NINTH WORD.

LAZARUS, who has been raised from the dead today, gives us the solution of many and different perplexities. I do not know how this (Gospel) reading gave both the heretics and the Jews a reason for contradiction, of course, not by its very essence – this cannot be the case – but by the deceit of their souls. Many of the heretics say that the Son is not like the Father. Why? Because Christ, they say, had need of prayer for the resurrection of Lazarus; and if he had not prayed, he would not have resurrected Lazarus. How, they say, can the one who prays be like the one who receives prayer? Here one prays, and the other receives the prayer from the worshipper. But they blaspheme, not understanding that prayer was a matter of condescension and because of the infirmity of those present. Tell me, who is greater, the one who washes his feet, or the one whom he washes his feet? Of course, you will say, the one who has been washed by someone else. But the Savior washed the feet of the traitor Judas, who was also with the disciples. Who, then, is not Judas a traitor greater than the Lord Christ, if Christ washed his feet? Let it not be! And what is lower: to wash your feet or to pray? Of course - to wash your feet. And so, he who did not refuse to do the lower, how would he refuse to do the higher? However, everything was done on account of the infirmity of the Jews present, as will be shown in the following discourse. Meanwhile, the Jews, finding here a reason for contradiction, say: "How do Christians consider him to be God, who did not even know the place where the dead Lazarus lay?" For the Saviour said to Lazarus' sisters, Martha and Mary: "Where have you laid him" (John 11:34)? Do you see, they say, His ignorance? Do you see His weakness? How can one who didn't even know the place be God? But I will ask them, not doubting myself, but to shame their contradiction: Do you say, Jew, that Christ did not know this, if He said, "Where did you lay him"? In the same way, the Father did not know in paradise where Adam hid, if He walked as if seeking him in paradise, and said: "Adam, where are you" (Gen. 3:9), i.e. where are you hiding? Why did He not speak before about the place from which Adam boldly conversed with God? "Adam, where are you"? What about Adam? "I heard Thy voice in Paradise, and I was afraid, because I was naked, and hid myself" (Gen. 3:10). If you, Jew, call this ignorance, call this also ignorance. Christ said to Martha and Mary, "Where have you laid him"? Do you call it ignorance? What will you say when you hear God say to Cain: "Where is Abel your brother" (Gen. 4:9)? What do you say to this? If you call this ignorance, call it ignorance also. Listen to another example from the Divine Scriptures. God said to Abraham, "The cry of Sodom and Gomorrah is great, and their sin is very heavy; I will go down and see if they do exactly as the cry against them that goes up to Me or not; I will know" (Gen. 18:20-21). "He that knoweth the unseen, and knoweth all things before it was" (Dan. 13:42), "thou knowest the hearts and the bowels" (Psalm 7:10), "knoweth the thoughts of men" (Ps. 93:11) said: "I will go down and see whether they do exactly as the cry that ascendeth up to Me is against them, or not; I'll find out." If that means ignorance, then it also means ignorance. But neither the Father was ignorant of the Old Testament, nor the Son was ignorant of the New Testament. What does it mean, "I will go down and see if they do exactly as the cry that goes up to Me is against them, or not; I'll find out"? The rumor, He says, has reached Me, but I wish to be even more precisely convinced of this, not because I do not know, but because I wish to teach people not to heed one word, and when someone says something against another, not to believe lightly, but first to carefully investigate and actually ascertain, and only then to believe. That is why in another place of Scripture it is said: "Do not believe every word" (Sir. 19:16). Nothing perverts people's lives so much as hasty credulity in all speeches. Announcing this, the Prophet David also said: "He who secretly slanders his neighbor I will cast out" (Psalm 100:5).

2. You see that it was not through ignorance that the Saviour said, "Where did you lay him?" just as it was not through ignorance that the Father said to Adam, "Where are you?" or to Cain, "Where is Abel your brother," or, "I will go down and see if they do exactly as the cry that goes up to me is against them, or not; I'll find out." Now is the time to speak out against those who say that Christ, in His weakness, prayed to raise Lazarus. Listen, then, beloved, with all attention. When Lazarus died, Jesus was not in those places, but was in Galilee and said to His disciples, "Lazarus our friend has fallen asleep" (John 11:11). And they, thinking that he was speaking of his sleep, said to him, Lord! if he sleeps, he will recover" (John 11:12). Then He clearly said to them: "Lazarus is dead" (John 11:14). Then the Savior goes to Jerusalem to the place where Lazarus lay; Lazarus' sister met Him and said to Him: "Lord! if thou hadst been here, my brother would not have died" (John 11:21). "If Thou werest here": Thou art a weak woman! This woman did not then know that Christ, although not bodily present, was present by the power of the Godhead; it also limited the power of the Master to the bodily presence. Martha said to Him: "Lord! if you had been here, my brother would not have died. But even now," he says, "I know that whatever you ask of God, God will give you" (John 11:22). As a result of her request, the Savior performs the prayer. God had no need of prayer to raise the dead. Did He not raise up other dead men as well? When He met a dead man (a young man) being carried out of the gate, He touched only his bed, and raised the dead man (Luke 7:14). Did He then have need of prayer in order to resurrect the dead? And on another occasion He only said to the maiden: "Virgin, I say to you, arise" (Mark 5:41), and immediately handed her over to her parents in good health. Did He have need of prayer then? But what do I say about the Master? His disciples raised the dead with one word. Did not Peter resurrect Tabitha with a word? Did not Paul perform many signs with his garments? Learn even more amazing: even the shadow of the apostles raised the dead. "So they carried the sick," says the Scriptures, "out into the streets, so that the shadow of Peter passing by might overshadow any of them," and they would rise up immediately (Acts 5:15-16). What then? The shadow of the disciples raised the dead, and the Master had need of prayer to raise the dead? No, the Savior prays because of the infirmity of the woman who said to Him: "Lord! if you had been here, my brother would not have died. But even now I know that whatever you ask of God, God will give you." You asked for prayer, and I give prayer. For example: we have a source in front of us; whoever brings a vessel fills it (with water); if the vessel is large, it receives much; but if he is small, he receives little. So she asked for prayer, and the Savior gives prayer. One said: "Lord! I am not worthy that Thou should come under my roof, but speak only the word, and my servant shall recover": and the Saviour said to him, "According to thy faith it shall be done unto thee" (Matt. 8:8,13). Another asked: "Come" heal my daughter; and He answered him, "I will follow you" (Matt. 9:18-19). Thus, according to the mood of the people, the doctor's medicine is also used. Yet another woman secretly touched the hem of His garment, and secretly received healing (Matt. 9:21); Everyone believed and received healing. Martha said, "I know what thou shalt ask" of the Father, the Father will give thee; and since she asked for prayer, the Saviour also gives prayer, not needing prayer Himself, but in accordance with the weakness of this woman and wishing to show that He is not an adversary of God, but that all that He does, the Father also does. In the beginning, God created man, this creation was the common work of both the Father and the Son: "Let us make," says God, "man in our image and after our likeness" (Gen. 1:26). Likewise, He, wishing to lead the thief into paradise, spoke a word, and immediately the thief was led into paradise; and for this purpose Christ had no need of prayer, although God barred the entrance to paradise for all the descendants of Adam, setting up a flaming sword to protect it. And Christ, by His power, opened Paradise and led the thief into it. O Lord, dost Thou lead the thief into paradise? Your Father expelled Adam from paradise for one sin, and you bring there a thief guilty of innumerable misdeeds and innumerable crimes, and so simply, in one word, you lead him into paradise? Yes; for even these things were not accomplished without me, and they were not without my Father; but as it was my work, so it is my Father's work. "I am in the Father, and the Father in Me" (John 14:10).

3. And so that you may see that the resurrection of the dead was not done as a result of prayer, listen to the prayer itself. What does He say? "Father! I thank Thee that Thou hast heard Me" (John 11:41). What is this? Is it a prayer in its appearance, is it a petition? "I thank Thee, that Thou hast heard Me, I, and," he says, "knew that Thou shalt always hear Me" (John 11:42). But if You, O Lord, know that the Father always hears You, why do you approach Him with what you know? I know, He says, that the Father always hears Me, "but I have spoken [this] for the people standing here, that they may believe that You have sent Me" (John 11:42). Did He pray for the dead? Did he ask that Lazarus be resurrected? Did he say: Father, command that death obey? Did he say, "Father, command hell, that it may not shut up the gates, but quickly bring back the dead?" "But I have spoken [this] for the people standing here, that they may believe that you have sent me." Thus, this action was not for a miracle, but for the instruction of those present. You see that the prayer was not for the dead, but for the unbelievers present, that they might know, He says, "that You sent Me." How, it will be said, can we know that He has sent You? Listen, please, with all your attention. Behold, says He, I by My own power call up the dead; behold, I command death by my own power. I call the Father (my) Father, and I call Lazarus out of the grave. If the former is not true, then let the latter not be; but if (God) the Father is truly (My) Father, then let the dead also obey for the admonition of those present. What did Christ say? "Lazarus! go away" (John 11:43). When the prayer was performed, the dead did not rise; and when He said, "Lazarus! Go away," then the dead rose again. Oh, the power of death! Oh, the power of the power that holds the soul! Oh, hell! A prayer has been fulfilled, and you do not release the dead? No, says hell. Why? Because I have not been given a command. I am the guardian who keeps the guilty here; if I do not receive a commandment, I do not let go; the prayer was not for me, but for the unbelievers present; not receiving a command, I do not release the guilty; I am waiting for a voice to free my soul. "Lazarus! Go away," and the dead man heard the command of the Lord, and immediately destroyed the laws of death. Let the heretics be ashamed, and let them perish from the face of the earth! This speech proves that the prayer was not for the resurrection of the dead, but because of the infirmity of the unbelievers present at that time. "Lazarus! Go away." And why did Christ call the dead by name? For what? In order that, having addressed His speech in general to the dead, He would not call all out of the tombs, He therefore says: "Lazarus! go away," I summon you alone in the presence of this people, in order to show by a private resurrection the power of the future; because I, who have raised up one, will raise up the world: "I am the resurrection and the life" (John 11:25). "Lazarus! Go away. And the dead man went forth, bound hand and foot in grave clothes" (John 11:44). Oh, wondrous deeds!

To Him be glory and dominion with His Father without beginning and the all-holy and life-giving Spirit, now and always, and unto the ages of ages. Amen.

AGAINST ANOMEE

TENTH WORD.

The full title of this word is as follows: "That silence and failure to communicate to others what we know makes us poorer and extinguishes grace; and of the prayers with which Christ prayed, and of the authority with which He did all things; and on the perfection of the Old Testament law; and that the Incarnation does not diminish the equality of the Son with the Father, but confirms it even more."

In the preceding days we have spoken enough eulogies, depicting the apostolic feats and enjoying the discourse on spiritual virtues: now is the time to repay you the debt, for there is nothing to hinder it. I know that you have already forgotten my debts by the passage of time; however, I will not conceal them for this reason, but will willingly give them to you. I do this not only out of gratitude, but also for my own benefit. In material contracts, it is beneficial for the debtor when the lender forgets about the debt; and in spiritual contracts it is of the greatest benefit to him who has to pay a debt that those who have received should constantly remember their debts. There, the debt being paid goes away from the giver and passes to the receiver, diminishes the property of the former and increases the property of the latter; but in spiritual matters it is not so: here it is possible to give away property and keep it, and, what is surprising, then we especially keep it when we give it to others. If I hide something in my soul and keep it constantly without telling anyone, then my benefit will be reduced, my wealth will decrease; but if I offer to all, and make many partakers and partakers of all that I know, then my spiritual wealth will increase. And that it is true that he who gives to others increases his possessions, and he who hides them is deprived of all that he has acquired, is testified by those to whom talents have been entrusted, to one five, to another two, to a third one. The former brought what was entrusted to them in double quantities, and for this they received honors; and the latter, having kept the talent for himself and not passing it on to anyone, could not double it, and for this he was punished. Therefore all of us, hearing this, and fearing punishment, will reveal to our brethren the good we have, and offer it to all, and not conceal it. When we begin to share with others, we ourselves will be more enriched; when we begin to make many partakers of our inheritance, then we will increase our own wealth.

Thus, bread, constantly remaining in granaries, spoils and is eaten by moths; but if it is brought out and sown in the fields, it is multiplied and renewed again. In the same way, the spiritual word, remaining constantly imprisoned in the soul, corrupted and consumed by envy, negligence and weakness, soon perishes; and if it is sown in the souls of the brethren, as in a fruitful field, it becomes a treasure multiplied many times both for those who receive it and for him who possesses it. so the spiritual gift and the word of edification, if those who desire to draw and borrow from it continually, flows more abundantly; and if it is delayed by envy and hatred, then it decreases and finally ceases. If, therefore, it is of so much use to us, I will now offer all that I have, and pay you the whole debt, reminding you in advance of the whole series of these debts.

2. You know and remember that earlier, when I spoke of the glory of the Only-begotten, I enumerated many reasons for condescension in His utterances, and said that Christ often spoke in a humiliating manner, not only as clothed with flesh, and not only because of the weakness of the hearers, but in many cases also in order to teach humility. These reasons I then sufficiently investigated, mentioning both the prayer at the resurrection of Lazarus and the prayer pronounced on the cross, and clearly showing that He performed the one for the assurance of His economy, and the other for the correction of the infirmity of His listeners, having no need of any help Himself. And that He did many things to teach people humility, listen to this further. He poured water into the laver, and not only that, but he girded himself with a towel, descending to the utmost humiliation; Then he began to wash the feet of the disciples, and together with the disciples he washed the feet of the traitor. Who will not be amazed and amazed at this? He washes the feet of the one who intended to betray Him. And Peter, who turned away and said, "You will never wash my feet," He does not go around, but says to him, "If I do not wash you" of your feet, "You have no part with Me," then Peter said, "Lord! not only my feet, but also my hands and head" (John 13:8-9). Do you see the reverence of the disciple in both, both in deviation and in agreement? Although there was a contradiction in his words, both were said out of a fiery spiritual disposition. Do you see how ardent and zealous he was always? But, I repeat, from the humiliated action you must not draw conclusions about the humiliation of His essence; listen to what He says to His disciples after washing: "Do you know what I have done to you? You call Me Teacher and Lord, and rightly so, for I am exactly that. Therefore, if I, the Lord and Teacher, have washed your feet, then you also must wash one another's feet. For I have given you an example, that ye also should do as I have done unto one another" (John 13:12-15). Do you see that He did many things as an example to people? As a teacher full of wisdom babbles together with the babbling children, and this babbling is a sign not of the teacher's ignorance, but of his concern for the children; so Christ did this, not because of the imperfection of His being, but out of condescension. This should not be overlooked; for if we consider the matter by itself, then see what absurdity can be deduced. If the one who washes is considered inferior to the one whom he washes (Christ was the one who washed, and the disciples were the ones who were washed), then Christ will be inferior to the disciples; but no one, not even a madman, can say this. Do you see what an evil it is not to know the reasons why Christ did all that He did? Or rather, do you see what a blessing it is to examine everything carefully, and not only to look at what He has said or done that is humiliated, but also to delve into why and why this is so? And not only in this case did He do so, but in another He showed the same thing. Having said: "Who is greater, the one who reclines, or the one who serves?" He continued: "Is it not the one who reclines? But I am in your midst, as one who serves" (Luke 22:27). Thus He spoke and did in order to show that He had repeatedly humbled Himself for the edification of His disciples, and at the same time in order to dispose them to humility. Obviously, it was not because of the imperfection of His being, but for their edification, that He endured all this. And in another place He says: "The princes of the nations rule over them: but let it not be so among you: whoever wants to be first among you, let him be your servant. For the Son of Man did not come to be served, but to serve" (Matt. 20:25-28). Therefore, if he came to serve and teach humility, then do not be dismayed or amazed when you see him doing and speaking what is proper for servants. And many of His prayers He did with the same intention. They came to Him and said: "Lord! teach us to pray, as John also taught his disciples" (Luke 11:1). What, tell me, was He to do? Not to teach them to pray? But He came to teach them all wisdom. Should he have been taught? In such a case, He should have prayed. It will be said: this should have been done only by word. But it is not so much instruction in words as in deeds that usually affects the disciples. For this reason, He not only teaches them prayer with words, but He Himself often prays and prays all night long in the wilderness, admonishing and teaching us, so that when we intend to converse with God, we should avoid the noise and confusion of people and withdraw into the wilderness, not only because of the terrain, but also because of all circumstances. A desert can be not only a mountain, but also a small room, remote from noise.

3. In order that you may be convinced that his prayer was a matter of condescension, I have made a special reference to what happened to Lazarus; but the same is evident from other cases. Why does He pray not at great miracles, but at lesser ones? If He had prayed out of need of help and lack of sufficient strength in Himself, then He should have prayed and asked the Father for all miracles, and if not for all, then at least for the greatest. But He does the opposite: He does not pray in the most important matters, and by this He shows that when He prayed, He did it not because He Himself did not have the power, but in order to teach others; thus, when He blessed the loaves, He looked up to heaven and prayed that He might teach us not to touch the table without first thanking the Creator of the fruits, God. In raising many dead, He did not pray, but prayed only at the resurrection of Lazarus. We have already said the reason for this: He wanted to correct the weakness of those who were present, of which He Himself said clearly, adding: "He said [this] for the people standing here" (John 11:42). I explained enough then that it was not prayer, but His proclamation that raised this dead man; but in order that you may understand this better, pay attention to what follows. When it was necessary to punish, or to reward, or to forgive sins, or to establish a law, or when it was necessary to do something of great importance, you will nowhere find Him calling upon the Father and praying, but He did all this by His own authority. I will list all these things in order, and you carefully observe that He never needed prayer. "Come," He said, "ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. 25:34); and again: "Depart from me, you cursed, into everlasting fire, prepared for the devil and his angels" (Matt. 25:41). Behold, He Himself punishes and rewards with full authority, and does not need any prayer. Likewise, when it was necessary to heal the body of the paralytic, He says: "Take up your bed and walk" (Mark 2:9); when it was necessary to deliver from death: "Virgin, I say to you, arise" (Mark 5:41); When it was necessary to free from sins: "Be of good cheer, child! thy sins are forgiven thee" (Matt. 9:2); when it was necessary to cast out demons: "He said to him, Come out, O unclean spirit, out of this man" (Mark 5:8); when it was necessary to tame the sea: "Be still, be still" (Mark 4:39); when it was necessary to cleanse the leper: "I will, be cleansed" (Matt. 8:3); when the law was to be established: "Ye have heard that it was said to them of old time, Thou shalt not kill: but I say unto you, Whosoever shall say to his brother, 'Thou fool,' shall be liable to hell fire" (Matt. 5:21-22).

And in order that you may understand what a great thing it is to forgive sins, I will bring you a prophet as a witness; no one else, says the prophet, has this in common, except God alone: "Who is God like Thee, who forgives iniquity, and does not impute transgression" (Micah 7:18)? Although it is much more important to lead into the kingdom than to deliver from death, Christ did this with authority. And to make laws is not the business of the subordinates, but of the rulers; the very nature of things testifies to this: it is only in the nature of kings to decree laws; this is also expressed by the Apostle in the following words: "Concerning virginity I have not the command of the Lord, but I give counsel, as one who has received mercy from the Lord" (1 Cor. 7:25). Since he was a slave and a servant, he did not dare to add anything to what had been decreed from the beginning. But Christ does not act in this way: with great authority He enumerates the ancient laws and introduces His own. If, however, it is peculiar only to the king's power to make laws, and He is not only the one who decrees the laws, but also the one who corrects the ancients, then what excuse is left for those who wish to be shameless? From this it can be seen that Christ is of one essence with the Parent.

4. But in order that what I am speaking of may be made clearer, let us turn to the very words of the Scriptures. Having ascended the mountain, it is said there, Christ sat down and began to say to all around Him: "Blessed are the poor in spirit, meek, merciful, pure in heart" (Matthew ch. 5). Then, after these beatitudes, He says: "Do not think that I have come to destroy the law or the prophets: I have not come to destroy, but to fulfill" (Matt. 5:17). Who suspected this? Why does He say that? Was what He said the opposite of what He said before? "Blessed," He says, "are the poor in spirit," i.e., the humble-minded; but the Old Testament also said this: "Sacrifice to God is a broken spirit; Thou shalt not despise a contrite and humble heart, O God" (Psalm 50:19). Again, "Blessed are the meek," and this is also proclaimed by Isaiah when he speaks from the presence of God: "But on whom will I look: on him who is humble and contrite in spirit, and on him who trembles at My word" (Isaiah 66:2)? "Blessed are the merciful"; and this has also often been repeated: "Do not deny food to the poor," says (the Most Wise), "do not refuse the oppressed who beg for help" (Sir. 4:1,4), and everywhere much is said about love for mankind. "Blessed are the pure in heart"; Likewise, David says: "Create in me a pure heart, O God, and renew a right spirit within me" (Psalm 50:12). If anyone reviews the other beatitudes, he will find a great agreement with them (with the Old Testament). Why, then, did Christ, without saying anything contrary to the former, add: "Do not think that I have come to destroy the law or the prophets"? He refers this reservation not to what was said, but to what still had to be said. Since He wanted to strengthen the commandments, so that they would not think that this strengthening is a refutation and the addition is a contradiction, He said: "Do not think that I have come to destroy the law or the prophets," i.e. I want to say something more perfect than what was said before, such as: "They have heard, Do not kill; but I say unto you, Be not angry: ye have heard, Thou shalt not commit adultery; but I say unto you, that whosoever looketh upon a woman to lust after her has already committed adultery," and so forth (Matt. 5:21-22, 27-28). Therefore, do not think that perfection is a violation; it is not a violation, but a replenishment; and what He did with the bodies, He also does with the law. What did He do with the bodies? When He came, He found many limbs damaged and deficient in everything; He corrected them and restored them to their proper decorum, showing everyone by His deeds that He Himself established the ancient laws and created our nature. And that Christ wanted to show this is evident especially from the healing of the blind man. Passing by and seeing a certain blind man, He made a clay, anointed the blind eyes with this clay and said to him: "Go and wash in the pool of Siloam" (John 9:7).