But we, you say, are afraid of dying not violently, but innocently; we are afraid, without doing anything of which we are suspected, to be punished on an equal basis with those caught in a crime. What do you say? "Tell me." Are you afraid to die innocently, to die on business - do you want to? And who would be so miserable and miserable that, when he were to die undeservedly, he would rather die for his deeds? If we must fear death, then we must fear that which befalls us by works: for the dead undeservedly, through this very thing, enters into communion with all the saints. Most of those who pleased God and were glorified died an undeserved death, and the first of them was Abel. He was killed not because he had sinned against his brother in any way, or because he had insulted Cain, but because he revered God. And God allowed this, whether by loving him or hating him? Obviously, loving and desiring to give him a most brilliant crown for such an unrighteous death. You see that one should not fear a violent and undeserved death, but death in sins. Abel died undeservedly, Cain lived "groaning and trembling" (Gen. 4:12)

If that fear had settled in our soul, it could not have entered it. And I will try to explain this not by any distant circumstances, but by local ones, the very ones that have happened to us these days. When the decree came from the tsar about the collection of the tribute, which seemed intolerable, everyone was indignant, everyone argued, began to be vexed and indignant, and, meeting with each other, said: "Life is not for us; the city was ruined; no one is able to endure such a heavy tax!" - and everyone lamented, as if they had been driven to the last extremity. Then, when the criminal deed was committed; And some obscene and depraved people, having violated the laws, overthrew the statues, and involved everyone in extreme danger, so that, having irritated the king, we now began to fear for life itself, - we are no longer troubled by the loss of property, but, instead of all those speeches, I hear others: "Let the king take our property; we will gladly give up both fields and estates, if only He promises to save us at least a naked body." And so, until the fear of death seized us, we were anxious about the loss of our possessions; but when those lawless riots were committed, the fear of death drove away the grief for the loss. In the same way, if the fear of hell possessed our souls, the fear of death would not take possession of us; but just as in the body, when two diseases befall us, the stronger usually suppresses the weakest, so it would happen here. If there were a fear of future punishment in the soul, it would suppress all human fear, so that whoever constantly remembers hell will look with a smile at all death; and this will not only free him from present sorrow, but will also deliver him from the future flame. Whoever is always afraid of hell will never fall into the fire of hell, because this constant fear makes him wiser. Let me now say to you: "Brethren! be not children in mind: be babes for evil" (1 Cor. 14:20).

We really have a childish fear when we are afraid of death, and not afraid of sin. Little children are frightened by masks, and are not afraid of fire, and if they happen to be brought to a lighted candle, they, fearing nothing, stretch out their hand to the candle and the fire; an insignificant mask frightens them, but they are not afraid of what is really frightening – fire. In the same way, we are afraid of death, which is an insignificant mask, and we are not afraid of sin, which is truly terrible and, like fire, devours the conscience. And this, as a rule, does not arise from the essence of the matter itself, but from our foolishness: so that if we consider what death is, we will never fear it. What is death? It is the same as taking off one's clothes: the body, like a garment, clothes the soul, and through death we lay it off for a short time, in order to receive it again in the brightest form. What is death? A temporary journey, a sleep that is longer than usual. Therefore, if you fear death, fear sleep, if you grieve for the dead, then grieve for those who eat and drink: as this is a natural thing, so is that. Do not grieve over what happens according to the law of nature, but rather grieve for what comes from evil will; do not weep for the dead, but weep for him who lives in sins.

4. Do you want me to tell you another reason why we are afraid of death? We do not live as we should, we do not have a clear conscience. If it were, nothing would frighten us, neither death, nor hunger, nor loss of property, nor anything like that. Nothing of this kind can harm or deprive him of inner pleasure to a virtuous person, because he who is nourished by good hopes cannot be plunged into despondency. Indeed, can men do anything that would make a valiant man grieve? Will they take money from him? But he has wealth in heaven. Will they be expelled from the fatherland? But through this they resettle him in the heavenly city. But he has a free conscience, and does not feel external chains. Will they kill the body? But it will rise again. And as he who fights with a shadow and strikes in the air cannot smite anyone; so he who is hostile to the righteous fights only with the shadow, wastes his strength, and cannot inflict a single blow on him. Therefore, give me only firm faith in the kingdom of heaven, and kill me, if you will, today. I will thank you for your death, because through it you will soon relocate me to those blessings. It is about this, they say, that we also grieve that, delayed by a multitude of sins, we shall not reach the kingdom there. So stop weeping for death and weep for your sins, that you may atone for them. Sorrow is also in order that we may use it for the destruction of our sins, and not in order that we may grieve for the loss of property, for death, or for anything else of the kind. That this is so, I will explain to you with an example. Medicines are prescribed only for those diseases that they can destroy, and not for those for which they are of no use. I will tell you roughly to make my speech even clearer: a remedy that can use only diseased eyes, and not any other disease, you justly recognize as prescribed only for an eye disease, and not for the stomach, not for the hands, and not for any other member. Let us turn the speech to sorrow and find that it does not help us in any other circumstances, but only corrects sin: therefore, obviously, it is intended only for the destruction of it. Let us examine each of the calamities that befall us, and, adding sorrow to them, see what benefit it has. Who lost property? He was saddened; but did not compensate for the losses. Who lost his son? He grieved; but He did not raise up the dead, and did not benefit him who had departed. Who suffered beatings, beatings, insults? He gave himself over to sorrow; But he did not take the offense away from himself. Who has fallen into weakness and the most grievous illness? He began to grieve; but he did not destroy the disease, on the contrary, he intensified it. Do you see that in none of these calamities does sorrow help in the least? But whoever sinned, and was grieved: he destroyed sin, made amends for his guilt. Where can you see this? From the words of the Lord: speaking of a certain sinner, He said: "Because of the sin of his covetousness, I was angry and smote him, I hid my face and was indignant; but he turned away, and went in the way of his heart" (Isaiah 57:17). That is why Paul said: "For Godly sorrow worketh unfailing repentance unto salvation, but worldly sorrow worketh death" (2 Cor. 7:10). Therefore, as is evident from what has been said, if sorrow cannot compensate for the loss of property, or offense, or shame, or beatings, or sickness, or death, or anything else of the kind, but only contributes to the destruction of sin and blots it out; then, obviously, it is intended for him alone. Therefore, let us no longer grieve over the loss of property, but let us grieve only when we sin. In this case, there is great benefit from sorrow. What have you lost? Do not grieve: this will not help you in the least. Have sinned? Sorrows: it is useful. Enter into the understanding and wisdom of God. Sin gave birth to two fruits for us: sorrow and death. "In the day that you eat of it," says God, "you will surely die" (Gen. 2:17), and to the woman: "in sickness"[1] "you will bear children" (Gen. 3:16). By the same two means (God) destroyed sin, and arranged it so that a mother perishes from her children. And that, like tribulation, death destroys sin is evident both from the example of the disciples and from the words of Paul to sinners: "For this reason many of you are weak and sick, and many die" (1 Cor. 11:30). You sin, he says, that this is why you die, so that by death your sins may be blotted out. Wherefore he added: "For if we had judged ourselves, we would not have been judged. But being judged, we are chastened by the Lord, lest we be condemned with the world" (1 Cor. 11:31-32). As a worm is born of a tree, and gnaws at a tree, and as a moth eats the wool, from which it is born; Thus tribulation and death were born of sin and destroy sin. Therefore, let us not fear death, but let us fear only sin and grieve over it. I say this not because I expect anything terrible: no, but because I desire that you constantly have this fear in you, and by your very deeds fulfill the law of Christ. "Whoever does not take up his cross," says the Lord, "and follows me, is not worthy of me" (Matt. 10:38). He said this, not so that we should carry wood on our shoulders, but that we might always have death before our eyes, just as Paul died every day (1 Cor. 15:31), laughed at death, and despised real life. Thou art a warrior, and thou standest in line continually; but a warrior who fears death will never do anything valiant. In the same way, a Christian who fears dangers will not do anything great and glorious; on the contrary, he himself can be easily overcome; but the brave and magnanimous are invincible and invincible. And how the three youths, not fearing the fire, escaped the fire; so we, too, if we do not fear death, will escape death. They were not afraid of the fire, for it is not a crime to be burned; but they feared sin, because it is a crime to live ungodly. Let us imitate these and all the righteous like them; let us not be afraid of dangers, and we shall avoid dangers.

5. "I am not a prophet, nor the son of a prophet" (Amos 7:14), yet I know for sure what will happen; and I proclaim loudly and clearly that if we change, take care of our souls in some way, and abandon sin, then there will be nothing unpleasant or sad for us. And I know this clearly on the basis of God's love for mankind and how the Lord dealt with people, with cities, tribes and entire nations. He also threatened the city of the Ninevites, and said: "Three more days[2] and Nineveh will be destroyed" (Jonah 3:4).

For who, hearing of what was with the Ninevites, will not be of good cheer, even though he be the most careless man? Thus, God allowed His prophecy not to be fulfilled rather than for the city to perish. However (it cannot be said that), the prophecy was not fulfilled. If the sentence had not been carried out while people remained in the same sins, then the prediction could still be blamed; but if God ceased to be angry when they were changed and ceased to sin, then who else can accuse prophecy and denounce the prophecy of falsehood? God then also preserved the law which He had decreed to all men from the beginning through the prophet. What is the law? "Sometimes I will say of a nation and a kingdom, that I will root it out, and crush it, and destroy it; but if this people, upon whom I have spoken these things, turn from their evil deeds, I will put off the evil which I have thought to do to them" (Jeremiah 18:7-8). By keeping this law, He saved those who had reformed, and delivered those who had departed from iniquity from His wrath. He knew the virtue of the foreigners, and therefore He compelled the prophet to hurry. And then the city was troubled when he heard the prophetic voice; but from this fear he did not suffer, but also benefited. This fear gave rise to salvation; the threat averted the danger; the sentence of destruction stopped the destruction (Jonah 3:4). Oh, wonderful and marvellous thing! The sentence that threatened death gave birth to life! The sentence, after it had already been pronounced, remained unexecuted, not as with secular judges: with these - to pronounce the sentence means to carry it out, and with God, on the contrary, to pronounce the sentence means to make it invalid. If the sentence had not been pronounced, the sinners would not have heard; but if they had not heard, they would not have repented, would not have rejected punishment, and would not have received miraculous salvation. And how is it not a wonderful thing when the judge pronounces a sentence, and the defendants destroy the sentence by repentance? They did not flee from the city, as we do now, but remained and thus fortified it. He was a trap, and they made him a bulwark; was a moat and an abyss, and they turned it into a guard tower. They heard that the buildings would fall, and they did not flee from the buildings, but fled from their sins; no one has left his home as we do now, but each has left his evil way. Did the walls really (they said) give rise to the wrath of God? We are the culprits of the wound, and we must also prepare a cure. Therefore, the Ninevites entrusted their salvation not to a change of places, but to a change of morals.

6.

We ourselves, if we were angry and indignant with the servant, and he, instead of justifying himself in view of this anger, went to his room, and, having gathered and tied up all his clothes and household goods, decided to flee, we ourselves would not have endured such insolence with good humor. Let us then abandon untimely solicitude and say, each of us about ourselves, to God: "Whither shall I go from Thy Spirit, and whither shall I flee from Thy presence" (Psalm 139:7)? Let us be jealous of the wisdom of the foreigners: they repented in the absence of forgiveness, because it was not added in the sentence that if you turn and repent, I will leave the city intact; but it is simply said, "Three more days, and Nineveh shall be destroyed" (Jonah 3:4). What are they? "Who knows," they say, "whether God may regret the calamity which He has spoken of that He will bring upon us" (Jonah 3:9-10)? "Who knows?" They do not know the outcome of the matter - and do not neglect repentance; they do not know the qualities of God's love for mankind - and in such uncertainty they change! In fact, they could not look at the other Ninevites who would repent and be saved; they did not read the prophets, they did not hear the patriarchs, they did not receive any counsel or instruction, and they were not convinced that they could undoubtedly propitiate God by repentance. Nor was this in danger: but though they were perplexed and unsure of it, yet they repented with all sincerity.

For this reason God did not add to the sentence: "If you repent, I will have mercy," in order to increase fear by the very vagueness of the sentence, and by increasing fear, to prompt more quickly to repentance. The prophet is ashamed, foreseeing the future and believing that the prediction will not be fulfilled; but God is not ashamed, but seeks only one thing - the salvation of man, and corrects His servant. When (Jonah) went on board, God immediately stirred up the sea: from this you see that where there is sin, there is a storm, where there is disobedience, there is agitation; As the city shook for the sins of the Ninevites, so the ship shook for the disobedience of the prophet. And so the sailors threw Jonah into the sea, and the ship ceased to hesitate: let us sink our sin, and the city will surely calm down! Thus, it is of no use to us to flee, just as Jonah was not helped by flight, but it was still harmed. He fled from the earth, but did not flee from the wrath of God. He fled from the land, and brought a storm upon the sea, and not only did he not receive any benefit from his flight, but he also exposed those who received him to extreme danger. When he sailed on a ship, and with him were the sailors, and the helmsmen, and all the ship's shells, then he was exposed to extreme danger: and when he was thrown into the sea, and, having made amends for his sin by this punishment, fell into a mobile ship, that is, into the belly of a whale, then he began to enjoy great safety. From this learn that just as a ship does not help him who lives in sin, so the sea does not sink the free from sin, and the beasts do not devour. The waves took him, and did not strangle him; He took the whale, and did not kill; on the contrary, both the animal and the elements returned the pledge to God in its entirety. And all this admonished the prophet to be philanthropic and meek, and not to show the hardness of heart of foolish seafarers, fierce waves and beasts. And the navigators did not throw it away immediately, at the first danger, but already in extreme necessity; and the sea and the beast preserved him with great care, because all these things were according to the dispensation of God. And so he returned, preached, uttered a threat, persuaded, saved, frightened, corrected, secured by the first sermon alone. It did not take many days and lengthy exhortation: he said only a few simple words - and brought everyone to repentance.

Итак, не бегству вверим свое спасение, но перемене нравов. Неужели Бог гневается на тебя за то, что ты находишься в городе, чтобы тебе бежать отсюда? Ты согрешил, - на это Он и гневается. Посему оставь грех и останови источник зла там, где причина раны: и врачи советуют лечить противное противным. Родилась от пресыщения лихорадка, - они врачуют эту болезнь воздержанием. От уныния заболел кто, - говорят, что веселье хорошее для него лекарство. Так должно поступать и в болезнях душевных. Беспечность наша возбудила гнев Божий, - отвратим его усердием и покажем полную перемену. Есть у нас великий помощник и споборник - пост, а, сверх поста, настоящее бедствие и страх угрожающей опасности. Сделаем же теперь вовремя принуждение душе своей: мы легко можем склонить ее ко всему, чего не захотим. Боязливый и трепещущий, лишенный всяких удовольствий и живущий в страхе легко склоняется к любомудрию и с великой готовностью принимает семена добродетели.

7. Итак, склоним ее (душу) начать исправление избежанием клятв. Хотя я и вчера и третьего дня говорил вам об этом предмете, однако не перестану и сегодня, и завтра, и послезавтра, внушать то же. И что говорю, - завтра или послезавтра? Не перестану, пока не увижу, что вы исправляетесь. Если уже преступающие закон не имеют стыда, тем более мы, внушающие не преступать закон, не должны стыдиться постоянного увещания. Постоянное напоминание об одном и том же зависит не от говорящего, но от слушающих, которые требуют непрерывного наставления в простых и удобоисполнимых делах. Да и что может быть легче того, как не клясться? Это дело одной привычки, и не требует ни телесного труда, ни траты денег. Хочешь знать, как можно преодолеть эту болезнь, как освободиться от этой дурной привычки? Я укажу тебе средство, которым если воспользуешься, то наверно успеешь. Когда увидишь, что или сам ты, или кто из рабов или детей, или жена, подвержены этому пороку, и после неоднократных напоминаний не исправились, прикажи им лечь спать не ужинавши; наложи и на себя и на них это наказание: оно принесет не вред, а пользу. Таковы духовные наказания: они приносят и пользу и весьма скорое исправление. Язык, находясь в постоянной пытке, и без стороннего напоминания, получает достаточное вразумление, когда, например, бывает томим жаждой и голодом; и - как бы ни были мы бесчувственны, однако, в течение целого дня вразумляемые тягостью этой пытки, не будем нуждаться еще в другом совете и наставлении.

Например: сеющий не для того сеет, чтобы только сеять, но чтобы и пожать, - так что, если этого не будет, сеющий потерпит убыток, сгноив понапрасну семена. Купец не для того плавает, чтобы только плавать, но чтобы через мореплавание умножить свое имение, - так что, если этого не будет, последует крайний убыток, и мореплавание купцов окажется вредным. Так будем рассуждать и о себе: и мы ходим в церковь не для того только, чтобы побывать здесь, но чтобы вынести отсюда великую и духовную пользу. Итак, если мы будем выходить отсюда без всякой пользы, то и усердие будет нам в осуждение.

Но не здесь только будем так любомудрствовать, потому что этого кратковременного наставления недостаточно для искоренения всего (худого): пусть и дома слышит об этом муж от жены, и жена от мужа; пусть между всеми будет взаимное соревнование в исполнении этого закона, и упредивший в исполнении пусть обличает не исполнившего, чтобы упреками сильнее возбудить его; а кто отстал и не исполнил, пусть смотрит на упредившего и старается скорее догнать его. Если будем думать и заботиться об этом, у нас скоро пойдут успешнее и другие дела. Ты позаботься о Божьем, и Бог попечется о твоем. Не говори мне: что если кто поставит нас в необходимость клясться? Что если он не поверит? Там-то особенно, где нарушается закон, и не должно помнить о необходимости; одна необходимость неизбежна - не оскорблять Бога. Между тем советую вот что: воздержись пока от ненужных клятв, произносимых без причины и без необходимости, дома, при друзьях, при слугах. Если отстанешь от этих клятв, то, для избежания прочих, не будешь уже иметь нужды во мне: тогда самые уста, приученные бояться и избегать клятв, хотя бы кто и тысячу раз заставлял (поклясться), не позволят уже впасть в эту привычку. Как мы теперь, хотя с великим усилием и чрезвычайной настойчивостью устрашаем, угрожаем, увещеваем, советуем, однако же, едва ли успели приучить (ваши) уста к другой привычке; так и тогда, в какую бы кто ни поставил нас крайность, не принудит он нас преступить закона. И как никто никогда не согласится принять яд даже и в самой крайности, так и мы тогда не решимся произнести клятву. Исполнение этого будет для вас увещанием и побуждением приступить и к совершению других добродетелей. Ничего не исполнивший делается беспечным и скоро падает духом; но кто сознает о себе, что исполнил хотя одну заповедь, тот, ободренный этим, с большим рвением приступит и к исполнению прочих заповедей, потом, исполнив другую, скоро перейдет к следующей, и остановится не прежде, как достигнув самой вершины. Если и денег чем более кто приобретает, тем более еще желает; то тем более это может быть в отношении духовных совершенств. Вот почему я спешу и тороплюсь дать начало делу и положить в душах ваших основание добродетели, и прошу и умоляю вас помнить слова мои не только в настоящий час, но и дома, и на площади, и где бы вы ни были. О, если бы мог я постоянно быть с вами! Тогда не было мне нужды в этом долгом собеседовании. Но как это теперь невозможно, то помните, вместо меня, слова мои и, садясь за стол, представляйте себе, что я вошел, стою перед вами и внушаю то, о чем здесь теперь говорю вам; и, где только у вас зайдет речь обо мне, прежде всего вспомните об этой заповеди, и эту награду дайте мне за мою любовь к вам. Когда увижу, что вы исполнили эту заповедь, тогда я достиг всего, получил полное возмездие за труды! Итак, дабы вы и нас сделали более ревностными, и сами были бодры, и приобрели больше легкости в исполнении прочих заповедей, сохраните тщательно этот закон в душах ваших - и тогда узнаете пользу моего наставления. И золотая одежда, конечно, бывает красива, если даже просто смотрим на нее; но она кажется нам еще красивее, когда наденем ее на наше тело. Так и заповеди Божьи прекрасны и тогда, как только хвалят их; но они оказываются еще прекраснее, когда их исполняют. Вот и вы теперь хвалите слова мои только на короткое время; но если исполните их, то всякий день и во всякое время будете хвалить и нас и самих себя. Но еще не важное дело, что мы будем взаимно хвалить друг друга; важно то, что Сам Бог восхвалит нас, и не только восхвалит, но и наградит теми великими и неизреченными дарами, которых да удостоимся все мы, благодатью и человеколюбием Господа нашего Иисуса Христа, через Которого слава Отцу и Святому Духу, ныне и присно и во веки веков. Аминь.

[1] εν λύπαις - в скорбях.