5. So, when God commands, do not try to explain events according to human order. Being above nature, He does not submit to its order, but arranges it in such a way that the very obstacles contribute to the success of the work. In the same way, now from these three (the sons of Noah) He inhabited the whole world. "From them," says the Scripture, "the whole earth was inhabited." Do you see the power of God, do you see how, despite the many obstacles, nothing stops His will? The same can be seen in the (Christian) faith. There were so many enemies, so many persecutors: kings, tyrants, and peoples rose up and used all means to extinguish the spark of faith; but from the persecutors themselves, who wanted to hinder, such a flame of piety was kindled that it embraced all countries, inhabited and uninhabited. Whether you go to the Indians, or to the Scythians, or to the very limits of the universe, or even to the ocean, everywhere you will find the teaching of Christ, enlightening the souls of all. It is surprising and extraordinary that the Orthodox faith has transformed even the most barbarian peoples; and they learned to be inquisitive, and, abandoning their former habits, turned to piety. As from those three (the sons of Noah) the Creator of all things produced such a multitude of people, so He converted the whole universe to faith through eleven fishermen, unlearned, simple, who did not even dare to open their mouths. These unlearned and simple fishermen stopped the mouths of the philosophers and as if on wings flowed around the whole world, sowing in it the word of piety, uprooting thorns, destroying ancient customs and everywhere planting the laws of Christ. Neither their small number and simplicity, nor the severity of the commands (proclaimed by them), nor the attachment of the whole human race to ancient customs, could serve as an obstacle for them, but all this was removed by the grace of God that preceded them, so that they did everything easily, stirring up to greater zeal by the very obstacles. Thus, once, having endured beatings, they went out of the Sanhedrin, rejoicing, not just because of the beatings, but "because for the name of the Lord Jesus they were counted worthy to receive dishonor" (Acts 5:41); another time, being locked up in prison and led out of there by an angel, they again began to do the same thing that they had done before, and having come to the temple, they sowed the word of teaching, catching a multitude of people to godliness; and then, being detained again, not only did they not become more inactive, but showed even greater boldness, standing in the midst of the people raging and gnashing their teeth, and saying: "We must obey God rather than men" (Acts 5:19-29). Do you see the greatness of daring? Do you see how simple fishermen despise so many people who are mad and ready to commit murder and put them to death? But hearing of this, beloved, attribute what happened not to the apostles themselves, but to the grace from above, which strengthened and revived their zeal. Blessed Peter himself, when he healed a lame man from birth, and when everyone was amazed and amazed at him, with his characteristic sincerity says: "Men of Israel! Why do you marvel at this, or why do you look at us, as if by our own power or godliness we had made him walk" (Acts 3:12)? Why, he says, were you so amazed and amazed at this event? Did we do this ourselves, did we restore his health by our own strength and gave him the ability to walk? "Why are you looking at us"? We, for our part, have done nothing, but have only used our tongue (to pronounce words); everything was arranged by the Lord and Creator of nature. He, "the God of Abraham, and of Isaac, and of Jacob," whom you esteem patriarchs; He is "Whom you have betrayed, and whom you have denied in the face of Pilate, when he thought to deliver Him"; He did it, He, Whom "you denied the Holy and Righteous One, and asked to give you a murderer, but you killed the Author of life. This God raised from the dead, of which we are witnesses. And for the sake of faith in his name, his name has strengthened this one whom you see and know, and the faith that is from him has granted him this healing before you all" (Acts 3:13-16).

6. Great is the boldness (of the apostles); Great and ineffable is the power of grace granted to them from above! The boldness of this blessed one (Peter) can serve as the most obvious proof of the resurrection. Indeed, what greater sign can be demanded, when he who before the cross could not endure the threats of even a simple servant, now stands so opposed to the Jewish people, and stands alone with such boldness before such a crowd, so disorderly and restless, and speaks to them such words as can stir up their fury even more? Do you see, beloved, as now, it turns out to be the same as I said at the beginning? When someone is inflamed with love for God, he no longer wants to look at the objects that are subject to bodily sight, but, having other eyes, i.e. the eyes of faith, he constantly directs his mind to heavenly objects, contemplates them, and, walking on earth, does everything as if he lives in heaven, not encountering in any human obstacle to the feats of virtue. Such a person no longer looks at the pleasures of life, nor at the nasty and difficult circumstances, but, passing by all this, hastens to his homeland. As one who runs with great intensity in the field of the senses does not see those who meet him, even though they have encountered him a thousand times, but, directing his thoughts to the field and quickly running through everything, strives towards the intended goal, so he who strives to follow the field of virtue and ascend from earth to heaven leaves everything visible below, turns all his attention to the field, and it does not stop, is not restrained by anything visible, until it reaches the very top (virtue). For a person in such a mood, what seems terrible in the present life means nothing: he is not afraid of the sword, or the abyss, or the teeth of beasts, or tortures, or the hands of executioners, or any other unpleasant things in life; no, let hot coals lie before him, he will walk on them as in a meadow and a garden; let them threaten him with some kind of torment, he does not become numb at the sight of them and does not shrink, because his soul has been seized by the desire for the good of the future, and he, as if being outside the body, rises above sufferings and, being strengthened by the grace of the highest, does not even feel bodily torments.

Therefore, I beseech you, in order that we may be able to easily endure the labors of virtue, let us show great love for God, and, directing our thoughts to Him, let us not dwell on this field by any object of the present life, but, thinking of the uninterrupted enjoyment of future blessings, let us complacently endure all the sorrows of the present life.

If we are indignant at unclean lust, let us cast it out. If anger inflames it, let us quench this heat by singing spiritual instructions that show the pernicious nature of this passion. "A fierce man," says the Scriptures, "is not decent" (Proverbs 11:25); and in another place: "He who is angry with his brother in vain ... is subject to hell fire" (Matt. 5:22). If our soul is indignant at the love of money, let us try to flee from this destructive infection, and let us uproot it as the root of all evil. And let us try to correct each of the passions that disturb us, so that, abstaining from evil and doing good deeds, we may be worthy of God's love for mankind on that terrible day, through the grace and mercies of His only-begotten Son, with Whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

DISCOURSE 29

"Noah began to till the land, and planted a vineyard; and he drank wine, and became drunk" (Gen. 9:20-21).

1. We have now come to the end of the story of the righteous man (Noah): therefore, I beseech you, strain your mind, and pay careful attention to what is said. And from today's reading we can receive no small and no small benefit, because everything that happened to the ancients (men), if only we want to be attentive, can bring us the greatest edification. For this reason not only the virtues of the saints are described, but also their sins, so that we may avoid the latter and imitate the former. Not only that, but the Divine Scripture shows you that the righteous often fell, and the sinners showed great correction, so that from both we would receive sufficient admonition, so that he who stands (in good) does not give himself over to carelessness, seeing that even the righteous have fallen, and he who abides in sins does not despair, knows how many (sinners) have repented and managed to reach the highest degree (virtue). Therefore, I beseech you, do not be proud, even if you are aware of many good deeds behind you, but be careful and heed the admonition of Blessed Paul, who says: "Whoever thinks that he is standing, take heed lest he fall" (1 Corinthians 10:12). And he who has descended to the very depths of evil, do not despair of your salvation, but, thinking about the ineffable love of God, also heed God, who says through the prophet: "Do they not rise when they fall, and turn away from the way, and return?" (Jeremiah 8:4); and in another place: "I do not want the death of the wicked," but that "I turn from his ways and live" (Ezekiel 18:23). Do you see, beloved, that every circumstance described in the Divine Scriptures has been handed over to the memory of nothing else but for our benefit and for the salvation of the human race? Thinking about this, let each of us draw from it a medicine that is appropriate for himself. That is why it is offered to everyone without hindrance, and anyone who wishes can extract from it the medicine peculiar to his depressing passion and receive a speedy cure, provided that he does not reject the healing medicine, but accepts it with gratitude. In fact, of all the ailments that burden human nature, there is not one, either spiritual or physical, that could not receive healing from the Scriptures. Thus, for example, does anyone come here depressed by the sad circumstances of life, from which he gives himself over to despondency? And he came and immediately heard the words of the prophet: "Why are you discouraged, O my soul, and why are you troubled? Trust in God, for I will still glorify Him, my Saviour and my God" (Psalm 41:6,7) - he receives sufficient consolation, and leaves here, completely free from despondency. Another grieves and grieves, being burdened with extreme poverty, and seeing how others are surrounded by wealth, splendor and splendor; but he also hears again the words of the same prophet: "Cast thy cares upon the Lord, and He will sustain thee" (Psalm 54:23), and again: "Fear not, when a man grows rich, when the glory of his house increases: for when he dieth he shall take nothing" (Psalm 48:17-18). Some lose heart, enduring insults and slander from others, and consider their life unbearable, because they cannot get human help from anywhere; but this one also learns by the same blessed prophet not to resort to human help in such circumstances, hearing his words: "They are enmity against me, but I pray" (Psalm 108:4).

Do you see where he's looking for help? Others, he says, plot intrigues, slanders, and calumnies; but I have recourse to an indestructible wall, to a secure anchor, to a serene harbor - to prayer, by means of which everything difficult for me is made easy and comfortable. Someone again suffers contempt and contempt from those who previously pleased him, and is abandoned by friends, and this grieves and disturbs his soul exceedingly; but he, too, if he wishes to come here, will hear the words of the same blessed (David): "My friends and sincere ones have departed from my plague, and my neighbors stand afar off. But those who seek my life set a snare, and those who wish me harm speak of [mine] destruction, and plot plots all day long" (Psalm 37:12-13). You see, David's enemies stretched out their plots to the very death, and declared a continuous war on him, the words "all the day" mean the same thing as all his life. What did David do when they plotted against him? "But I," he says, "am like a deaf man, I do not hear, and like a dumb man who does not open his mouth; And I became as a man that heareth not, nor hath an answer in his mouth" (v. 14, 15). Do you see the great power of wisdom, how he conquered (enemies) by contrary means? His enemies plotted, and he blocked his hearing so that he could not hear at all; they did not cease for a moment to sharpen their tongues, and to speak vainly, and flattery, and he tamed their fury with silence. Why did he behave this way? Why, at a time when his enemies contrived so much against him, did he act as if he were deaf and dumb, having neither hearing nor language? Hear what reason he himself gives for his wisdom: "For in thee, O Lord, I trust," v. 16. Since, he says, I have placed all my hope in You, I do not care in the least about what these (enemies) do. Your power can scatter everything, destroy all their intrigues and tricks, and prevent their plans from coming to fruition.

2. Do you see how it is possible here (in the Scriptures) to receive a cure corresponding to every misfortune that befalls human nature, to reject all the sorrows of life, and not to be crushed by any circumstances? Therefore, I beg you, come here more often, listen attentively to the reading of the Divine Scriptures, and not only when you are here, but also at home, take the holy books in your hands and diligently derive benefit from them for yourselves. Great indeed is the benefit that comes from them: first, from reading them, a language is formed; then, the soul is winged and becomes exalted, being illumined by the light of the Sun of righteousness, freeing itself at this very time (reading) from the impurity of vicious thoughts, and enjoying great peace and tranquility. As bodily food is for the maintenance of our strength, so is the reading (of the Scriptures) for the soul. It is spiritual food, which strengthens the mind and makes the soul strong, firm and wise, not allowing it to be carried away by irrational passions, on the contrary, still facilitating its flight and elevating it, so to speak, to heaven itself. Let us not, I beseech you, neglect such benefit, but let us also engage in attentive reading of the Divine Scriptures at home, and when we come here (to church), let us not waste our time on empty and useless talk, but for what we have come, we must direct all our attention and listen to what we read, in order to leave here with some gain.

And such is the spiritual teaching that it is offered to everyone in general and without any distinction, unless one surpasses his neighbor by intense attentiveness and ardent zeal. Therefore, if this is the benefit of the teaching offered here, then let us explain today's reading, and having benefited from it, let us thus return home.

"Noah began," says the Scripture, "to cultivate the land, and planted a vineyard; and he drank wine, and became drunk" (Gen. 9:20,21). See what benefit the very beginning of this reading can bring us. For when we hear that a righteous and perfect man, who has received the heavenly testimony of himself, has drunk wine and drunk, how can we, who are steeped in so many and different sins, not try with all our might to avoid destructive drunkenness? For the guilt is not the same in the fact that this righteous man was subjected to this vice, and that we fall into it. There are many circumstances that make him (the righteous man) worthy of apology. I say this, however, not in defense of drunkenness, but to explain that the righteous man sinned not through intemperance, but through ignorance. And that he did not suddenly come to the use of wine, listen to how the Scripture itself speaks of it and defends him with these words: "Noah began to till the land, and planted a vineyard; and he drank wine, and became drunk." This very expression, "began," already shows that he laid the foundation for the use of wine, and was subjected to intoxication through complete ignorance and ignorance of the measure of the use of wine. Moreover, it may be said that he, feeling great sorrow, wished to receive consolation from it, as the Most Wise One also says: "Give strong drink to the perishing, and wine to the grieved in soul" (Proverbs 31:6), thus showing that nothing can be so useful a cure for sorrow as the use of wine, so long as immoderation does not destroy the benefit derived from it. And that this righteous man was in sorrow and despondency, seeing himself in such a wilderness, and having before his eyes the prostrate corpses of men, and cattle, and beasts, and the earth, which had become a common sepulchre for all, who would argue against this? It is characteristic of prophets and all righteous people to grieve not only for those close to them, but also for other people. Whoever wants to remember will find that they all showed such compassion. Thus he will hear that Isaiah says: "Do not strive to comfort me in the ruin of the daughter of my people" (Isaiah 22:4); Jeremiah: "O who will give water to my head, and fountain of tears to my eyes!" (Jeremiah 9:1); Ezekiel: "O Lord God! wilt thou destroy all the remnant of Israel" (Ezekiel 9:8); that Daniel weeps and says, "He has made us worthless among all nations; Amos: "And the Lord was sorry for this" (Amos 7:3); Avvakum: "Why do you allow me to see wickedness and look at disasters?"; and in another place: "And thou dost leave men as fish in pestilence" (Hab. 1:3,14); he will also hear that the most blessed Moses says: "Forgive them their sin, and if not, blot me also out of Thy book" (Exodus 32:32); but he, when God promised to make him ruler of the most numerous people, said: "Leave me, ... and I will destroy them (these people), and I will make a great nation out of thee" (v. 10), but would rather remain the leader of the Jews. And the teacher of the universe, Blessed Paul, says: "I myself would be excommunicated from Christ for the sake of my brethren who are my kinsmen according to the flesh" (Romans 9:3).

3. Do you see how each of the righteous showed great compassion for their neighbors? Imagine the situation of this righteous man (Noah), and judge how much he must have suffered and been depressed with sorrow, looking at such an immeasurable wilderness, seeing how the very earth, which had previously been covered with so many plants and adorned with flowers, was suddenly as if shaved and became naked and desolate. And so, when he was burdened with great tribulation, he, wishing to give himself even a little consolation, turned to agriculture, as the Scripture says: "Noah began to cultivate the land, and planted a vineyard."

But here it is appropriate to ask: was it only he who invented this plant (grapes), or was it produced at the very beginning? It must be thought that it was created at the very beginning, on the sixth day, when "God saw all that He had made, and behold, it was very good" (Gen. 1:31), since God, it is said, "rested on the seventh day from all His works which He had done" (Gen. 2:2), only the use of this plant was not known. If this plant and its fruit had been known to people at the very beginning, then of course Abel, when offering sacrifices, would have poured out wine. But since at that time they did not yet know the use of this fruit, they did not use this plant. And (Noah), having given himself up to the art of agriculture and practicing it with great diligence, perhaps also tasted the fruit of the vine, squeezed the bunches and, having made wine, consumed it. But since he himself had not tasted it before, and had not seen anyone else partake of it, he did not know to what extent it was necessary to use it and how to take it, and through ignorance he fell into intoxication. On the other hand, since the use of meat had already been introduced among men, the use of wine was also to be introduced. Behold, then, how the world, little by little, is being organized, and everyone, according to the wisdom God has placed in his nature, becomes at the beginning the inventor of some art, and in this way artificial inventions are brought into life. Thus, one invented agriculture, another after him shepherding, another cattle breeding, another music, another the art of forging copper, and this righteous man invented the art of cultivating grapes, according to the inspiration of his innate wisdom. "Noah began," says the Scripture, "to cultivate the land, and planted a vineyard; and he drank wine, and became drunk." See how this remedy for sorrow, an aid for the maintenance of health, when it went beyond the limits of moderation through ignorance, not only did not bring Noah any benefit, but also harmed his condition. But perhaps someone will say: why was this plant, which produces so much evil, introduced into use among people? Do not speak, beloved, so thoughtlessly. And that it is not from wine that pernicious vices come, but from a corrupt will, and that the benefit that comes from wine is destroyed by immoderation, this (the Scriptures) shows you, when he speaks of the beginning of the use of wine after the flood, so that you may know that human nature, even before the use of wine, came to the utmost corruption, and she committed a great multitude of sins, when wine was not yet known. Therefore, when you see the use of wine, do not attribute all evil to the guilt, but to the will, which is corrupt and has deviated to impiety. On the other hand, think, man, about the use for which the wine has become useful, and tremble. With its help, the grace-filled mystery of our salvation is performed. The initiates know what I am talking about. "Noah began," it is said, "to cultivate the land, and planted a vineyard; and he drank wine, and became drunk, and [lay] naked in his tent" (v. 21). Drunkenness is a bad thing, beloved, a bad deed; it can dull the senses and darken the mind. It makes a man who is rational and has received dominion over everything as if dead and inactive, and makes him lie down, as if bound by some insoluble bonds; or rather, it makes him worse and dead. For the latter is equally inactive in relation to good and evil, and the former is inactive in relation to good, but more active in relation to evil, and becomes an object of ridicule for all, for wife, for children, and for the slaves themselves. His friends, seeing his humiliation, shut themselves up and are ashamed, and his enemies rejoice, laugh and swear at him, as if to say: Is he worthy to breathe air? They call him a beast, an unclean animal, and other even more contemptible names. And indeed, drunks are worse than people returning from war, whose hands are stained with blood, and who are dragged out in a disorderly crowd. These, perhaps, are still glorified by others for their trophies, for their victories, for their wounds and defeats (of their enemies); but they are despised by all, called wretched, and wished them innumerable evils. In fact, can there be anything more miserable than a person who is given over to drunkenness, who fills himself with wine every day and loses his mind? That is why the Most Wise One gives the following instruction: "The chief necessities of life are water and bread, and clothing, and a house covering nakedness" (Sir. 30:24), so that if anyone happens to fall into intoxication, such a person should not go out of the house and show himself to no one, but be covered by his household and not become an object of ridicule and contempt for everyone. "Noah began," it is said, "to cultivate the land, and planted a vineyard; and he drank wine, and became drunk."

4. The name of rapture, beloved, in the Holy Scriptures does not always mean intoxication, but also satiety. That is why it can be said of this righteous man that he did not fall into ecstasy through intemperance, but it happened to him from satiety. Thus David says: "They are satisfied with the fat of Thy house" (Psalm 35:9), i.e. they will be satisfied. Meanwhile, those who indulge in drunkenness never feel full, but the more they pour wine into themselves, the more they are inflamed with thirst, so that the use (of wine) serves to increase their thirst, and although the feeling of pleasure is already lost in them, yet the thirst (for wine), having become unquenchable, plunges these prisoners of drunkenness into the very abyss of intoxication. "Noah began," says the Scripture, "to cultivate the land, and planted a vineyard; and he drank wine, and became drunk, and [lay] naked in his tent." Mind you, it didn't happen to him anywhere outside, but in his own house. The Holy Scriptures meant that (this happened) "in his tent," so that from what follows you would see the extremity of the wickedness of the one who uncovered nakedness (Noah). "And Ham, the father of Canaan, saw his father's nakedness, and went out and told his two brethren" (v. 22). If there had been others, perhaps he would have revealed to them the shame of his father: such was the wickedness of this son. Therefore, in order that you may know that he was already corrupted in soul before and from the earliest times, the Scriptures do not simply say that "Ham saw... the nakedness of his father," but how? "And Ham the father of Canaan saw." Why, tell me, does it mention the name of his son here too? In order that you may know that he was a lustful and intemperate man, and by the same (depraved) will, by which he did not abstain from procreation under such circumstances, and now he has offended a parent. "And when he went out," it was said, "he told his two brothers." Note here, beloved, that the beginning of sin lies not in nature, but in the disposition of the soul and in free will. Behold, all the sons of Noah are of the same nature, and brothers among themselves, had the same father, were born of the same mother, were brought up with the same care, and in spite of this, they showed different dispositions, one turned away to evil, and the others showed due respect to the father. Perhaps, telling about what had happened, he still mocked and mocked at the shame of his father, not heeding the wise one, who says: "The glory of a man is from the honor of his father" (Sir. 3:11). But his brothers did not do so, and how? Hearing of this, it is said, "And this and Japheth took the garment, and putting it on their shoulders, they went backwards, and covered their father's nakedness; their countenances were turned back, and they did not see the nakedness of their father" (v. 23). Do you see the modesty of these sons? He divulged it, and they did not even want to see, but walked with their faces turned back, so that, coming closer, they covered their father's nakedness. See also how they were still meek in their great modesty. They do not reproach or amaze their brother, but when they hear (his story), they are concerned only about one thing, how to quickly correct what has happened and do what was required for the honor of the parent. "Their faces," it is said, "were turned back, and they did not see the nakedness of their father." Great is the reverence of these sons for their father: they, as the Scripture shows, not only covered (their father's nakedness), but did not even want to see it. Let us come to our senses by these (two) examples, and from both we will derive benefit for ourselves: let us imitate the latter (Shem and Japheth), and refrain from imitating the first (Ham).