DISCOURSE 59

"Woe to the world because of temptations, for stumbling blocks must come; but woe to the man through whom the offense comes" (Matt. 18:7)!

1. If it is necessary for temptations to come, - perhaps one of the opponents will say, - then why does Christ regret the world, when should He deliver it from temptations and give a helping hand? After all, this is the duty of a physician and an intercessor; and anyone can regret it. How should we respond to such shameless words? Can you find anything so equal to healing? Being God, Christ was made man for you, took the form of a servant, was subjected to all reproaches, and left nothing on His part that needed to be done. But since all these things have not benefited the ungrateful people, He is sorry for them, sorry that even after such healing they were not delivered from their illness, just as if someone who was sorry for a sick man for whom great care had been made, but who would not obey the doctor's commands, said, "Woe to this man because of his sickness, which he has intensified by his own negligence! But there is no use in regret; and here also serves as a cure, that Christ foretells the future and regrets the world. In fact, many often did not receive any benefit from advice, and were corrected by regret. That is why the Saviour especially said: "Woe to the world! - to excite people, to prepare them for exploits and to make them watch. At the same time, He reveals His love for them and meekness, in that He also pities those who oppose, not only being indignant, but also correcting them with His pity and prediction, in order to turn them to Himself. But how is this possible? - you will say. If temptations must come, then how can they be avoided? Temptations must come, but there is no need to perish from them. If, for example, a physician were to say (there is nothing to prevent the same example from being presented again) that such and such an illness must come, it does not follow that this disease must necessarily cause harm to a cautious man. The Saviour spoke these words, as I noted above, in order to awaken His disciples from slumber together with others. In order that they should not give themselves over to sleep, as if they were destined to lead a life of peace and tranquility, He foretells of a multitude of internal and external battles that await them. And Paul, pointing to this, said, "Attacks are without, fears within... in dangers among false brethren" (2 Cor. 7:5; 11:26). Also reasoning with the Ephesian shepherds in Miletus, he said: "Men shall arise from among yourselves, speaking perversely" (Acts 20:30). And Christ Himself said: "A man's enemies are his own household" (Matt. 10:36).

When Christ speaks of the necessity of temptations, He does not thereby destroy either free will or freedom of will, and does not subordinate our life to any necessity of action, but only predicts what must certainly happen. The Evangelist Luke expresses the same thing when he says: "It is impossible for stumblers not to come" (Luke 17:1). What are temptations? Obstacles on the straight path. So in the theater they call those who skillfully place obstacles and deftly turn over bodies. Thus, it is not the Saviour's prediction that is the cause of temptations; No; and temptations do not exist because the Saviour foretold about them; but therefore he predicted that they were bound to happen. If the people from whom the temptations come had decided not to do evil, then the temptations would not have come; and if they had not come, they would not have been foretold. But since people gave themselves over to evil and fell into an incurable disease, the temptations came, and the Savior predicts only what was to happen. And if they were corrected, you will say, and no one would introduce temptations, would not this prediction be false? Not at all; then it would not have existed. If all people could be corrected, then the Saviour would not have said: "Temptations must come." But since He foresaw that some would not want to reform, therefore He said that temptations would certainly come. But why, you ask, did the Lord not destroy them? Why destroy them? Is it for those who receive harm from them? But they are harmed not by temptations, but by their negligence. This is evident from the example of virtuous people, who not only do not suffer any harm from temptations, but also receive the greatest benefit. Such was Job, such was Joseph, such are all the righteous and the apostles. And if many perished, they perished because of their carelessness. If it were not so, and destruction depended on temptations, then all would have to perish, but if there are people who avoid temptations, then he who does not avoid them must blame himself. Temptations, as I have said, awaken people from slumber, make them prudent and discerning, and not only the one who guards himself from them, but also the fallen one is quickly restored; they teach him caution and make him elusive. Thus, if we are attentive, then we receive no small benefit from temptations: we learn to be constantly awake. If, even with so many enemies and temptations, we give ourselves over to sleep, what would happen to us when we lived in safety? Look, for example, at the first person. If he lived in paradise for a short time, perhaps less than a day, and enjoyed pleasures, and came to such a point of damage that he dreamed of being equal to God, considered the seducer to be a benefactor, and could not keep one commandment, then what would he not have done if he had led a life of trouble even afterwards?

2. But hearing these words from us, the adversaries again contradict us, saying, "Why then did God create him like this?" No, it was not God who made him so; otherwise He would not have punished him. If we also do not blame our servants for what we ourselves are guilty of, how much more can God of all things do this. Why then did man become so? - you ask. From himself and his carelessness. How is it: from oneself? Ask yourself. If evil evils are not of themselves, then do not punish your servant, do not reproach your wife if she sins in anything, do not beat your son, do not accuse a friend, do not hate an enemy who offends you: for they are all worthy of pity, and not punishment, if their faults are involuntary. But, you will say, I cannot reason like that. No, when you realize that they have not arbitrarily but necessarily become guilty, you can reason. Thus, if a slave, because of illness, does not carry out your commands, you not only do not blame him, but also willingly forgive him. In this way you yourself testify that some things depend on him, and others not on him. In the same way here: if the first man had been so wicked because he was created as such, then not only would you not have accused, but would have willingly forgiven him. If you forgive a servant because of illness, then surely you will not refuse forgiveness to him who was created by God inclined to evil, if only he was really created as such. It is easy for those who make such objections to shut their mouths in another way: truth abounds in proofs. Why, for example, do you never blame your servant for being ugly in face, short in stature, and not knowing how to fly? Because it depends on nature. Thus, that man cannot be blamed for that which depends on nature, no one will contradict it. Consequently, when you accuse someone, you show that his crime does not depend on nature, but on his own will. If, by not accusing others of crimes, we show that their crimes depend on nature, it is evident that if we blame others for anything, we make it known that their crime depends on freedom. Therefore, do not imagine perverse speculations and intricacies, which are weaker than a spider's web, but answer me again to the question: Did God create all men? Of course. Why are not everyone equally virtuous and vicious? Where do the kind, good, humble ones come from? Whence are the wicked and wicked? If this does not depend on the will, but on nature, then why are some virtuous and others vicious? If everyone is naturally evil, then no one could be good; but if everyone is good by nature, then no one can be evil. If all men have the same nature, then they must all be the same, either all good or all evil. But if we say that some are good by nature, and others are evil (which is unjust, as we have shown), then these qualities of them must be unchangeable, since their natural properties do not change. For example, see: we are all mortal, subject to passions, and no one can free himself from them, even if he has made a thousand efforts. Yet we see that many of the good are made evil, and of the evil are made good: some through negligence, others through great care; From which it is especially evident that to be good or evil does not depend on nature. What is given by nature is neither changed nor acquired through effort. Just as in order to see or hear we do not need to work, so in order to acquire virtue we would not need to make an effort, if it were given in nature itself. And why would God create the wicked, when He could have made all good? So, where does evil come from? Ask yourself; my business is only to show that it is neither of nature nor of God. So, you say, did it come of itself? By no means. Is it unborn? Be silent, O man! Flee from such madness, and do not give evil the same honor as God, and the highest honor at that. For if evil is unborn, it is powerful, and it can neither be averted nor destroyed: everyone knows that the unborn cannot perish.

3. Why are there so many good people, when evil has such power? How can the born be stronger than the unborn? You will say: God will one day destroy evil. But how will He destroy evil, if, like Him, it is beginningless, powerful, and eternal? - someone will say? Oh, the devil's malice! How much evil she has invented! What blasphemy she brought man to! Under what pious pretext did she invent a new impious teaching! Wishing to show that evil does not come from God, people introduced a new impious teaching, recognizing evil as unborn. So, where does evil come from? From will and unwillingness. But whence comes the very will and unwillingness? From ourselves. To ask such a question is the same as to ask: why does a man see and not see? If I were to answer you, "Because he opens and closes his eyes," you would ask me again, "Why does he open and close his eyes?" And then, when I told you that it depends on ourselves and on our will, you would again look for a new cause. Evil is nothing other than disobedience to God. Whence then, you will say, did this disobedience arise in man? But tell me: was it difficult for him to happen? I do not say what is difficult; I only ask, why did man want to disobey God? From carelessness. Having the power to obey and disobey God, he chose the latter. If you still doubt and are perplexed after this, then I will ask you a question that is not difficult or confusing, but simple and clear: has it not happened to you that sometimes you have acted badly, and sometimes well? For example, he conquered a passion and was subjected to it again, indulged in drunkenness and abstained from it, was angry and tamed anger, despised the poor and did not despise him, committed adultery and became chaste again? Tell me, then, whence come all this? Why? If you do not tell me, then I will tell you: it is because at first you tried (about virtue) and were zealous, and then you became weak and careless. To people who are desperate and completely given over to evil, insensitive and insane, who do not even want to hear about what can correct them, I will not speak of wisdom; and to those who act this way and that, I will say with pleasure. You have somehow stolen property that does not belong to you, and then, impelled by mercy, you have given to the poor also from your own goods: whence has this change come about in you? Is it not obvious that it depends on your will and disposition? This is so obvious that everyone will easily agree with it.

Therefore, I ask you to be careful and adhere to virtue, and then you will not ask such questions. If we want, evil will exist only by one name. Therefore, do not ask whence evil comes, and do not give yourself over to doubt; but when you learn that it comes from mere carelessness, depart from it.

Further, do you believe that there are good people? If there are no good ones, then where did you get this very name? Where do your praises come from? If there are good ones, then it is obvious that they can blame the evil. But if the evil one does not become evil voluntarily, and not by himself, then the good will act unjustly, reproaching the evil, and through this they themselves will become evil. Indeed, what could be worse than to accuse an innocent person? If, however, the good, while rebuking the wicked, remain good, and this is the strongest proof of their goodness even to foolish people, then it is evident that no one has ever been evil out of necessity. If you continue to ask whence comes evil, I will tell you: from carelessness, from idleness, from dealing with the wicked, and from contempt for virtue. Hence both evil and the fact that some ask where evil comes from. Of the virtuous people, who have loved a humble and chaste life, no one asks about this; Only those who dare to do evil and wish to introduce a certain pernicious carelessness by means of this teaching weave webs. But we will tear these webs not only with words, but also with deeds themselves. Evil does not exist out of necessity. If it were necessary, then Christ would not have said: "Woe to the man through whom temptation comes." He calls unhappy only those who do evil of their own free will. And what he says, "Through whom stumbling comes," do not be surprised. These words of His do not mean that by means of this man there is another who introduces temptation, but that he himself produces everything. In Scripture, instead of the preposition from, the preposition is often used through, for example: "I have gained a man from the Lord (δια του Θεου)" (Gen. 4:1), i.e. the first cause is placed instead of the second. Also: "Is it not from God (δια του Θεου) of interpretation" (40:8)? And again: "God is faithful, by whom (δι ου) you were called into the fellowship of His Son" (1 Cor. 1:9).

4. And in order for you to be convinced that evil does not depend on necessity, listen to what the Lord says next. Having expressed pity for those who introduce temptations, He continues: "But if thy hand or thy foot offend thee, cut them off and cast them from thee: it is better for thee to enter into life without a hand or without a foot, than to be cast into everlasting fire with two hands and two feet; and if thine eye offend thee, pluck it out and cast it from thee: it is better for thee to enter into life with one eye, than with two eyes to be cast into hell fire" (Matt. 18:8-9). The Saviour speaks here not about the members of the body, but about our friends and relatives, who are, as it were, the members necessary for us. He spoke about this before, and He speaks now. Indeed, nothing is so harmful as communication with vicious and depraved people. What necessity cannot produce, friendship often produces, both for harm and for good. That is why the Saviour, with special power, commands us to shun harmful people, meaning by them those who introduce temptations. Do you see how Christ prevented the harm that could come from temptations? First, He predicted that temptations would certainly occur, so that no one would give himself over to carelessness, but all, waiting for them, would be awake; secondly, he showed that temptations are a great evil (he said, "Woe to the world from temptations," not without reason, but in order to show the great harm that comes from them); thirdly, and even more, He showed this by calling unhappy the one who introduces temptations (with the words: "woe to that man" the Saviour means that this person will be subjected to a severe punishment). And not only with these words, but also with the simile attached to them, increases fear. But not content with this, He also shows the way by which temptations can be avoided. What is this path? Cease, says He, the friendship of wicked people, even though they be very kind to you, and presents you with irrefutable proof of this. If, he says, they remain your friends, then you will not benefit them either, and you will destroy yourself. If you cease to be friends with them, then at least you yourself will gain salvation. Therefore, if friendship with someone is harmful to you, depart from him. If we often cut off the members of our body, when they are incurably sick and harmful to the other members, how much more should we do the same with friends. If evil depended on nature, then all this exhortation and all advice would be superfluous, and the warning contained in the above would be superfluous; but if it is not superfluous, as indeed it is, then it is evident that evil depends on the will. "Take heed, despise not one of these little ones; for I say unto you, that their angels in heaven always see the face of my Father which is in heaven" (v. 10). The Lord here does not call small those who are really small; but those whom many esteem as such, that is, the poor, the despised, and the ignoble. How, indeed, can one be called small who is dearer than the whole world? The one who is God's friend? The Saviour calls those who were so in the opinion of people small. He does not say many, but "one," preventing harm from many temptations through this. Both the shunning of the evil and the reverence of the good are of great benefit; And the attentive man protects himself from evil in two ways: by withdrawing from fellowship with people who seduce, and by giving respect and honor to holy men. Then there are other motives for us to honor these men, saying: "That their angels in heaven always see the face of My Father which is in heaven." From this it is evident that all the saints have angels in heaven. And the Apostle says of the woman that she "shall have on her head [the sign of] authority [over] [her], for the angels" (1 Cor. 11:10); and Moses says: "He set the boundaries of the nations according to the number of the angels of God" (Deuteronomy 32:8). Here we speak not only of angels, but also of the higher ranks of angels. And when they say that they "see the face of My Father which is in heaven," it means nothing else than their great boldness and great honor. "For the Son of Man came to seek and to save that which was lost" (Matt. 18:11). After this, he presents a new proof, stronger than the first, and adds a parable in which he shows that the Father himself desires that we should not despise our younger brethren. "What do you think? – He says, – If a man had a hundred sheep, and one of them went astray, would he not leave the ninety-nine in the mountains and go to look for the one that was lost? and if it happens to be found, then, verily, I say to you, he rejoices over her more than over the ninety-nine who are not lost. Thus it is not the will of your Father which is in heaven that one of these little ones should perish" (vv. 12-14). Do you see how many motives the Lord presents to us, forcing us to care for our lowly brothers? Do not, therefore, say that such and such a blacksmith, shoemaker, or farmer is a foolish man, and therefore worthy of contempt. In order that you may not be subjected to this evil, see how Christ exhorts you by many proofs to moderate yourself, and to take care of those people. He set the child in the midst and said, "Ye shall be as little children," and "Whosoever receiveth one such child in my name receiveth me" (v. 3, 5). And whoever offends will be subjected to the most severe punishment; and when he said, "It would have been better for him if a millstone had been hung around his neck, and he had been drowned in the depths of the sea" (v. 6), he was not satisfied with this, but added, "Woe to the man through whom the offense comes" (v. 7), and commanded them to depart, though they be for us instead of hands and eyes. Then, for the sake of the angels to whom these lesser brethren are entrusted, he compels us to honor them, and by his own will and suffering he urges us to do so (for when he says: "The Son of Man came to seek and to save that which was lost," he thereby points to the cross, as Paul says of his brother: "Do not destroy with your food him for whom Christ died" - Romans 14:15), and by the will of the Father, for it is not pleasing to Him that any of the little ones should perish. And finally, he uses the general proof that the shepherd, having left the sheep he has preserved, seeks the lost one, and when he finds her, he rejoices greatly in finding and saving her.

5. If, then, God rejoices so much in the acquisition of a younger brother, how then do you despise those for whom God cares so much, then how should you lay down your life for one of these little ones? "But he is weak and poor!" Wherefore thou shalt especially do all things to save him. And the Lord Himself, having left ninety-nine sheep, went after one, and the salvation of such a multitude of sheep could not hide from Him the destruction of one. The Evangelist Luke says that He took it even on His shoulders, and that in heaven there is more joy over a single sinner who repents than over ninety-nine righteous men. Leaving the sheep that had not gone astray for the one that had gone astray, and rejoicing in finding her more than in preserving them, He showed by this great care for her. Let us not, therefore, despise such souls. For this is why all this has been told to us. Threatening those who will not be like children with complete excommunication from the kingdom of heaven and mentioning the millstone, the Saviour thereby destroys the pride of arrogant people, since nothing is so contrary to love as pride. Saying: "Temptations must come," he stirs us up to watchfulness; adding to these words: "Woe to the man through whom temptation comes," He warns each of us not to commit temptation; commanding us to distance ourselves from those who seduce, He makes the path to salvation more convenient for us; and forbidding them to despise the least of their brethren, and not merely forbidding them, but with special force, saying, "Take heed that ye despise not one of these little ones," and again, "That their angels in heaven always see the face of my Father which is in heaven," also, "For this I also have come, and My Father willeth this," He makes more zealous of those who ought to take care of them.

Do you see with what a bulwark He has protected them, and what care He takes for people who are despised and perishing, threatening them with grievous calamities, and promising great blessings to those who serve them and care for them? This is confirmed both by his own example and by the example of the Father. Let us also imitate Him, and let us not renounce for our brethren any apparently humiliating and difficult deeds. But even if we were to serve a man of humble rank and poverty, even if it was associated with great labor, even if it was necessary to cross mountains and rapids for this purpose, we must endure all this for the salvation of our brother. God cares so much about the soul that He did not spare His Son. Therefore, I beseech you, let us strive for this one goal from the very morning, as soon as we leave our home, and above all, let us take care to save our brother from danger. I am not speaking here so much of the bodily danger, which can hardly be called a danger, as of the spiritual danger to which the devil exposes people. A merchant crosses the sea to increase his wealth, and an artist does everything to increase his possessions. In the same way, we must be concerned not only for our own salvation (but also for the salvation of our neighbors); otherwise we ourselves will not receive salvation. A warrior who in battle tries only to save himself by fleeing destroys others with him; on the contrary, the courageous, fighting for the defense of others, saves himself together with others. And since our life is also a war, and moreover the fiercest of all wars, a time of battle and battle, let us enter into battle as our King has commanded, with readiness to smite, kill and shed the blood of our enemies, taking care for the salvation of all, strengthening those who stand and raising up the fallen. Many of our brethren in this battle lie in wounds, bleeding, and there is no man to help them; neither the people, nor the priests, nor anyone else, nor the protector, nor the friend, nor the brother, care for them, but each cares only for himself. It is through this that we humiliate the dignity of our podvigs, because the greatest boldness (to God) and praise belongs to him who does not care about his own benefit.

But the opposite is happening to us. Sometimes we are more willing to enter into friendship with Jews and Greeks than with the sons of the Church.

6. But one, you say, is evil, and the other is kind and gentle. What are you saying? You call your brother evil, the one to whom you are forbidden to say, "Raka"

But that is why you must become his friend, so that he ceases to be so, changes and turns to virtue. But you say: he does not obey and does not accept advice. How do you know that? Did you exhort him, and did you try to correct him? You will say, I have admonished him many times. And how much? Twice? And that means a lot! If you had done this all your life, then you should not weaken and give up this work. Do you not see how God constantly exhorts us through the prophets, apostles, and evangelists? Well, do we do everything, obey everything? No. But has He ceased to admonish us? Did he fall silent? On the contrary, does he not say every day: "You cannot serve God and mammon" (Luke 16:13), and, meanwhile, the passion for wealth and cruelty increases in many? Does He not call upon us every day: "Let go, and it shall be forgiven you" (Matt. 6:14), and we become even more hardened? Does He not exhort us to constantly rule over lust and conquer evil pleasures, and yet many, worse than pigs, wallow in this sin? And yet He does not cease to exhort us. Why, then, do we not ponder and say to ourselves that God also exhorts us, and ceases to exhort us, though we often disobey his exhortations? For this reason He said that there are few who are saved (Luke 13:23). If our own virtue alone is not enough for us to be saved, but we must abandon this life, turning others to virtue, then what will we have to endure when we do not lead ourselves or others to salvation? For what can we hope to be saved? But what do I blame for our negligence for the salvation of our neighbors, when we do not care in the least for those who live with us, that is, for wife, children, and slaves, but, like drunkards, do not do what we ought to do, that we may have more slaves, and that they serve us with great zeal, that we may leave a rich inheritance to our children, that the wife should wear gold ornaments and precious garments, and never care for them, but only for their possessions.