be glorified; at the same time their glory will be revealed. Therefore, since many pretend to believe, do not please anyone before death: on this day it will be revealed who (truly) believed. "For this reason we always pray for you," he says, "that our God may make you worthy of the calling, and accomplish all the favor of goodness and the work of faith in power" (v. 11). Wherefore he added, "And hath done all good pleasure of goodness." He was also summoned dressed in filthy vestments, but did not remain among those who were called, on the contrary, for this reason most of all he was expelled from among those invited to the bridal chamber. The five virgins were also called: "Arise," it was said to them, "the bridegroom is coming" (Matthew 25:6), and they prepared, but did not enter. Therefore, explaining what calling he was talking about, (the apostle) added: "And he finished all the favor of goodness and the work of faith in power." Such a call, he says, we will pursue. See how imperceptibly he humbles them. In order that they, like men who have accomplished great feats, should not become proud from an abundance of praise and give themselves over to sloth, he says that as long as they are in this life, they lack something. Likewise, in the Epistle to the Hebrews, he says: "Ye have not yet fought unto blood, fighting against sin" (Hebrews 12:4). Everything, he says, is favor, assurance, satisfaction. As if to say this: so that God may be fully convinced that nothing more is lacking for you to become such as He wills. "And the matter," he says, "is faith in power." What does that mean? It is he who speaks of enduring persecution, so that we do not grow weary. "Let the name of our Lord Jesus Christ be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ" (v. 12).