What exactly does he say? Listen to me. After speaking about the calamities in this world, he said: "Who shall separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?" (Romans 8:35), and having enumerated all that is on earth, he ascends to heaven; and wishing to show that it was not a great thing for Christ to neglect the punishments here, he added: "neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature" (Romans 8:38-89). The meaning of his words is this: not only will people not be able to distract me from this love, but neither will the angels, and even if all the heavenly powers are gathered together, they will not be able to do so. What am I saying? Even if it were necessary for Christ to lose the kingdom or to fall into hell, and this does not frighten me. This, and nothing else, is the meaning of the words: height, and depth, and life, and death. And he said this, not because the angels would try to separate him from Christ; but he presupposes in words what he can never be, in order to depict and explain to everyone his great love. Such is the characteristic of lovers: they cannot be silent about their love, but reveal their flame before all their neighbors, calming their souls by continuous conversation about the superiority of love. Thus did the blessed one (Paul): having embraced in words all that is and will be, what happens and what never happens, the visible and the invisible, all punishment and all joy, he, as if this were not enough for him to express his feelings, supposes and expresses in words the same number of other non-existent objects (to these non-existent objects belongs the expression: "what other creature applies"), thus he showed that of all that was said, "nothing can separate him from the love of God which is in Christ Jesus our Lord" (Romans 8:39). To such a height did he raise his love (Paul); but we, who have received the command to imitate him (1 Cor. 11:1), do not endure the sorrows of this world with good humor, but lament and murmur no less possessed by fever. This prolonged illness, which has seized our souls, has become, so to speak, incurable by its duration, and we cannot even think of perfect health, the restoration of which seems to us no longer possible. And if we hear that someone points to the Apostles and speaks of their exploits, instead of immediately weeping for ourselves that we have fallen so far behind them, we do not consider this (backwardness) to be a sin, but behave as if it were impossible to ascend to such a height. And if anyone asks the reason, we immediately present such an unreasonable excuse: this was Paul, then Peter, then John. What does it mean: it was Paul, it was Peter? Tell me, did they not have the same nature? Did they not come into life in the same way as we do? Did they not eat the same food? Did they not breathe the same air? Did they not use the same things? Did not some of them have wives and children, others also worldly trades, and some did not even fall into the very abyss of evil? But they, someone will say, enjoyed the great grace of God! Thus, if we were commanded to raise the dead, or to open the eyes of the blind, or to cleanse lepers, or to mend the lame, or to cast out demons, and to heal other similar diseases, then this would be our justification. But if strictness of life and an expression of obedience (to the law of Christ) are now required, then how does such justification proceed to this? And at baptism you received the grace of God and became a partaker of the Spirit, if not so much as to work miracles, then as much as you need to have for a correct and well-ordered life; Thus, our corruption comes solely from our carelessness. And Christ on that day (judgment) will give rewards not only to those who have done miracles, but to those who have fulfilled His commandments. "Come," He will say, "ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," not because you have done miracles, but because "I hungered, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you received me; 36 I was naked, and you clothed me; was sick, and you visited me; I was in prison, and you came to me. " (Matt. 25:34-36). And in the teaching about the Beatitudes, He nowhere mentions those who work miracles, but only those who lead a righteous life (Matt. 5:3-12).

9. And so, although grace is now diminished, it cannot harm us in the least, but it will not serve to justify us when we give an account of our deeds. And to those blessed (apostles) we marvel, not for miracles, because miracles were completely dependent on the power of God, but for the fact that they revealed angelic life; and this life, with the highest help, is also the work of their own diligence. It is not I who say this now, but the imitator of Christ himself (Paul). When in his Epistle to His disciples he refuted the false apostles and wanted to show the difference between pure and unclean ministry, he pointed not to miracles, but to his exploits, with the following words: "Servants of Christ? (in madness I say:) I am more. I have been much more in labor, immeasurably in wounds, more in prisons, and many times at the point of death.

Besides strangers, I have daily concourse [of people], taking care of all the churches. Who is weary, with whom I am not weary? Who is offended, for whom am I not inflamed?" (2 Corinthians 11:23-29)? For this I am amazed at the apostles; and without this, those who have received the power of wonderworking according to the economy (of God) would not only not deserve to be surprised, but would even become rejects, as Christ also shows when He says: "Many will say to Me in that day, Lord! God! Have we not prophesied in Thy name? and did they not cast out demons in Thy name? and did not many miracles work in Thy name? And then I will declare to them, I never knew you; depart from me, you workers of iniquity" (Matt. 7:22-23). That is why He also inspired His disciples: "But do not rejoice that the spirits obey you, but rejoice that your names are written in heaven" (Luke 10:20). A righteous life without miracles will receive crowns and then lose nothing; but a lawless life, and with miracles, cannot escape punishment. Thus the justification we have said is inappropriate, and not only inappropriate, but even dangerous, and serves as a pretext for many heretics.

And that even before the blessed (Paul) did anything wondrous, God, having first known his disposition, had already given him grace, learn from what He says about him: "He is My chosen vessel, to declare My name before the nations, and kings, and the children of Israel" (Acts 9:15). Thus did He who searches our hearts testify when (Paul) had no grace. Let us not, beloved, deceive ourselves and say that it is impossible for anyone to be like Paul. Of course, there will never be another Paul, according to grace and miracles, but according to a strict life, anyone who wishes can be like this; and if there are none, it is only because they do not want to. But I do not know how I have come to be so foolish as to look among the people of today like Paul, when I cannot see any who are like the third or fourth after him. For this we must grieve, and weep, and weep, not only for one or two days, but for the rest of our lives; for whoever brings himself into such a state will not sin soon afterwards. If you do not believe these words, then look at those who weep, namely with worldly weeping, and not from among the simple and leading a working life, but from among those pampered people who know nothing but pleasures.

Those who have taken away what is not theirs, at this time are ready to willingly give up what is theirs; and even if someone puts fire under their house with all their possessions, they will not be angry. I know many of whom, after the loss of their beloved, left the city and its comforts, settled in the villages, while others built houses for themselves at the graves of the dead and ended their lives there. But more on that later. As long as their sorrow is in force, they do not care in the least about the present, but that insane passion with which they strove to save and accumulate money and acquire power and glory among the people, falling into the fire of sorrow, like grass or the flower of grass, they expel from their souls, and then their minds are seized with such wisdom that it is unpleasant for them even to talk about the pleasures of the present life; but everything that previously seemed to them to bring pleasure already seems disgusting and very bitter, and none of the servants and friends will then dare to say a word about worldly affairs, even very necessary ones; everything is ignored and gives way to conversations about wisdom, because then sorrow, as if in some sacred place, the soul learns the insignificance of human nature, the brevity of the present life, the perishability and inconstancy of worldly, the deceptiveness of what is done in disgrace (of the world). Then (appears) great contempt for money, then anger is destroyed, then ambition is abandoned, and envy can no longer dwell, nor pride rage in contrite sorrow, and lust does not kindle the voluptuous; but, after all this is removed from the heart, one thought dwells in it, which constantly represents the image of the dead. This image (for him) is food and drink, and sleep, and pleasure, and peace, and great joy; it is (for him) fame, and riches, and power, and delight.

10. So it would behoove us, not to say anything more, to lament our negligence about our salvation; with such love and readiness, everyone should direct the eyes of the soul there and constantly remember and imagine it. Whereas those who have lost children and wives occupy their minds with nothing else but the idea of those who have departed from them; We, who have lost the kingdom of heaven, think of everything more than of it.

And we, mourning not for children, not for wives, but for the destruction of the soul, not someone else's soul, but our own, pretend to refer to the weakness of the body and the tenderness of upbringing. And if only evil were limited to this! But now we do not do anything for which we do not need bodily strength in the least. Thus, tell me, what need is there for bodily strength, when it is necessary to break the heart, to pray soberly and cheerfully, to think about sins, to cast down pride and arrogance, to humble the mind? This is what propitiates God to us, without requiring much effort; And we don't do that either. To weep (for the soul) means not only to put on sackcloth, to shut oneself up in a cell and sit in darkness, but to constantly remember one's sins and torment one's conscience with these thoughts, to constantly measure the distance of the path to which we are separated from the kingdom of heaven. How, it will be said, is this to be? How? If we always have hell and angels before our eyes, who at the time (of judgment) will go forth everywhere and gather from all the world those who are to be led away to hell; if we begin to ponder what a great punishment, even without hell, is to lose the kingdom.

If, only reading the example of the five virgins, who were excommunicated from the bridal chamber for lack of oil (Matt. 25:8-12), we grieve over their misfortune on an equal footing with themselves and are troubled, then at the very thought that we ourselves will be subjected to the same for carelessness, who (among us) will be so stony that, constantly having this example in our souls, we will give ourselves over to negligence? It would be possible to spread the word even more, but since we have spoken it only out of obedience, and not out of other need, there is more written than was required. I am well aware that you yourself strictly adhere to all the virtue of contrition, and could, even silently, teach it to others, if they would wish to live with your piety even for a short time and see your life on the cross. Thus, if our contemporaries need to learn to contrite, they must go to your dwelling, and posterity must hear about your deeds; A great guide to this, I think, will be given by one story of your life. Wherefore I beseech and beseech you at last to reward us and repay us with your prayers, that I may not only speak of contrition, but also show it by deeds; for teaching without works not only does not bring any benefit, but even brings great harm and condemnation to him who spends his life in such carelessness. "Not everyone," says (the Lord), "who says to Me, Lord Lord, but whoever does and teaches will be called great in the kingdom of heaven" (Matt. 5:19; cf. 7:21).

SECOND WORD.

TO STECHIUM.

HOW is it possible that what you have commanded, holy man of God, Stelachius? How can words of contrition come from a soul so weak and cold? Whoever intends to say something good on this subject, he must, I think, himself be more inflamed and burning with such zeal than all others, that the words he utters about it, stronger than a red-hot iron, cut into the soul of his hearers. And we do not have this fire, but everything that is inside is dust and ashes. Tell me, how can we kindle this flame, when we have neither a spark, nor a substituted substance, nor a wind that would flow and fan this flame, because of the great darkness that a multitude of sins has spread over our souls? I do not know. Let it be said by you, who gave the command, how this command can be put into action and receive proper execution. We will offer our tongue to our services, and you pray to Him Who heals the brokenhearted, Who gives long-suffering to the fainthearted, Who raises up the poor from the earth, that He may kindle in us that fire which usually destroys all human weakness, destroys all drowsiness, carelessness and hardness of the flesh, directs the flight of the soul to heaven, and from that vault (heavenly), as if from some lofty peak, shows all the vanity and deception of the present life. And whoever cannot fly there and sit down on this height, it is impossible for him to see properly either the earth or what is happening on the earth. For (here) there are many things that darken the sight, many things that disturb the ear and restrain the tongue; then it is necessary, avoiding all noise and smoke, to withdraw into that wilderness, where the silence is great and the clarity is pure, and there is no noise, where the eyes are intently and unswervingly directed to the contemplation of the love of God, and the ears are imperturbably devoted to one occupation - listening to the Word of God and paying attention to that harmonious and spiritual harmony, the power of which, once captivating the soul, so takes possession of it, that (a person), carried away by this melody, is reluctant to take food, drink, and sleep. Therefore, this power cannot be weakened either by the turmoil of worldly affairs, or by the pressure of many carnal (desires).

But when it soars and devotes itself to the occupation of spiritual things, it blocks the entrance to sinful dreams, not closing the senses, but directing their activity to the same height. As a formidable and stern lady, having begun to prepare a heterogeneous, ponderous, and precious color, and needing a multitude of hands for this purpose, wakes up her maids, and, having brought them to her, orders one to select for the sieve the fragrances that have not yet been prepared, the other to take the barren and scales and watch attentively, so that they do not enter less or more than the proper one, and thereby the proportion of the prepared composition is not violated; he tells one to cook what is necessary, the other to rub what is not good (wiped)

And if it happens to herself, having gathered herself to meditate on something righteous and pleasing to God, she immediately forces her senses to cease their activity, so that they do not untimely introduce into her something unnecessary, and thus disturb her inner silence. Therefore, although sounds are attached to hearing and visible objects to sight, none of them penetrates inside, since the activity of each of these members is directed to the soul. And what do I say about sounds and visible objects, when many of those who were in such a state did not feel not only what others passed before their eyes, but even that they were struck? Such is the virtue of the soul, that it is easy for one who desires to be on earth, but as if seated in heaven, not to feel anything that is happening on earth.

2. Such was the blessed Paul; For example, when he says: "For me the world is crucified" (Gal. 6:14), he means this insensibility (to earthly things), and not even this one, but another of the same kind, so that it was twofold in him. He did not only say, "For me the world is crucified," and he fell silent; but in the following words he also pointed to another (insensibility), saying: "And I am for the world." Great is wisdom in considering the world dead; but even greater and much more important is to be, as it were, dead to him. Thus the saying of Paul means the following: he, according to his words, was far from the present, not so much as the living from the dead, but as far as the dead from the dead. The living, of course, does not have a partiality for the dead, but has some other feeling, either being amazed at the beauty of the deceased, or feeling sorry and weeping for him; but the dead have no such feeling or affection for the dead. Wishing to express this, he added to the words: "For me the world is crucified": "And I am for the world." Do you see how far he was from the universe, how, walking on earth, he reached the very height of heaven? Do not speak to me of mountain peaks, of forests, of valleys, and impassable wilderness: they alone are not enough to free the soul from the noise (of the world), but we need that flame which Christ kindled in the soul of Paul, and which the blessed one himself supported with spiritual thought, and raised it to such a height, that this flame, beginning from below, from the earth, reached to heaven, and to the highest heaven, to the highest, for he himself was caught up to the third heaven (2 Cor. 12:2); but his affection and love for Christ extended beyond not only the three, but all the heavens. In body he was small and in no way exceeded us; but in his disposition he excessively exalted himself above all people existing on earth.