II. To those who are hostile to those who attract them to the monastic life.

FIRST WORD. Punishment for those who resist God. An example is in the face of the peoples who prevented the restoration of the temple after the Babylonian captivity. - The same is true of the opponents of monasticism. - Details of the persecution of monks. - Regret for the foolishness of the persecutors. "They do more harm to themselves than to the persecuted. - An example of Ap. Paul and Nero. - The sinfulness of persecution. - Comparison of the persecutors of monasticism with the persecutors of the apostles. - The punishment that befell them. - Testimony of Josephus. - Faith alone is not enough for salvation; good deeds are also necessary. - The number of those to be convicted. - An example from the history of the Flood. - The perversity of the world.

SECOND WORD: To an unbelieving father. A truly rich man is one who despises everything. - We are glorified more by virtue than by wealth. "No one is inclined to harm the one who has left everything, and he cannot, if he wanted to. - Whoever despises all earthly things is more easily consoled in deprivation. - Christians thrive especially when they are oppressed. - Short-term pleasures. - The story of a hermit whose father was a pagan.

THIRD WORD: To a believing father. It is necessary to take care of the salvation of one's neighbor. - Neglect of children is evil. - The laws on the upbringing of children are given by God. - Virtue depends on the inner disposition. - Different degrees of rescue. - Corruption of morals. - The necessity of strict wisdom. - The need for laws and punishments in the state. - The life of monks is likened to that of angels. - The evil of wickedness combined with eloquence. - The words of Socrates in Plato at the beginning of his apology. "Holy men prospered without any eloquence. - The story of a young man instructed by a monk. - The superiority of monastic life over worldly life. The sameness of rules for monks and laymen. - It is more difficult for the laity to be saved. - A true father is one who cares about the salvation of his son. - The giver of money is a truer owner of it than the one who hoards it. - The need to be accustomed to the practice of virtue from a young age. - The benefits of a temporary stay of young men in a monastery. - The story of Anna and Samuel. - Exhortation to parents about the upbringing of their sons in piety.

III. Comparison of the power, wealth, and privileges of the Tsar with the true and Christian wisdom of monastic life.

The reason for writing this reasoning. - He who commands money and his own passions is more a king than he who commands the people and the army. - The battle of a monk is more glorious than the battle of a king. - Which of them is happier during the night. - The charity of a monk in comparison with the charity of the king. A king and a monk in the face of death and after it.

IV. On contrition.

FIRST HOMILY - to Demetrius the monk. The reason for writing the word. - The necessity of contrition due to the domination of sinfulness on earth. - Unfounded apologies of sinners. - Punishment of those who slander. - The duty of a Christian to love his enemies and do good to them. - Commentary on the petition: "And forgive us our debts, as we forgive our debtors." - Explanation of the word: "Do not give holy things to dogs." The desire for true good. - The miraculous power of this desire. -Up. Paul as an example of contrition and love for God.

SECOND WORD - to Stelechius. Contrition inspires the soul. - A description of the soul lifted up to heaven on the wings of crushing. - Explanation of the words of Ap. Paul: "For me the world is crucified, and I for the world." - The extraordinary love of Ap. Paul to Jesus Christ. - David's love for Christ and his contrition. - Discourse on Psalm 6. - God's goodness and providence for people as a strong incentive to contrition. - The universe and man as its king.

V. To Stagirius, the ascetic, possessed by a demon.

FIRST WORD. The terrible ordeal that befell Stagirius, and the desire to console him, at least in writing. - Allowing us trials and the benefit of both them and the fall itself. - Examples are Adam in Paradise, Cain, Noah during the Flood, Abraham and Joseph. - Trial, as one of the means by which the Lord increases our merits and brings our reason into subjection to the divine. - The reason why God allows the good to prosper and the good to grieve. - The inscrutability of God's ways. - Eternity as a righteous reward for good and evil. - The duty of a true Christian to be obedient to God's Providence. - Exhortation to Stagirius to be strengthened in such conviction.

In addition, Stagirius said that despondency is worse than a demon. SECOND WORD. An exhortation to free oneself from oppressive thoughts of suicide. - Such thoughts do not always come from a demon, but sometimes from one's own despondency. "We must dispel this despondency, and the best way to do this is to rise above the opinions of the crowd and think that there is only one sin to be ashamed of. - Rewards are in store for the future, the present is a time of labor. - This is shown by the examples of saints. - The example of Abraham. - About the sacrifice of Isaac. - Sons of Oedipus. - Jacob's grief. - An example from the life of Joseph.

In addition, Stagirius about despondency. THIRD WORD. The example of Moses. - The sorrows of Moses in the wilderness. - The grief of Joshua. - Explanation of the subject using the example of Samuel. - David's grief. - Daniel's grief. - The Afflictions of Elijah and Elisha. - Sorrows of Ap. Paul. - The calamities to which the friends of Stagirius were subjected. - Demophilus and Aristomenes. - The spectacle of human misery in hospitals and prisons. - God tests us to atone for our sins and is more lenient to us than we are.

VI. Homily to Those Who Lived with the Virgins.