The word "pedagogy" is used in different meanings. By it is meant the one who is brought up and trained; then - educating into teaching; it designates, thirdly, the act of education itself; Fourth, the teachings that are communicated, such as the commandments. In accordance with the will of God, pedagogy consists in seeing the truths in a direct direction (k a t e u J u s m o V) to God, in the tireless imprinting on oneself of deeds of eternal value. As a commander keeps the army in order because he takes care of the health of the soldiers; and as the helmsman steers a ship, with the intention of preserving the lives of the passengers: in the same way our Teacher, in his loving care for us, his children, teaches us such a way of life that leads to salvation. But in general, what we ask of God without prejudice to justice, is given to us in Obedience to the Teacher. Just as now the helmsman does not always maneuver with the wind, but sometimes puts the ship with its front part against the blows of the wind, so our Pedagogue does not understand the manners and customs blowing in the world, and does not leave his pet to them at their mercy as some kind of boat. The pedagogue does not allow His pet to be carried away by the radiance of worldly manners to a dissolute animal life, but inspires him that with his right oars, that is, with his own understanding, he should hold fast to the wind of truth alone, until, without suffering any harm, he enters the harbor of heaven as a carefully nurtured child. Because the so-called "paternal morals" among the pagans are a transitory thing; Divine education is an eternally valuable treasure.

The tutor of Achilles, they say, was the Phoenix; the tutor of the sons of Croesus was Adrastus; Alexander's tutor - Leonid; Philip's tutor - Nausife. But one, namely the Phoenix, was a woman-pleaser; another, namely Adrastus, an exile; Leonidas could not humble Alexander's pride, and Nausifa never cured the king of Pella from drinking. The Thracian Zopyrus could not restrain the debauchery of Alcibiades; and he was a slave acquired by purchase. The tutor of the sons of Themistocles, Sikinnus, was a flighty servant; He was the inventor of pantomime dances and especially satirical dance. Thus, the royal pedagogues called by the Persians are not known to us. The kings of Persia, four by four, choose them from among the noblest of all the Persians, and assign them tutors to their sons. But the royal princelings learn from them only archery; but when they come to manhood, they live with their sisters, mothers, and an innumerable number of their wives, sometimes lawful, sometimes concubines, and give themselves up to sexual relations like hogs. Our Teacher is holy; it is the Divine Jesus, the Logos, the leader of all mankind; He Himself, the humane God, is our Educator. Somewhere in one, a song of praise, the Holy Spirit says of Him: "He found him in the wilderness, in the wilderness, in the wilderness; He guarded it, watched over it, kept it as the apple of His eye. As the eagle calls his nest; He flies over his young birds, and spreads out his wings, and takes them on his feathers: so the Lord alone led him, and there was no strange God with him. (Deuteronomy 32:10-12). Scripture, I think, clearly points to the Pedagogue here, depicting the education that came from Him. But He Himself acknowledges Himself to be the Teacher, saying of Himself with His own lips: I am the Lord thy God. Who brought you out of Egypt (Exodus 20:2). But who has the power to bring in and out? Isn't it the Teacher? He appeared to Abraham and said, "I am God Almighty; walk before me, and be blameless (Gen. 17:1, 2). And in a completely pedagogical way He disposes the pet to Himself, saying: "And I will establish My covenant between Me and thee, and between thy descendants after thee throughout their generations" (Gen. 17:7). Here friendship with the Educator is established.

But it is very clearly revealed (from the Scriptures) that the Logos was also the Teacher of Jacob. He said to him: "And behold, I am with you; and I will keep you wherever you go; and I will bring thee back to this land; for I will not forsake thee, until I have done what I have said unto thee" (Gen. 28:15). It is also said that He wrestled with it. And Jacob remained, it is said, alone. And Someone fought with him (this is the Teacher) until the dawn appeared (Gen. 32:24). The one who fought here was the Son of man, the Guide and Provider; and He encouraged Jacob, who was struggling with Him, to fight against evil. And that the Logos, the Teacher of Jacob for this struggle with evil, is revealed from the following: Jacob also asked, saying, Tell me Thy name. And he said, Why do you ask my name? (Gen. 32:29)? He preserved His new name for the new people, for the people of children. At that time the Lord God was still worshipped without a name, because at that time He had not yet taken on the form of a man (John 1:10). I, 14). Yet Jacob called the name of the place Panwell; for, he said, "I have seen God face to face, and my soul has been preserved" (Gen. 32:30) But the face of God is the Logos, in which God appears and is known (John 14:9). And then Jacob received the name "Israel," because he had seen the God of the Lord. God the Word (Logos), the Teacher, who again said to Jacob later: "Do not be afraid to go into Egypt" (Gen. 46:3). Pay attention (i.e. in the subsequent story of the Book of Genesis) to how consistently the Pedagogue conducts the work, teaching the wrestler and showing him how he should put his foot to the opponent.

And Moses was taught by the Pedagogue how to lead children. For the Lord said to Moses, "Whosoever has sinned against me, I will blot out of my book." Come, therefore, and lead this people whither I have told thee (Exodus 32:33-34). In this place, the Lord turns out to be the Teacher of pedagogy. And in his grandfather himself, through the person of Moses, the Lord was the Teacher of the Old Testament people; personally, face to face, He is the Leader of the New Testament people; for behold, says God to Moses, My angel shall go before thee (Exodus 32:34). In the form of a good Angel and Guide, the power of the Logos is placed at the head; but at the same time the Logos preserves the dignity and majesty of the Ruler. On the Day, He says, when I will test them, I will bring their sin upon them, that is, on the Day when I will be the Judge, I will avenge them for their sins. Because, as Teacher and Judge, the Logos at the same time judges the disobedient to Him. The humane Logos does not indulge the sins of disobedient people, but condemns them for them, so that they may be corrected, because the Lord desires the conversion of the sinner rather than death (Ezekiel 18:23). We, like children who know sin only by hearsay, should be restrained from such crimes by fear of the threat that we will be treated in the same way. What was the crime of the disobedient from ancient times? That in their anger they killed their husband and cut the sinews of the calf at their whim. Cursed is their wrath (Gen. 49:6). So, who could raise us more loving to mankind than the Lord? Previously, the ancient people had the Old Testament; the ancient people were brought up in fear by the law (Romans 8:15), and the Logos was a simple angel. And to the new and young people was given a new and young covenant; the Logos has come into the world, fear is transformed into love, and the former mysterious Angel is born in the image of Jesus. The pedagogue once said: "That thou mayest fear the Lord" (Deuteronomy 6:2); and He reminds us: Thou shalt love the Lord thy God (Matt. 22:37). That is why He gives us the following commandments: "Turn away from our works (i.e., from old sins) (Isa. I:16): learn to do good (Isaiah 1:17); Turn away from evil and do good (Psalm 36:27): you have loved righteousness and hated iniquity (Psalm 36:8). This is My new covenant, written in the letters of the old." Consequently, it is impossible to blame the Logos for being young; already in Jeremiah the Lord says: "Do not say, 'I am young'; before I formed you in the womb, I knew you; and before thou didst come out of the womb, I sanctified thee (Jeremiah 1:7, 5). This passage from the prophet can be applied to us, whose faith was known even before the creation of the world by God (Eph. I, 4; 1 Peter. I,20). Now we are called children in relation to the will of God, which has only recently been fulfilled. In relation to our calling and salvation, we are truly newborn. Wherefore it is added, I have made thee a prophet unto the nations; In this sense, it was done so that the prophet would proclaim that the name of the New Testament does not constitute any reproach for those who are called children. The law is an ancient grace given by the Logos through Moses; therefore the Scripture says: "Give the law through Moses" (John 1:17); not by Moses, but by the Logos through Moses, His servant; therefore it was fitting for the law to be temporary. But eternal grace and truth came through Jesus Christ (John 1:17). Pay attention to the words of the Scriptures. In relation to the law, it is only said: it was given; but the truth, which is the grace of the Father, is the eternal work of the Son; and it is not said of it that it was given, but that it came through Jesus (John 1:17), without whom nothing happened (John 1:17). I, 3). Therefore, without the slightest delay, Moses, foreseeing in the spirit the coming of the most perfect Teacher, the Logos, self-consciously retreats into the background and speaks to the people beforehand both about this Pedagogue of the last times and His method of education, and likewise commands the people to obey this Teacher. A prophet, he says, from among you, from among your brethren, like me, the Lord will raise up for you. (Deuteronomy 18:15), through Jesus, the son of Nun, pointing to Jesus, the Son of God. The name Jesus, foretold in the law, was precisely a prefiguration of the Lord. For this reason Moses gives useful advice to the people, saying: Listen to Him; and whoever does not listen to this prophet (Acts 3:23) is threatened by it. Such is the name proclaimed to us by Moses as the name of the Pedagogue who brings salvation with Him. Therefore, prophecy gives Him a rod (rod) in His hands, a rod of education, dominion, power, so that whoever is not healed through persuasion, this Pedagogue could heal him by threat; and whoever is not healed by the rod (rod), the fire will devour him. It is said: A rod (rod, rod) will come from the root of Jesse. Observe the solicitude, wisdom and authority of the Teacher, He will not judge by the look of His eyes, – it is said, – and not by the hearing of His ears to decide the grandfather. He will judge the poor in righteousness, and the grandfather of the earthly sufferers will be judged in truth. (Isaiah 11:3-4). And through the mouth of David He says: "The Lord has turned me back sternly, but He has not delivered me up to death. (Psalm 117:18). Because to be instructed and educated from the Lord is salvation from death. The same prophet also says: "Thou shalt smite them with a rod of iron to crush them like a potter's vessel." (Psalm 2:9). The Apostle also writes with this attitude in his Epistle to the Corinthians: "Shall I come to you with a rod (with a rod), or with love and a spirit of meekness (1 Cor. 4:21)? And another prophet says: "The rod (rod) of Thy power shall send the Lord out of Zion" (Psalm 22:4). These are Thy pedagogical staff (judge) and staff (pastoral) – they calm me, said someone else again (Psalm 22:4), i.e. I found consolation in this power of the Teacher, venerable, comforting, saving.

8. Against those who think that goodness and justice are mutually exclusive.

There are still some who assert that the (judge) rod, threats and intimidation exclude the goodness of God. But, obviously, they do not understand the Scriptures, which in one place say so: "He who fears God shall be converted" (Sir. 21:7), and do not think about the most majestic proof of God's love for mankind, namely, that for our sake the Lord became man. The prophet addresses Him with the following prayer in a heartfelt tone: "Remember us, for we are dust" (Psalm 102:14), i.e. touch with pity for us, because You have experienced the weakness of the flesh in Yourself. The fullest goodness of the Lord, our Teacher, and the fact that in this respect He is most praiseworthy, is evidenced by the fact that out of the fullness of His love for mankind He treats compassionately to the weak nature of each person in particular. There is nothing that the Lord would hate (Wisdom of Sol. 9:23). For it is impossible that He should hate anything, and yet desire the existence of that which He hates. Again, He cannot want something not to exist; but at the same time, that He should be the author of the existence of that which He does not desire. It is no longer possible that He does not want the existence of a thing, and that it nevertheless exists. Therefore, if the Lord hates something, it means that He wants it not to exist. But there is nothing of which the horn is not the cause; therefore. Everything that exists is by no means hateful to God, nor is it hateful to the Logos; for both are one, both are Divine beings, as it is said of them: In the beginning was the Word, and the Word was with God, and the Word was Great Dane (John 1:1). But if none of what happened by the will of God. God does not hate, then it remains to admit that all these things are pleasing to Him. Man is more pleasing to God than anything else; and naturally; for man is the most beautiful of His creatures and a being capable of loving God. Consequently, God loves mankind; Accordingly, the Logos is philanthropic. But if anyone has love for someone, he desires him also benefit; and that which is useful in any case is better than that which is useless. There is nothing better than good; therefore good things are useful. But the fact that God is good (Matt. 19:17) must then be considered indubitable; therefore. God also favors what is useful. Good, because it contributes to nothing else but good, useful. Consequently, God contributes to what is useful, first of all. But if He does not benefit a person, then He does not care for him, does not care for him. But there is nothing more beautiful than God. And out of favor to someone, to promote the benefit of that is nothing else that means than to take care of that person. And that God cares about man, He testifies to this by His very deed, having given you as Pedagogues the Logos, a true Co-Helper with God in His love for mankind. The essential attribute in the concept of good is not that it is a part of virtue. For this reason justice is not something good because it is partly a virtue in itself, but because it is something good because it is something good because of itself and in itself. On the other hand, what is useful is called good, not because it is pleasant, but because it is useful. But all this applies to justice; it is something good, because it is a virtue; it is also something good because it is desirable because of its essence, and not because it is pleasant; for it does not judge flatteringly, but rewards each one according to his merit; what is useful in it is conditioned by its useful essence. All the components of the concept of good, therefore, determine the concept of justice. Both concepts equally participate in the same attributes. But things that are characterized by the same attributes are both equal and similar to each other. Therefore justice is something good.

They say: "Can the Lord be loving to mankind and good when He is angry and punishing"? "Here I find it appropriate, as briefly as possible, to explain this. The strict method is useful for the correct upbringing of children; it has the significance of an auxiliary means necessary in education. Many of the passions can be eradicated only by means of punishments, by the proclamation of the strictest commandments, and by the teaching of certain (strictest) speculative principles. Thus, for example, censure for the passions of the soul is a kind of surgical operation. Passions are festering excrescences (on the body) of truth: through censure, as through incision, they are revealed. Censure is like a medicine, which liquefies the hardened growths of passions and cleanses the unsightliness of some aspects of life from dirt; that which is overgrown and the raft of arrogance is overgrown is leveled and softened by reproach; it heals and renews a person again. In the same way, exhortation to the sick soul acts as a dietary rule; it advises what it should take into itself; but it also forbids it, indicating what it should not eat. But both by rebuke and exhortation are meant to provide us with salvation and eternal health. And the general, by imposing pecuniary fines or corporal punishments, depriving them of their honorable name, such as imprisonment in prison and greater dishonor, sometimes even punishing some with death, has a good purpose in mind: he does this to intimidate his subordinates. In the same way our great Commander, the Lord of the universe, the Logos, deals with those who throw off the bridle of His law. He turns them to the sacred world with (church) society, reminds them of the need to dominate the passions of the soul and thereby free themselves from slavery to the enemy, wandering in the realm of sin and the bonds of the enemy.

Just as exhortation and invitation are natural for the Logos who advises, so reproach, reproach and reproach are characteristic of the Logos who praises. He is characterized by a special art in censure. Censure is a sign of benevolence, not hatred. Both friend and foe blame; but the enemy does this with malicious laughter, and the friend - out of heartfelt benevolence. It is not out of hatred that the Lord reproaches man – He could have swept all people off the face of the earth for their sins – but He even suffered for us. The pedagogue, precisely because He is good, very skilfully offers exhortation in the form of reproach; He stirs up a lazy man with reproach as with a scourge. Sometimes He tries to influence a famous person by changing the form of admonition. On whom praise does not work, He compels him by reproach; and those who are not led by reproach to the path of salvation are like corpses that are awakened to the truth by reproach. For chastisement and the teaching of wisdom are proper for all times (Sir. 22:6-7). He who teaches a fool is the same as he who glues together cuttings, or wakes up a sleeper from a deep sleep. (Sir. 22:6-7); wherefore it is clearly added: he who awakens the sleeper from deep sleep, because the sleeper is most like the dead. The Lord Himself, taking as an example the earth, which presents different species and brings different benefits when caring for it, allegorically, but very clearly says about Himself: "I am the true vine, and My Father is the husbandman" (John 15:1). And then He adds: Every branch I have that does not bear fruit. He cuts off; and every one that beareth fruit He cleanses, that it may bear more fruit (John 15:2). The vine, if it is not pruned, grows into branches (going into them with all its strength): so is man. The Logos, being like a garden knife, cuts off the growths that multiply on a person, forcing him with his feelings not to go into passion, but to bear fruit. But reproaches addressed to sinners have the same salvific purpose; because the Logos in them conforms to the characteristics of each person; now he uses a whip, now a bridle. Therefore it is very clearly said by the mouth of Moses: Do not be afraid; God (to you) has come to test you, and that His fear may be before you, that ye should not sin (Exodus 20:20). That is why the words of Plato are beautiful, when he says from experience thus: "All who are punished are truly shown through that great blessing. Namely, through the punishment they deserve, their souls benefit from being given the opportunity to become better." If now those who are so instructed by a truthful person receive from him a good deed in it, then this good, according to Plato, is at the same time justice. Fear itself is therefore beneficial to people and is able to improve them. For the Spirit of those who fear the Lord shall live; for their hope is in Him who saves them (Sir. 34:13). The same Logos that inflicts punishments on us. He is also our Judge. Isaiah speaks of Him: "The Lord hath laid upon Him the sins of all of us" (Isaiah 53:6), upon Him, i.e. as our Corrector and Deliverer of us from sins. For this reason, He alone can forgive sins. He, appointed by the Father to be our Teacher; He can only distinguish obedience from disobedience. But whoever threatens does not necessarily want to satiate his anger and fulfill his threat, but, leading to fear, thereby cuts off in us the inclination to sin; His love for mankind is also revealed in the fact that He tarries and shows what would follow if anyone remained in sin. Not like a stinging snake. It does not hurt immediately. God is good; and before it comes to His work. The Lord exhorts for a long time. I will gather upon them calamities, and I will exhaust My arrows upon them, - He says, - they will be exhausted by hunger, destroyed by fever and fierce pestilence; and I will send upon them the teeth of beasts, and the venom of those that creep upon the earth. The sword will destroy them from without, and terror in their houses (Deuteronomy 32:23-25). The Deity, therefore, is not so angry as some think, but in most cases He wants to restrain people, constantly exhorts them and explains to them what they should do. But this art of instilling fear in us, so that we do not sin, is a good art, because the fear of the Lord drives away sins; but he that hath not this fear cannot be justified (Sir. 1:21), says the Scriptures. God does not send punishment out of wrath, but out of justice, because we ourselves would be punished badly if punishment were inflicted on us because of us. Each of us asks for punishment himself, because he himself sins of his own free will. The culprit of punishments, therefore, is the one who brings them upon himself; God is not to blame for them. If our unrighteousness reveals the Truth of God, then what shall we say? Will not God be unjust when He expresses His wrath? - I speak according to human Reasoning. By no means (Romans 3:3-6). Threatening, He says thus: "When I sharpen My shining sword, and My hand accepts judgment, I will take vengeance on My enemies, and I will repay them that hate Me, I will swallow My arrows with blood, and My sword shall be filled with flesh, with the blood of the slain and captives" (Deuteronomy 32:41-42). Here it is clearly written that whoever is not an enemy of the truth does not harbor hatred against the Logos, and is not a hater of his own salvation, that he will be free from punishment, but from enmity (for he had none). The crown of wisdom, as it is said in the Book of Wisdom, is the fear of the Lord (Sir. 1:18) Through the prophet Amos, the Logos quite clearly depicted His method of education, saying: "I have wrought destruction among you, as God destroyed Sodom and Gomorrah, and you were snatched up like a brand out of the fire, and yet you have not turned to Me, saith the Lord" (Amos 4:11). Pay attention to how God in His goodness seeks an outlet in pity, and how in education His love for mankind is hidden through threats. I will hide My face from them, He said, and I will see what their end will be (Deuteronomy 32:20). Where the Lord turns with His face, there is peace and joy; and from where it turns him away, evil begins to creep in. But God does not want to see evil, because He is good. But if He hides His face from anywhere, it is because of people's unbelief, and there evil develops. "Therefore you see," says Paul, "the grace and severity of God: severity to those who have fallen away, and kindness to you, if you continue in the goodness of God (Romans 11:22), that is, in faith in Christ. Good by its very nature is characterized by hatred of evil. Therefore, perhaps, it can still be admitted that God punishes unbelievers - punishment serves, after all, for the good and benefit of the punished; it is a corrective means against the stubborn; - but it must not be assumed that God is vindictive. Vengeance is the retribution of evil that occurs in the interest of the one who avenges himself. But Whoever teaches us to pray for our enemies (Matt. 5:44), of course, does not thirst for revenge. However, that God is good, this is acknowledged by all, and that the same God is just, there will be no need to reason more about this, if I quote the Gospel of the Lord's food"" The Lord calls God one: that they may all be one: as You, Father, are in Me, and I in You, so may they also be one in Us, — that the world may believe, that Thou hast sent Me. And the glory which Thou hast given Me, I have given unto them: that they may be one, even as We are one. I am in them, and you are in me; that they may be made perfect in one" (John 17:21-23). God is one and more than one, something higher even than unity itself. The word "You" here has an indicative meaning; it is pointed to God, Who alone exists in the proper sense, Who art and was, and is to come (Rev. 11:17). These three dimensions of time embrace one concept, namely, the concept of being. And that this one God really possesses both attributes, unity and justice, the Lord testifies to this in the same Gospel: "Father, whom Thou hast given Me, I desire that where I am, they also be with Me, that they may see My glory, which Thou hast given Me, because Thou didst love Me before the foundation of the world. Righteous Father! and the world did not know Thee, but I knew Thee, and these knew that Thou didst send Me. And I have made Thy name known unto them, and I will reveal it (John 17:24-26). This is the One Who punishes children for the guilt of their fathers, even to the third and fourth generations, who hate Him, and who shows mercy to a thousand generations to those who love Him (Exodus 20:5). Since by placing some on the right and others on the left, of course, the good Father, He is called good by His main attribute; and since the Son, who is His Logos, dwells in the Father, the Father is given the epithet of justice in the relation of both (i.e., the Father and the Son). The concept of omnipotence here is measured by the equality of love. He judges a man, it is said, according to his grandfathers (Sir. 16:13). God shows us the prototype of justice in the same balances, in the person of the Lord Jesus, who, as it were, is a pagan of these scales. He gives us to know God. Divine wisdom also speaks clearly of Him: both mercy and wrath are in His power; He is able to have mercy and pour out wrath. As great is His mercy, so great is His rebuke (Sir. 16:12-13). Regret is the motive of blame, and the salvation of the one to whom the blame refers is the goal of blame. Yet that God, the Father of our Lord Jesus, is good, the Logos Himself can tell us. He says of his Father: "He is good to the ungrateful and the wicked" (Luke 6:33). And further: be ye merciful, even as your Father is merciful (Luke 6:36). He even says directly: "No one is good but God alone (Matt. 19:17) in heaven (5:12). Moreover, on another occasion He says: "My Father commandeth his sun to rise on the evil and the good" (Matt. 5:45). Here it is necessary to pay attention to the fact that the Logos at the same time calls his Father, who is good, the Demiurge (the creator and adorner of the world), and that the Demiurge is just, this is not denied. And further: My Father sends rain on the just and the unjust (Matt. V, 45). Since He sends rain, it means that He is the Demiurge for the kingdom of waters and clouds, and since He sends it to all, it means that He divides it on the basis of perfect equality and justice; and because He is good, He sends rain evenly on the just and the unjust. Consequently, we quite correctly conclude that the one God in number and essence is spoken of in the following expressions of Scripture: "When I look upon Thy heavens, the work of Thy fingers" (Psalm 8:4) and in this: "He who dwelleth in heaven" (Psalm 2:4). His throne is in heaven (Psalm 10:4; 102:19), the Holy Spirit sings about Him. And the Lord Himself says in prayer: Our Father who art in heaven (Matt. 6:9) Heaven is the property of Him Who founded the world. Now, therefore, it is irrefutable that the Lord is the Son of the Creator of the world (the Demiurge). If, however, it is now recognized that the Creator of the world is primarily just according to God, and that the Lord is His (the Demiurge's) Son, then it follows that the Lord is the Son of a just God. That is why Paul also says: "Today, apart from the law, righteousness has been revealed" (Rom. 3:11). And again, in order to put this matter even more in relation to God: the righteousness of God through faith in Jesus Christ in all and on all believers, for there is no difference (Romans 3:22). And as a witness to the truth, He further adds: "In the time of God's longsuffering, to the testimony of His righteousness at the present time, that He may appear righteous, and justifying him that believeth in Jesus" (Rom. 3:26). And that the Apostle knows the identity of the concepts of "good" and "just" is revealed from his words: "Therefore the law is holy, and the commandment is holy, and righteous, and good" (Rom. 7:12): he characterizes one and the same subject by both predicates. But no one is good but God alone (Matt. 19:17). To His Father, namely, "one," many predicates are ascribed. And this He understands in the words: "Who the Father is, no one knows, except the Son" (Luke 10:22; John 17:25), so that it becomes truly clear that the God of the universe is one, that He is good and just, that He is the creator (the Demiurge), the Son in the Father, to whom be glory forever and ever. Amen.

But the Logos, as the Saviour, out of concern for the salvation of some, is not alien to addressing them with reproach; because this is one of the salvific means of God's love for mankind; from it comes the red color of shame and the fear of sin. If it is possible to blame, then it is appropriate to blaspheme. There are times when wounds must be inflicted on a soul that has reached the point of insensitivity to sorrow, but not mortal wounds, but healing ones, since a little sorrow protects against eternal death. Great is the wisdom of the Pedagogue in education, and His method in relation to the goal is diverse. The Teacher testifies to virtuous people; He calls those who are called to the best; those who want to commit falsehood, from the very beginning He turns away from it and invites them to turn to a better life. For none of these points remains untestified, while the other is attested; From all testimonies proceeds the highest grace. And the affect of anger - if only God's warning can be called anger - has its starting point in love for mankind, because God descends to a passionate state because of man; for his sake the Divine Logos also became man.

9. That it is the business of one and the same power to do good and to punish justly, and also (continuation) about the educational method of the Logos.

Quite authoritatively, therefore, using all the methods of his wise art. The educator of humanity, our Divine Logos, cares about the salvation of His children. He inspires, reproaches, reproaches, rebukes, threatens, heals, promises, gives. With many bits, as it were, He curbs the foolish aspirations of people. In short: the Lord treats us exactly as we do with our children. Do you have any sons? Teach them, speak wisdom, and bend their necks from their youth. Do you have any daughters? Take care of their body, and do not delight in the beauty of their countenance (Sir. 7:25-26). And yet we love our children: sons and daughters more than anything else. And since people who like to constantly give pleasure to others do not like that which can grieve a person, they are not distinguished by true love; on the contrary, those who practice beneficent severity, although they cause grief temporarily, render good deeds in the future: then the Lord does not have in mind temporary pleasure, but eternal joy. Therefore, according to the prophetic evidence, let us consider the educational method of this Lover of mankind.

Suggestion is a reproach arising from solicitude and mediated by an accurate understanding of the matter. Such a Teacher is Forgery, saying in the Gospel: "How many times did I want to gather your children, as a bird gathers its chicks under its wings, and you did not want to! (Matt. 23:37). And again the same suggestion is contained in the words of the Scriptures: "They committed adultery with wood and stone" (Jeremiah 3:9), they burned incense to Baal (Jeremiah 7:9; 11:13; 32:29). The most majestic proof of God's love for man is that, seeing the shamelessness of the people kicking and biting the bit, God nevertheless calls them to conversion and through the mouth of the prophet Ezekiel says: "Son of man, you will dwell among scorpions; do not be afraid of them, and do not be afraid of their face. And thou shalt speak my words unto them, whether they will hear, or not. (Ezekiel 2:6-7). But He said to Moses, "Go to Pharaoh and tell him to let the people go." I know, however, that he will not declare to let him go (Exodus 3:18-19). Here He reveals two sides: the Divine, foreseeing the future, and the philanthropic, vouchsafed an invitation to the soul endowed with free will to be converted. And in Isaiah, "caring for the people" ("El." I, 36), He addresses him with suggestion, saying: "This people draweth nigh unto Me with their lips, and honour Me with their tongue, but their heart is far from Me" (Isaiah 29:13). And here is pure reproach: "But in vain do they worship Me, teaching doctrines, the commandments of men" (Matt. 15:9; Mk. 7:7; Is. 29:13). Care here will be manifested in the fact that, exposing sin. Through contrast to him, the teacher also points out healing means.

Reproach is a reproach expressed about someone's shameful behavior; the purpose of such a censure is to arouse a moral feeling. A similar thing is found in Jeremiah: These are fattened horses; each of them laughs at the wife of the other. Will I not punish you for this? saith the Lord, and shall not My soul take vengeance on such a people as this (Jeremiah 3:8-9)? To all things He adds fear, because the fear of the Lord is the beginning of wisdom (Prov. Sol. I, 7). Again in Hosea: "Shall I not punish them, since they have come together with fornicators, and have offered sacrifices with those of the temples: and the people, who had hitherto been prudent, embraced the fornicator" (Hosea 4:14)? Here He exposes the sin of the people more clearly and admits at the same time that they were prudent, and, consequently, fell into sin quite freely. The intellect is the eye of the soul; therefore the word "Israel" means "he who sees God," i.e., comprehends Him with his reason.

Reproach is a reproach to the frivolous and negligent. This form of pedagogical reproach is used by the Lord when He says in Isaiah: "Hear, O heavens, and hearken, O earth, for the Lord says, I have brought up and exalted sons, and they have rebelled against Me." The waters know their ruler, and the ass of their master's manger, but Israel does not know (Me) (Isaiah 1:2). Is it not terrible if the leader of God forgets Him? The ox and the donkey are lazy, unreasonable animals, they know their feeders, and Israel turned out to be more foolish than they. And in Jeremiah, after a severe rebuke addressed to the people, He adds: "They have forsaken Me, saith the Lord" (Jer. I, 16). Rebuke is a reproachful reprimand or reproach with the addition of reproachful words. The Pedagogue uses this educational means in Isaiah, saying: "Woe to the disobedient sons, saith the Lord, who hold counsel, but without Me; and they make alliances, not according to my spirit (Isaiah 30:1). As if a kind of sharp etching liquid, in some individual cases he uses intimidation, clamping the mouths of the people and turning them to the path of salvation. In the same way, when dyeing it, the coat is usually etched so that it takes color for a longer time.