And what punishment awaits those who give occasion (to this sin), everyone knows. Let us, I beseech you, avoid the shamelessness of Ham, and let us imitate the chastity of these humble sons, which they showed in relation to the nakedness of their father, and in this way let us cover up the sins of the brethren, not in order to dispose them to negligence, but, on the contrary, in order to motivate them more strongly to a speedy liberation from the infection of sin and return to the path of virtue. Indeed, for an attentive person, the absence of witnesses to his sins facilitates correction; On the contrary, when the soul loses its shame and sees that its crimes are known to all, it will not soon decide to reform, but, as it were, having fallen into a deep swamp and being carried away by a multitude of waves lower and lower, it will no longer be able to float up, it will finally fall into despair and lose hope for correction.

5. Therefore, I beseech you, let us neither reveal the sins of our neighbors ourselves, nor when we learn about them from others, seek to see their nakedness, but, like the good sons mentioned above, let us cover it, and try to correct the fallen soul by exhortations and advices, reminding it of the greatness of God's love for mankind, of His boundless goodness and boundless mercy, so that we may be counted worthy of greater things than those (the sons of Noah), blessing from the God of all things, "who wills that all men should be saved, and come to the knowledge of the truth" (1 Timothy 2:4), and does not want "the death of the wicked ... that he should turn from his ways and live" (Ezekiel 18:23). "And they did not see," it is said, "the nakedness of their father." See how in such ancient times, guided only by the natural law, they already fulfilled what was later established in the law written for the instruction of the human race. The law said: "Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee" (Exodus 20:12), and again: "Whosoever curses his father or his mother shall be put to death" (Exodus 21:17); And they have already done the same thing in practice. Do you see how nature has a sufficient teacher (virtue) even before (the law)?

"Noah asleep," says the Scripture, "from his wine, and knew what his least son had done to him" (Gen. 9:24). "I overslept," it said. Let those who spend all their time in feasting hear how great is the harm of intoxication, and let them flee from this infection. "Overslept," it is said. What does it mean: "Overslept"? What we usually say about those who are possessed when they come to their senses, namely, that so-and-so has come to his senses and freed himself from the power of the demon, is also said by the Scriptures. Indeed, drunkenness is a self-willed demon, which, worse than a real demon, darkens the mind and deprives the possessed by it of all modesty. When we see a possessed person, we often feel sorry for him, sympathize with him, and show deep compassion for him; but when we see a drunken man, we do the opposite: we are indignant, angry, and utter a thousand reproaches.

And I say this not in order to condemn the righteous. There were many circumstances that justified him, and among other things, the fact that afterwards he did not fall into such a state, and this serves as indisputable proof that he committed his former sin not through carelessness, but through ignorance. In fact, if he had allowed this out of carelessness, then, of course, another time he would have been carried away by the same passion; But this did not happen to him. If he were to fall into the same state again, the Scriptures would not be silent about it, but would inform us, because the only object and the only purpose of the divine Scripture is not to omit a single event (from the life of the righteous), but to give us a true idea of everything. Nor does it keep silent about the virtues of the righteous out of envy, nor does it cover up their sins out of partiality, but presents everything to us, so that we may have before us an example and a lesson, and if we fall into any sin through carelessness, then we should be careful not to commit the same sin again. It is not so criminal to sin as to become fossilized in sin. See, therefore, not that the righteous man (Noah) was drunk, but that he was no longer subjected to it. And consider how some people exhaust themselves every day, and almost, one might say, die in drunkenness; and if they come to their senses, then even then they do not flee from this infection, but again take up the same thing, as if for some important matter. Think also that this righteous man, if, through inexperience and ignorance of the measure of use, he drank wine, then, as a righteous man who had many virtues, he was able to cover up (with his virtues) an accidental sin; And if we, with the multitude of other passions that possess us, still indulge in drunkenness, in what, tell me, shall we find an excuse for ourselves? Who will show us condescension when we are not taught even by experience itself? "Noah slept asleep," it is said, "from his wine, and knew what his younger son had done to him." How did he know this? Perhaps the brothers told the story, not in order to accuse the brother, but in order to explain the matter how it happened, so that Ham would receive the medicine corresponding to his illness. "And (Noah) knew," it is said, "what his younger son had done to him." What does it mean: "What did he do"? That is, what a great and unpardonable sin (Ham committed). In fact, consider that when he saw the shame (of his father) in the house, instead of covering it up, he went out of the house and divulged about it, subjected his father to ridicule and reproach as much as he could, and wanted to make his brothers accomplices in his abominable act; And then, as he ought to have done, if he had already made up his mind to announce to his brothers, to call them into the house and there to tell them about his nakedness, he went out and announced his nakedness, so that if many other people happened to be there, he would have made them witnesses of his father's shame. That is why it is said: "What have you done", i.e. you have insulted your father, you have forgotten the respect that children are obliged to pay to your parents, you have discovered the sin (of your father), you wanted to carry away your brothers and make them accomplices in your insolence. "What did his younger son do to him?" Ham, of course, was not the youngest; he was second and older than Japheth. But, even if he was older than him in age, he turned out to be younger in his liking, and his audacity put him inferior (his younger brother). Since he did not want to remain within his borders, he lost the honor granted to him by nature, and as he lost by his evil will what he had by nature, so Japheth, what he did not have by nature, he gained by good will.

6. Do you see how there is nothing in the divine Scripture that has been said without purpose and by chance? "What did his younger son do to him," it is said, "and said, 'Cursed is Canaan; he shall be the servant of his brethren" (v. 25). Here we come to a question that is repeated everywhere. From many you can hear the following words: Why is it that when the father has sinned and uncovered his nakedness, the son is cursed? So, I beg you, listen attentively and accept from me the solution of this (question). I will say what the grace of God inspires me for your benefit. "And he said, Cursed is Canaan; he shall be a servant of servants to his brethren." Not without purpose and not in vain did the Scriptures mention the son (Ham), but for some hidden reason. Noah wanted to punish Ham for his crime and the insult inflicted on him, and at the same time not to violate the blessing already given by God: "God blessed," it is said, "Noah and his sons," when they came out of the ark (Gen. 9:1). So, so that it does not seem that he is cursing the one who has already received a blessing from God, Noah leaves the offender himself for the time being, and puts a curse on his son. True, some will say, it is clear from this that Noah did not curse Ham because he received a blessing from God: but why is the son punished for the sin of the father? And this is not without reason. In fact, Ham suffered punishment and felt torment no less than his son. You know, of course, how often fathers are ready to endure punishment for their children, and how much more painful it is for them to see their children suffer than to suffer themselves. Thus, this was done (i.e. his son was punished instead of Ham) so that the father, out of natural love for his son, would suffer the most grievous sorrow, and the blessing of God would remain inviolable, and the son who was cursed would be punished for his own sins, because, although he is now subject to a curse for the sin of his father, he was probably punished for his own sins as well. He was cursed not only for the sin of his father, but no doubt also so that in him (the son) the father would suffer a greater punishment. That neither fathers are punished for their children, nor children for their fathers, but each is punished for his sins, is spoken of by the prophets in many places. Thus, for example, they say: "The fathers ate sour grapes, but the children's teeth are set on edge" (Jeremiah 31:29); again: "The soul that sinneth, it shall die" (Ezekiel 18:20), and again: "Fathers shall not be punished with death for their children, and children shall not be punished with death for their fathers" (Deuteronomy 24:16). And so, I beseech you, none of you, not knowing the purpose of the divine Scriptures, presume not to condemn what is written in them, but gratefully receive its words, marvel at the accuracy of the divine Scriptures, and reflect on what a great evil sin is. In fact, a brother born of the same matter, who came from the same womb, was made a slave by sin, and, having deprived him of his freedom, brought him into subjection. This is where slavery began. Up to that time there had been no such effeminacy and such luxury among men that one needed the service of others, but each served himself, all were in equal honor, and there was no inequality. And as sin appeared, it violated freedom, and degraded the dignity bestowed upon men by nature, and introduced slavery, so that it might be a constant lesson and suggestion to the human race to flee from the slavery of sin and strive for the freedom of virtue. Therefore, if the slave and the master want to benefit from it continually, let the slave think that he has become a slave, because Ham has shown such audacity, and the master, on his part, let him imagine that submission and slavery have arisen from nothing else than the fact that he (Ham) has shown an evil will and has lost his equal honor with his brothers.

7. However, if we are attentive, then all this, which appeared in life because of the sins of our first parents, will not be able to harm us in the least, but will remain only a name. Thus, the first man was condemned to death for a crime and began a life of sorrow and labor, and Ham introduced slavery. But the Lord Christ, who came (to earth), made all this be only one name, if we so desired. In fact, even now death is no longer death, but only bears the name of death, or rather, its very name has been destroyed: we no longer call it death, but rest and sleep. Thus Christ Himself said: "Lazarus our friend fell asleep" (John 11:11); and Paul in his Epistle to the Thessalonians says: "But I will not leave you, brethren, ignorant of those who are asleep" (about the departed - 1 Thess. 4:13). In the same way, slavery is now one name: a slave is he who commits sin. And that Christ, when He came to earth, destroyed this (slavery) also, and left only its name, or, rather, destroyed the name itself, Listen to Paul, who says: "Those who have the faithful as lords must not treat them carelessly, because they are brethren" (1 Timothy 6:2). You see how virtue has only just appeared, it has brought into fraternal kinship those who were hitherto bound by the name of slavery. "He (Ham) shall be the servant of servants," it is said, "with his brethren." Thou hast not availed, he says, of due honour, thou hast not endured the happiness of being equal in dignity (with thy brethren), wherefore I wish that thou mayest come to thy senses by obedience. The same thing happened to his wife at first. And she had equal honor with her husband, but since she did not make good use of the honor bestowed upon her, she lost her power and heard: "Thy desire is for thy husband, and he shall rule over thee" (Gen. 3:16). You did not know how to use power well, so learn to obey well rather than govern badly. In the same way, Ham is now condemned for his own admonition, and suffers punishment in his son, so that it may be known to you that if he himself was already old, the punishment will pass on to his son; and this made his life sorrowful and painful, from the thought that, even after his death, his son should be punished for his transgression. However, his son was also corrupt in himself, and all his descendants were corrupt and deviated to wickedness; about this, listen to what the Scripture says with a curse: "Your father is the Amorite, and your mother is a Hittite" (Ezekiel 16:3); and in another place with a reproach: "The tribe of Canaan, and not of Judah!" (Dan. 13:56). But having learned what punishment was inflicted on the one who uncovered his father's nakedness, it is necessary to hear what rewards are awarded to those who showed such respect and reverence to the father. "He said," it is said (Noah), "Blessed be the Lord God of Shem; And Canaan shall be his servant" (Gen. 9:26). This, perhaps, someone will say, does not mean to bless Shem. On the contrary, here Noah gave him the highest blessing. In fact, when God is glorified and blessed by men, then He usually bestows His most abundant blessing on those for whose sake He Himself is blessed. Therefore, Noah, having blessed God, as it were, obliged Him to a greater blessing and obtained a greater reward for Shem than if he had blessed him on his own. As when God is blessed for us, He vouchsafes us His great blessing, so, on the contrary, when others blaspheme Him because of us, then we are all the more condemned because we have given occasion for it. Let us try, I beseech you, to live in such a way and to manifest such progress in virtue that those who look at us will lift up songs of blessing to the Lord God. He, the good and loving of mankind, desires to be glorified through us, not because He Himself receives from it any increase in His own glory - He lacks nothing - but so that we may give Him the opportunity to vouchsafe us great mercies. "Blessed be the Lord God of Shem; And Canaan shall be his servant." Do you see how he (Noah) inflicts (on Ham) the punishment of his father, which is more admonition than punishment? After all, he was a father, and a child-loving father; and he wanted not so much to inflict a fitting punishment as to stop the further spread of evil. For this reason, he says, I condemn you to slavery, that you may have a constant and indelible reminder (of your sin). Then he says: "May God spread Japheth, and let him dwell in the tents of Shem; And Canaan shall be his servant" (v. 27). And this again is the greatest blessing, in which, perhaps, lies a certain hidden treasure. "Let the God of Japheth spread," he says. It will not be mistaken to say that the blessings of this righteous man are prophecy. For if his father gave him such a name (Noah), not without purpose and not in vain, but in order to foretell the future flood by this name, how much more did this righteous man himself not without purpose and not in vain pronounce his blessings. By means of these blessings, spoken to Shem and Japheth, he seems to me to have foretold the calling of the two nations, namely, through Shem, the Jews, since from him came the patriarch Abraham and the people of Judah, and through Japheth, the calling of the Gentiles. So, this is the prophecy contained in this blessing: "May God spread Japheth, and let him dwell in the tents of Shem." This, indeed, as we see, was fulfilled in the Gentiles. With the word, "Let him extend," he pointed to all the Gentiles, and with the words, "Let him dwell in the tents of Shem" (he made sense) that the Gentiles had availed themselves of all that was intended and prepared for the Jews. "Canaan shall be his servant."

8. You see what rewards Shem and Japheth received for their modesty, and what disgrace Ham brought upon himself by his audacity. Let us keep this constantly in our minds, so that we may be imitators and zealots of the former, and avoid the ill will and extreme audacity of the latter. "And Noah lived after the flood three hundred and fifty years. And all the days of Noah were nine hundred and fifty years, and he died" (v. 28, 29). Do not think that the Divine Scriptures noticed this without purpose, but even from this see the abstinence of the righteous man, how he, although he enjoyed peace and abundance, and lived so many years after leaving the ark, nevertheless all this time abstained from childbearing. The Scriptures do not mention that he had other children besides these three. From this again conclude about the great intemperance of Ham, who was not taught by the example of his father, who showed such abstinence, but acted contrary to his father in everything. For this reason all his descendants were justly condemned to slavery, so that their evil inclinations might be curbed. Then the divine Scripture tells about the children of the sons (of Noah), and says: Ham begat Cush; further: "Cush begat Nimrod also: this one began to be strong on the earth. He was a mighty hunter before the Lord" (Gen. 10:6-9). Some say that the words, "before the Lord," mean against the Lord, but I do not think that the divine Scriptures wish to express this, but that Neurod was a strong and courageous man. The expression "before the Lord (God)" can also mean either that this person was raised up by God, received a blessing from Him, or that through him God was to be glorified, who produced and manifested such a man on earth. But this man, too, imitating his progenitor, and not making proper use of natural advantages, invented another kind of slavery, and himself conceived the idea of becoming a ruler and ruler; and it would not be so if there were no ruled. However, this state of subordinates seems to me rather freedom. And here is the heaviest slavery, when those who boast of freedom fawn on their freedom! See also what covetousness does; See how the bodily power does not remain within its own limits, but always pursues the greater and seeks glory. (Neurod) did not subdue people to himself in order to take care of their safety; no, he also built cities in order to dominate his enemies. "Out of this land," it is said, "came Assyria, and built Nineveh" (v. 11). Note here, among other things, that the impiety of our ancestors does not upset our nature at all. These Ninevites, who by their repentance deserved the mercy of God and rejected the sentence of the Lord (pronounced on them), had as their progenitor first Ham, this offender of his father, and then Neurod, a cruel and proud man, from whom Assyria came. Perhaps among them there were others, pampered and voluptuous, who led a vicious and intemperate life, and gave themselves up to drunkenness, ridicule, jokes, and ridicule. But since the Ninevites wanted to show sincere repentance, the impiety of their ancestors did not harm them; on the contrary, they have gained such favor from above that even to this day they are glorified for their feat of repentance.

Therefore let us imitate them, and knowing that neither the vices of our ancestors will harm us, if only we ourselves wish to be careful, nor the virtues of our ancestors will benefit us in any way, if we ourselves are careless, let us use all our diligence for virtue, and show our good will in all things, that we may receive the same blessing that Shem and Japheth did; and to be delivered from the curse and slavery to which Canaan was subjected, so that we may not be slaves to sin, but acquire true freedom, and attain unspeakable blessings, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 30

"In all the earth there was one language and one tongue" (Gen. 11:1).

1. We have already come to the end of the Holy Forty Days, we have completed the voyage of Lent, and, by the mercy of God, we have finally reached the harbor. But let us not give ourselves over to carelessness because of this, but let us show all the more diligence and vigilance. And the helmsmen, when, having crossed the innumerable abysses of the sea, they are already preparing to enter the harbor with their sails spread and their cargo laid out on top, then they show special attentiveness and care, so as not to somehow hit the ship against a rock or a stone, and not to lose the fruits of their former labor. In the same way do those who compete in the race: when they are already approaching the end of their course, then they especially try to flee as quickly as possible, in order to reach the end and be worthy of the reward. In the same way, the wrestlers, when, after many feats and victories, enter into the final struggle for the crown, all the greater do they show their efforts to come down (from the place of struggle) with the crown of victory. And so, just as helmsmen, as race-competents and wrestlers, then all exert their zeal and vigilance especially when they approach the end (of their labors), in the same way we now, having reached, by the grace of God, this great week (i.e. passion), we must especially intensify the podvig of fasting, perform the most fervent prayers, bring a full and sincere confession of sins, and do good deeds, (to give) generous alms, (to show) quietness, meekness and every other virtue, so that with these good deeds we may reach the day of the Lord's resurrection and enjoy the bounties of the Lord. We call this week Great not because its days are longer – there are other (weeks) whose days are much longer – and not because there are more days in it – their number is also the same as that of all others. Why do we call it great? Because in the course of it great and unspeakable blessings have been performed for us. In this week, the long battle is over, death is destroyed, the oath is destroyed, the power of the devil is destroyed, his shells are plundered, God is reconciled with men, heaven is made accessible (to them), people are united with angels, the divided is drawn closer, the wall is destroyed, the barrier is destroyed, the God of peace has pacified the heavenly and the earthly. That is why we call this week great, because in it the Lord has granted us such a multitude of blessings. For this reason many (during this week) are more zealous for fasting and for sacred vigils and all-night prayers, and give more alms, wishing by their deeds to express the reverence that they have for this week. If the Lord has given us so many blessings in it, then should we not show our respect and reverence for it as much as we can?

And so the kings show by their deeds what reverence they have for these venerable days: they have commanded that (on these days) those who are engaged in civil affairs should enjoy rest, that the doors of the courts of justice should be shut, that all kinds of disputes and lawsuits should cease, so that all might proceed with great peace and tranquillity to the accomplishment of spiritual affairs. But besides this, they show another mercy: they free those who are in prison from their chains, and, as far as possible for people, they imitate their Lord. In fact, just as He frees us from the heavy prison of sins, and allows us to enjoy a multitude of blessings, so also, say the kings, we must, in every way we can, be imitators of the Lord's love for mankind. You see how each of us in every way shows the respect and reverence that he has for these days, which have become the cause of many good things for us. Therefore, I beg you, now more than at any other time, let us come here, putting aside all worldly thoughts, with a pure and kind eye of mind. Entering the church, no one should bring with him worldly cares in order to return home from here with a worthy reward for his labors. And so, behold, we will again offer you the usual meal and treat your love with this reading from the blessed Moses, having explained this reading to you and together showing you the accuracy of the Divine Scriptures. Having finished the narration of Noah, he began to set forth the genealogy of Shem and says: "Shem, the father of all the sons of Eber, the elder brother of Japheth, had children also" (Gen. 10:21). Then, having enumerated the names, he says: "To Eber were born two sons; the name of one is Peleg, because in his days the land is divided" (Gen. 10:25). See how by the very name of this son (the Scriptures) foretold the miracle that was soon to follow, so that when you see the event itself, you will no longer be surprised, knowing that it was foretold in advance by the name of the son. And having enumerated those who were born after these (the children of Eber), it says: "In all the earth there was one language and one tongue" (Gen. 11:1), meaning here not the earth, but the human race, in order to teach us that all mankind had one language. "And there was," he says, "in all the earth one language and one tongue." By "one language" is meant speech, and it also means "adverb": it is the same as if it were said that all people spoke the same sounds (words) and the same language. And that it is said of speech: "There was one tongue in all the earth," listen to how the Scripture says in another place: "The poison of adders is over their mouths" (Psalm 139:3). Thus, the Scriptures usually use the word "mouth" to mean speech. "And they came from the east, and found a plain in the land of Shinar, and dwelt there" (Gen. 11:2).

2. See how human nature does not like to stay within its boundaries, but always seeks more and strives for the highest. This is what especially destroys people, because they do not want to know the boundaries of their nature, but always desire more and dream of what is higher than themselves. For this reason, those who are addicted to worldly goods, even when they possess great wealth and power, as if they have forgotten their nature, strive to rise higher and higher, until they fall into the very abyss. This, as we see, happens every day, and yet others are not taught by it. And if they hold back for a short time, then soon, forgetting everything, they again follow the same path and fall into the same abyss. The same thing happened to these people now. "And when they came from the east, they found a plain in the land of Shinar, and dwelt there." See how the Scriptures gradually reveal to us the inconstancy of their will. Since, he says, they saw the field, they left their former dwelling, and went over and "settled there." Then he said: "And they said to one another, 'Let us make bricks and burn with fire.' And they made bricks instead of stones, and pitch of earth instead of lime. And they said, Let us build ourselves a city and a tower, as high as heaven, and let us make a name for ourselves before we are scattered" over all the earth (Gen. 11:3-4). See how they have not properly used the unity of their language, and how the vain plan of life has become the cause of misfortune. "Come," they say, let us make bricks and burn them with fire. And they made bricks instead of stones, and pitch of earth was for them instead of lime." See how they think to secure their building, not knowing that "if the Lord does not build a house, those who build it labor in vain" (Psalm 126:1). "And let us build," they say, "a city for ourselves," not for God, but for ourselves. See how wickedness has already increased! Still fresh in their memory the universal destruction [of course, the universal flood], they have already reached this madness: "And let us build," they say, "for ourselves a city and a tower, as high as heaven." By the word, "unto heaven," the divine Scripture wanted to show us the extraordinariness of their audacity. "And let us make," they say, "a name for ourselves." Do you see where the root of evil is? Let us deserve, they say, eternal memory; let them always remember us; Our work and creation will be such that it will never be forgotten! And let us do this "before we are scattered over the face of the whole earth." As long as we are still together, they say, we will fulfill our intention to leave us an eternal memory of ourselves in future generations. Even now there are many who imitate these people and want to leave a memory for themselves by the same deeds: they build magnificent houses, baths, porticoes, galleries. And if you ask any of them why he works so hard and worries, and spends a lot of money in vain, you will hear nothing but the following words: so that they always remember us, so that they say: this is the house of so-and-so, this is the field of so-and-so. But this does not mean to deserve a (good) memory, but rather condemnation, because to these words are immediately added other, most reproachful, words: (this is the house or field) of such and such a covetous, predator, oppressor of widows and orphans. This, then, is not to acquire a memory for oneself, but to subject oneself to eternal reproaches, to bear the stigma of infamy even after death, to sharpen the tongue of all who see (these houses and fields) to condemn and blame their owner. But if you truly seek eternal memory, then I will show you the way by which you can both attain the eternal remembrance of you (on earth), and acquire with great glory great boldness in the age to come. How can you make yourself remembered every day and exalted with praise even after death? If you distribute your wealth into the hands of the poor, and thus leave behind you (precious) stones and huge houses, and fields, and baths. Such a memory is immortal, such a memory will be the cause of a thousand treasures for you, such a memory will relieve you from grievous sins, and will give you great boldness before the Lord. Think only of the words that everyone will say, (calling you) merciful, philanthropic, kind, meek, and very generous. "He squandered," it is said, "he distributed to the poor; his righteousness endureth for ever" (Psalm 111:9). So it is with wealth: when you squander it, it is the more sure to be preserved; but when you hold and lock, it destroys even its possessors. "He squandered," it is said, "distributed to the poor," listen to what follows: "His righteousness endures forever." He "squandered" wealth in one day, but "his righteousness endures" forever, and makes the memory of him immortal.

3. Do you see what memory continues through all the centuries? Do you see what memory brings great and indescribable blessings? We will try to leave a memory with such buildings. Buildings built of stones not only cannot benefit us, but also, like a (shameful) pillar, will constantly cry out against us with a loud voice. When we depart from here, we take away the sins we have committed because of these buildings, but we leave the buildings themselves here, and thus not only do we not reach through them even an empty and useless memory, but we are also subject to condemnation, and the very name (of the owner) immediately passes to another. And indeed this name passes from one to another, and from this again to another. Today they say: this house is of such-and-such, tomorrow – of another, and after tomorrow – of another one. Thus we voluntarily deceive ourselves, thinking that we have power over some thing, and without considering that we can only use it, and, willingly or unwillingly, yield these things to others; I do not say that we leave them even to people whom we would not want. But if you certainly wish to be remembered, if it is desired by you, then listen to how the widows remembered Tabit, and how they surrounded Peter, shedding tears and showing him the dresses and clothes that Serna had made while living with them. Here are living buildings that gave out a voice and had such power that they even brought the deceased back to life. In fact, when they surrounded Peter, shedding hot tears and explaining their need for food and (other) means of life, Peter, it is said, "sent them all out, and kneeling down, prayed," and having raised her up, "calling the saints and widows, he set her before them alive" (Acts 9:40-41). In the same way, if you want to be remembered, if you seek true glory, imitate this woman, and build buildings in the same way; Do not waste on dead matter, but show great generosity to those like you. Such a memory is praiseworthy and bears great fruit. But let us return to our subject and look at the audacity of the people of that time. Their sin will serve for us, if only we want to be attentive, as an admonition. "And let us build," it is said, "for ourselves a city and a tower, as high as heaven, and let us make a name for ourselves before we are scattered" over the earth. Do you see how these people show the corruption of their will in everything? "And let us build," they say, "a city for ourselves"; And again: "Let us make a name for ourselves." See how even after such a general destruction [i.e., after the flood] they dare to commit no less [in comparison with the vices of those who lived before the flood]. What was to be? How to keep them from going mad? God, in His love for mankind, promised that He would never bring a flood again, but they did not come to their senses by punishments, nor were they made better by good deeds.