3. You see, beloved, that God has created our will to be free, and that we, as we give ourselves over to carelessness, stumble, so when we decide to be cheerful, we recognize our duty. Who, tell me, compelled this man (Lamech) to make such a confession? None other than conscience and that impartial Judge. Since he, having given himself over to carelessness, carried out an evil enterprise, his conscience immediately rose up against him, crying out both for the gravity of his sin and for the punishment he deserved. Such is sin: until it is committed and put into action, it darkens the thought and deceives the mind; and when it is complete, it reveals its vileness to us, and so a transient and reckless pleasure causes us constant sorrow, deprives us of peace of conscience, and covers its prisoner with shame. The humane Lord has appointed such a judge over us, so that he would never be silent, but, being inseparable from us, would constantly cry out and punish for our crimes. Everyone can be convinced of this by experience itself. Thus, a fornicator, or an adulterer, or any other similar sinner, cannot be calm, even if he hides (his crime) from everyone; having such a strict judge, he is frightened even by hints, trembles at the shadow itself, fears both those who know and those who do not know (about his deed), and thus carries in his soul a constant storm and constant agitation. Such a person does not sleep sweetly, but is full of fear and fear; food is not tasty to him, and the community of friends cannot amuse him and free him from internal struggles; carrying within himself as if an executioner, who torments and scourges him incessantly, so he walks after such a bad deed, enduring unbearable torments, although no one knows it, and being his own judge and accuser. But if the one who has committed such a sin decides to make good use of the help of conscience, to repent of his deeds and to show the wound to the Physician, who heals without reproach, to receive medicine from him, and in private, without any witnesses, to reveal to Him and confess everything in detail, then he will soon correct his sins, because the confession of sins atones for them.

Is it necessary to spend money here, to undertake a long journey? Does this treatment cause pain and torment? No, it does not require spending money, and it is painless, and it heals quickly. In accordance with the disposition of the one who comes, the Lord also grants healing from wounds. Thus, whoever wishes to regain his health and heal the wounds of his soul as soon as possible, let him approach with zeal, renouncing all worldly things, let him shed hot tears, show great diligence, bring firm faith, rely on the skill of the Physician – and immediately receive healing. Do you not see that the generosity of the Physician exceeds the love of every father? Does He demand anything difficult and burdensome from us? He demands contrition of heart, humility of mind, confession of sin, fervent petition (for forgiveness), and (for this) grants not only healing from wounds and cleansing from sins, but also makes righteous the one who has hitherto been burdened with countless burdens of sins. Oh, great philanthropy! Oh, immeasurable goodness! A sinner, if only he confesses his sins, prays for forgiveness and shows his determination to live well in the future, suddenly makes (God) righteous! And in order that you may be fully convinced of this, listen to what the prophet says: Remember Me; let us sue; thou shalt speak, that thou mayest be justified" (Isaiah 43:26). He did not only say, "Remember Me; let us sue; you say in order to justify yourself, but you added: first (there is no word in the Russian translation), i.e. do not wait for the accuser, do not wait for the accuser; warn yourself and begin to speak, in order to stop the mouth of the accuser.

4.

If we warn our accuser, that is, the devil, who on that day (the last judgment) will rise up against us, and already in this life, before entering the judgment seat, confess our sins, take away the first word and become our accusers, then we will bow down to the Lord to such mercy that He will not only make us free from sins, but will also number us among the assembly of the righteous. If this Lamech, having no law to teach him, and not hearing the prophets, or any other instruction, but only by the action of judgment put into (your) nature, having recognized his crime, revealed it and condemned himself, how can we receive forgiveness when we do not show our wounds to the Lord with all care, and do not receive from Him the cure for them? If we do not do this now, when it is the time of fasting, when there is such a calming of thoughts, when all amusements have been banished, then at what other time can we think about our affairs? Therefore, I ask you always to be sober and vigilant, and to use your entire present life in order to avoid that unbearable torment and to get rid of the fire of Gehenna by earnestly turning to (God). This should be done with great zeal, especially now, when, for the sake of fasting, you are using great and constant instruction.

"And Adam knew his wife again, and she bore a son, and called his name Seth: because," she said, "God has given me another seed, in place of Abel, whom Cain killed" (Gen. 4:25). Having brought the genealogy to Lamech, the divine Scripture again returns to Adam and his wife, and says: "And Adam also knew his wife, and she bore a son, and called his name Seth, because, she said, God has laid another seed for me, instead of Abel, whom Cain killed. She bore a son," he says, "and called his name Seth." Not content with naming her son, the mother says, "God has given me another seed in place of Abel, whom Cain killed." See how the mother, by the name of her newborn son, perpetuates the memory of that evil deed, and so that the next generations may also know about Cain's transgression, she says: "In place of Abel, whom Cain killed." These are the words of a soul that mourns, indignant at the memory of the crime that has been committed, and at the same time brings gratitude for the one who was born, and in his name, as if on a pillar, depicting Cain's crime. And truly, he caused his parents no small sorrow, he raised his hand against his brother, and he gave them to see this dear and dear son thrown down to the ground, dead and lifeless. If Adam had already received the sentence for himself: "Dust thou art and to dust shalt thou return," and, "In the day that thou eatest of it, thou shalt surely die," then this sentence has so far been expressed only in words, and (the first people) did not yet know what death was. But this one, out of hatred for his brother and consumed by inner malice, decided to kill Abel and was the first to present to his parents a terrible spectacle (of death). That is why the mother, as soon as she was somewhat encouraged and found relief from her unbearable sorrow in her newborn son, gave thanks to the Lord and perpetuated the act of the fratricide, imposing on him herself the greatest punishment by consigning his act to eternal memory.

Do you see how great the evil of sin is? Into what shame and disgrace does he plunge those who make him? Do you see how for him (Cain) he lost heavenly mercy and became a reproach to everyone? Do you see how he became hated even by parents for his evil deed, prompted by nature itself to love their children? Therefore, I beseech you, let us avoid sin, which causes us so much evil, and let us be zealous for virtue, so that we may both deserve favor from above and avoid punishment. "To Seth," he says, "also was born a son, and he called his name Enos; then they began to call upon the name of the Lord" (Gen. 4:26). See how little by little people are already accustomed to express gratitude (to God) in the names of their children. And this, he says, i.e. Seth, having borne a son, gave him the name Enos. Then the Divine Scripture, wishing to explain to us the meaning of this name, adds: then they began to call upon the name of the Lord. It is with him that the blessed prophet intends to begin his genealogy, consigning Cain and his descendants to Lamech to oblivion. Since Cain, by his evil will, humiliated the primacy given to him by nature, i.e. the right of primogeniture, he himself and his descendants are excluded from the (genealogy) list; but Seth, by righteousness of will, acquires what he did not have by nature, the right of primogeniture passes to him, if not by nature, then for the direction of the will, and his children are worthy to be included in the genealogy. And just as this Enos is called because he called on the name of the Lord God, so those who are descended from him are honored with the same name. For this reason the blessed prophet, having stopped the narration here, again begins another.

5. But in order that we, having taken up this narration, should not continue the teaching too much, here, together with the blessed prophet, we will also cease the discourse, leaving the further interpretation, if God wills, for a later time. For the time being, I would like to ask your love that you may derive more benefit from our words, and that you may daily examine yourselves as to what edification you have received from that which has been taught by another, and that you may not only receive our words by hearing, but also implant them in your minds, and by constant meditation strengthen them in your memory. It is desirable that you not only be sufficiently instructed yourself, but also become teachers for others, be able to instruct others, and moreover teach your neighbors a virtuous life not only in words, but also in deeds. Consider, indeed, if you, gathering here, wanted to acquire even a small particle (of good) every day, and gradually weaken the passions that disturb you, how in a short time would you ascend to the highest degree of virtue! For this reason we converse with you every day and preach to you about the most perfect (Christian) life, in order to eradicate these pernicious passions, i.e. anger, envy, ill-will. When these passions are destroyed, then it will be easier to curb the passion for money, and when this passion weakens, then vain thoughts and shameful desires will be more easily eliminated: "For the love of money is the root of all evil" (1 Tim. 6:10). When we cut the root and uproot it from the very depths, then it will be easier for us to control the branches. Greed for money is, so to speak, the stronghold of evil and the height of vice: therefore, if we decide to master it, then nothing will prevent us from freeing ourselves from this insane passion, and with it expelling and destroying all pernicious passions. And do not think that despising money is a difficult and difficult business. When I think that many, out of vain and vain ambition, spend a great deal of gold unnecessarily, only in order to win the approval of low and insignificant people, which does not last beyond the evening, and often does not survive until the evening, but before the day is over, it is replaced for them by many troubles, and others, deceived by the Hellenic error, also through passion for human glory and high opinion of it, they throw away all that they have, and, keeping only a cloak and a stick, spend their whole lives in this way, resolving to endure all the difficulties and calamities of such a life because of the mere praise of men, so when I think about this, I do not know what excuse or excuse we will have, who do not want to for the sake of the commandment given by God, for the sake of eternal and endless glory, donate the smallest part (of our possessions), but we become worse than those people, not thinking how great the difference is here. They spend so much to receive vain praise from people like them, but we, for the sake of our Lord, Who has given us what we have and promises those unspeakable blessings, often do not want to share a little with those in need.

These (poor) people will help you most of all to carry (your treasures) there, so that when you move there, you will find everything ready, and there you will enjoy even greater abundance, seeing that these (your treasures) have been increased by those who have carried them there, or, rather, by the goodness of God. Is it difficult? Does it require worries and worries? For such a transfer, you do not need any beasts, or guards, or anything of the kind, because neither a thief nor a robber walks this way, who could steal the treasures you have sent; whatever you put in the hands of the poor, you put it all in a safe storehouse – in the hand of God. He will keep them intact, and when you return to your homeland, He will return them to you, glorify and crown you, and settle you in a spacious and peaceful place. Therefore, I beseech you, let us give the surplus to the poor, let us sow while there is still time: so that we may reap in the time of need, and so that those who have missed the present convenient time may not repent in vain. Did the humane Lord give you much so that you would use what was given to you only for your own benefit, and lock the rest in chests and storerooms? No, not for this, but so that, according to the Apostle's admonition, your excess may make up for the shortcomings of others (2 Corinthians 8:14). Perhaps you make extra use of it, you spend a lot of money on amusements, on clothing, and on other luxuries, and partly on slaves and animals, and the poor ask of you not for anything superfluous, but only to satisfy his hunger and to satisfy the necessary need, to have daily bread in order to sustain his life and not to die. And you do not want to do this, and do not think that death can suddenly snatch you away, and then everything you have gathered will remain here and, perhaps, pass into the hands of your enemies and enemies, and you yourself will depart, taking with you only all the sins with which you collected them.

Amen.

CONVERSATION 21

"This is the genealogy of Adam: When God created man, in the likeness of God created him, male and female he created them, and blessed them, and called their name man, in the day that they were created" (Gen. 5:1-2).

1. A great and ineffable treasure, beloved, (consists) in the present reading. I know that many, listening to the enumeration of names and superficially looking at what they have read (from the Scriptures), think that these words contain nothing more than the simple names of names; but I beseech all of you not to overlook what is offered in the Divine Scriptures, because all that is written here contains a great wealth of thought. Since the blessed prophets spoke under the inspiration of the divine Spirit, therefore the sacred books written by the Spirit contain in them a hidden treasure. And do not be surprised that in enumerating the names I now promise to show you a great hidden wealth of thoughts: in the Scriptures there is not a single syllable, not a single feature, in the depths of which there is not a great treasure. Therefore, we must approach the divine words only when we are guided by grace from above and have received enlightenment from the Holy Spirit. In order to understand what is contained in the divine Scriptures, it is not human wisdom that is needed, but the revelation of the Spirit, so that we, having learned the true meaning of what is written, may receive great benefit from it. If, too, in the affairs of life, the writings composed by men, being damaged by time, derive great significance from the designation of the time at the beginning of this written monument, and from even from its syllable, how much more can this be found in the divine Scriptures composed by the Holy Spirit, if only we are attentive and do not run through it superficially, but, having strained our minds, consider everything carefully and do not yield to those who are not inferior in this. who show so much zeal for sensual objects. So those who dig ore do not stop at the surface, but, having descended very deep and finding grains of sand of gold, with great difficulty and effort separate them from the ground, and after such great labor they receive, however, a small reward for their labors. Although they know that they receive benefits that do not correspond to their labors, and often, after great vigils and efforts, they are completely deceived in their expectation, yet they do not stop there, but, nourished by hope, they do not feel the labors. Thus, if they show so much zeal for perishable, transient, and very uncertain things, then we, to whom it is impossible to be deceived in our expectations, are we who are offered both inalienable riches and inexhaustible treasures, all the more so that we need to have the same and even greater zeal, so that we may achieve what we desire, and, having received benefit from it, and knowing God's ineffable love for mankind, we will be grateful to our Lord, and having thereby attracted His favor to themselves, they became elusive to the snares of the devil. Therefore, having offered you the words now read, let us carefully examine each of them, so that you may return home having received the usual instruction. "This is the genealogy," it is said, "of Adam: when God created man, in the likeness of God created him, male and female created them, and blessed them, and called their name man, in the day that they were created." Pay attention to the wisdom of this wondrous prophet, or, better, to the teaching of the Holy Spirit, because by His (the Holy Spirit's) inspiration he tells us about everything; he gave his tongue, and through it the grace of the Spirit clearly teaches our race everything. See, then, how (Moses) has turned his word to the beginning, and as if he wants to begin the narrative again. For what and why? He saw that those who were already alive at that time showed great ingratitude (before God) and, not being wise in the fate of the first created, fell into the very abyss of evil: the son (of Adam) immediately, out of envy, rushed to fratricide, for which he was subjected to that terrible punishment of which we previously informed your love; and his (Cain's) descendants, not understanding his punishment, fell into even greater sins, as you heard yesterday about Lamech, who tells his sin to his wives and determines his punishment. And so, as he saw that their wickedness was gradually increasing, like a noxious moisture ready to be poured out over the whole body, he stopped the desire of evil, and did not even deign to mention the generations that were from Cain to Lamech, but, as it were, making a certain beginning, and desiring to comfort Adam and Eve in the tribulation which the fratricide had dared to inflict on them by arming his hand against Abel, thus begins the narrative and says: "This is the genealogy of Adam: when God created man, in the likeness of God created him, male and female he created them, and blessed them, and called their name man, in the day that they were created."

2. See how he used the same words that he used at the beginning, in order to impress upon us that he does not deign to mention those generations as useless, but begins his genealogy with him who is now born, that is, with Seth, so that you may know from here how much God cares for the human race, and how he abhors bloodthirsty people. Moses is silent about them, as if they did not even live, and by this he gives us an understanding of how great the evil of sin is, and how those who love it do themselves the greatest harm. These people are also excluded from the (genealogy) list, and if they are mentioned, it is only so that their impiety may be exposed to shame and serve as an admonition for future generations, and he who was unlawfully killed and killed by his brother's hand has been sung by all since that time until now, and time has not destroyed the memory of this (Abel), nor has it ceased the shame of that (Cain); but just as this one is praised by everyone every day, so he is constantly condemned.

"This is the genealogy," it is said, "of Adam: when God created man, in the likeness of God created him, male and female created them, and blessed them, and called their name man, in the day that they were created." See how the divine Scriptures, beginning again from above, remind us of the honor that was bestowed upon man. "When God," it is said, "created man, in the likeness of God He created him," that is, He made him the ruler of all things visible. The expression "in the likeness" indicates precisely power and dominion. The God of all, just as He Himself had power over all things, both visible and invisible, being the Creator of all things, so having created this rational being (man), He willed that He should have power over all things visible. That is why He also gave him a soul, so that he would also be immortal forever. But when (man) through carelessness fell and transgressed the commandment given to him, (God), in His love for mankind, did not turn away from him completely, but, having deprived him of immortality and condemned him to death, left him with almost the same power. When, later, his son fell into such a great frenzy, and was the first to commit murder, caused [his brother] a violent death, and revealed great depravity in himself, adding falsehood to the murder, then (God) wanted to bring him to reason with a long punishment, so that not only he himself would benefit from the punishment that had befallen him, but also show his descendants how great was his crime and excessive iniquity. But since his descendants, through great carelessness, gradually fell into great iniquities, (God), wishing to console Adam, as it were, was in such great sorrow, not only because of his own transgression, but also because of the iniquity of Cain and that unbearable misfortune [of course, of course, the death of Abel], which he saw with his own eyes [for they (the first people) did not yet know, how they die, although they have already undergone the sentence of death; and Adam's sorrow was double and threefold because they saw death appearing for the first time in the world, a violent death wrought by their son, and moreover inflicted on a brother born of one mother and one father, and having done no evil], so desiring to give him consolation commensurate with his sorrow, the loving God grants him another son, Seth, and thus sufficiently comforting him, – from this son the origin of the family already leads. For this reason the blessed prophet began thus: "This is the genealogy of Adam." Then, since he promised to tell about the offspring of men, see which one keeps the order. "Adam lived," he says, "a hundred and thirty years, and begat [a son] in his own likeness, after his own image, and called his name Seth. The days of Adam after he begat Seth were eight hundred years, and he begat sons and daughters. And all the days of Adam's life were nine hundred and thirty years; and he died" (vv. 3-5).