7. I wanted to set forth other reasons as well, and to show from the very works of Christ, that just as here He prayed, revealing the weakness of the flesh, so on other occasions He prayed, having in mind the weakness of the hearers; for it should not be thought that everything that He said was despised because He was clothed with flesh; There are other reasons for this, which I have mentioned. But, fearing that it will be difficult for you to retain much that has been said, if I add what I wanted to say, I will end my speech against the heretics heretics, and, postponing the rest until another day, I will again offer you an exhortation about prayer. Although I have often spoken about this subject, it is necessary to speak about it now. As those of the garments which have been immersed in dye only once have a fragile colour, and those which have been repeatedly and frequently immersed in dye retain their colour unchanged; so it is with our souls: if we often hear the same words, then, having accepted the instruction as if it were some kind of color, we will not soon forget it. Let us not listen inattentively; no, there is truly nothing more powerful than prayer and even nothing equal to it. It is not so much the king dressed in scarlet robe who is brilliant as the one who prays, adorning himself with a conversation with God. As he who, in the presence of the army and generals, many nobles and city governors, approaching the king and entering into private conversation with him, attracts the eyes of all and thereby becomes more honorable; so it is with those who pray. Think how important it is for a simple person to approach with great boldness and converse with the King of these forces in the presence of angels, archangels, seraphim, cherubim, and all other powers; What kind of honor can this be compared with? And prayer gives us not only honor, but also the greatest benefit, even before we receive what we ask. As soon as someone raises his hands to heaven and calls on God, he immediately renounces all human affairs and turns his thoughts to the future life, imagines heavenly blessings, and during prayer does not think about this life, if he prays fervently. If anger is kindled in him, he is easily tamed; if lust is kindled, it is extinguished; if envy begins to torment him, it is very easily banished, and in the soul of the praying person the same thing happens, which, according to the prophet, happens in nature at sunrise. What does he say? "Thou hast stretched out darkness, and there is night: during it all the beasts of the forest roam; lions roar for prey and ask God for food. The sun rises, [and] they gather themselves together and lie down in their lairs (Psalm 103:20-22). As when the sun's rays appear, all animals flee and hide in their holes; In the same way, when prayer shines like a ray from our lips and tongue, our mind is enlightened, and all insane and bestial passions are driven away, flee and hide in their hiding places, if only we pray fervently, with a tense soul and a cheerful mind. Even if the devil is present then, he flees, even if the demon is present, he withdraws. When the master converses with a servant, none of the other slaves, and even none of those who have boldness before him, will dare to approach and interfere with their conversation, especially since the demons, as they have offended God and have no boldness before Him, can disturb us, who converse with God with due diligence.

He who can pray fervently is the richest of all, even though he be the poorest of all; on the contrary, whoever does not resort to prayer, even if he sits on the royal throne, is the poorest of all. Ahab was a king and owned countless amounts of gold and silver. But since he did not offer up prayer, he went to seek Elijah, a man who had no shelter and no clothing except a mantle. Tell me, what is this, you who have so many treasures, looking for him who has nothing? Yes, he says; What profit is treasure to me, when he has shut up heaven and made all these things useless? Do you see that Elijah was richer than Ahab? As soon as he spoke the word, the king fell into great poverty with all his army. O wondrous thing: a man who did not even have clothes closed the heavens! But therefore he closed the heavens, because he had no clothes; since he had nothing here, he showed great power; and as soon as he opened his mouth, he brought down from above innumerable treasures of good things (1 Kings, chs. 17 and 18). O lips that have fountains of water! O tongue that pours forth torrents of rain! O voice that produces innumerable blessings! Thus, constantly looking at this poor man, who was rich because he was poor, let us despise the present and strive for the future. Then we will receive both here and all the blessings there, which may we all be vouchsafed by the grace and love of humanity of our Lord Jesus Christ, with whom be glory to the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.

AGAINST ANOMEE

EIGHTH WORD.

The full title of this word is as follows: "On the rest against heretics, on judgment and almsgiving, and on the request of the mother of the sons of Zebedee."

YESTERDAY we returned from war, from war and battle against heretics, with bloody weapons, with a stained sword of speech, having slain not bodies, but having cast down thoughts and "every arrogance that rises up against the knowledge of God" (2 Cor. 10:5). This is the kind of war, such is the nature of weapons; Teaching instruction about both, Blessed Paul said: "The weapons of our warfare are not carnal, but mighty of God to destroy strongholds: [by them] we overthrow schemes and every arrogance that rises up against the knowledge of God" (2 Corinthians 10:4-5). For those who have not been here, it would be necessary to speak about the defeats of the heretics that took place yesterday, to tell about the battle, the struggle, the victory, the trophies; but in order not to give you a reason for inattention, and so that you, who have not been, feel the loss and become more attentive, I will keep silent about this and proceed today to what follows. And he who is inquisitive and diligent can learn what we said yesterday from those who were present, for our hearers showed such diligence that they went home, having assimilated everything to themselves, and omitted nothing of what was said. Therefore you will learn the former things from them; and what needs to be said today, I will tell you, presenting the objection raised by heretical fiends. What is it? We have previously talked about the authority of the Only-begotten, we have shown that it is equal to the authority of the Father who begat Him, and we have talked much about it; therefore, struck by what was said, they began to cite another Gospel saying, which was said in one sense, and they, of course, in another. They say: "How is it written: "But to let me sit on my right hand and on my left, it is not of me, but to whom my Father has prepared" (Matt. 20:23)? I have always exhorted you, beloved, and today I also ask and advise you to pay attention not only to the letters of the Scriptures, but also to delve into their meaning; for whoever adheres to expressions alone and seeks nothing but what is written, will make many mistakes. Thus, according to the Scriptures, God even has wings; for the prophet says: "In the shadow of Thy wings hide me" (Psalm 16:8); but from this we shall not conclude that this spiritual and immortal Being possesses wings. If this cannot be said about people, then how much more about the incorruptible, invisible and incomprehensible Being. What are we to understand by the name of wings? Help, protection, protection, assistance, the invincible power of this help. Scripture also calls God asleep when it says: "Arise that you sleep, O Lord" (Psalm 43:24), not in order to impress upon us the idea that God is asleep - that would be extremely insane - but in order to explain to us His long-suffering and mercy by the image of sleep. And another prophet says: "Will you be like a sleeping man" (Jeremiah 14:9)? Do you see what great prudence is necessary for us in contemplating the treasure of the divine Scriptures? But if we simply, superficially, and inattentively listen to what is said in them, then not only will the aforementioned inconsistencies occur, but there will also be many contradictions in their words. Thus, one calls God asleep, and the other not asleep; but both are true, if you understand them in the proper sense. He who calls Him asleep points to His great longsuffering; but he who calls Him not asleep explains to us the incorruptibility of His being. If we need a lot of prudence in reading the Scriptures, then let us not treat this saying superficially: "It does not depend on me, but on whom it is prepared by my Father" (Matt. 20:23). These words do not deprive the Son of authority or diminish His independence, but show His wisdom, great care and providence for our race. And that He has power both to punish and to reward, listen to how He Himself says about it: "When the Son of Man comes in His glory, He will set the sheep on His right hand, and the goats on His left. Then the King will say to those who are on His right hand, "Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave Me to eat; I was thirsty, and you gave me to drink: Then he will say also to those on the left, 'Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels: for I was hungry, and you did not give me to eat; I was thirsty, and you did not give me to drink; was a stranger, and they did not receive me" (Matt. 25:31,33-35,41-43). Do you see how perfect His judgment is, how He rewards and punishes, adorns with crowns and executes, leads some into the kingdom, sends others to hell?

2. Notice here also His great care for us. Addressing those who receive crowns, He says: "Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world"; but to those condemned to punishment He did not say, "Depart from Me, you cursed, into everlasting fire prepared for you," but, "Prepared for the devil." "I have prepared a kingdom for men," He says, "but I have prepared hell not for men, but for the devil and his angels; but if you have led such a life that you have become worthy of punishment and torment, you must blame yourselves for it. And see how He is disposed to mercy: when there were no ascetics, the crowns had already been prepared, the rewards had already been prepared in advance. "Inherit," He says, "the kingdom prepared for you from the foundation of the world." And in the parable of the ten virgins you can see the same thing. When the bridegroom was about to come, the foolish said to the wise, "Give us your oil"; and the latter answer them: "lest there be a lack both among us and among you" (Matt. 25:8-9). The Scriptures do not speak here of oil and fire, but of virginity and love for mankind, signifying virginity under the guise of fire, and alms under the guise of oil, and showing that virginity has a great need for love for mankind, without which it is impossible to be saved. Who are those who sell this oil? Who else but the poor? They do not so much receive as they give. Consider almsgiving not as an expense, but as a gain, not as a loss, but as an acquisition; for through it you receive more than you give. You give bread, but you receive eternal life; you give clothes, but you receive the garment of immortality; thou givest refuge under thy roof, and thou receivest the kingdom of heaven; you give goods that perish, but you receive goods that are constantly enduring. But, you will say, how can I give alms when I am poor? Then you can especially give alms when you are poor. A rich man, intoxicated with an abundance of wealth, burning with the most severe fever and possessed by an insatiable passion, desires to increase his possessions; but the poor, who are not infected with this disease and are free from this disease, will more easily make alms from what he has. Alms do not depend on the amount of possessions, but on the degree of spiritual disposition. For example, a widow gave two mites and surpassed those who were satiated with riches; and another widow, who had only a handful of flour and a little oil, received to herself (a prophet) who had a heavenly soul; For none of them was poverty an obstacle. Therefore, do not refer to useless and vain pretexts; God does not require an abundance of the offering, but a richness of spiritual disposition, which is expressed not by the measure of what is given, but by the diligence of the givers. Are you poorer and poorer than all people? But you are no poorer than the widow who has far surpassed the rich. Do you need the most necessary food? But you are no poorer than the widow of Sidon, who, having reached the extreme point of hunger, already awaiting death with the children around her, nevertheless did not spare her possessions, and through the greatest poverty acquired unspeakable wealth, made her hand a threshing floor and a pitcher a winepress, and arranged so that many things came out of small things (1 Kings ch. 17). However, let us return to our subject and will not make frequent digressions. And so, when the Bridegroom was about to come, the virgins had this conversation among themselves. The wise sent the foolish to the sellers, but there was no longer time to buy oil; And rightly so. Those who sell oil can be found only in real life; and after the departure from here and after the closure of the spectacle of earthly life, it is no longer possible to find forgiveness, justification, or cure for what has been done, but it is already necessary to undergo punishment, as it happened with the virgins. When the Bridegroom came, those who had burning lamps entered after him, and others, being late to enter, knocked at the door of the bridal chamber, but heard the terrible words: "Depart, I do not know you" (Matt. 25:12). Do you see again how He Himself rewards and punishes, honors both crowns and torments, accepts and rejects, how powerful He is in both kinds of judgment? The same can be seen in the parable of the vineyard, and in the parable of the five, two, and one talents: some he accepted and gave them more than before, and others he commanded to be bound and cast into utter darkness.

3. But what objection of theirs is absurd, or better, full of great madness? Though the Son, they say, has power to punish and crown, to torment and reward, yet, according to Him, it is not in His power to bestow the heavenly presidency and the highest honor. And what if you learn that nothing is exempt from His decision, will you then cease your inappropriate objections? Listen to what He Himself says: "The Father judges no man, but has given all judgment to the Son" (John 5:22). But if the whole judgment belongs to Him, then nothing is exempt from His decision; for to whom all judgment belongs has the power to punish and crown all. And the word "gave" you, beloved, do not understand here in a human way: the Father gave to Him, this does not mean that He did not have before, that He was born imperfect, and only afterwards received it, but "gave" means that the Father begot Him in this way, perfect and complete. This word is used so that you do not think that there are two begotten Gods, but so that you may see both the root and the fruit, and do not think that the Son received them afterwards. In another place, when they asked Him, "Therefore Thou art a King," He did not answer, "I have received the kingdom; He did not say that it was given to Him afterwards; but he answered: "For this I was born" (John 18:37). If He was born a perfect king, then it is obvious that He is both a judge and a decider, since the main business of a king is to judge and decide, to reward and punish. And on the other hand, it can be seen that He has the power to bestow the highest honors. When we point to the best man of all men, and show that He is crowned with the Son, then what excuse do you have for justification? Who is better than all people? Who else but the tentmaker, the teacher of the universe, who flew as it were on wings over the earth and the sea, the chosen vessel, the bridegroom of Christ, the planter of the Church, the wise builder, the preacher, the swift traveler, the warrior, the instructor, who left monuments of his virtues throughout the universe, who was raptured to the third heaven before his resurrection, who was taken up to paradise, who was vouchsafed to participate in the ineffable mysteries of God, who heard and said these things, What is impossible for human nature to say, who has been vouchsafed the highest grace and has done great labors? And that he labored more than all others, listen to how he himself says: "He labored more than all of them" (1 Cor. 15:10). But if he has labored more than anyone else, then he is crowned above all, because "each will receive his reward according to his labor" (1 Cor. 3:8). If he receives a crown more glorious than the other apostles (no one is equal to the apostles, and he is greater than them), then it is obvious that he will be worthy of the highest honor and presidency. Who will crown him? Listen to how he himself says: "I have fought the good fight, I have finished the race, I have kept the faith: but now there is prepared for me a crown of righteousness, which the Lord, the righteous Judge, will give me on that day" (2 Tim. 4:7-8). "For the Father judges no man, but hath given all judgment unto the Son" (John 5:22). And it is not only from this that this is evident, but also from the following words: "And not only to me, but also to all who have loved His appearing" (2 Tim. 4:8). Whose phenomenon is this? Listen to the words of the Apostle himself: "For the grace of God has appeared, saving for all men, teaching us, that we, having rejected ungodliness and worldly lusts, should live chastely, righteously, and godly in this present age, awaiting the blessed hope and the appearing of the glory of our great God and Saviour Jesus Christ" (Titus 2:11-13).

4. However, the struggle with the heretics was over, we erected a trophy, won a brilliant victory, proving to all the above that the Son has the power both to reward and to punish; To Him belongs all judgment, He crowns and glorifies the best of all, and in the parables spoken He Himself is represented as doing both. Now it is necessary to calm the confusion of the brethren and explain why He said so: "It does not depend on Me" (Matt. 20:23); I think that many people are perplexed at these words. To resolve perplexity and calm the confusion of the soul, strain your attention, prepare your mind. I now have more work ahead of me, since it is not all the same whether I fight or teach, defeat the enemy or correct my own; In the latter case, I need to make more effort not to ignore the limping penis and not to avoid any of the embarrassed ones. I say, but do not be troubled by my words, do not be troubled, I affirm that this does not depend not only on the Son, but also on the Father; I declare with a loud voice and more sonorously than a trumpet that it "depends" does not belong to the Son, nor to Him, nor to the Father; for if it belonged to Him, it would belong to the Father, and if it belonged to the Father, it would also belong to Him. That is why He did not simply say: "It does not depend on Me"; And what? "It does not depend on me, but to whom it is prepared by my Father." He declares that it does not depend on Him or the Father, but on some others. What do the spoken words mean? I think that your confusion has increased and your perplexity has increased, and you are anxious; but do not be afraid; I will not be silent until I offer an explanation. Allow me to speak a little higher; otherwise it is impossible to present everything clearly to your mind. So, what do the spoken words mean? When Jesus was going to Jerusalem, the mother of the sons of Zebedee, James and John, came to Him with her sons and said: "Command that these two my sons sit with You, one on Your right hand, and the other on Your left, in Your kingdom" (Matt. 20:21); and another Evangelist says that the sons themselves asked Christ for this (Mark 10:38). There is no disagreement, however (these trifles must not be overlooked), but they sent their mother beforehand, and then, when she had made their request, and opened the door for them, they repeated the words themselves, not understanding what they were talking about, but they were talking. Although they were apostles, they were still imperfect, like chicks that do not sit firmly in a nest until they have grown wings. And it is very necessary for you to know that before the cross the disciples were ignorant of many things; therefore the Lord, rebuking them, said: "Do you not yet understand? How do you not understand that I did not say to you about bread, Beware of the leaven of the Pharisees" (Matt. 15:16; 16:11)? And again: "I have yet many things to say to you; but now ye cannot bear it" (John 16:12). Not only did they not understand the higher truths, but they often forgot what they heard from fear and timidity; reproaching them for this, He said: "And none of you asks Me, Where are you going? But because I have said these things to you, your heart is filled with sorrow" (John 16:5-6), and He also said of the Comforter: "He will teach you all things, and bring all things to your remembrance" (John 14:26). He would have said, "Will remind," if they had not forgotten much of what he said. I say this not without reason; so Peter sometimes pronounces a perfect confession, and sometimes forgets everything. He who said: "Thou art the Christ, the Son of the living God" (Matt. 16:16), and was called blessed for this, after a short time sinned so much that he was called Satan; The Lord said to him, "Get thee behind me, Satan! you are a stumbling block to Me! for thou thinkest not the things of God, but the things of men" (Matt. 16:23). Who can be more imperfect than he who thinks not of the things of God, but of the things of man? When the Lord announced to him about the cross and resurrection, he did not understand the depth of what had been said, nor the mystery of the dogmas, nor the future salvation of the universe, and, approaching Him alone, said: "Be merciful to Yourself, O Lord! let it not be with Thee" (Matt. 16:22). Do you see that they clearly did not know anything about the resurrection? Expressing the same thing, the Evangelist said: "For they did not yet know from the Scriptures that He was to rise from the dead" (John 20:9). Not knowing this, they were still less aware of other things, such as the kingdom of heaven, of our firstfruits [in Christ] (Cor. 15:20), and of the ascension into heaven: as if bound to the earth, they were not yet able to soar on high. Having such an understanding and expecting that the kingdom of Christ would soon come to Jerusalem, they knew nothing more than this, as another Evangelist says, noting that they thought that His kingdom was already coming, which they imagined to be human, and believed that He was coming to such a kingdom, and not to the cross and death, and although they had heard about it many times, they could not clearly understand it (Mark 10:37).

5. And so, not yet having a clear knowledge of the dogmas, and thinking that He was coming to an earthly kingdom and would reign in Jerusalem, the disciples (James and John) approached Him on their way, considering this time convenient, and offered their request. Setting themselves apart from among the disciples, and thinking only of themselves, they began to ask for the presidency and primacy over the others, believing that the work had already come to an end, that everything had already been done, and that the time had come for the distribution of crowns and rewards; but this was due to extreme ignorance. And that this is not a guess or a conjecture, I will present to you the proof from the words of Jesus himself, who knows the secret. Listen to what He says to them in response to their request: "You do not know what you ask" (Matt. 20:22). What could be clearer than such a proof? Do you see that they did not know what they were asking for, and began to talk to Him about crowns, rewards, presidencies, and honor, when the exploits had not yet begun? With these words, "Ye know not what ye ask," the Lord inspires two thoughts: first, that they speak of a kingdom of which Christ had no speech, since He did not proclaim this kingdom, earthly and sensual; secondly, that they, seeking the presidency and the highest honors, and desiring to be more glorious and noble than others, do not seek this at the right time, but at a very inopportune time. Then it was a time not of crowns and awards, but of feats, struggles, labors, efforts, dangers and battles. Thus, the meaning of His words is this: You do not know what you ask, when you tell Me about it, when you have not yet labored and gone out to exploits, when the world remains uncorrected, wickedness reigns, and all people perish, and you have not yet entered into the field and have not yet entered into the struggle; "Can ye drink the cup which I shall drink, or be baptized with the baptism with which I am baptized" (Matt. 20:22)? Here He calls His death on the cross a chalice and baptism, a chalice because He accepted it with pleasure; but by baptism, because by means of it He cleansed the world; and not only because of this, but also because of the ease of the resurrection. As one who is baptized with water comes out of it very easily, without encountering any obstacle in the property of water; thus He, having plunged into death, arose with great ease; therefore He calls His death baptism. And the meaning of His words is this: Can you be subjected to mortification and death, since now is the time of death, danger, and labor? They answer: "We can," not understanding what has been said, but impelled by the hope of getting what they want. He says to them: "You will drink my cup, and with the baptism with which I am baptized you will be baptized" (Matt. 20:23), announcing their death; and, indeed, James was beheaded with the sword, and John was at the point of death many times; "but to let me sit on my right hand and on my left, it is not of me, but to whom my Father has prepared" (Matt. 20:23). The meaning of these words is this: you will be subjected to death, and you will be put to death, and you will endure martyrdom, and to become your first does not depend on Me, but can be achieved by those who strive through special diligence, special zeal. In order to make my words clearer, let us introduce some steward of the contests; A mother came up to him, who had two sons of a warrior, together with her sons, and said to him, "Tell these two my sons to receive a crown." What would he say to her? Of course, it is the same: it does not depend on me to give it; I am the steward of competitions, appointing rewards not for nothing and not according to the desire and request of those who are approaching, but according to the outcome of the struggle. In fact, this is the business of the steward, to honor courage, and not to give rewards in vain and as it happens. Christ does the same: He said this, not humiliating His being, but expressing that it does not depend on Him alone to give rewards, but also those who strive must attain them. If it depended only on Him, then all people would be saved and would come "to the understanding of the truth", if it depended only on Him, then there would be no different honors, because He Himself created everyone and cares for everyone equally. And that the honors are different, listen to how Paul explains: "There is another glory of the sun," he says, "another glory of the moon, another glory of the stars; and star differs from star in glory" (1 Cor. 15:41). And again: "Does anyone build on this foundation of gold, silver, precious stones" (1 Cor. 3:12). Paul said in this way, in order to show the diversity of virtues, he expressed in these words that it is impossible for those who sleep and slumber to enter the kingdom of heaven, but that the rewards there must be attained through many tribulations. The sons of Zebedee, taking advantage of the great love of Christ and closeness to Him, thought to gain preference over others; therefore, in order that they, imagining this, should not become careless, He turns them away from such thoughts and says: "It does not depend on Me," but it depends on you to achieve this, if you will, if you show greater diligence, great labor, special zeal; I appoint crowns for deeds, honors for labors, rewards for efforts; the best intercession before Me is proof by works.

6. Do you see that I have not said without reason that this does not depend on Him or the Father, but on those who strive, labor, and suffer? For this reason, addressing Jerusalem, He said: "How often would I have gathered thy children together, as a bird gathereth her young under her wings, and ye would not! Behold, your house is left unto you desolate" (Matt. 23:37-38). Do you see that none of the negligent, careless, and inactive can ever be saved? From this we learn another mystery, namely, that even martyrdom is not enough to obtain the highest honor and the first place. For example, Christ predicted to the disciples that they would suffer martyrdom, and yet they would not necessarily receive primacy, because there may be those who will render even greater merit. Expressing this, He said: "You will drink My cup, and with the baptism with which I am baptized, you will be baptized, but to let Me sit on the right hand and on the left, not of Me, but to whom My Father has prepared." He does not say that He allows us to sit with Him, but expresses the attainment of greater honor, the receipt of primacy, the advantage over all; the words, "to sit on my right hand and on my left," he says in relation to their concept, because they sought the first places and desired to be above all others. And that you should be greater than others and above all, He says, does not depend on one thing alone (martyrdom); Though you die, yet the highest honor "does not depend on me, but to whom my Father has prepared." To whom, tell me, is this in store? Let us see who are those blessed and most blessed who are worthy of bright crowns. Who are they, and what feats will make them so brilliant? About this, listen to what He Himself says; when the ten disciples were indignant with the two because they, having set themselves apart from among them, wanted to arrogate to themselves the highest honor, then see how He curbs the passionate intention of both of them. Calling them, He says: "You know that the princes of the nations rule over them, and the nobles rule over them; but let it not be so among you: but whoever wants to be great among you, let him be your servant; and whoever wants to be first among you, let him be "the last of all" (Matt. 20:25-27). Do you see that they all wanted to become the first, greatest, highest, and, so to speak, the leaders of the rest? Therefore, stopping at this and revealing their mystery, He says: "And whosoever will be first among you, let him be your servant." If, says He, you desire the presidency and the highest honor, try to occupy the last place, to be the lowest of all, the humblest of all, the least of all, to place yourselves above the rest. Such virtue brings the highest honor; and the example of this is close and very strong. "The Son of Man did not come to be served, but to serve, and to give his life a ransom for many" (Matt. 20:28). That through this they are really made glorious and famous, see, says He, what happens to Me, who have need of neither honor nor glory; and through the same I attain innumerable blessings.

Before He humbled Himself, only the angels knew Him; and when He humbled Himself, the whole human race recognized Him. Thus humility did not humiliate Him, but brought Him innumerable blessings, innumerable merits, and made His glory shine even more.

Therefore, beloved, thinking about this, let us be especially diligent in humility, and when we are subjected to insult and humiliation, and experience all the extreme calamities, and dishonor, and contempt, let us endure everything with joy. Nothing contributes so much to the attainment of height, glory, and honor, and bestows greatness, as the virtue of humility, which, carefully fulfilling, may we be vouchsafed the promised blessings, through the grace and love of mankind of our Lord Jesus Christ, with whom to the Father and the Holy Spirit be glory, honor, and worship now and always, and unto the ages of ages. Amen.

AGAINST ANOMEE