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.

Therefore, listen to what follows, and know the greatness of God's ineffable love for mankind. "And the Lord God came down," it is said, "[to see the city and the tower which the sons of men were building" (Gen. 11:5). "The Lord God has descended," it says, not so that we may understand this in a human way, but so that through this we may learn never to imprudently condemn our brethren, and not to judge them by hearsay, until we have received a full confirmation. And whatever God does, He does for it; and He always uses such condescension for the instruction of the human race. "And the Lord came down to see the city and the tower." Behold, He does not stop their fury from the very beginning, but shows great patience, and waits for them to carry out all their evil plan, and then to frustrate their undertaking for Him. In order that no one may say that they have made up their minds, but have not carried out their designs, God waits for them to carry out their plans, and then shows how useless their plans are. "And the Lord came down," it is said, "to see the city and the tower which the sons of men were building." Look, what a great love of humanity! He allowed them to bear labors and burdens, so that experience itself would become a teacher for them. And when He saw that the evil was increasing and the disease was spreading, He no longer left them in the end, but, showing His goodness, as the best physician, who noticed that the disease was growing stronger and the wound was incurable, he made a speedy cut in order to completely destroy the very cause of the disease. "And the Lord said," it is said, "Behold, there is one people, and they all have one language," that is, one speech and one tongue, "and this is what they have begun to do, and they will not depart from what they had planned to do" (Gen. 11:6).

4. Do you see the Lord's love for mankind? Since He wants to frustrate their plan, He first makes a justification (of this intention), points out the greatness of their sin, the extreme of their wickedness, the fact that they did not properly use the unity of language. "Behold," he says, "one people, and all have one language; and this is what they have begun to do, and they will not depart from what they have planned to do." God usually acts in the following way: when He intends to send punishment, He first shows the greatness of sins and as if represents justification, and only then He punishes. So it was during the flood, when He wanted to make that terrible threat. The Scripture says: "And the Lord saw that the wickedness of men was great on the earth, and that all the thoughts and thoughts of their hearts were evil all the time" (Gen. 6:5). Do you see how at first He showed the extremity of their corruption, and then said: "I will destroy man" (Gen. 6:7)? So it is now: "Behold, there is one people, and all have one language; And this is what they began to do." If they have now, taking advantage of such unity of thought and language, have fallen into such a frenzy, will they not do worse in the course of time? "And they will not depart from this," he says, "what they have planned to do." Nothing will be able to restrain their aspirations, on the contrary, they will endeavour to carry out all their designs, if they are not immediately punished for their audacious undertakings. It was exactly the same with the first man. And there, when God decided to expel (Adam) from the abode of Eden, said to him: "Who told you that you were naked"? And again: "Behold, Adam became as one of Us, knowing good and evil; and now lest he stretch out his hand, and take also of the tree of life, and eat, and live forever. And the Lord God sent him out of the garden of Eden" (Gen. 3:11, 22-23). And now he says: "Behold, there is one people, and all have one language; and this is what they have begun to do, and they will not depart from what they have planned to do; let us go down and confuse their language there, so that one may not understand the speech of the other" (Gen. 11:7). See again, what condescension there is in words. "Let us mix," he says, "and let us go down." What do these words mean? Does not the Lord require from anyone assistance in correction, or help in scattering these people? No; on the contrary, as the Scripture has already said above, "The Lord has descended," in order to show us that He clearly saw the excessiveness of their sin, so here also (God) says: Let us come down and confuse. Without a doubt, these words are spoken to those of equal honor: "Let us go down and confuse their language there, so that one may not understand the speech of the other." Such a punishment, he says, I impose on them as some kind of eternal monument, so that it may last all the age, and at no time will they forget about it. This is what the Lord does everywhere. In the beginning, he did the same with his wife: she did not make proper use of the honor given to her; therefore God subjected her to her husband. So it is with Adam: he did not take advantage of the great happiness of paradisiacal life, but through transgression made himself worthy of punishment; therefore God expelled him from paradise and inflicted upon him a constant punishment, saying: "Thorns and thistles shall the earth bring forth for you" (Gen. 3:18). Thus, when these people, who used the same language, used the advantage given to them for evil, God stopped the pursuit of their wickedness by multilingualism. "And let us confuse," he says, "their language, so that one may not understand the speech of the other," so that as the unity of language united them in one place of residence, so the difference of language would cause them to be scattered. Without the same language and way of speaking, how could they live together? "And the Lord scattered them," it is said, "from thence over all the earth; and they ceased to build the city" (Gen. 11:8). Look at the Lord's love for mankind, into what difficulty He has brought them! After this they became like madmen, one demanding this, and the other giving another, so that all their efforts finally became fruitless. That is why "they stopped building the city. Therefore it was given the name Babylon, for there the Lord confused the language of the whole earth, and from there the Lord scattered them "God over all the earth" (Gen. 11:8-9). See how much has been done to preserve the memory of this throughout the ages. First, the division of the tongues, but still more and before that, the very naming of the name, because the name "Peleg," which Eber gave to his son, means "division." Then the name of the place – the place is called a confusion, which means Babylon. Finally, Eber himself remained with the same language, so that this too would serve as a clear sign of division. Do you see by what measures God wanted to preserve this event forever in the memory (of people) and save it from oblivion? From that time on, the father had to tell his son about the reason for the difference in languages, and the son tried to find out from his father why that place was so named. That place is called Babylon because it means confusion, because "there the Lord confused the language of the whole earth, and from thence scattered them." This name of the place, it seems to me, means both that God confused languages and that people were scattered because of this.

5. You have heard, beloved, why the scattering of these people and the division of tongues took place. Let us not, I beseech you, imitate them; let us make proper use of what is given to us by God, and, remembering human nature, let us undertake only what is proper for mortal men to undertake. Reflecting on the perishability of the present and on the brevity of our life, let us prepare for ourselves great boldness by doing good deeds, and in these days let us not only show special zeal for fasting, but also give generous alms and offer diligent prayers. Prayer should always be combined with fasting. And that this is true, listen to how Christ says: "This kind is cast out only by prayer and fasting" (Matt. 17:21). And it is also said of the apostles: "They prayed with fasting, and committed them to the Lord, in whom they believed" (Acts 14:23). And again the Apostle says: "Do not depart from one another, except by agreement, for a time, for the exercise of fasting and prayer" (1 Corinthians 7:5). Do you see how fasting needs the assistance of prayer? And prayers are performed with attention, especially during fasting, because then the soul is lighter, not burdened by anything, and is not overwhelmed by the fatal burden of pleasures. Prayer is a great weapon, a great defense, a great treasure, a great harbor, a safe refuge: if only we approach the Lord with a cheerful soul and concentrated thoughts, not giving any access to the enemy of our salvation. Since he knows that at this time, by conversing about what is necessary for us (to salvation), and confessing our sins and showing our wounds to the physician, we can receive complete healing, especially at this time he attacks and makes every effort to bring us down and plunge us into carelessness. Therefore, I beseech you, let us be vigilant, and, knowing the deceit of the devil, let us try especially at this time to drive him away as if we had seen him present and standing before our eyes, let us try to remove from ourselves every thought that troubles your soul, to exert all our strength and to pray fervently, so that not only the tongue pronounces the words, but also the soul ascends (to God) together with the words. If the tongue utters words, and the soul wanders outside, thinking about household chores, dreaming about what happens in the marketplace, then there will be no benefit for us (from prayer), but rather there will be even greater condemnation. If, having come to a person, we show such attention to him that we often do not even see people standing in the vicinity, but concentrate our thoughts, and see only the one to whom we have come, then how much more should we act in this way in relation to God, always and unceasingly remaining in prayer. That is why Paul wrote: "Pray with all prayer and supplication at all times in the Spirit" (Ephesians 6:18), that is, not only with the tongue and with constant vigilance (bodily), but also with the soul itself: "in the spirit". Your petitions, he says, let them be spiritual; let your mind be awake, let your soul listen to the words. Ask for what is proper to ask of God, so that you may also receive what you ask for. And at the same time, behave attentively, sober and alert in soul, not showing negligence, not rushing your mind here and there, but "work your salvation with fear and trembling," because it is said: "Blessed is the man who always abides in reverence" (Proverbs 28:14). Prayer is a great blessing. If someone who converses with a virtuous person receives no small benefit from him, then what benefits will not he receive who is worthy to converse with God? Prayer is a conversation with God. And in order for you to be convinced of this, listen to what the prophet says: "Let my song be acceptable" to God (Psalm 103:34), that is, let my conversation be pleasing to God. Can He not, even before we ask, give us a petition? But He awaits (our petition) in order to have an opportunity to righteously vouchsafe us with His providence. Therefore, whether we receive what we ask for or not, let us be diligent in prayer and give thanks not only when we receive, but also when we do not receive, because not receiving, when it happens by the will of God, is no less beneficial than receiving. After all, we do not know what is useful to us, to the extent that He knows it. Therefore, whether we receive or do not receive, we must give thanks. And why are you surprised (when I say) that we do not know what is good for us? And Paul, a man so great and lofty, who had been vouchsafed such ineffable (revelations), did not know that he was asking for what was not profitable to him. Seeing himself surrounded by calamities and incessant temptations, he prayed for deliverance from them, and not once, not twice, but many times; "Thrice," he says, "I prayed to the Lord." "Three times", i.e. many times, he prayed, and did not receive. Let us see how he endured it. Did he murmur? Did he fall into despondency? Did he despair? No; But what does he say? "He said, My grace is sufficient for you, for My power is made perfect in weakness" (2 Corinthians 12:8-9). God not only did not free him from the troubles that befell him, but also allowed him to remain in them. So be it. But how do we know that he did not grumble about this? Listen to what Paul himself said when he learned that this was pleasing to God. "I will much more gladly boast of my infirmities"; not only, he says, I no longer seek to be freed from these troubles, but I also boast of them with great pleasure. Do you see what a grateful soul she is? Do you see what love for God is? Listen to what else he says: "For we do not know what we ought to pray for" (Romans 8:26), that is, we, as people, cannot know everything in detail. Therefore, we must leave everything to the Creator of our nature, and accept with joy and great joy everything that He determines, and look not at what events seem to you, but at what is pleasing to God. He, knowing better than we do what is useful to you, also knows how to arrange our salvation.

6. Therefore, let the only thing on our part be to remain constantly in prayer and not to grumble about the slow fulfillment (of our requests), but to show great patience. God delays in fulfilling our petitions, not because He rejects them, but because He wants to teach us diligence (to pray) and constantly draw us to Himself. In the same way, a child-loving father, being and often begging his son, does not fulfill his request, not because he does not want to give, but in order to induce his son to the most zealous forgiveness. Knowing this, let us never despair, and let us not cease to approach (God) and offer up fervent prayers to Him. Indeed, if the woman's earnest request had an effect on that cruel, inhuman, and God-fearing judge, and compelled him to protect her (Luke 18:2ff.)

If the blessed David, king and prophet, although burdened with numerous works, and clothed in purple and diadem, nevertheless said of himself: "At midnight I rose up to praise Thee for Thy righteous judgments" (Psalm 118:62), then what shall we say, who, although we lead a private and free life, nevertheless do not do what he did? Since during the day he had many cares, affairs, and troubles, and he could not find a time convenient for prayer, the time of rest which others spend in sleep, lying on soft beds and tossing and turning to and fro, he, the king, bound by such cares, used (prayer), conversed alone with God, and offering up sincere and fervent supplications, received that what he wanted. With the help of these prayers, he happily waged wars, erected trophies, won victory after victory, because he had an invincible weapon – a higher power that can withstand the struggle not only with people, but also with demonic hordes. And so, it is to him that we, private people, will imitate the king, leading an easy and calm life to him who, clothed with purple and a crown, surpassed the monks in a (strict) life. Listen, indeed, to how he says in another place: "My tears were bread to me day and night" (Psalm 41:4). Do you see how his soul was in constant contrition? For me, he says, bread, bread, feasting was nothing else but my tears night and day. And again: "I am weary with my groaning: every night I wash my bed" (Psalm 6:7).

About midnight, Paul and Silas, it is said, prayed and sang praises to God (Acts 16:25). David, clothed with royal dignity and a diadem, spent his whole life in tears and prayer; The apostle, caught up to the third heaven, vouchsafed (the revelation) of the ineffable mysteries, being in chains, at midnight offered up prayers and praises to the Lord. And the king, rising at midnight, confessed, and the apostles also at midnight made fervent prayers and praises. Let us also imitate them, let us protect our lives with unceasing prayers, and let nothing be an obstacle to us to this, for indeed nothing can hinder us, if only we ourselves are vigilant. Do we need a place or time for this? Every place and every time is convenient for us to pray. Listen, indeed, to the same teacher of the universe, when he says: "In every place men prayed, lifting up clean hands without anger or doubt" (1 Timothy 2:8). If your heart is free from impure passions, then wherever you are, whether in the marketplace, at home, on the way, in court, at sea, in a hotel, or in a workshop, everywhere you can pray to God and receive what you ask for. Knowing this, I beseech you, together with fasting, let us show our zeal for prayer, and in it let us find ourselves a helper, so that, having been vouchsafed the grace of God, we may spend our present life pleasing to Him, and in the future we may be vouchsafed His love for mankind, through the grace and mercies of our Lord Jesus Christ, with Whom to the Father, with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 31