3. For if he who receives (alms) in the presence of many (others) is to be ashamed, what offense is inflicted on him when it is still given with reproach and turned away from him? How can they wound his soul with this? If those who are not so willing to give alms, or give it with murmurs, enrage those who receive it (do not speak to me of shameless supplicants, but of believers), what do they awaken in them when they dare to reproach them by giving them alms? What punishment should they suffer for this? But this is not what we do; on the contrary, we insult those who ask so much, and look upon them with such disgust, as if they had done us the greatest injury. You give him nothing: why are you vexed? Admonish them as brethren, said (the Apostle), and do not insult them as enemies. Whoever admonishes his brother does not do it publicly, does not solemnly expose him to shame, but secretly and with great caution, grieving and contrition, and with tears and weeping. Therefore, let us give (almsgiving) with brotherly zeal, let us admonish with brotherly love, not grieving because we give alms, but grieving because he transgresses the commandment. What will be the benefit to you? If you offend him by giving him alms, you will lose the pleasure (given to you by your) generosity. And if you give him nothing, and insult him, what harm will you not do to this wretched and unfortunate (man)? He came to you, hoping to receive alms from you, and departed, having received a mortal wound from you, and will shed even more tears after that. Since poverty compels him to beg alms, while he is insulted for what he asks, see what punishment will befall those who insult him. "He who oppresses the poor," it is said, "blasphemes his Maker" (Proverbs 14:31). Tell me: He has allowed him to beg for your sake, that you may heal yourself, and you offend him who endures poverty for your sake? What cruelty! What ingratitude in this act! "Admonish," says (the Apostle), "as brethren." And after almsgiving, he commands us to admonish him. If, without giving him anything, we begin to offend him, then what shall we say in our defense? "May the Lord of peace himself give you peace always in all things" (v. 16). See how he, when he commands them what is to be done, seals his exhortations with prayer, putting prayers and supplications, as it were, on that which has been set aside for keeping. "May he give you," he says, "peace always in all things." Since, probably, strife could arise from this, because some would become more persistent, and others would no longer give to such as much as before, it is not without reason (the Apostle) who now prays, saying: "May he give you peace always." This is what they had to take care of in order to always keep the peace. What does it mean: in every place? He wants peace everywhere, so that nowhere can the causes of strife be found. The world is good everywhere, even in relation to outsiders (pagans). Listen to what he says elsewhere: "If it is possible on your part, be at peace with all men." (Romans 12:18). Nothing contributes so much to the proper fulfillment of all that we desire as to remain in peace and quiet, as when we withdraw from all enmity and have no enemy. "The Lord be with you all! Greetings by my hand, Paul's, which is a sign in every epistle; I write thus: the grace of our Lord Jesus Christ is with you all. Amen" (vv. 16-18). He says that he writes this in every epistle, so that no one will be able to compose forged epistles, when (in each of them) his signature will be found as a reliable sign. And he calls prayer a kiss, showing that at that time all spiritual (duties) were fulfilled, and that when it was necessary to make a greeting, it was combined with benefit, and that prayer was then not only a sign of love. With prayer he began (apo-tol), with prayer he concluded (his epistle), enclosing on both sides with great walls what had been said, – having laid a firm foundation, he added a firm end. "Grace," he says, "to you also peace." And again, "The grace of our Lord Jesus Christ be with you all. Amen." This was also commanded by the Lord when He said to His disciples: "And behold, I am with you always, even to the end of the age" (Matthew 28:20). But this happens only when we desire it. He will not be with us at all if we ourselves begin to distance ourselves from Him. With you, he says, I will abide forever. Therefore, let us not drive away this grace from ourselves. (The Apostle) wants us to distance ourselves from every brother who walks disorderly. To be excommunicated from the whole community of brethren was then considered a great calamity. Therefore, (the Apostle) subjects everyone to this punishment. Thus, in another place, namely in the Epistle to the Corinthians, he said: "With such a one you cannot even eat together" (1 Corinthians 5:11). And now the majority of people consider it unimportant, and now everything is mixed up and thrown into disorder: we indiscriminately, as it happens, enter into fellowship with adulterers, fornicators, covetous. If it was necessary to distance oneself from one who only ate not by his own labor, how much more from the rest? And that you may know what fear was inspired by excommunication from the brethren, and what benefit it brought to those who wisely accepted such a punishment, listen to him who was proud of his sin, who reached the last degree of vice, who committed fornication, which is not even named among the Gentiles, who remained insensible to his wound (and this is the extreme degree of corruption), – how this very man, who was so wicked, humbled himself and tamed to such an extent that Paul later said of him: "For such a punishment from many is sufficient, and therefore I beseech you to show him love" (2 Corinthians 2:6, 8). (Such a person) was then the same as a penis torn from the rest of the body.

4. The reason why it was so fearful at that time was that it was then considered a great blessing to be in the company of believers. At that time (the faithful) lived in each Church as (they live among themselves) people who dwell in the same house, who are subject to the same father and participate in the same meal. Therefore, what misfortune was it for everyone to be removed from such a great love? And now it doesn't seem to be anything important, because we don't consider it important when we're in mutual communication. What was previously considered a series of punishments, now, due to the cooling of love, happens apart from punishment, and we separate from each other for no reason, out of indifference. Truly the cause of all evil is the absence of love; it has destroyed and destroyed all that is great and glorious in the Church, all that for the sake of which one should rejoice. Great boldness (inspires) the teacher (the idea) that he can, (referring to) his righteous deeds, admonish his disciples. That is why Paul said, "For you yourselves know how you ought to imitate us." A teacher should teach more by life than by word. Let no one think that (the Apostle said) this, wishing to praise himself immoderately: necessity forced him to say this, and for the sake of the common good. "For," he says, "we have not rioted among you." Do you not see humility in this, that he (as if) he does not deserve to call it deanery? "They did not commit outrages," he says, "they did not eat bread from anyone for nothing." Here he also points out that they were probably poor. And do not speak to me (against this); but they were not all poor, for he speaks of the poor, and of those who could earn their necessary sustenance in no other way than by the labor of their hands. He did not say, "Let them receive (sustenance) from their fathers," but, "He who labors," he says, "is worthy of sustenance." If I, says he, the preacher of the words of doctrine, have feared to burden you, how much more should he be afraid, who is of no use to you. This is, in fact, a burden. It will also be a burden when one gives something to another without great diligence. But (the Apostle) does not hint at this, but at those who, as if of their own free will, (belonged to the number) of the poor. Indeed, why do you not work? God did not give you hands to receive from others, but to give to others. "But the Lord," he says, "is with you." We can ask for this for ourselves, if only we fulfill what the Lord has commanded. Listen to what Christ says to His disciples: "Go ye therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you; and behold, I am with you always, even to the end of the age. Amen" (Matt. 28:19,20). This is said not only to them, but also to us. That not only they have been promised this, but also all those who will follow in their footsteps, is evident from the words: "To the end of the age." But why did he say this, and not to the teachers? Each of you, if he wishes, can become a teacher, if not for the other, then for himself. Teach yourself first. When you learn all that the Lord has commanded you to observe, then you will gain many imitators through this. Just as a lamp, when burning, can kindle from itself a multitude (of others), and when it is extinguished, it will not radiate light for itself and will not be able to kindle other lamps, so also a righteous life: when the light that abides in us is bright, then, imagining in ourselves an example, we can form (from them) a multitude of disciples and teachers. It is not so much my words that can benefit the listeners, as our lives. For if there be a man who is pleasing to God, and shines in virtue, and has a wife, for he who has a wife, and children, servants, and friends, can be pleasing to God, then tell me, can not such a man be of more use to all than I? I am listened to once or twice a month, or even never, and what they hear is preserved in (memory), perhaps only to the threshold of the church, and then immediately forgotten; meanwhile, constantly looking at his life, they receive great benefit from it.

We, although we do not do good, nevertheless all praise the good and marvel at it. In the same way, a wife, seeing the meekness of her husband and constantly staying with him, receives great benefit from it; He is also a child. Thus, everyone can be a teacher. "Therefore exhort," he says, "one another, and edify one another, as ye do" (1 Thess. 5:11). Look indeed. Has there been a loss in your house? Does the wife, being more feeble and addicted to luxury, be embarrassed by this? But if the husband is wise and laughs at this loss, then he will console her and persuade her to endure (the loss) generously. Tell me, then, whether he will not be of much more use to her than our words? After all, it is not difficult for anyone to speak, but it is very difficult to act when necessary. For this reason human nature is usually more correctable by example. The superiority of virtue is so great that often even a slave benefits the whole house on an equal footing with the master.

5. For it is not in vain and without reason that Paul constantly commands them (the slaves) to perfect themselves in virtue and to be obedient to their masters, taking care not so much that they serve their masters, as that the word of God and the (gospel) teaching are not blasphemed. And when he is not blasphemed, then soon they will be amazed at him. And I know many houses that have benefited greatly from the virtue of slaves. But if a slave under authority can admonish his master, how much more can a master admonish his slaves. Share this service with me, I beg you. I speak to everyone in general, and you (speak) to everyone in particular. And let each one contribute to the salvation of your neighbor. To make sure that the fathers of families should lead in this (of their household), listen to where Paul sends wives: "If," he says, "they want to learn anything, let them ask their husbands at home" (I Corinthians 14:35), and not send them to the teacher. Just as in schools there are teachers among students, so in the Church. (The Apostle) wants not everyone to trouble the teacher. Why? For great blessings will flow from this: as a result, not only does the work of the teacher become easy, but each of the students, being diligent, if he has care, can soon become a teacher. In fact, see what service your wife brings you. It looks after the house, takes care of everything in the house, disposes of the maids, dresses with her own hands, is the reason why you are called the father of the family, keeps you from shameful houses, helps you lead a chaste life, quenches the excessive power of natural desires. But you also do her a favor. How? Lend her a helping hand in spiritual matters. When you hear something useful, then, like swallows, keeping it in your mouth, bring it and put it in the mouths of both the mother and the chicks. Is it not unreasonable, indeed, that you, arrogating to yourself primacy in all other things and taking the place of the head, in the matter of teaching leave the place proper to you? A superior must surpass his subordinates not in honor, but in virtue. The latter is the duty of the superior, and the former is the duty of the subordinates. This is the dignity of the boss himself. If you enjoy great honor, it does not depend on you at all: you have received it from others. But if you shine with virtue, then it belongs entirely to you. You are the head of the wife. Let the head govern the rest of the body. Do you not see that the head is not so much elevated above the rest of the body as by its care for it, governing it like a helmsman? In the head there are both bodily and spiritual eyes. From there the power of sight and the ability to lead are communicated to them. Everything else (in the body) is appointed for service, and the head serves to rule. All feelings in it have their origin and their source. From there arise the organs of speech, sight, smell, every sensation, there is the root of nerves and bones. Do you see that the head is raised (above the body) more by its care for it than by its honor? In the same way let us try to have dominion over women: let us overcome them, not by demanding greater honor from them, but by doing more good to them on our part. I have shown that they do us many favors; but if we want to repay them for this with spiritual blessings, then we will surpass them. Among the bodily goods it is impossible to find one that would be equal to the latter. What in fact (will you point out)? For the fact that you acquire a lot of money? But she keeps them. Her care here has an equal value and is just as necessary. Why? For many, though they have gained much money, yet not having a wife to keep it, have lost everything. As for children, you do everything together, and there is an equal service from both. Even in this case, her ministry is fraught with great difficulty, since she constantly carries the fruit within herself and is subjected to the pangs of childbirth. Thus, only in spiritual (things) can you have an advantage over it. Let us, therefore, not be concerned that we have money, but that we may boldly present before God the souls that have been entrusted to our care, because by instructing them we also bring the greatest benefit to ourselves. Whoever teaches another, if he gains nothing more, then at least for the time when he speaks, he himself should be moved by emotion, especially when he sees that he himself is guilty of what he accuses others of. Therefore, since by this we benefit ourselves and them (women), and through them the whole household, and since this is first of all pleasing in the sight of God, let us not shrink from caring not only for our own souls, but also for the souls of those who serve us, so that we may receive recompense for all, and enter the holy city with great riches, our mother is the heavenly Jerusalem. Oh, that none of us had been expelled from it! But let all of us, shining forth with the light of a pious life, be vouchsafed with much boldness to behold our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

COMMENTARY ON 1 TIMOTHY

INTRODUCTION

Timothy was one of the disciples of the Apostle (Paul). Luke testifies (Acts 12:2) that he was a young man worthy of wonder, who had earned the approval of the brethren in Lystra and Iconium. He was at one and the same time a disciple and a teacher, and at the same time he was so judicious that, although he heard that Paul, when preaching, did not oblige him to accept circumcision, although he knew that he opposed Peter on this matter, yet he agreed not only not to preach against (circumcision), but even to accept it: "He circumcised it," says (Luke) (Acts 16:23), when he was already at that age, and then entrusted him with the administration (of the Church). Thus, Paul's very disposition towards him shows to the proper degree what kind of man he was. He also testifies to him in another place, when he writes: "But his faithfulness is known to you, because he served me as a son to his father in the gospel" (Phil. 2:22); and again in the Epistle to the Corinthians he says: "I have sent to you Timothy, my beloved and faithful son in the Lord" (1 Corinthians 4:17); And again: "See that he is safe with you; for he does the work of the Lord, even as I do" (1 Corinthians 16:10); and in the Epistle to the Hebrews He says: "Know ye that our brother Timothy is set free" (Hebrews 13:23). And from very many other places everyone can see the great love (of the Apostle) for him. In the same way, the miracles that are still being performed today show his boldness (before God). [1]

Perhaps someone will ask: why (the Apostle) writes only to Titus and Timothy, while Silas was one of the most honorable men, as well as Luke, of whom he says in his epistle: "Luke alone is with me" (2 Tim. 4:10); likewise Clement was one of his fellow-workers, because (the Apostle) also says of him: "With Clement and with the rest of my fellow-workers" (Phil. 4:3)? Why, then, does he write only to Titus and Timothy? Because he had already entrusted the latter to the Church; meanwhile, the former still accompanied him in his travels; he placed the latter in prominent places. (Timothy) was endowed with such exalted qualities that even his youth did not constitute the slightest obstacle for him. For this reason (the Apostle) wrote: "Let no one despise thy youth" (1 Tim. 4:12), and again: "the young," he says, "as sisters" (5:2). When there is virtue, everything is in abundance, and there is no obstacle in anything. For this reason, when discussing bishops and speaking much about them, (the Apostle) never enters into a detailed study of their age. And if he says in his epistle that (the bishop ought to be) "keeping the children in obedience with all honesty; and one wife to the husband" (1 Timothy 3:4,2), he says this not because he needs to have a wife and children, but because if it should ever happen that a layman should be elevated to this place, they should be such that they can manage the house, the children, and everything else. For if anyone, in addition to being a layman, were still a useless person even in this kind of matter, how could he be entrusted with the care of the Church? But why, you will say, does (the Apostle) write an epistle to a disciple when he has already been appointed to the teaching position? Should he not have been instructed first, and then sent (to this office)? But (Timothy) had need not of such instruction as is necessary for the disciples, but of such instruction as is necessary for the teacher. Note, therefore, that throughout the epistle he gives him the instruction necessary for a teacher. So even from the very beginning, in the preface, he did not say: do not listen to those who teach otherwise, but how? – "to exhort some, that they should not teach otherwise" (1 Tim. 1:3).

[1] Probably, here the saint points to the miracles that exuded the relics of St. Timothy.

CONVERSATION 1

"Paul, an apostle of Jesus Christ, according to the command of God our Saviour, and of the Lord Jesus Christ our hope, unto Timothy, a true son in the faith: grace, mercy, peace, from God our Father, and Christ Jesus our Lord" (1 Tim. 1:1-2).

1. The title of apostle was great, high, and venerable; and we see that Paul everywhere preliminarily points out the reasons for his calling, (wishing to show) that he does not admire honor for himself, but has received it and possesses it out of necessity. When he calls himself called (Romans 1:1), and when he says, "By the will of God" (1 Corinthians 1:1), and again in another place, "This is my necessary [duty]" (1 Corinthians 9:16), and when he says, "For whom I am ordained" (1 Tim. 2:7), he removes (all thought) of covetousness and pride. For just as he who seeks honor, which is not given to him by God, is subject to the strictest condemnation, so he who sets aside and rejects it is subject to another kind of accusation, that of disobedience and disobedience. That is why Paul now, at the beginning of his Epistle to Timothy, speaks of the same thing in these words: "Paul, an Apostle of Jesus Christ by the command of God," He did not say here, "Paul called," but, "By commandment." In order that Timothy, in his weakness, should not think that (the apostle) was speaking to him in the same way as to the other disciples, he thus began (his epistle). Where did God give him this command? In the Acts of the Apostles we find that the Spirit (of God) said: "Separate for Me Barnabas and Saul" (Acts 13:2). And everywhere in his epistles Paul adds the name of the apostle to (his name), teaching the listener not to think that what he said is the word of man, because the messenger does not speak anything on his own behalf; therefore, calling himself a messenger, he immediately turns the listener's thought to the One Who sent him. That is why he puts this name in front of all the Epistles, making his word certain through it, and (here) he says thus: "Paul, an Apostle of Jesus Christ, at the command of God our Saviour, and of the Lord Jesus Christ." Meanwhile, nowhere is it seen that the Father gave him a command, and everywhere Christ speaks to him. What exactly does it say? "Go; I will send thee far away to the Gentiles" (Acts 22:21), and again: "Thou shalt stand before Caesar" (27:24). But what the Son commands him, he calls at the same time the command of the Father, just as he calls the command of the Spirit the command of the Son. For example, he was sent from the Spirit and was chosen by the Spirit, while he says that this was the command of God. So, what then? Is not the authority of the Son degraded by the fact that His apostle was sent by the command of the Father? Not at all: see how he presents this power as equally belonging to Them. And when he said, "By the command of God our Saviour," he added, "And the Lord Jesus Christ, our hope." See how correctly he gives them these names. So the Psalmist uses this expression, speaking of the Father: "the hope of all the ends of the earth" (Psalm 64:6), and again Blessed Paul, writing in another place, says: "For this we labor and endure reproach, because we trust in the living God, who is the Savior of all men" (1 Tim. 4:10). It is necessary that the teacher should be exposed to dangers, and much more so than the students. "I will smite the shepherd," it is said, "and the sheep of the flock will be scattered" (Zech. 13:7; Matthew 26:31). Therefore, in such a state of things, the devil attacks the teachers with greater fury, because if they perish, then the whole flock will be scattered. When he kills sheep, he only reduces the flock; and if he smites a pastor, he harms the entire flock. Thus achieving more with less difficulty, and destroying everything in one soul, he attacks them (the teachers) most of all. That is why (the Apostle) immediately at the beginning of the Epistle encourages his spirit, saying: We have a Savior – God, and hope – Christ. We endure much, but we have great hopes; we are exposed to dangers, we are plotted, but we have a deliverer, not man, but God. Therefore neither our deliverer will fail, because He is God, and whatever dangers threaten us, they will not prevail against us, nor will our hope put us to shame, because Christ is our hope. We endure misfortunes (by comforting ourselves) with two (thoughts) – either by the fact that we will soon be delivered from calamities, or by feeding ourselves with good hopes. Consequently, whatever we endure, he says, everything present means nothing. But why does he nowhere call himself an apostle of the Father, but only of Christ? He presents everything in common (with Them), and calls the gospel itself God's. "To Timothy, a true son in the faith" And this (is said) for comfort. For if he has shown such faith that he has become a child of Paul, and not just a child, but a true child, then he will retain faith in the future. It is not in the nature of faith to fall and become confused, even when something happens that does not agree with the promise. But he was the son (of Paul) and the true son, but he was not at all one and the same being. So what is it? Was it of a different kind? [1] But he did not come from Paul, you will say, therefore it does not indicate from whom he came. So what is it? Was he of a different nature? This is not indicated either. Having said, "Child," (the Apostle) purposely added the word "in faith," in order to show that he was his true son and descended from him. He was no different from (Paul). There was no difference in faith between them. And among men, according to (the laws of) nature, it happens that the son is like the father, but not to the same extent as (when this resemblance has its foundation) in God, because then the resemblance is more perfect. Here, although they are essentially the same, they differ from each other in many other respects – in color, appearance, reason, age, character, spiritual and bodily qualities, external and many others, or differ from each other or are similar to each other; and there (in God) none of these differences take place. (The expression) "by command" is stronger than "called," as can be learned from other places. Similar to the expression, "Timothy the true child," he used (the Apostle) in the Epistle to the Corinthians, when he said: "I have begotten you in Christ Jesus" (1 Corinthians 4:15), i.e. (begotten) by faith. And he added the word to the true, wishing thereby to express that he is perfect and has a greater resemblance to him than others; besides, (he wanted to express) his love and great affection for him. Here again in (έν) the word "faith" is used: he says: "to the true child in faith." Notice also what praise there is in this (for Timothy), if (the apostle) calls him not only his son, but also a true son. "Grace, mercy, peace from God our Father, and Christ Jesus our Lord"

2. Why does he not place mercy anywhere at the beginning of the other epistles, but only here? And this is because of his great love (for Timothy): for more he prays for his son, fearing and trembling for him. He was so anxious about him that, which he never did, he wrote to him about matters pertaining to bodily needs, when, for example, he said: "Drink a little wine for the sake of your stomach and your frequent infirmities" (5:23), because teachers need more indulgence. "From God," he says, "our Father and Christ Jesus our Lord." Here again there is consolation. In fact, if God is the Father, then He cares (for people) as for children. Listen to what Christ says: "Is there any man among you who, when his son asks him for bread, will give him a stone" (Matthew 7:9)? "Going to Macedonia, I asked you to remain in Ephesus" (v. 3). Listen to how meekly he speaks to him, not in the voice of a teacher, but of a servant. He did not say, "I have commanded," or "I have commanded," or even "I have convinced"; But what? "I asked you" However, we should not do this to all the disciples, but only to the meek and well-behaved; and with others, who are corrupt and not fully devoted – otherwise, as he himself, writing in another place, says: "rebuke" them "with all authority" (Titus 2:15), or see that here also he says: "exhort some," not (he says): beseech them, but – "that they may not teach otherwise." What does that mean? Was Paul's epistle to them (the Ephesians) not enough? It was enough, but people are more likely to disrespect the messages. Therefore, either in this way it must be explained, or perhaps (it must be assumed) that it happened before the Epistle (to the Ephesians) was written. Meanwhile, he himself asceticized in this city for a long time; here was the temple of Artemis, here he experienced those disasters. And after this spectacle had ceased, he, having summoned and comforted his disciples, then sailed away and came to them again. It is appropriate, however, to ask: has he not now appointed Timothy (bishop) there? For he says, "To exhort some not to teach otherwise." He does not enumerate them by name, lest the publicity of their denunciation make them even more shameless. There were some false apostles from the Jews, who wanted to draw the faithful back to the law (Moses) – of which he accuses them everywhere in his epistles. Yet they did this not so much out of the promptings of conscience as out of vanity, and out of a desire to have disciples, because they vied with Blessed Paul and cherished envy of him. This is the meaning of (the words): "they taught something different." "And they did not engage," he says, "with fables and generations without end," v. 4. He does not call the law fables—no—but false tradition, perverted and incorrect beliefs. Probably, these (natives) of the Jews generally began to talk about useless subjects, enumerating grandfathers and great-grandfathers, in order to enjoy the glory of great experience and knowledge. "To exhort," he says, "some, that they should not teach other things, and not be occupied with fables and endless genealogies." What does (the expression) infinite mean? Either that they are not appointed for any purpose, or that (bring) not the slightest benefit and are incomprehensible to us. You see how he condemns research. Indeed, where there is faith, there is no need for investigation; Where nothing needs to be researched, why do you need to do research there? Investigation destroys faith: whoever searches anything has not yet found; he who investigates cannot believe. That is why he says: let us not investigate, because if we investigate, it is no longer faith; Faith, on the other hand, has a calming effect on the mind. How did Christ say: "Seek, and ye shall find; knock, and it shall be opened unto you" (Matthew 7:7), and "Search the Scriptures, for ye think by them to have eternal life" (John 5:39)? In the first place, "seek" means a petition, a strong desire; and in another, "Search the Scriptures" not only does not impose any obligation of inquiry, but even removes it, because He said, "Search the Scriptures," that is, study and know their true meaning, not in order to be forever engaged in research, but in order to cease all investigation. And well said, "To exhort some, that they should not teach other things, nor be occupied with fables and endless genealogies, which produce more controversy than the edification of God in the faith" (v. 4). He said well, "The edification of God," because God wanted to give us many things, but our minds do not grasp the greatness of His economy. Thus, that which is the greatest medicine for our souls must be done with the help of faith. Our investigations are therefore inconsistent with the economy of God. And what is arranged with the help of faith? That we accept God's blessings, that we are made better, that we doubt nothing, that we are not perplexed about anything, and that we are completely at peace. Meanwhile, what faith accomplishes and arranges destroys our inquisitiveness, arousing many questions and overthrowing faith. "They did not concern themselves with fables," he says, "and with endless genealogies." And what harm, you will say, do these genealogies bring? Christ said that through faith one must be saved; And they were engaged in research and said that it was impossible. Since the preaching (of teaching) was done in the present tense, and the fulfillment of what was preached belonged to the future, faith was needed; but they, being occupied with the exact observance of the ceremonial law, opposed the faith. I also think that when He says, "By fables and genealogies," He is also alluding to the Greeks, because they also enumerated their gods.

3. So, let's not engage in research. For this is why we are called faithful, so that we may undoubtedly believe what we are told, so that we may not doubt anything. If what is said to us came from people, then it would be necessary to investigate it; but since it comes from God, it is only necessary to revere it and believe. If we do not believe this, then we will not be convinced that God exists. For how can you know that God exists when you examine Him? The first sign that you know God is that you believe what he says, without requiring explanation or proof. Even the Greeks knew about this: they believed, they say, in the gods, although the latter spoke without giving any proofs. Why? Because they were descendants of the gods. Do you see that the Greeks also knew about this? But why do I speak of gods? They did exactly the same with man, sorcerer and sorcerer, namely with Pythagoras; (they had an expression): he said (αύτός έφη). And at the top of their temples there was depicted silence, which, holding back their lips with a finger and pressing their lips, indicated to all passers-by that they must be silent. Are their beliefs so worthy of respect, and ours not so much, or even deserve to be laughed at? But would not (such a thought) be a sign of extreme madness? It would even be fair to subject the teaching of the Hellenes to investigation, because in it there are contradictions, perplexities, and controversial questions; and our teaching has nothing to do with any of this. Their teaching was invented by human wisdom, and ours was revealed to us by the grace of the Holy Spirit. Spirit; the former is madness and extravagance, and the latter is properly the teaching of wisdom. There is neither pupil nor teacher, and all are equally engaged in research; here, whether it be a teacher or a student, everyone must learn from the one from whom he needs to learn, be convinced and not doubt, believe, and not reason. The ancients were glorified by faith, and without it everything was corrupted.